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■MHGK : :■•:■•:••:•■*« :••: —:<<:^:. **..;,

To the Right Hooouj and Very Noble

T H Y

COUNTESS Dowager

GLENCAIRN

M A 0 A M,

A I 1 r i tit AuthorWI »«?/! ///2r</ //.;< Irettije in Latinc, /*r /Ar .y^ 5/ «r Theology; /;

-'f// and trclurnt Fntr id< %

be ivas ind ided to TranllJte it into

9*r VtJfpr Tvn ' enho un-

Jerftoodnot the Latir.c \ >md for .'*^ theLx-

&e< r \ men- | * iki/Jw, were

alont the dotn^ rt ft, mut Ai mthfg i.

% -

d the 1 mm to have A it / > r/, W/t

fAf World under your rro~ kmtfi .:*.. • rfter the*

h ' MMT, • ' •

ft I /.

Labours to enter into his Maflers Joy)Jeafing upon

him, before he could write an Epiffle Dedicatory, it

ivas his will, that your honourable Name fhould be

prefixed unto it. In purjuance whereof, it comes

noiv, as an Orphan, to k ifs your Noble Hands, ft augh-

ted with hopes of Favour and Shelter for the Pa*

s fake, and of Acceptance, as a Teftimony of

yiceritycf the Refpetts he carried to your L'ady-

Venues.

It hath the ftronger Plea for a tender Reception, that it is the Child of his Age, being his I aft La-bo'.tr, and being brought forth in ' his. Seventy, and Second Pear ; and that it comes arrayed in a jute cf Count rey-Cloth, which himfelf put upon it, being publifted according to the Copy written with his own Hand.

That it may be,as. it was defigned by him, ufeful

for the good of Souls, and that God may comfort you

under your prejent J ad Affliction, and make up the

Jofs of your Noble Husband, the late Lord High

Chancellor 0/Scotland, is the Prayer of

MADAM,

Your Ladyihips moft humbly

Edinburgh, 13. devoted Servant, -

June. 1664.

Alexander Dickfon.

THE-

[

A UTHOR

1 N G

the

CONSCIENCE

RlXIIiNlZRATION-

C i! A r. i.

Sur purpofe is t nr |

i

\

BOOK I. [ 6 ] CHAP. II.

the Cafes of the Confcience in general; Thirdly, What Regeneration is, and who is the Man regenerate; Fourthly, Of divine Covenants, relating to eyerlafting Happincfs; And, Fifthly, Of the orderly and prudent Application of thefe Covenants in general, that thereafter we may defcend to fpeak of Application thereof in particular Cafes the more clearly.

2. As to the Firft, What Confcience is,it hath pleafed God, the foveraign Lord and Judge of all Men, in the Creation, to put in Man's Soul a natural Power or Faculty, whereby he might hot only underftand the revealed Will of God, (the only Lord of, and Law-giver to, the Confcience) not only concerning what he Ihoulcl believe and perform, but alfo might judge of his own Faith and Obedience, whether performed, or net performed ; yea, and might judge alio of the Faith and Obedience of Others, in fo far as Evidences may be had of their conformity unto, or dil-agreement from the revealed Rule of Faith and Maners. This Power of the Soul of Man, whether it be cpnfidered only in its natural aptitude and fitnefs to judge, (though not as yet, or for the time, actually judging) or whether it be looked upon as it is putting forth It felf in qxcrcife,we call it by the Name of Confcience.

3. The Word Confcience is divers ways taken; for fomctime by it is meaned, the natural Power *f the Mind, to judge both of our own and o-fhers conformity to the Rule : And in this larger

BOOK !. { : ] ( MAP. L

gcr mbatbaCm/cm

that i ry Man, whether M

whether Old or Voung,whccbci Sleeping or W ing. bach a Faculty, which may, and kxncfii (hall, judge of their own and others behaviour towards God. Sonn or that na-

tural i of the Mind, putting forth it iclf

aduaJiv in c b) judging of other* i bo

doth the Apoftle take it, i < |. /rn^faitli

tifcjl in your Confcirnccs. But in this Treatiie, WC take Cmfciemcc more -unethand judgethofourfeh , it is mofl property called Con~ r Joir.t-knowledge ; partly, becauii it i th, tha we know our Obe-

CO the R lenbed to

by Him; partly, becauieConfcicnce import .

t our know of the Rule; and. next, our

kn ir Behaviour in relation to the

Ru r comparing of thclc two together.

and - our fc

\ I nee, as it dotl t our (elves, is

^r thing, jn , then the undcrfb;

bow Matters do fta« I and us, ■illre-

* with our [ Cf

lc or omitted, and | : \z thereup

tpii urt of Co

(*l Depute in us, as ii

BOOK r. [ 8 ] CHAP. I.

of Self-examination ; 2. The Thing we are to examine ; 3. The Rule whereby we are to examine ; 4. The Procefs of the Confcience unto Sentence giving ; And, 5*. The execution of the Sentence lb'far as the Confcience may.

-. As to'the Firft, the duty of Examination of ptk {elves and judging our (elves, it is required of as, left we be judged of God and chalufedwith dharp Rods, 1 Cor. 11. 31.32. and hereunto we ■are exorted, T[.^.Commune with your own Hearts upon your Beds, and be flill.

6. As for the Second, the Thing which we are to examine concerning our felves, it is one of three,or all the thrce,iq their order; to wit either out eft ate, whether we be in the ltate of Nature, under Wrath, or not: or whether we be regenerate and in the ftate of Grace through Faith in Jefus Chrift,ornot. Cfthisfpeakeththe Apoftie, 2 Cor. 13.5- .Examineyour fe'foes whether ye be in the Faith. Or it is our condition, whether being in the ftate of Grace our prefent difpofition or inclination of Heart and Affections be fuch, as becomethaMan reconciled, or not. To this point of examination, Chrift doth call the Angel of the Church cHEphe-[us, Revel. 2. 5*. Remember therefore from whence thou art fallen. Or, the thing we are to examine is our Deeds, Words and Thoughts adruallydone or omitted : the neglect of which examination is reproved, fetthb 8. 6. and Bevel. 2. 19. 20.

7. The Third Thing to be looked unto in the Court of Confciciicq, is the Rule whereby we are

to

to examine our (elves in all, or "the

ill of

.herein «m.i d

I

;• of

Faith, and what is the Puftifl cmv. Ami I

crnr

-

S

8. oedft

1

fou n . or not d< h Procd

inform

v

Law rhen

om-

Cone

> he

i anJ Manners./»<»ji:

BOOK I. [ 10 ] CHAPL

But, the holy Scripture God hath appointed to he the only Rule of Faith and Manners.

Therefore, / mufl take heed to follow the Scrip* ture as the only Rule.

Or more fnortly, the Lord hath commanded to repent and turn unto him (offering Reconciliation in Chrift) therefore it is my duty (b to do.

But in theProcefs of the Confcience untoCon-vi&ion or Abfolution, fometime moe, fomctimc fewer Reafcnings are ufed.

As f6r Example, for Conviction, the Procels goeth thus,

that which Cod hath commanded me IJhould have done:

But, to repent and turn to Him, He hath Com-memded me.

Therefore ,7 'fhouldhave repented (§ turned to God.

Again, He that hath not oleyed the Lord, in repenting of his evil wayes and turning unto God, is under great guilt inefs, and worthy of Death, by the Sentence of the haw,

But, fuch a one am I, may every impenitent Per-fon fay of hi mi elf;

And therefore may conclude of himfelf, I am under great guilt inefs, and worthy of Death, ly the Sentence of the Law.

Likewayes, in the Procefs of the Confcience, a humble Pcrfon well imformed, may realbnthus.

That way of Re cone Unit ion which Grd hath appointr

edafelfcondemned§ inner to folhw, I am hound to

follow :

Bup

DOO K L [ ii ] I H A P. 1

i i way ( and IM i d app*t*ttd

:bf St*tttr t LOtrjiH,\' nd of dei'rvcd

uyiej *J*

man, aiul na

r. / am bound to fil

f k v / andetcrn.i

litnct t* (tod, xsundci ; true Believer and

God \ but. Inch a Mfjw /,mav tlic humbL'J Sin fled

Therefore, / m / iodundvnkc

a ttmBtticver and a Child of God.

i he may . coftreogthen

Fiichand to comfort h

:*, Vol • ftfiv

:'

never to par:

- .' :o endeavour to ghf€ net*

f to t m/:*

tromifcdB l*p» tv

;n poftcjfion at / • Buc/nci an one am /. ma\ the humble J Sinner, rift, lay of him Til . / am an Heir of tiff pror

jiufs with Ila«k\ and may hope r :hcm pa

dnpifrjfm.

I 15 as tlusJcthchc Coo(ci»C

the

BOOK I. [ n] CHAPL

the regenerate Man follow when he reneweth the A&s of his Repentance, and fentenceth himfelf worthy of what the Law pronounceth againft his Sin ; and when he reneweth the Adts of his Faith in Chrift, through whom alone he is fred from the deferved Curfe of the Law.

9. As to the Fifth Thing to be obferved in the Court ofConfcience, which is, the execution of the Sentence it hath pronounced ; becaufe the Confcience is fet over the Man by God,as judge-depute: therefore it goeth about,in the name of God by and by to execute, as it may, the Sentence juftly pronounced by it; and according to the nature of the Sentence, of Condemnation or, Abfolution, pronounced by it, it ftirreth up dn vers Motions and Affe&ions in the Heart; fome of them fad and-forrovvful, fomeof them joyful and comfortable. The lad and hitter Pailions that follow upon the Sentence of Convid:ion and Condemnation, juftly pronounced, are Shame, Grief, Fear, Anxiety, Vexation and fuch-like; whereby the guilty Sinner is either fretted, as with a Worm, or fired and tormented. Qf this we have m example in pur firft Parent Adam, who, being convicted in hi§ Confciencc ofSin and deferved Wrath, did flee from the Face of God, all amazed and afrighted, Gen. 3. 9, 10, The Lord calkd unto A&zm^ndfaid unto him/here art thou > And he faid y I heard Thy Voice in the Gar-den, and I was afraid, becaufe I ms naked } and I hid my feIf •

But

l ■■. i i • i ' Is (braid) the

uvl to aSiolvc ihc

Motions in die r Cortv-

11KC . \ li CL^UHDX'Bb »Vildv^'I ** C IlC 111

, r. i. i. Our - iiyctffj laith lic« cx/ti •fry #/ oicr Cnm/cie t limplictty

ami jfl ^ ^K

/I* £/*-ff */ God,'we k lomrcorrjcrjuttcn in

I

is wounJc.l by the

citiru: inbcfbr inal;andd

of in Ojfrrr, prclenting the M \.\ H the Bar; anJ

the part of an Accnjer % challenging the Man for

hu tranfg Recorder,

producing the Br rok of Statutes

luiKacnt ics, pro

of the Dec

•ainit d i JuJ'r ing

ice an. 1 .

Mtrftv?

tli

oound v part oj >UTg-

I irvl rco iftcr] cc aid \ aith, cml

dcci

I

deemer, it doth the pare of an honed /r/>W,carc-fally comforting the Innocent or Penitent; and the part of anAdvocat, excufing and defending the Man againft all Challenges; and the part of Witneffcs compurgatours ; and the part of the JuJgf abfolving ; and the part of the Rewarder. Andfo much concerning the Nature and ufe 6f Con* fcience, as may fuffice opr purpofe.

CHAP. If.

Of Cafes ef Confcience in general.

A Cafe of Confcience, taken in a large (enfe; comprehends every accident which any to ay affectsor qualifieth the Confcience. And in this fenle , the pcrfwafion and certainty, which the Confcience may have, the foundnefs, health and ilrength of the Confcience, may be called Cafes, and good Gates of the Confcience,

Soalfo, any effed: which the Confcience dotl work on the Soul ,fuch as are Peace of Confcience, Comfort and Joy in the Heart, may be called Cafes of the Confcience a!fo.

But the Cafes whereof we are to treat, are the ill Cafes of the Confcience, whereby it is fallba from the foundnefs and ftreightnefeit ihould have, which we call by the name of Wounds, Difeafes, and Sicknefs of the Confcience: Whereunto, that we may defcend to fpeak more orderly, a SfrcHfald ditterencc is to be obferyed

z. Firft,

B wc mu -ice becwcca t

a fick ( v Con.

inys | K>thc Role o! ;d,doth

th pel > u>

OfTuch a < Umc*. A (o«nd Heart u the Life of | rov.

j I hcmcanctli the Lonfc/'

Scripture is called the Heart. And he t ic founa Conscience is the Life of

Icfll ; becaufe the Body is fomuch in betters »c the C ice DC acPeace toward Idling is allowed upon every Believer mChrirt.in his orderly walking, i. Tim: t f. Go J bath not &ive* *$ the Spirit of Fear 9 imt of Power ; ofLrue % andofa fowid Mm J. \ Con-ifpofition needcthnot Mcdkiac, vounihment and c l in all Chr;

AfickCo.". .it which ci:'irr is

own I ts it is in.

ind fittcth d xurcly, aud reftcth without a

1 >r. which isjuftl] I la-

] am; or \ is

upon mifkakes an making

nflpor the true R

cjk. if pollible, by God\ a

word

Confciencc, or to rcfrclli the weary Soul, that being recovered fr may be

iblc to focd upon rUc Bread and Water c

BOOK I. [ 16 ] CHAP. H

and work the Works of God in the ftrength oi Chrift.

3. Secondly, we muft put difference between a troubled Soul and a troubled Confcience ; for. the Soul is more largely taken then the Con-fcience. The Soul comprehendeth all the Powers and Faculties of the Man; but the Confcience. as we fpeak of it, is only one Faculty of the Mind, judging of the Mans moral ill or well-being; and fo all Cafes of the Confcience are Cafes of theSoul: but all the Cafes of the -Soul are not Cafes of the Confcience: For, the Soul may be troubled while the Confcience is not troubled ai all; yea a Man may have a commendabk trouble in his Soul, when he leeth God diiho-noured, or His Church in hazard, whereby hu Confcience is fo far from being troubled, tha fuch a holy Trouble ftrengthens his Con£cienc< in his Addrefs to God,as is in many places of th Tfalms to befeen.

Again, a Mans Mind may be troubled by fun-dry natural or civil Motives ; while the Gon> fcience is allowably quiet, as inlolTes of Thing' temporal, Fears, Pains or unexpected incoiv encics occurring ; yea, there may be Paifionsan. Perturbations of the Mind friPxaihns that attcC&i capable for the time of the etarcife of Co as may be feen in young Infants, and 1. der fort in fits of Fever,Melanchoily and Pheranfie and yet further, it is p'oflible that Paffions^ Perturbations and Troubles of Soul may be 1

our Loiv

>bnoxi< new no

■ Job.

t* Ale from mi I ma . Of the (

. but ( (infill

ifcs of *ce.

a diirJ Di ceo be ob-

■ I

Doubi <.

I *nJ Manocn

about t )uc the

• ■

trine hcLi forth in

not b

fir as :i.

BOOK L [ 18 ] CHAP. III.

CHAP. III.

Of Regeneration, what it is ; and theregenerat Man, who he is.

WE fpeak not here of the Regeneration of eled: Infants, dying in their Infancy, God hath His own way of dealing with them; but of the Regeneration of thofe who are capable of being outwardly called by the Miniftry of the Word which we may thus defcribe,

Regeneration (being one in effcdt with effectual calling ) is the Work of God's invincible Power and meer Grace, wherein, by His Spirit, accompanying His Word, He quickeneth a Redeemed Perfon lying Dead in his Sins, and reneweth him in his MindjVili, and all the Powers of His Soul; convin* j:ing him favingly of Sin, Righteoufnefs and Judgment, and making him heartily to embrace Chrifl and Salvation, and tv confecrat- himfelf to the Service of God in Chrifl, all the days of his Life.

%. The main thing we muft take heed to in this work, is to give to God intirely the Glory of His Grace and Power and Wifdom, fb that the Glory of Mans Regeneration be neither given to Man, nor Man made fharerof the glory with God, but God may have the whole glory of ffij free Grace, becaufe out of His own good-will, not for any thing at all forefeen in Man, He lets forth His* ipecial Love on the Redeemed in a time acceptable; and the glory of His Almighty Tmer, becaufe by His omnipotent and invincible

work-

*v7, f (

BOOK t [ ro 1 CH A P. nr.

Working, He makes the I .k: fa Sins ro |

opens In I ro take up

of God, takes 2

ikes him a new Lrcaturc, to will -H mdthc m,

who dcaleth to with His ( rcaturc as H HOC <K .c perfect the natural

I, making i ' nrcgenerat.moft fr. ratly ar, to embrace Quill,

and to confccracc himfclf to ( I he

rcafbn why we urge this, is, becaulc Artufc, by corrupting the Dodnnc of Regeneration, and pci - ig Men that they ai of them \

the common ami the natural ftrcngth ofth fa free-will, without the fpcc.al jal

jcc of God, b ind

others alio, doth

hmdereth them from emptying anJ humbling thcmfclves !f-

lyal, doth mar the R, :ion of them that

arc delude ) Fnor.and obfeureth what

he can, the (hining of the Glory of < ace,

co iretiion of Ml - Praifc, proud Men let g tad

Sod tor making M crfion pcf:Iic % vet

* iiolc Glory of *3**l C "onvcrhon to tJ winch Ci ribcth to

and Icavcth no more for Man to glo' lntMil Regtn~ glory 1:1 his own iiniralGviicratiod.7^.3.5.

BOOK I. [ 20 ] C H A P. HI,

And the fame doth the Apoftle leach, Epfef. z. 8, 9, io. and Philip, z. i;. It is 'G^(laitlihe) which ivorketh in you loth to iviU and to do of His even good pleafure. And therefore it is the duty of all ChrilVs Difciples, but chiefly their duty who are confecrat to God, to preach up the Glory of God's free Grace, omnipotent Power and unfearchable Wifdom, to live in the fenfe of their own Emptinefs, and to depend upon the furnitour of Grace for Grace, out of Chrift's Ful-nefs ; and zealoufly to oppofe the proud Error of ' Man's natural ability for converting himfelf, as they love to fee, and find the effectual blefling of the Minftery of the Gofpel, and themfelves accepted for true Difciples at the day of their meeting witliChrift the Judge at His fecond coming.

3. For opening up of Regeneration thefe five Propofitions mult be holden. The Firftis this, the natural Man receiveth not the Things of the Spirit of God; for, they are foolifhnefs unto him; neither can he know them, becaufe they are fpiri-tuallydifcerncd, 1 Cor. z. 14.

The Second is this, it is the Spirit of God which convinceth Man of Sin, of true Righte-oufnefs and of Judgement, Job 16.9, 10, 11. c

The Third is this, in Regeneration, Conversion and Quickning of a Sinner, God, by His invincible Power, createtliand infufbha new Life and Principles thereof. Pfal. no. 3. Thy People fhaU le wiling in the day ofthypoiver, and Job 5. zt. and 6. 63. The

• ]

&:c.

, . whcre-

ium&prcjvt ^8°

liter the igof

junto .1 inch

who on of ufmg the

• t the f r mft

rem:

i I

I rod .Jell itutc of origins ccpu cnimity with God,ben

for ail

comnton Re; •

ft ;

BOOKI, [ *t ] CHAP. m f

whereby he may confufedly knew that which is called fpiritual Good , acceptable and plealant unfo God, and fitto lave his Soul; yet the Un-derftanding of the unrenewed Man judgeth of that Good, and of the Truth of the Evangel wherein that Good is proponed, to be meer Foolifbnefs, and doth reprefent the fpiritual Ob-jed: and fets it before the Will, as a thing un-certain or vain; and the Will of the unrenewed . Man, after deliberation and companion made of O^efts, fome Honed, fome Pleafant, and fome Profitable in appearance, naturally is inclined to prefer and choofe any feeming Pleafant pr Profitable Thing, whether the Objedt be Natural Qr Civil, rather then that which is truly Honeft, and morally Good. But if it fall ouf that a fpiritual Good be well,and in fair Colours defcribed unto the unrenewed Man, yet he feeth it not, but under the notion of a natural Gopd, and as it is cloathed with the Image of fome < natural Good, and profitable for preferving its (landing in a natural being and welfare therein. $o did the falfe Prophet Balaam look ypon the felicity of the Righteous in their Death,when he did feparate eternal Life from Faith and San&i* fkation, and did rent afunder the Means frqm the End appointed of God, faying, Let me dye the death of the Righteous, and let my lafl end be like his. Numb. 13. 10-

After this manner the Woman of Samaria apprehended the Gift alid Grace of die holy Ghoft

UN

an to bet ( nft,

Lor J { tail me of tbst fVster,

J » t) r f and m*y not come a

to (

I Irn ig for their . cd-

' ClMHOt

i«f«? the tfo*^* of

i, i C$r. 2.

DO

\i : for ic is not 1 aw ol

innot I into it, /

•

loMllg

of a lpir:

li anJ not fpiritual : Fa Object, r pcrnatural Power of the

I nderilanding and Will, to ttkc II right-

ly ooncei natural \ acul-

Man lsdcftia incual i id, that lie

(piritually. 4. 1 imoc a

Mans Rcgau the Lord, that He ir

Jbrcak I ice of the pcrfon whom

ft, flvcwcth hii by

DoArinc of the I Coven

W

powerful illumination < oly Spi:

if Ignorar. 13 Hi

BOOK 1. [ 24 ] CHAP. Ill

He flieweth him his Guiltinefs & deferved Damna tion, wherein he is involved, &fo taketh away all conceit and imagination of his Innocency. Thirdly,He doth convince him of his utter ina^-bility to fatisfie the Law, or to deliver himfelf from theCurfe thereof, either by way of action and obedience, or by way of fuftering and paying of the penalty of the violat Law of God : And fo overturneth all confidence in himfelf, or in his own Works. Whence followeth, theeledl Man's Defperation to be delivered by himfelf, becanfe he feeth himfelf a Sinner, and that all hope of Juftificationby his own Deeds or Sufferings, is cut'ofE Now, that this is the work of the holy Spirit,is p\ait\,Joh. 16Z. When the Comforter, the Spirit of Truth, fhallccme, hefhall con* wince the World of Sin, &c. And in this condition iundry of God's dear Children, for a time are keeped under the Bonds of the Law, under the Spirit of Bondage and fad Conviction.

5. As for the third Propofition, the Lord after He hath laid the Sin of Hiscled: Child, wh,o is to be converted to his charge by the Dodhinc of the Law, firft, openeth up a Light unto him in the Do&rine of theGolpel, and lets him fee that his Abiblutiotr from Sin and his Salvation is poffible, and may be had, by flying unto Chrift the Reedemer. Secondly, the Lord drawing near hand the humbled felf-condemned Soul,deals with him byway of moral fwafion, fweetly inciting him in the preaching of the Gofpel, to

> re-

receive the R t JefiM

j

i

mon. he m

i ufc the \ itli be:

iruni Power, till h ral-

ptnddcth unco mo i, crfe:l

•icth in the Soul i .

i

the will of God. T

(broctimc is called : u . ingofch

tare, fomet 'n?rjticn % \<

vkenin^ time S*vi*g Gra. the /

I WofGixl. lu Tin-

ciptc ot all Sarin)

. IC, true it of tl

t 1 the Lord w | i }.

reak the power of : it Jot. God dui i Refinance ofthe Man in his C

BOOK I. [ %6 ] CHAP. III.

verfion fliould certainly follow, and God Ihould be difappointed of His purpofe to convert the Man, even when He hath put forth His almighty Power to work Converfion;but God doth fo wifely and powerfully flir up this new infufed Life of Grace, and fetteth it fo on work, that the Un-derftand'tng and Judgement like a Counfeilor, and the Will like a commanding Emperor, and the Attive Power of the new infufed Faculty as an Officer, do all beftir themfelves to brhg forth fupcrnatural Operations. Whence it cometh to pafs that the new Creature be-ginneth to look kindly on Chrift: the Redeemer, and to defire to be united unto Him, and doth ftretch forth it felf to embrace Him heartily for obtaining in Him Righteoufiiefs and Salvation, as He is offered in the Gofpel : And fo he calls himfelf over on Chrift with full purpofe never to Hied from Him, but by faith to draw out of Him Grace for Grace till he be perfected. And here the Man that wasmeerly pafTive, in his Quickning and Regcneration,beginneth prefent-ly to be adhve in his Conversion, and following Converfation : for, God giveth to him to will and to do of His good pleafure; and he having obtained by God's effectual Operation fo Will and to do, doth formally will and do the good which is done.

6. As to the fourth Propofition, when the JPower of God is put forth, invincibly for the inverting of a Soul,, jha; mviacible working

n dcflroymg the natural hhjrty of dx tecs

it right on tic right ObjetfJ I it.

nh tfa Man's

>:mg chai be doth behold tin: Wonders La\r, when he re 1 the natural

Bli (ce

H thc( m and Power of

•> i ; which (onetimehecoMfc> he doth no ways deft roy i Mans Judgement, or I ng, COrrcd \ heal, aid I t it | iric doth powerfully tod c .rn the IViS of

ing Offers of Chn Golpcl, ttid i . lnm del:

ratly choole tins b\ mon, and

to renounce all confident inhfa own, or any >rks. He doth not deftr WJf of the J loth

it up from 1 -:s damnable Inclination,

and makcth it joyfully and mod

• • (elf in its choice for t jreforc, let no

Man i ill,

prhen God (tops it;

fully, gracioully and i weedy, movct'n it to chooic the way of !

re to take the Glory of actual t Men, from God. and either give it f xm

their Idol of Frc:-ws!l 9 or make it barer ol the

BOOK I. [28 ] CHAP. IK

Glory of Regeneration with God, which Glory God will not give to another, but referve wholly to Himfelf: for all Men, in the point and moment of Regeneration, are like unto Lazarus id. the Grave, to whom God by commanding, himtoarife, gave Life and Power to arifeoui of the Gtave where he lay dead and rotting.

7. As to the fifth Propofition, We muftaiftin-guifli the Work of Regeneration from th~ Preparation and Difpofition of the Man to be Re-generat, whereby he is made more capable of Regeneration to be brought in him: for, the material Difpofition of him, fitting him for Regeneration, is neither a part nor a degree of Regeneration ; for, albeit the Lord be not bound to thefe preparatory Difpofitions, yet He will have Man bound to make ufe of thefe external Means which may prepare him, becaufo by the ufe of external Means (fuch as are, Hearing of the Word,Catechifing & Conference,^.) a Man may be brought more near unto Regeneration, as Chrift doth teach us by His fpeech to that Pharifee, who was inftrucled in the Law and anfwered difcreetly unto Chrift ; Thou art not far (faith he ) from the Kingdom of God, Mark 12. 24, This preparatory Difpofition, in order unto Re<x generation^ like unto the drying Timber to make it fooner take Fire, when it iscaften into it. For, drynefs 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 inflam-

1 ire ilull be fee to u, oc it 1 l long time after, hi d S4j .vill Jc .renewed, hadi a natural Idd hear monpr

turc.tobe iaforme ateclufui

* iicn He plcafc: make u

Wherefore, w! foc\ cr in 1 ig of die Gofpel, arc charg-

1 to Repent, I lnlt, or Turn unto G mmand

1 toufcall: SAnfewbotby they

of the Duty required; an J of :hercunto; in (be of which is, they may meet with

fur mmon Operations and effects of Go

may be foui >, hut

tto follow chel irtory

1 for Com cr-k1 and Ma i guilty of of die 1 tri-

ll, 6fv ft the holy M

i. .

ibilicy k> Ik himfe] inhiso

Pa:

Parts, and pofiible Righteoufnefs of his own Works, and fleeth toChrift offered in theGofpel* that in Chrift alone he may have true Wiiclom, Righteoufnefs, San&ification, and Redemption; and doth with full purpofe of Heart conlecrat himfelf, and endeavour,.in the ftrength of Chrift, to ferve God acceptably all the days ofhis Life.

For the ground of this Defcription, Wc have the words of the Apoftle, Philip. 3. 3. Where putting a difference between the true People of God, and the counterfit, he faith, We are the Qircumcifion who worjhip God in the Spirit ', and re* Joyce in JefusChrift\ and have no confidence in the flejh . In which Defcription of the regenerat Man, the Apoftle firft points forth uatous three fpecial Operations of the Spirit of Regeneration, then three duties of the Man regenerate.

The firft Operation of the Spirit of God, the only Circumcifer of the Heart, is the humbling of the Man in the fenfe of his Sin by the Doctrine of the Law, and cutting ofFall his confi* i^ncQ in his own Worth, Wit, Free-will and Strength to help himfelf. So that the Man hath no confidence in the flefh.

The fecond Operation, is the infufion of Saving Faith, making the Man humbled to cloie With Chrift in the Covenant of Reconcliation, and to reft upon Him asthc only and fufficient Remedy of Sin and Mifery ,- ib that Chrift be-cometh to him tiie ground of rejoycing and glo* fiation*

The

TWc third Operation, is the ■pftiiriflg & cnabl. big c Chrift, >ur new

Obedience. lip God in the Spirit.

the three Duties of the Man rc^encrat, The tirtlis, to follow the leading of the Spine in the point of more .1

Ixrforc ( 1 the 1 his own in-

fufficieoi i efllCWing of all leaning on bii

Works, or anv

thing clfc bcfidc Chnlt; lie mull have ** c <mji-

JetKC in tbefle

Th is to grow in t!ie ctlima-

jbteoufii . i hilnefs of all

Graces to be let' th to thelklie\ n:>ly-

and comforting himlelfin

I ift againft all Difficulties, Ti

muff R in Jr/ns (

irdDu: maniai

in the coir . ;w Ob

in ill l

fcart; he be a H'orllvper

lad Thing hold ;n forth in the Apo-rds, which is the

z of the Man I circuma-

Tci in H 1 the conflam 1

iihcfi ...

ichoftl tnceaoot

be foood ia o«r 'Jod in :; but, let t! ^s be made u

<?

to extinguifti and abolifh all confidence in our own Parts and Righteoufnefs, and that our day-ly Failings may humble us and cut us off from all confidence in the Flefh.

But let not thefe Failings fo difcourage us, as to hinder us to put confidence inChrift; but by the contrair, the lefs ground of Confidence we find in ourieives, let us railefo much higher the eftimation ofRemiffion of Sin and imputation of Chrift's Righteouihefs.and ftirup our felves by Faith to draw more Strength'and Ability out of Chriftfor enabling us to walk more HoliJy and Righteoufly before God ; and having fled to Chrift and comforted our felves in him let us not turn His Grace into Wantonnefs ; but the more we believe the Grace of Jefus Chnft, let us flrive, in His ftrength, fo much the more to glorifie God in new Obedience: And in the circle of thefe three Duties, let us wind our felves up flairs toward Heaven; for, God hath promifed^ thatfucli as wait on the Lord, Jhall renew their ftrength they jkall mount up with wings as Eagles* they Jhall run and not le weary, they flail walk and not faint , Kaiah 40. 31.

In the conjun&ion of thefe three Duties, the Evidence of Regeneration is found. If thereebe not a fincere endeavour after all thefe three Duties, the Evidence of Regeneration is by fo much darkned/ and ihoit for Probation : for, it is not fufficient to prove a Man regenenir, that he is driven from all confidence in his cwnRightccuf-

!

BOOK f [ |j CHAP

and filled with the Icnlc of J defer-

red Wrath, b*cautc a Man that luch do I

than thu; pcrilli »ndir

W,/j th <Jon-

hurdem l the foil 1,but did

bek Mercy and Pardon. Neither is it luffi-

cicnt to boaft or Acquaintance with ( hnft, an«i

| a Him, bo nany dd

>rJ f who neither renounce their con-

. ihip

liod »:i Spin:

11. Mrf Lirii

/brf fjf/rr tmto tlx KingAom of God. risit

icnt to id the WorQiipti Ood in

hothtuk tobejufti their

id [ptncua

- :i the i S'°*

•J ID lll> I Wll

i >dwas cr unto him

had, Ijikc . 0 Go J,

am not hkc ( lJ*l-

irncdcohi! that

Ctopr fcnrCfl

rat, to caafi v

( attain An that profc:

BOOK I. [ 34 ] CHAP. DI;

fclves-Chriftians, who think cabe juftificd by *ha-Merits of their own and other Saints Doings ani Sufferings, anddodifdainfully IcofFand mock at the Dadfrine of the imputed Righteoufneft of Cbrift; how many are they aifo,who think their bygone Sins may be wallien a way,and be record penced by their purpofe to amend their Life in time to come? How many are they, who, being willingly ignorant of the Righteoufnsfs of God, which is of Faith in Jefus Chrift, go about to c* ftablifh their own Righteoufhefs as the Jews did > Rom. 10. 3.

And how few are they who follow the Example of the Apoftle, who carefully ferved God in Spirit andTruth,but did not lean to his own Righteoufc nefs, but fought more and more to be found in Chrift, not having his own Righteoufhefs, which behoved to be made up of his imperfed: Obedience of the Law, but that Righteoufnefs which is by Faith in Jefus Chrift ? Phil. 3. 9.

But that Man, who daily in the ienfeof his fin-fulhcfs and poverty fleeth unto Jefus Chrift, that he may be Juftified by His Righteoufnefs, and endeavoureth by Faith in Him to bring forth the Fruits of new Obedience, and doth not put confidence in theft his Works when he hath done them, but rcjoiceth in Jefus Chrift the Fountain of Holinefs and Bleilednefs : That Man (I fay) undoubtedly is rcgenerat, and a new Creature, for fo doeh the Apoftle defcribe hwn, Phil. 3. 3.

CHAP.

C H A \\ IV.

file* ; W in f/*ci*L if the C */ Reiemf,-

fel thereof.

Bliog of the Sic! | of the CMC co . right

rc-icvsac ne mca know*

lcJ$ >c opened up.

i. A tUiuc Covenant vvc call, a ( \ or

rty Cou&u the eternal fly

fHirpurpofc) there arc'I hr(x\ 1 he I . 1$, the Covenant paft between

U Qffid I OflCU of th v.

j Scoon Covenant of Works, made

laJucJ with all rut

ftO kztj ir. (b i ll.mj ro

tbc cow

ren God and ChtJdiei

)thcC

itter, we rnufl y

ons of die

time it is taken for the Contract and Agreement of Selling and Buytng-back to eternal Saivation, of loft Man, looked upon as in the (late of Sin and Miferv. In which fenfe, we are faid to be bought by Chrift, both Souls and Bodies, i Cor. 6. 19, xo. 21? are not your own; for ye are bought with a Price: therefore glorifie God in your Body,and in your Spirit, which are GocTs. And this may be called Redemption by Paclion and agreed Bargain. 2,. Sometime Redemption is taken for the paying of the Price agreed upon.- In which fenfe, Chrift is faid to have redeemed us, by fuffering of the Puniiliment due to us, and ranfoming of us, Gal. 3. 13. Chrift hath redeemed us from the Curfe of tie Law, being made a Curfe for us. 3. Sometime Redemption is taken for the begun application of the Benefits purchafed in the Covenant by the Price payed, Ephef. 1. 7. In whom we have Redemption through His B/ood, even the RemiJJion of Sins, according to the riches of His Grace. 4. Sometime Redemption is taken for thepcrfed: and full pot fehion of all the Benefits agreed upon between the Father nd Chrift HisSon the Mediator. In which feme, we are faid to befealedwith the hc-ly Spirit of Promife, which is the earneft of our Inheritance, until the Redemption of the purchafvd Toffeffion. Ephef 1.14. and EpheC 4. 30. it is faid, Grieve not the holy Spirit of God, whereby ye are fealed unto the day of Redemption ; which is the day of Judgement, when Chrift fliall put us in full

'• pol-

all th< cJu

i and Quill

out

1 -

ok up

■

nunc the hun

and for cli kcthc ( to J fGod,a

c Son v

and fovcraign Power according to His own Plea-fure to difpole of Men,looked upon as lying before God (to Whom all Things are prefent) in Sin and Death, drawn on by Mans own deferring, and yet for the Glory of His Grace refolving to fave theEledr, fo as His Juftice ihal 1 be fatisfied for them, in and by the fecond Perfon of the Trinity, the co-eternal and co-effential Son of the Father.

4. This Covenant of Redemption then maybe tli 11 s d eferibad. It is a Bar gain,agreed upon between the Father and the Son defigned a Mediator, concern-ing the Elecl (lying with the refl of Mankind in the fl ate hjSin and Death, procured by their own Merit) wifely and powerfully to be Converted,Sanclifiedand Saved, for the Son of Go£s Satisfaction and Obedience (tn our Nature to be dffumed by Him) to be given in due time to the Father ,even unto the Death of the Qrofi,

In this Bargain or Agreement the Scripture Imported! clearly,a Selling and a Buying of the Eledt, Acls 20. 28. Feed the Church of God, which He hath purchafed by His cwn Blood, 1 Cor. 6. 20. Te are bought with a Trice, and 1 Fet. 1.18. The Seller of the Eled, is God; the Buyer, is God Incarnat ; the Ferfons bought, are the Church of the Eled; the Trice, is the Blood of God, to wit, the Blood 6f Chrift, who is God and Man in one Perfon. ••

This Covenant of Redemption, is in effe<9: one with the sternal Decree of Redemption, wherein the Salvation of the Eleft, and the way how it ftall be brought about is fixed, in thePurpofeof God 5 Who worketh all things accordftig t6 the

Goun-

»/V ▼* ~'^ 7 *^ If j

, S/ ^Av/V ^

BOOK ,/ J CHA*

■ < .vii u ikJ. w

,"V/. t ivu A

,(* CO Dl'UKjlltll

C2>CT U: crxlni hcCWcvn tiK

and prekippcxlc a formu the

Partita, buying .md v

.on* relating t< rcmat I>ocra die ( oroBtnr

;>rdbnt*Uw ofliii

cj«, i to as the He

^v hwreitt the I ioc

r .

■ik, ■*/'■'

BOOKI. [40] CHARIVv

fery by Blood, {hewing that no Remiffidn of Sfti could be granted by Jtiftice, without lhediqg of Blood, and Chrift undertook to pay the Price, and bath payed it.

Again tlie Inheritance which the Ele<3: have promifed unto them is called a Purebafe, importing, that the Difponcr of the inheritance to the E-ledt, muft have a fufficient Price for it, and that the Redeemer hath accepted the Condition and laid down the Price craved for it, Ephef. 1. 14. and fo bought back loft Heaven and forfeited Bleflednefs to fo many Sinners, who otherways for Sin, might juftly have been excluded and debarred therefrom for ever.

A third Expreflion is hold en forth* ^&io, x8. wherein God Difponer and God' Redeemer, are agreed, that the Eled: fhall gorfree for God the Redeemers obedience unto the Death, who hath now bought them with-His Blood-

A fourth Expreffion is in plain Terms fet down by Paul, 1 Or. 6.20. Te are hugbtmth a Price: God the Difponer Selleth, and God.the Redeemer Buyeth the Eled: to bb His Conqueft, both Body and Spirit. And Peter more particularly ex-preflcth the Price of Redemptio|iagreed upon to be not Gold or Silver, but the Biopd of the Mt-jfliator Chrift, the innocent Lamb of God,ilain in typical Prefigurations from the beginning of the Wprk!,and flain in real perfc^manceinthefufeefs of time. 1 Pet.1. 18. 19. 26. zi. \

A fifth Expteffion is, tha£ of pUfckotd Jefus" in

' the

chcinllicution i ncnt o: *cr,

.

11c \grcaaent bctvwctn the Pcilccmcr•&

tic thde w \ -

left, (hall Iuyc El *c-

-oicfs Ran I he

m, and i the ^acrament < ;r.

lie Second i

Ti of R I i oil

>r dchgn jn 1 Styles a> en to (

the procuring ol a Ktlution between *

ioctrctcx

Juilicx, in »; Reconciliation mi" j iU -o on ) for paving a r >mpcni.itory [Vice, L'.iiii. ictit c > Utis-

\¥lt', 0^x1 ilK.ifJl.ii //;:' Mftfl ( * v / { . s.i'jC

19. 24. Where He is called a Redeemer, a nete Kinfman, who before His Incarnation had o-bliged Himfelf to take on humane Nature, and to pay the Price of Redemption (represented by flain Sacrifices) for the Elect BisKinfmen.

A third Title is held out in that He is called a Surety of a better Covenant, Heb. 7. xx. Whereby is imported, chat God utfould not pafs a Covenant of Grace and Reconciliation to Mea, except He had a good Surety who would airfwi* for the Debt of the Party reconciled, and would undertake to make the Reconciled (land to his Covenant. And Chrift' undertook the Suretyfhip, and To hath procured and eftablifhed this Covenant of Grace, much better then the Covenant of of Works, and better then the old Covenant of Grace with Ifrael,*$ they made ufe of k» This neceftarily imports a Covenant between Hifeft and the Fathers Juftice, to whom He becowicth >%rety for us .* for, what is Suretifhip, buca voluntary transferring of anothers Debt upon chfc Surety, obliging to pay the Debt for which he engageth as Surety?

A fourth Title given to Chrift, is, that He is a Reconciliation by way of permutation; the Atonement, Rom. 5. 11. We have by Chrift- received t^e -Atonement, that is, that which hath paSifkdthe Fathers Juftice and reconciled Him to us, -i&mtide over in a Gift unco us; for, by Chrift s procurement we have God made ours;& Chrift pacifying <5od, put, as it were in Q$t Bofsmi: &>?> God

rig fold trs ft, by r

or ows. Htr hath co<n<: over ro tl i .1 given ns< rhc Rccon

the AtoncmriTfro in \grce-

ment m a»uf (

for (

ivcn roChrrtl, is I

iffcd, nd alfo for the I Pro-

I Jufttc*

trha

-

rcjuirv

I i jtzA htfor:

TVJS

1 bout the

rion tc

BOOKI. { 44 ] CHAP. IV.

God were all His Works from the Beginning, Aft s 15. 18. And whatfoever God doth in time, He doth it according to the eternal Counfcl of His own Wi\\,Ephef. 1. 9. Now, Chrift the eternal Son of God, being made Man, laid down His Life for His flieep. The Son of Man goeth, as it was determined,but wo unto that Man by whom He is betrayed, Luke zx. 1%. And whatfoever Chrift fuffered was by the determined counfel of God, Acts z. .Z3. And God the Son, before He was incarnat, declares the Decree of the Kingdom proinued unto Him by the Father, and of the Vi&ories which He fhouldhave over all His Enemies, and of the Felicity & Multitude of the Subjects of His Kingdom, that fhould believe in Him, FfaL z.j. I will declare the Decree, faith He; prefuppofing therefore the Decree of God, offending His eternal Son into the World, to become a Man and to ttiffer, and thereafter to Reign for ever, we muft alfo necefiarily prefuppofethe Content of the Son, making Padtion with theFather & the Spirit fixing the Decree and Agreement about the whole way of Redemption, to be brought about in time; for the fame Perfon, Chrift Jefus, who dwelt among Men in thedayfcof HisHumiliation, Job, 1.14, Was with the Father from eternity ; and as</£y Him all things were made, which were made. Job. 1. z. 3. So without Him nothing was decreed which was decreed, Prov. 8. %p to 31. which alfo is manifeft in the Apoftles words, z Tim 1. cy.He favedus, and called us with an holy Calling, not ac-

cor?

; 1 [ .j? ] CHAP. IV-

cfirdt*^ to vur Works, h' cording to Ih% #** Pnrfojt sad i ./. ^nc* tu tn Chrt:

rid, the I *: •

:hc price agreed ujxjti ; u*e to be £i\en in ume to the Redeemed b is givtti from Eternity unto ( hrii c. Alio, / were eled I hnit, un: \ition and tint ritual l> were prcdeftmatto th rion o< v

r. 1.18,19,10. We are Redeemed not with Gold or Silver, bur precious Blood of < *howai predelltn.it higftn tie /• "'"& rfth* World. Whereby it 1 that the I the I at

ach and Rcliirroaion, and alio: ings belonging to th

X.

mf.

rof the 1 ivcr

■ hoi l#, I ft of

•

lies, 1 Co*

and the Son the R<;

ftifying and Siring fuch as believe^ in the Mejfiab by an expiatory Sacrifice, to be offered intheful-nefsof time, for the Redeemed; fo alfo they were Prefigurations, Predictions, Prophecies %&d Pledges, of the Redeemer's paying of the promifed Price of Redemption. And this Agreed-upon-pricc (becaufe of the PerfeiSions of the Parties Contra-&ers, the Father and the Son) was holden and efteemed as good as payed, from the beginning of the World; and the Agreed-upoa-beiiefits purchased thereby, to wit, Grace and Glory, were cfFe&ually beftowed on the Faithful before Chrift's Incarnation, as the Ffalmijl teftjfies. Pfal. 84. 11. The Lord, faith he, is a Sun axd' a Shield, the LQrd will give Grace and Glory, and m good thing will He withhold from them that walk uprightly 5 and, Pfal. 73. 24. Thou /halt guide we with Thy Counfel, and afterward receive me into GUry ; aact that becaufe the promifed Price of Redemption was of no lefs worth, to give Righteoufnefs and Life eteraal to Believers in the Meffiah to come, than the Price now payed is now of worth to give for it,Righteoufnefs and Life eternal, to thefe that believe in the Meffiah now come, Jefus Chrift in-ra&rat And this Donation of faving Graces, as Rcnxiilion of Sin, and carrying on to Life eternal, \ras fealed unto Believers in the Covenant of Reconciliation, by the appointed Sacraments of Cir-r ;ii<a£on and die pafchal Lamb.

He

BOOK L [ 4- ] I H AR

THe hfth L>u:cfK | Cofcnaru |*tt be-

en* Far be mcanu ii. Chnllnovr locariM

dungs which the Father and Hiui-

and ch. ,*>-

ken in the Old Tcrtameiu. about (he talwtiou

the Eltdt, and the I Vice of : jo,

nous to be ixrrormcvi <»n cither

I »t were of new. doth repeat aiui

renew the I 10c, w

tucca die Father and Himlclf, Ix-forc Ho waft for L*.: eaking £ and

lc was about T* r$

old. He la ;l ><r wf, r/uf / m*^ /

RwhHcis f in.. efoncs

A%c arid Surety tor Sinn rcthe

Fat. he Baptized for them wich thcBapci

Uflic^jon. and to fiilh! all Rjghreouliic wtf agreed upon before, vafk the

* And admit the f and-

Payment, a* '. 17M : I*, trtm M.:tflf,layn: ;!/Wyir

»

thm \r tht*t tbst :

thac ail r 1 rhc K..

.illcr, W«ild f thai Hcraight fvilhuha:

BOoK'l t 48 ] CHAP. Bfa

fent Him to do and fuffer, which He calls His Work that He was about. And more fpecially He Jhews the Agreement part between the Father and Him before He came into the World, concerning His Incarnation, and the difcharge of His Mediatory Office, and His Power to give eternal*Lifc to thofe that believe in Him: For the Father fent Him to be Incarnat, Verfle 37. and that He with the Father might give eternal Life to whomfloevet He will y and might quicken the Dead, Verfl 21. and that He might exercife Judgement, Authority was given to Him as the Son of Man, l r erf 27. Yea, He fheweth, that it was agreed upon between the Father and Him, about all the Do&rine which He fhould teach, fvh. 8. 26. I/peak to the World thefe Things which I have heard of Him; and He ilaeweth that they were agreed about the Price of Redemption of the Ele<5,and about His Relur-rection from the Dead, and that His Death did fully fatisfie the Father, Job. 10 ij. As the Father knoweth /tie, even fo know like Father ■; and I lay down MyLifefortheSbeep&nd Verfl. 17. therefore doth the Father love Me, becaufe Hay down My Life that I might take it again ; and Verf, iz.this Commandment have I received cflthe Father. And, I Luke 24. 2 y. He propones in fhort the ftim n>i" the Covenant paft between the Father and Him-felf, fpeaking to thetvvoDifciples going to Emails; 0 Fools and flow of Heart, to ielieze all that the Prophets have fpoken, ought riot Qhrifl to have fluffered thefe Things, and to enter in His own Glory . but

mod

cliche whole >■' calleth i

tmmt pail bcti I iimi

.

of.

che ! th<: (

I

I ou t

• I I

; :mrch c

I

Hun, an

tcrriii they ( .;nll. I

' >cath o: the (

d no mo:

-;^<^r» die

BOOK i. [ so ] CHAP. W.

have more Certainty of their own Salvation, then they have of the Certainty and (lability of their own fickle Mind and Will: and fo no more Certainty of their oWn Salvation, then of their own Perdition. The Order we fhall keep in fpeaking of the Articles of the Covenant of Redemption, fliall be this.

TheFirft Article, fliall be of the Pcrfons Redeemed.

The Second Article, fliall be of the Price of Redemption to be payed by Chrift in the fulnefs of time.

The Third Article, fliall be about the Gifts and Benefits purchafed for, and to be given unto, the perfons Redeemed.

The Fourth Article of this Covenant of Redemption, pad between the Father and the Son, fliall be of the Means and Ways whereby the Gifts and Benefits purchafed, may be wifely, orderly and effectually applyed,to the Redeemed.

In ranking of thefe Articles, we do not pre-fuppofe a priority of one of them before another Jn order of Nature or Time; but we choofe to fpeak of them in order of Doctrine, for our more eafie underftanding of the Matter.

For, the Covenant of Redemption pad between the Father and the Son, is by way of an eternal Decree of the Trinity, comprehending all and whatsoever belongeth to Redemption. In the decerning of which Decree, there is notaFirfl: nor aLaft, but a joint purpofe of God to bring about

and

Qflppllfli ail the 1 Luvls an

T.

'Off.

I

who ; Lime

i chat ol U did forekfttm fred v—

r vAtff ! prede,:

<alled\ J*J : : fi J*JI'

jwd wkoi

and

ljpok -I rhcy ai

I that iiod hath ap-n to a certain \ nd, to wil

Vm rhcy

GckI in

them

^g with thci iition h icnt,

.capers of -D

c/v

BOOK I. [ yx ] CHAP. IV.

nal Salvation. They are called Foreknown and written in the Book of Life, in regard God hath comprehended them in His fpecial Love, nolefs diftituftly and unchangeably, then if He had their Names written in a Catalogue, or Book; And they are called given unto Chrift, in regard the redeeming of them, and bringing them to Life, is committed to Chrift. But by whatfocver Name they are defigned, the Perfons Redeemed are ftiil the fame.

z. Bat whereas the Elect, given to Chrift, are called the Redeemed, it prefuppofeth, that they were confidered and looked upon as now fallen by their own fault, and lying by their own Merit in Sin and Mifery, Enemies to God, and altogether unable to help themfelves. For, this much doth the notion of Redemption, or Buying back again import: and that it is fo, is clear, becaufe the Mercy of God, the Grace of God, the Good-will of God, is put in Scripture for the only Motive and impulfive Caufeof Redemption, Ephef. i. 7, 8,9. In whom we have Redemption through His Blood, even the forgivenefs of Sins according to the riches of His Grace, wherein he hath abounded toward w in all Wifdom and Prudence, having made known unto us the Myftery of His Will according Po His good pie afure,which Hehadpurpofedin Himfelf.

3. The Scripture ihevveth us that there is an innumerable Multitude of Redeemed Perfons,and a fort of univerjality of them extended unto all

Na.

BOOK i. [ji ] r iv.

\ tad Ages and (b thac

RcAemf ( • • Blood \ .ily

N fflc of a World

J. 16. to be * thac Rcpr

■ the truth of ihis Mjtccr, the Redeemed do r worllnping Chrifl

w waft j

ettiu to 6.

' a ill ha . fa\c,

;0-

aid

ftiouIJ be I : 1:1 of Whom many WCfC n

J in the many

1 \\\ (hoi ming till l Rcconci the numbers

I^e& (hould be

fa 00 place of S

•A, or eve 1 ■

!) 1

Man without exception ; but by the contrary, it is fure from Scripture, that Chrift hath merited and procured Salvation for All them for whom He entered Himfelf Surety, their SinsonXy were laid on Chrift, and in Him condemned, fatisficd for, and expiat, If a. 53. for thefe, and in their place He offered Himfelf to fatisfie Juftice,for them He Prayed/few only He Juftifieth andGlorifieth:for the Sentence of the Apoftle, .2 Cor. 5:. 15-. ftand-cth firm ; in Chrift All are Dead (to the Law) for whom and in whofe room Chrift did die. And therefore for thefe His People the Law is fatisficd, from thefe the Curfe is taken away, to them Heaven and all Things neceflary to Salvation arc purchafed, and fhall infallibly in due time, yea invincibly be applied.

Chrift hath not Sandtified, Confecrat, and Perfected All and Every one, Hel. 10. 14. only for His Sheep predeftinat, He laid down His Life, John 10.15,16,26. He did not buy withHisBlood A{1 and Every one, but His Church called out, and fevered from the World, Acts, 20. 28. He faveth not All and Every Man from their Sins, bin: His 011?* People only, to wit, whom He hath L^Ught with His Blood to be His own, Matth. 1. 21. whom He hath ptrchafed to be His own peculiar, whom He doth purifie, and kindle with a fervent Defire to bring forth good Wovks.Tit . 2.14.

Such as Chrift hath Redeemed, He loveth them infinitly, and counted them dearer to Him then His Life, But many fhall be found to whom

Chrift

( hritl (hail fay, 1 never knew yon. to \vi: -They for wh« hath die

glory againftall Condemnation; but lli |

rill never pur,

ray i arc given CO Him our • n R orld will He Pra} and K.

and willruifc then rnal Luc, fob. 17.

d it from ( ,;(••.-> to

ftfand Every Mo*! that He hath d dccrecvl torn eernal ncccfl&f Conversion a:

\.i. Word

m: stents u

nd

At * ludgem \c no! known them,

1 for td >urfc of biding the

of Sah

Mco in rl: k!

:h the I i>. I thank thee,

.;;;/ } indent, amdhdf} revealed t> 'r.

i§r jo it fee me J g

t Second Article.

Anothe S of the ( tf

»n concerning the Price of 1 • . -I. ric Rfviirfcuicr

4

BOOK I. [ 56 ] CHAR IV

accomplifhing the Work of Redemption, God would not have Silver or Gold, or any corruptible Thing, 1 Pet, 1. 18. Herefufeth allranfome that can come from a meer Man, Pfal. 49. 8. But He would have His own co-eternal and only begotten Son to become a Man, to take on the Yoke of the Law, and to do all His Will, that He alone might Redeem theElecl:, who by Nature are under the Curfe of the Law. He would have Him,the Second Adam, to be obedient even to the Death of the Crofs, that by His Obedience many might be juftified, Rom. 5*. 19.

This is clearly confirmed by the Apoftle,£&£io, ^d^io.commenting uponthe.7 8L8Ferf.ofPf.40. In burnt Offerings and Sacrifices for Sin Thou haft had no pleafure, then faid Chrift coming into the World, Lo, I come {in the volumnof the Book it is written of Me)to do thy WillO God—by the which Will we arefau-ilified.by the offering up oftheBloodofJefus once for all.

2. By Chrift's Obedience we underftand not only that which fome call His Aftive Obedience, nor that only which fbme call His Pajfive Obedience : for, His Active and Paflive Obedience, are but two Notions of one thing; for, His Incarnation, Subje<£Hcn to the Law, and the whole Courfe of His Life was a continued Courfe of Suffering, and in all His Suffering He was a free and voluntary Agent, fulfilling ail which he had undertaken unto the Father, for making out the promiftd Price of Redemption, and accomplilh-ing what the Father had given Him Command

to

en to the Death of the (

c of a Servant Aid run on till

C end of

lich He turfcred both aixi

UoJ C the corapleai His formcr-

: noc r us, or His only Suffering much from His I uonbcforcl iion and D,

the high ree of His Obedience, w\

bought deliverance unto us, from Sm

id wlicrx it unto

cy and eternal IMeilr m Heaven,

Death on the Crols complcating our

have faid. that one drop of ficicnt to Redeem mo-.

Me, it is but an m-nptural badfufieredall c time ath, it be! Him

>. Lnke : ltbeh

Hun no r more ,;c revju

Rani! j agreed

-ement He

lis Life

ght gOn

risown He

BOOK I. [ 5:8: ]. CHAP. IV.

teftifie His Lave to the Eledt World, and riches of His Grace toward them to whom He would be merciful, by infli&ing no left Punifhment of Sin on the Mediator, His own dear Son (taking upon Himfelf full fatisfadtion to Juftice for all the Sins of all the Eled: given unto Him to Redeem) then the Death both of His Body and Soul for a Seafon.

And indeed it was futeablc to His holy and fbveraign Majefty, that for the Ranfome of fo many Thousands and Millions of damnable Sinners, and faving of them from everlafting Torment of Body and Soul, no lefs Price fliould be payed by the Son of God, made Man and Surety for them, then His Sufferings both in His Body and Soul for a Seafon, as much as fhould be equivalent to the due deferved Punifhment of them whom Pie fliould Redeem ; and it became the JulHce of the infinite Majefty offended, to be reconciled with fo many Rebels, and to bellow upon them Heaven and Eternal Bleiiednefs, for no k£ Price then the Sufferings of the eternal Son made Man. whofe Humiliation and voluntary Obedience, even to the Death of the Grofs, was of infinite worth and value; and therefore He yieldeth Himfelf to the Sufferings agreed upon in the Covenant of Redemption both ia Body ■and Soul.

Of the $t<f-erlngs ofChrifl in His Soul.

OUr Lords Sufferings in His Body did not fully fatisfie divine Juftice % i. Becaufe as God

Cuk\ pu on the Law and (

C vfith us all and his Ibould ibU to Death both

(which Cove bciog

all Sinners became ol Death both of IV die Re-

deemed behoved to be deliver. oF b the Redeemers Totting ol h in

> much as fhould! Redemption. -eft no | r power of l Soul

froc ; fo jufhec requited, that the Re

:ng uuhe roomofth nod,

lid feci dit force of tlv both in Body

»il.

can the Soul die, fcin^ it is, i nance ol le Immortal?

Anf. The Death of the Soul is not. mail Things Death , al-

:he ipi: :ude

immort.i not :o b

fubj. fort of Death, wl

cfcparationof it from( uuonwich (

(iich Dcgre. t>e Death of the Sou I;

ic Soul, not only doth not :h augment it and

r. But, til of oij-I-otH

•ever kv

BOOK I. [60] CHAP. IV.

Holinefs, wherewith it was endued in the firft infufion of it in the Body, and could never be fe-parated from the indiflblvable perfbnal Union with the fecond Perfon of the God-head afluming it, How could His Soul be fubjed: to any degrees of Death?

Anf. Albeit the Coli-natural Holinefs of the Soul of Chrift could not be removed, nor the perfbnal Union of it be diflblved, no not when the Soul was feparated from the Body, yet.it was fubjed:, by drift's own confent, to be emptied of Strength-natural, to be deprived for a time of the clearnefs of vifion of its own Bleflednefs, and ©f the quiet pofleffion of the formerly felt Peace, and of the fruition of Joy for a time, and fo iuf-fer an Ecclipfe of Light and Confblation, other-Wife fhining from His God-head; and fo in thifc fort of fpiritual Death might undergo fome degrees of fpiritual Death.

The Degrees of the Suffering of ChrifFs Holy Soul.

AMong the Degrees of the Death fufFered by Chrift in His Soul, we may number, firft, that habitual heavinefs of Spirit, which haunted Him all the days of His Life, as was foretold by If a. 53. 3. He was a Man of Sorrows, and acquainted with Grief We hear He weeped, but never that He laughed, and but very feldom that He rejoiced.

x. He fuffered in fpecial, Sorrow ani Grief in the obfervation of the Ingratitude of them, for

whom

ay down His bid

Oi : m Him ■ I: *4

\ //mmt. II

lurdncfsof V ins, and rhc n

and ttM i

Iv Contumelies and detpitcful l

Ril daily I

( rriffleJ tfMnt. II . ;.

1 and albcic in them all, never tainted

5 paring the

i nothing is nx bid i the fici k the Devil, and i

; to Sin ; lly

ifn Id the variet) li-

hcrcuni

* Imp

I

Bcgio-

Imputai

BOOK.I. [6z] CHAP. IV.

binding Himlelf to bear their deferved Punifti-ment.

Now when we fee that the vileft Sinners, as Liars, Thieves, Adulterers, cannot patiently hear themfelves called Liars or Thieves, nor bear the ihame of the vilenefs r whereof they are really guilty, with what fufferingof Soul? with what clouding of the Glory of His Holinefs, think we that our Lordiitook upon His Shoulders fuch a Dunghil of all Vilenefs, than which, nothing could more be unbefeeming His Holy Majefty ?

6. Unto all the former Degrees of Suffering of His Soul, the Perplexity of His Thoughts fell on Him, with the Admiration and Aftonilhment of Soul, when the full Cup of Wrath was pre-fented unto Him, in fuch a terrible way,as made all the Powers of His Senfe and Reafon for a time to be at a (land. Which Suffering of His Soul, while theEvangelift is about to exprefs, he faith He began to be fore amazed, and alfo to be very heavy, and to exprds Himfelf in thefe Words, My Soul is exceeding forrowful unto Death. Mark

14- 3 3> 34-Obj. But did not this aftonifhing Amazement

of Chrift's Soul fpeak fome Imperfe&ion of the

humane Nature? <

Anf. It did no ways argus any Imperfe&ion

or Inlake of San&ity in Him, but only a fin-

lefs and kindly Infirmity, in regard of nacural

Strength, in the clays of His Fleili; for, the

Mind of a Man, by any fudden and vehement

Com-

tion arifmg born .1 terrible OS-ci, may

wii *m

SilXcourk may-for a wli: mxI. ind I While: all the Cogitations ofthc Mind fleeing together toconftilr, m i eooext

then wmn intiant, m;ir flaiui a

fit d. Job's rncmb aft oni died,

<>rd, talcm ir Natur; aru

common finlds tafirmuu >. became tike urn in all thiols 9m. Dnar/iioft ithc

fight of an Arv.;:l. was i**r Sm, />.n

ion^

A - . clue

ftiou '.! Hioi, aid toM I

I chinj

«:nvcd in til id thcl igs ^rf/i

lprdBtft ic prec$ncrt utntag Tron, b.

i \rull in i • ecu Fort nip: an.' -. br

:*rd, Chn* >

BOOK I. [64] CHAR IV.

to learn experimental Obedience hy thefe things which He fuffered, Heb. 5. 8.

7. Another Degree of the differing of our LokTs Soul, is die Interruption, for a time, of thefenfibleuptaking and feeling of that quiet and peaceable Injoyment of the Felicity of the humane Nature, given ( for the point of Right) unto it in its perfonal Union with His God-head, in fofar, .that in the midft of many Difciples, Greeks and Jews looking on Him, the vehemency of His trouble did not differ Him to hide His perturbation ; for, (Job. iz. 17.) ourLordcryed out, Now is My Soul troubled, and what Jhall I fay > and Mark. 14. 34. made Him declare His exceeding Heaviness; My Soul is exceedingforrow-ful unto Death. In which words he Infinuats, that to His Senk, Death was at hand ; yea, that inn© fmallmeafure, it had feafed on Him, and wrapped Him up in the forrows of Death, for the time, as in a Net of which He knew He could not be holden ftill-

Obj. But did not this hudge heap of Miferies take away from the humane Nature, the Felicity of its Union perfonally with his God-head ?

Anf. It did indeed hide it for a time, and hinder the fenfible feeling of it for a time, as it pas neceflary, in His deep differing; but it did not take it away, nor yet ecclipfe it altogether ; for, as a corporal Inheritance hath a threefold Connexion with the Perfon owner thereof;, foa fpi-ritual Inheritance hath a threefold Connexion

with

v of lawful

of die fn-; co the 1j

Oft ft | jfc of

die I

. the : : and llu

ad not on' i unco \

pcrU d Union I poflcfi

; I

tion to look

MY

8. I \d the s God,

n went on to tin

1

-oil inv

BOOK h [ 66 ] CHAP. IT.

Soul and Body, that out of all His Veins it drew and drove forth a bloody Sweat (the like whereof was never heard ) as when a Pot of Oyl, boy-ling up and running over by a Fire let under it, hath yet further the Flame increafed by the thralling of a fiery Mafs of hot Iron into it.

Hence came fuch a wading and eating up of all His humane Strength, and emptying of His natural Abilities, fuch a down-throwing of His Mind, fuch a fainting and fwounding of His Joy, and fo heavy a Weight of Sorrow on Him, that not only He defired that fmall Comfort of His weak Difciples watching with Him a little, and milled of it, but alfo flood in need of an Angel to comfort him, Luke xx. 43.

It is without ground, that fome of the Learned have denied the Caufeofthis Agony to be the drinking of the Cup of Wrath, holden forth to Him by the Father, faying, that the fight of it only, and of the peril He faw we were into, was the caufe of this heavy Exercifc: for, the Cup WaSr.ot only fhown unt» 8Km, and the hud'ge Wrath due to our Sin fee tofore Him, that He fhould fee it, and tremb!<§ at tbe Apprehenfion of the Danger we were in, but it was poured into Him, and not only on Him, that He for the Sins of His' Redeemed fliould fuffer it fenfibiy, and as it were drink it, that the bittemefs thereof might affect all the Powers of Soul and Body: for, the Scripture teftities,that toot only upon the Sight and Apprehenfion of this Wrath and Curfe

com*

coming on Him, the holy humane Nature

Holily abhor it, but ... ai He iubmiu

receive ir, UpOQthc i

Decree and A tl C COlCltf

be pa Him, ar*J thai upon

ul, and Blood)

0/' Father's Wrath upon H confift wid

I

Him for,

ing capital W ment on a condemned 1

»''

n

on tow (

fore it to bec

.

illeth forth amon.:

i unto God, arc / :.uhcr ©I His Ho-

towar Him ;

. do always tc olciTcdt

uc from another

9. Among the Degrees of the 6

may number not on turban

:rturbatu

E

BOOK I. [ 98 ] CHAP. IV

ly His fear ; for, His humane Nature was like unto ours in ail things except Sin, and was indeed feared when it Taw and felt the Wrath of God, left it ftiould havebeen fwallowed up by it, and of this Fear the Apoftle< He!?. 5. 7.) beareth witnefs, faying, Who in the days of His Fleflb, when He had offered up Prayers and Supplications, andflrong Crys and Tears, unto Him that was ahle to fave Him from Death,' and was heard in that He feared.

Now, albeit this feemetlvthe faded pafiageof all His Sufferings, that He was feared for being fallowed up, yet this His feat is not to be won-cered at, noris it inconfitiant withHisHolineft; for when Chriit affumed our Nature ( as hath been faid ) He aflumed alfo all the common and fmlefs Infirmities, Paffions and Perturbations of b our Natnre : Now it is kindly that the Creature St the fight of an angry God fliould tremble; for, we read, that the Rocks and Mountains have trembled before God, when He did let forth His Terror; and it is natural to Man, at the fight of a terrible Objed:, at the fight of a Peril and Evil coming upon him, but much more already come upon him (efpecially if the Evil and Peril be a-bcveail his natural Strength ) to tremble and

r the woril; and this becometh holy Nature very well to fear prcfent Death, Off-cutting, Per* ditionand Swallowing up in the Danger,>vhen God appeared angry ana Avas hading to be avenged on Sinners in the perfon.of their Surety, what

could

BOOK

-;ather I

•

^/v

'

BOOK L [ 70 ] CHAP. IV.

cut in a Holy way, that which He behoved to furfer: for, if on the one hand, Chrift had not been weakned, & emptied of all humane Strength inHisFlefh, He could not have been humbled enough for us, He could not have fuffered {b much, as Juftice did exaeffc for fatisfaftioafor us; and on the other hand, if He had not Hood firm in Faith and Love toward God's Glory and our Salvation, He could not have fatisfied Juftice, nor been ftill the innocent and fpotlefs Lamb of God, nor have perfe&ed the expiatory Sacrifice for us.

Olj. But was He not tempted to doubt by Satan?

Anf. We grant that He was indeed tempted by Satan to doubt, yea we iliall not {band to grant that He was tempted to Defperatipn; but we altogether deny, that He was tainted with Sin by temptation in the lead degree : for, the Scripture faith, He was tempted in all things like unto us, but yet without Sin in Him, or yielding in any fort to any Temptation, And feeing by the Evangelift, Matth. 4. we underfland, that He was tempted in the Wildernefs by the Devil, unto the moft horrible Sins that Satan could devife, and yet wa^ not flamed or polluted in the lead Degree, with the lead meafure of yielding to the finfur Temptations; we need notftand to grant, that He might be tempted, or that He was tempted unto Doubting and Defperaticn ; for this was among the topft notable and prime temptations,

where-

irhcrcby Satn ulli-

God, very God ai . one

l knew Ht I otic th Scm i'

■ I an all the

not be

tot hn6il Nature in to, tare nuj app

and be polluted: lint the matter was not lb with

i of Glo: our : - in a. winch being :

foul: b I f*rr and pu

-ever it be troubled a:ui ;urc and frcco

But at lead, was there not a Ccr. cur nth, and the R on

I Conflict of ( mancna ich the bur.

t andWreftling ol . tation to doubti ng doth DC I rguc the Inrirnv:

lgcl \vhoi>

J in God was

ot argue

the

ttrtuoai of

BQOKI. [72-] CHAR IV.

an Adverfary, who being repulfed and call down, doth not at firft leave the field, but rifeth up a-gain,infifts and preflethon, fo long as it pleafeth the mod powerful party to differ the Adverfary to make oppofitioh.

Ohj. Butyou muft grant, that in the Conflict of Chrift's humane natural Strength, with the Affliction and burden of the Punifhment laid upon Him by the Father, He was overcome, and fuc-cumbed and died.

Anf. Yes indeed: but we mud put a difference between the Conflict of natural Strength with the burden of Affiidion, &the Conflid between Faith and a Temptation unto Sin ; in the Conflid of holy humane Nature inChrift, with the Punifhment of our Sins laid on Him, it was not a Sin to have His natural Strength over-powered, and to lye down under the Burden, and to lay down His Life and die; but it was a main part of His Obedience, it was the performance of His Promife and Undertaking, to yield Himfelf to Juflice, and to die for us, that we might be delivered from Death eternal. But in the wrcftling of His Faith with the Temptation unto Doubting, it had been a Sin to have yielded in the lead degree, and that which could not cpnfift with the perfed Holiness of the Mediator, Surety for Sinners.

Ohj. But,did not the perplexity of His Thoughts and the anxiety of His Mind ; dimini{h fomething of the vigour and conftancy of His Faith?

Anf. It did ditfrinift nothing of the vigour and

COR

a the he.

mc Di

■ • mo

the i the uork

ung urn

1, or Uj>on gtv rca

I

i His h

BOOK I. [74] CHAP. IV

lets forth theConfeffion of His Perplexity: Pre*

fently after this, He fubjoineth,' Father, fave Me from this Hour ; wherein, behold! holy Nature, trembling and Shrinking to fall into the Wrath of theFather/& according to the Principles of Holy Nature, teftifying the fimple Abhorrency of His Soul, from fiich an Evil as is the Wrath of God His Father, which had it not been for love to fave our Souls, He could not have yielded His humane Nature to endure, or bear it: Therefore He, confidering that we were but loft for ever, if He ihould not fuffer Wrath for us, He repeats the fum of the Covenant of Redemption agreed u-pon, But for this Caufe came I unto this Hour. And laft of all ft^ts up His Speech and Exercife in the triumphing Voice of victorious and untainted Faith, Father, glorify Thy Name; and here He reft-eth: Wherewith the Father is fo well pleafed, as that from Heaven He fpeaketh to the hearing of the Multitude Handing by, / have hoth glorified it, and will glorify it again.

10. Among the deepeft Degrees of the Suffering of Chrift in His Soul, we reckon thatDefer-,non, .whereof Chrift on the Crofs giveth an account, crying out, My God, My God, why haft Thou ferfakenMe? By which Speech He doth not mean, that Mien the perfonal Union of the Natures was jm Him diflolved, nor yet that God had withdrawn His fuftaining Strength and Help from the humane Nature, nor that the Love of the Father was taken off Him, nor that any point of the Perfection

■ of Ho trnc l l to ihw\i'.

i, an J fth from ! ic Soul.

•

i

he looked upon -Son of ways well pica room ot

vrcrcboun

us. n. '1

• aras 6 Hiftory o€

toexpou where* of tint horrible Gap, wasp >ored

I

in J Be

BOOK I. [ 76 ] CHAP. IV

therefore not without ground have Orthodox Divines taken in Chrift's Sufferings in His Soul,and the detaining of His Body in the Grave ( put in as the clofe and laft part of Chrift's Sufferings^ as the true Meaning of that Expreffion, He defended into Hell: Not only becaufe tliefe Pains which Chrift fuffered both in Body and Soul, were due to us in full meafure ; but alfo becaufe that which Chrift fuffered in the point of Torment and Vexation, was, in fome refped;, of the fame kind with the Torment of the Damned: for in the Punifliment of the Damned, we.muft neceflarily diftinguifh thefe Three Things, i. The perverfe Difpofition of the Mind of the Damned in their Sufferings, x- The duration and perpetuity of their Punifliment. And 3/ The Puniihment it feif, tormenting Soul and Body. The flrft Two are not of the eflence of Punifliment, albeit by accident they are turned into a Puniihment, for the Wickednefs, Vilenefs and Unworthinefs of the Damned, who neither will nor can fubmit themfelves to the Punifliment (and put the Cafe they iliould fubmit, are utterly unable to make Satisfaction for ever) do make them in a defperar, doleful Condition for ever, though obftinat Sinners do not apprehend nGr believe this, but go,pn -tcafuringup Wrath againil themfelves, plea-themfelves in their own Dreams,to rjieirown Perdition. Of thefe Three, the flrft Two hayc no place in Chrift: Not the Firft, be-:Iq willingly offered Himfelf a Sacrifice for

>on agreement, payed the i S

«>lden in the So: f Death

what i Kim ; mul H lien-

[to be of infinii to our evcrlal: :ig.

I then remaincth, which is tlie real Sic tor ; of Soul ami Bod

ing made a Curfc for U to feel it lb in

nee. And w!. hellil where Pain and Torment, and the

Curfc with felt Wrath from (i 11, till Jufl

as certain,thatQui it by th irs of Death.

rurc. that He could not be ho. rows

of Death. .

Q*efl. But what inters?!! ' in His bun both

fo lliort anvl •

i

or. (w

D

-

"I For t tli(

#

BOOK I. [ 78 ] CHAP. IV.

only the humane Nature ; yet the principal Suk-jed: of Sufferings, both in a PhyficaL and Moral Senfc, is Chrift's Perfon, God and Man, from the Dignity whereof, the Worth and Excellency of all fort of Sufferings, the Merit and the Satisfy £tory Sufficiency of the Price, did flow.

And let it be confidered alfo, that albeit Chrift, as God, in his God-head could not fuf-fer in a Phyfical Senlh ; yet, in a Moral Senle i He might fuffer, and did fuffer ; For, in as much as He, being in the Form of God, and without Robbery equal to God, did demit His perfon to afiiimc humane Nature, and empty Himfelf fo far as to hide His Glory, and take on the Shape of a Servant, andexpofe Himfelf willingly to all the Contradi&ion of Sinners which He was to meet with, and to all Railings, Revil-Ings, Contempt, Defpifings and Calumnies, fhall it feem nothing, and not enter in the count of our Lord's Payment for our Debt?

Ohj. But, how could folow a down-throwing of the Son of Man, or of the humane Nature afTumed by Chrift, confift with the Majefty of the Perfon of the Son of God >

AnJ. We mud diftinguifh m Chriftf thefe Things, which are proper to either of the two Natures, from thefe Things which arc afcribed to His Perfon, in refped of either of the Natures, or both the Natures; for, Infirmity, Phyfical Suffering, or Mortality, are proper to the humane Nature, The Glory of Power and Grace

and

BOOK r. [ -9 ] Cfi AP. IV.

M:rcy, and fupcrcxccllclu Majefty, mi arc proper ro die Dcit fenngs of the humane Nature, are lb far from

itngthe Glory of the divine > ritey do marufcrt the lame, and nuke ic appear morcclc For, by how much the hu

is nxjJt*tJ, deprcfled, and depifedg fake, by ibmucli the Love of C and Man in one Peribn, toward Man, and i and Grace to Man

iiofethac judicioufly look i Him.

•ut (cing C Satisfaction for Sinner |

doth nor any one pair ot His Doings

"•nngs, but in the whole a.id intire n Pearl, and complcat Price of His whole O-% orn His Incarmnon, even to

. how cometh ic to pa ■jre the i nation of our bin

xrd lb oft to I nd particularly

toHisBloo

A*J. cometh : . i. Ben

Certainty and Verity of H I hum

icy of differing,

f all the Lev: tccs

;ear unto

thf entire of H

Frofion ofHrs&ooJ; F<

wT|, Wll

irchyMan. :

wtift X .i-

Sou], Drops of Blood fell down out of all His Body to the Earth. 3. Becaufe His Blood-fhed-ing and Death, was the laft A6t of compleating the Payment of the Ranfom to the Father for us, which Payment began in His humble Incarnation I and went on through all His Life, and was com-pleated in His Blood-ihed andDeath,whereofour Lord gave intimation on the Crofs, when He cryed as triumphantly victorious, It isfinifhed.

The t/fe of this Article of the Covenant of Reel mption^

WE have at ibme length fpokeli of the Price of Redemption, and of Chriit's defraying of the Debt by His Paiiion. 1. That hereby the Merit of our Sins, may the more clearly be feen. z. That the Sublimity anu Excellency of Divine Majefty, offended by Sin may appear. 3. That we may behold the feverity of God's Juftice till He have Satisfaction and Reparation in fome fort of the injuries done to Him. 4. That the admirable largnefs of God's Mercy may be acknowledged and wondered at.

For in the Price of Redemption payed, aS in a Mirror, we may fee how greatly the Lord hateth Sihjhow great His Love'is to the World in fending: His Son Chrifl amongft us; how heavy the Wrath of God fhall ly upon them that flee not to Chrifl's Satisfaction for their Dilivery : how great the Dignity and Excellency of the Lord our Redeemer is, for whofe caufe Reconciliation is granted to all that take hold ef the Offer of Grace

through

I [in ; how great tli is ro k greatly the Glory of all I 3oth ihmc in the Work o( Rcdcn

i. Hv tlr, ' inc. it a;

and Wicked the I

for pacifying of ( apr>

and Soul-mat.. i akeocbccAbominatio Qpd hath not fpofcea, but fr . I the

brin^ aboil) , i 0 :is

:n the i aiul to ah tiic

pother S i

is touch

our

i all ch< irtorm. M in Whom

I, for fettling our I

.: purpol

War-

BOOK I. [ 8x ] CHAP. IV.

may be quieted, who Co ufe to exaggerate the grievoufnels and the multitude of their Sins, that they forget to put a right eftimation upon the Satisfaction made by Chrift, for all that cortie unto God through Him.

The Third Article.

THe Third Article of the Covenant of Redemption, paft between the Father and the Son, concerneth the Benefits, Gifts and Graces to be given unto the Redeemed.- All which Gifts and Graces, are fummarily comprehended In that one Gift of God, fpoken of, Job. 4. 10. which Gift is Chrift, Who is freely offered unto, and given to, the ele<3: Believer for Righteout *iefs and eternal Life, according to what was faid, Ifa, 9. 6. For, unto us a Child is born, a Son is given, on whofe Shoulders the Government is laid, whofe Name is called Jehovah, the wonderful Coun-fellor, theftrong God, the eternal Father and Prince of Peace. And, 2 Pet. 1. 3. Who according to His divine power, hath given unto us all things which pertain to Life and Godlinefs, through the knowledge of Him who hath called us to Vertue and Glory.

z. The Benefits which are appointed for the Redeemed, are fo conveyed and brought unto them, that firft, they are Chrift's Riches which He hath purchafed unto the Eled:,and being re-fblved to die, that the purchafe might be made faft to His People, Hs hath made His latter Will

and

BOOK L [ 83 ] CHAP. IV.

and Tcftament once and again, and left in Lc-

Ecy to all that believe i:i[ 1 things

longtoRighteoufnctsarv :ion; andti

Benefits, in an acceptable time, He effectually apphcth and puts them in pon thereof. Oi

which Gifts, wc lhallnamc c I'hrcc: The

\m[\ is Regeneration, or turning of the Man toward Himiclf. The Second is theGift< .1: The Third is Pcrlcverancc. la ic Patrt

ee-will, d in them ly-

ure the Glory of Gods free By glorying that without the ipccial Grace of Goo onrcrt themfclves or n

plcafc, Jo that when God in: Conver-

fion, and u leth ali eir Cofiverfion,

are able to re lift aliH Opera:

nnkcvoid -a , ' \

this ( int of B

Fa: l the Son, Mediator an. !

doth decide the Quel and give t

ror, m whom God Jit ft

r conform to t : So* — **d ■

7; andwb&m He caA fted\ and whom j He alio *

fed. Rom. 3. tS.

i 71 rr

IT is a

taliibly, and that laving Fait'

F

BO OK I. [84] CHAR IV.

on them, and that they fhall perfevere in the obedience of Faith fo, as they fhall not totally and finally fall away from God's Grace.

Itispromifcd to Chrift, Pfal. no. 3. That tn the day of His Tower, His People fhall le willing. For, albeit the native Corruption of their Will, oppofeth it felf, and refifteth the Holy Spirit, when He is ufing the Means to Convert them ; yet in an acceptable time, the invincible power of God's free Grace toward them, fo tak-eth away all adtual Refiftance, that the Man, unwilling of himfelf, is made mod freely and heartily willing to be reconciled to God: For, God can both preferve the Natural Liberty of the Will, and take from it that Grookednefs and Frowardnels that is in it ; He can infufe and create in the Man a right Spirit, and new Ha-bites of Grace, and can bring forth thefeHabites untoJ£xer,cife, making the Redeemed Man not ***^y able to will,but alfo actually to Wi//and to Do what is pleafant to Him, Phil. x. 13. and Ephef z. 8. w r e are taught, That Faith is not of our felves, it is the Gift of God; not of Works, left any Man flwuld haft. And this Gift of faving Faith ; is beftowed only on the Eleit; and therefore it is calied, The Faith of the Eled, Tit. i. 1. and only they believe in Jefus Chrift, that are ordained unto eternal Life, Att. 13. 48- yea, every one cometh to Chrift, who is given to Him of the Father, Joh.6.iy. and no Man cometh to Chrift ; fave he whom the Father draweth, Job'.

BOOK !. f S^ CM \I\ IV

but they that aic nocRcdcei

Right Job.

thChriftto

re not c

I bum /'

!

..! i.ic R

Lord to <

" ■ • *p>. ve**h

Mo,. I not depart oh:

Seeds Si !

■

///«£ Cruen.: M tot tnrn a

from them to do them food, but I will put

jll not depart from I ) come

lob. 10. i"8. while ' in* unto them eternal (hd'ilnei:r f ■■// '. neither jball4tf) MsBf/pci :< i out i nut, th not too

1

pUCJ

BOOK I. [ 86 ] CHAP. IV.

Ad verfaries take their pretended Arguments from the Inftability of Mens Will, in the Matter of Perfeverance, and from the Freedom and Power of Mans changeable Will, in the Matter of Conversion and Saving Faith, and from the Manner of God's fpeaking to the mixed Multitude of both Called and not Chofen, and to them that are both Called and Chofen, we fliall content* our felves, for clearing this Covenant betwixt the Father and the Son, Mediator and Redeemer, to make the Matter faft concerning the Eledt, founding their Converfion, Faith, Repentance, Perfeverance and Salvation, upon the unchangeable Covenant of Redemption, fixed upon the fettled Agreement between God,and God the Son Mediator and Redeemer, as fliall be proven from Five places of Scripture.

the Firjl Proof is from VerC 13.0/ Ma. yx. to the end <?/"Chap. 5*3.

THe Ffrft Place is Ifa. $x.Verf.iy and forward to the end of Chap. 53. where we have, Firft, The Two Parties Contraders, God the Father, and Chrift: For, the Father brings forth His Confederat Son to be Incarnat by Covenant, His Servant, Whom He imploysin the whole Work of Redemption, as the meritorious Caufe and Accompliflier of it; Behold My Ser-vavt faith God the Father by His Spirit,fpeaking by the Prophet, Cfap.f z.i 3. Next, Both Parties are fure of the Event of the Padion, and of the

ac-

\vh

ROOK I CH \i\ IV

acomphlaing of the whole work glonoully M-

ill deal prudently wdprefpe-«//>, He '. • xjlttdandcxtftllec

He cells thepn

I mil tlit pay f°r "** Rede

ling of i lu-

jc, unco the ig.. us Death*

71*/ / / rrid m

■mir.n:

Hm\ Ih cd j»d relied #/ Mc» t a . rms

% mi**f*i*ieA ■ vmmdtJhr om> rfffitms,

m*k W**< tor S;», Ve£ IO.

treat, is

: of His I of many Nations,

1 of the rhc Water of His fprinkk

ro have

htfoFA IC //V

til Regencrat th

an <! h an.l Ice thOB

His fad

BOOK I. [ 88 ] CHAP. IV.

Sixthly ■, No meritorious nor impulfivc Caufe is found' in the Perfons Redeemed, for which the Puniihment due to them ftiould be transferred upon the Mediator Chrift our Redeemer: for, they fhould be found in themfelves but Defpifers of Chrift, becaufe of His Sufferings, Chap. 5*3. 4. Surely Ht hath horn our Griefs, and carried our Sorrows; yetwedidefteemHimflricken, fmitten of God and afflitled.

Seventhly, No Sin nor meritorious Caufe of Puniihment is found in Chrift the Redeemer, for which He fhould be fmitten, Chap. 53. 5. 9. He was wounded for our Tranfgreffions — He had don$ no violence, neither was any deceit in His Mouth.

E/ghtly f Peace and Reconciliation, and healing of our finfuland miierableSicknelles^and deliverance from Wrath, are purchafed by the Price of His Blood, Chap. $"$. 5. The chajlifement of cur Peace was upon Him, and with H% Stripes we are healed.

Ninetbly, Thefe Sufferings Chrift did not endure unwittingly, or unwillingly, .but by Content, by Covenaitt-cfeliberately, Chap. 53.7. He was oppreffed, and He was afflicted,, yet He opened not His Mouth ; He is brought as a Lamb to the Slaughter, and as a Sheep before .His Shearers is dumb, fo he opened not his Mouth.

Tenthly, The Caufe of this Covenant, whereby the Price is called for, and yielded unto^ and payed, is the only free Grace of God and His

good

BOOK I [ X» ] P. IV.

good PlcaUirc, ( io. It pleaUclthe L*r4

t$ m, be bafb put him to

Son, ti

^hceoulncts mi

j 3. t i. / A'mwUtlfc, or I iHim,

I

.

unto them all the pun!

I r Intcrcejfum jv

(IOC

all and

vjs

*

-

BOOK I. [90 ] CHAP. IV.

ti not on Him, that the faying of the Trophei Ifaiah might be fulfilled which he fpake, Lord, mho hath believed our report .-> and to whom is the Arm of the Lord revealed > therefore they could not be* lieve, bscaufe that Ifaiah faid again, ( I(a. 6. 9, 10. ) He hath blinded their Eyes, and harde* ned their hearts, &c.

Secondly, It foiloweth heace, that Election and Redemption were not for the forefeen Faith or Works of the Ele<ft Redeemed, but of the meer Grace and Good-Will of God, and all done for them and in them, eontrair to their Deferv-ings: For, it is faid, Ifa. 53. 6. All we, like Sheep have gone aft ray, and the Lord hath laid on him the imquity of us all.

Thirdly, It folioweth hence that it was agreed upon, that faving Grace and Converfion & Sanc-tification, fhould infallibly and invincibly come topafs, and be given to the Redeemed, Ifa. ^z. 13. Behold, My Servant jhall deal prudently and profperoufly ; and, Verf. 15-. he (ball fprinkle many Nations ; and Ifa. 53. 11. By his know-ledge jhall My righteous Servant juftifie many.

Fourthly, Hence it foiloweth, that the A-greemenrispaft for their final Perfeverance and full Salvation: For, Ifa. 53. 5-. With his ftripes ive are healed : Now our healing, is our full Salvation from our Sin and Mifery, or our deadly S:cknefle$. And Ifa. 53. 10. The pleafure of the Lord jhall profper in lis hand: The pleafure of the Lord is partly our San&ification, 1 Thef

j. }. r*rtly**r SsIvJtion .nu/GUreficatio*. 1

9. Thu Mthtrt will mbkh kuth <<*t

tbot of jU which he bjrh ^ mm V I I

ImjuU raijc tt hv.

us purpoic jxnvc >i'\ Hi* Inter-

.rtcfrom which rhc Apoftic -

them f hat come to God h bim t femg heeocr iiveib to make Intercejfion for them.

The Second Proof is fro* ! 10, 11.

T Second Place when I ce-

I the Redeemer He taich.thiu I as Redeemer. mene between

1. arulehc Redeem ned,

for uhom. arui grecnu.u ; I

I J.:co'

which 1 T ark o*

.,for whom as/u?m. 11.-./ 1 f

../ted AH:

fhall be not only by Price paying, but alfo by powerful and effectual working, as the original imports, Rom. n. z6. and, Ifa. 59. 20. Fifthly, the Benefits beftowed upon the Eledt, are comprehended under the Designation of the Redeemed; they are to be turned from their iniquity by effectual Convention, by granting them Faith in Chrift, Repentance and Reconciliation. Sixthly, it is fliewed how thefe Graces fhall be brought to pafs, to wit, by application thereof by the Word and Spirit of Chrift ; from which, Saruitification, Salvation and the perpetuation of all Graces unto Salvation, do flow and follow on them; My Spirit that is in Thee, faith the Lord to the Redeemer incarnat, and My Word which I have put in Thy Mouth, fhall not depart out of Thy Mouth, nor out of the Mouth of Thy Seed, &c.

Thefe Articles of the Covenant of Redemption make exprefly, Firft, Againft univerfal Redemption of all and every Man: Becaufe Chrift, as is lhewed before, makes His Bargain for the Eled, and leaves the reft in Blindnefs, and is a Redeemer of none but of thefe to whom He is a Deliverer aftually, from whom He turncth away Iniquity and Ungodlinefs; which Benefits befal none, but theEle<9: and the Redeemed.

Next, They make againft Election for Faith and forefeen Works, becaufe when Chrift cometh to call in the Jews, He finds nothing commend-, able in them but Impiety and Tranfgreflion and Defection, and whatfoever might provoke Him

to

re tmrnttl from Tranfgrejfiom. 2 meer pcjjiblc and contingent ten

I or, the Word an Spin*

i dull take up a dwelling in them, and I hoc depart from them.

twtbly. I akc agamfl the Dodruie of

die e of th

it is promitevl trom the Heart Aouth of

rd and .Spine of Chrift lhall d .

ThtV:irdrrc p, Joh. 6. 3-. (Sc.

X6. from. /'. to 4>. where, Jtr(i t is let down the Par-;• v oofea&ersin the ( ovenant of Redemption; arc giw into the Eland

r ; All fMe, cow.

igofchcEIcdt . in d Con-

I aith of die Redeemed; mttb to Me, (a

med arc oomm

(

Ufenotbi tfhonti

Fm

BOOKL [94] CHAP. IV.

Fourthly, It is agreed by what Means the Faith of the Redeemed (hall be formed in them, which are, the revealed fight of Chrift the Son of God in the Word ; the powerful drawing of theilluminatSoul unto Chrift; which powerful Draught overcometh all oppofition & refiftence, becaufe it is omnipotent and invincible; For, J$oman ccmtth to Qhrifi, hut he whom the Father draweth, V. 44. and that by making them faving-ly,and in a lively manner fee the Son and believe on Him, v. 40.

Hence followeth, 1. That it isfalfeDo&rine to teach, That there is an Univerfal Redemption unto Life, of AH and Every Man; becaufe hot All, but only Some are given, and made to come to Chrift; the reft that are not given,come not.

Secondly> It followeth, that EtedHon is of meer free Grace; becaufe Merf tome not unto Chrift that they may be givea, but they are given unto Chrift, that they may be brought and come unto Him.

Thirdly, By this Agreement the powerful Con-verfion of the Redeemed, and their powerful Prefervation unto eternal Life; is as certain as' the Power, and Conftancy, and Obedience of Chrift unto the Father, is firm and certain; This is the mil of him thatfent w, that of what he hath given me, I fhould lofe nothing but raife ii up at the lajl Day. Verf. ffi

m

The Fourth Proof is, Joh. 10. 14.

THc Fourth Place is,. Job. 10. from H 14, to V. 30. where we fee that the Lordje-fus, the true Pallor of Ifrael, before He was In-carnat, Pfd. a 3. continueth in that fame Office now, being Incarnat, and gives His People to underftand this, when He faith, / am the good Sheepherd.

Secoxdly, The care and cuftody of all the Redeemed, both converted and unconverted, was put upon Chrift, V. 14, 16. I know my Sheep, and am known of mine; and other Sheep I have, which are not of this Fold, them alfo I mufl bring in, and they fhall hear my Voice.

thirdly, The Price of their Redemption is clearly agreed upon, V. 1 j. As the Father knows me, evenfe know I the Father ; and I lay down my Life for my Sheep.

Fourthly, The Father accepts the Price, and is atisfied and well pleafed with it, Verf 17,18. therefore doth my Father love me, hecaufe I lay iown my Life, that I may take it up again, &c.

Fifthly, All the Redeemed are infallibly Concerted, but they that are not Redeemed are nor Converted, V.zj. My Sheep hear my Voice, and I -vow them, and they follow me ; %\y& V. z6. But ye he* ieve not, hecaufe ye are not of my Sheep.

Sixthly, Albeit the Redeemed and Convci> ed fhall not want Enemies, who fhall go about o mar their Perfeverance andSalvati$n,yet (hall

they

BOOK I. [576] CHAP. IV

they not prevail, V. 28. I give them eternal Lift and they fh all never perijh, neither {hall any Mai f luck them out of my hand.

Hence followeth, Fir ft, That the Dodhrine o Univerfal Redemption of All and Eyery Mai unto Life is falfe ; becaufeonly the Redemptioi of the Eled: Sheep is agreed upon> for vvhon He layeth down His Life, V. 15*. and the ref are not Redeemed, nor ordained to Life ; fo thefe He fpeaks to, 15.1x6, they were not of Hi: Sheep, but remained Unbelievers.

Secondly, It followeth that the Eledion o Men is not for Faith or Works fore-feen, but or the contrary, Faith is ordained to be given urin the Redeemed, becaufe they are Eled-ed anc given over unto Chrift, to Convert and Save therii, V. 16. Other Sheep. I have, and them 1 mufi brin^in, and they fhallhda? my Voice.

Thirdly, it folioweth* that the Converfion ol the Eled: doth not depend on their Will, bui upon Chrift's Undertaking to' make them believe, and upon His Omnipotency, Verf. 16 Other Sheep I have, and them I muff bring in, and they fhall hear my Voice.

^Fourthly, It followed^ that albeit the Redeemed Believers be in themfelvcs witlefs as Sheep, and weak, and ready to be deftroyed and compared about with many Enemies as Sheep a-mong Wolves, yet becaufe of the Omnipotence of the Father, and of the Sony that have taker the Care and cuftody <rf themy they {hall perfe

BOOK I. [ 9? 1 CHAP. IV.

vere. And it is impofliblc they Jhould perifli, Or not perfevere. Joh. 10. 28, 29. Igive them eternal Life ; and they/hall never perijk, and nont can take them out of My Fathers hand.

the Fifth? roof

THe fifth Place is, Pfal. 40. explicatbythe Apoftle, H^.io. 5, 6, 7. where Firft, the Spirit of God expounds the Covenant whereof we are (peaking, and brings in the Parties, God and Chrift:, as fpeaking one to another, and as it were, in bur fight and audiences repeating the Terms thereof. The Price of Redemption is firft fpoken of, for expiation of Sin, not to be forgiven without Blood, without better Blood then the Blood of Beads. Hek 10. 4.

Secondly, All Satfsfad:ions by Men, and what-foever Price can be payed by meer Man, are reje&ed ; Sacrifice and Oblation Thou wouldfl not, Verf. <;.

thirdly. Nothing except only the Incarnation Of the Son the Mediator, His Obedience and Suffering to the Death, could fatisfie divine Juftice; But a Body haft thou prepared me, VeC 5-.

Fourthly, The Mediator Chrift offers Him-" felf Pledge and Surety of His own accord, and takes the Condition; then [aid I, lo I come, to wit, as Surety to pay the Ranfom* and to do thy will, Heb. 10. 7.

Fifthly, Chrift the Surety, not only conde-fcends upon the Price, but alfo upon the

Q Per-

BOOK T. [ 98 ] CHAP. IV.

Perfons ro be Redeemed, and their San&ification $ By which Will we are Sanftified* by the offer jug of the Body ofChrifl once for all : And this Price is now a&ually payed Heb. 10. 10.

Sixthly, The Price being payed, the Mediator goeth about the Application of the purchaf-ed Benefits, by His Interceflion, Heb. 10. 12. 13. This Man after he had offered one Sacrifice for Sin for ever fat down on the Right Hand of God ftom henceforth expelling till his Enemies be made his foot (toot.

Hence followeth, Firjl, That there is no uni-verfal Redemption of All ag$l Every Man unto Life, Becaufe by one. offering he hath perfected forever, them that are Sanclifed, Heb. 10.14. therefore they were never Redeemed, who are. never Sandified: and only they are perfected, who are Redeemed.

Secondly, It follo\veth,tha.t not for any thing in Man, neither fore-feen Faith or Works, are Men EFe&ed and Redeemed, becaufe all is rejected that nicerMan can do, that the meer Grace of God may appear in Chrift's undertaking for Men of His own accord; Sacrifice and Oblation thou would-eft not, then Jaid I, behold \ I come , Heb. 10. 5, 7.

Thirdly, By Chrift's Death purchafe is made of the infallible Converfion and San&ification of the Redeemed, and,of their Perfeverancc unto perfe&ion. By one Offering of Chrift He hath perfected for ever them that are Santtified, Heb. 10.14. And therefore the Redeemed cannot

BOOK I. [ 99 ] CHAP. IV,

not but be Converted, cannot but be Sanctified* cannot but Prefevcre unto Perfection, and that forever, Heh, 10. n, 13, 14.

The ufe of this Article is, Fir/?, That all thefe who hear the Gofpel, and have in any fort embraced it fhould in the acknowledgement of their natural Corruption and perverfe Wickednefs, humble themfelves before God, and pray for, and exped: Grace according to the promifes offered in the Gofpel.

Secondly, That they who are already fenfible of their Sins and ill Defervings, may not turn a-way or be difcouragcd, but fo much the rather^ flee to Chrift in whom relief from Sin and Mi-fcry is promifed to fuch.

thirdly, That they who have fixed their Eye on the Son refolvingto cleave unto Him, fhould acknowledge the powerful Draught of God's almighty Hand, who hath caufed them to come co Chrift, and Ihould upon the begun Work of Grace, conceive lively Hope of Salvation, and fludy to purifie their Souls in this Hope.

Fourthly, That they who find the instability md inconftancy of their own Free-will, and have experience of their own Htart, deceiving them "requently, after they have engaged themfelves 3y Promifes and Vows to take better heed to ::hek ways, fhould not caft away their conft-lencein Chrift, becauft of their own Infirmity, Hit that they fhould lean lefs to their own Irength, and lay hold on Chrift's Power, Fide* Q % H*

BOOK I. [ 100] CHAP. IV.

delity and Conftancy fo much the more, for to help the Weak at fuch a dead lift. The Apoftle, looking to ChriiVs Engagement in the Covenant, for ctiot.e who in any meafure of fincerity adhere unro Him, hath faid, i Cer. i. 8, 9. Chrtfl fhall confrm you unto the end, that ye may he blame-lejs in the day of our Lord Jefus Chr/f. God is faithful lyVvhom ye are called unto the Fellowfhip of ffis Son Jefus Qhrift our Lord.

Fifthly, Let us not take the guiding of our own Free-will, but let fo many as are fled to Chrift, give Him the Glory of the inclining of our Heart to His Teftimonies, and to His O-bedience in any meafure, and know that every fpiritua! Motion flowethfrom HisPurchafe, and Application of what is beftowed on us. And when we find His Hand withdrawing, and our Heart inclining to what is not right, let us run to Him to right it, in hope to be helped by His Grace, to fight againft whatfoever Adverfary of our Salvation,

The Fourth Article. A S to the Fourth Article of the Covenant of Jf\ Redemption, it concerneth the Means and Manner how the Elccl: fhall be called forth from the Perifliing World, and be effectually called and turned unto God, fo as the World, among whom the ElecT: do live, fhall not have cauic of (tumbling juftly : For,-fie hath taken a mod Wife courfe lb to execute the Degree of Election

and

and Redemption, as He fliall be fure to bring in His own to Himfelf, and not to open up His Qounfel in particularto thedifcouragingofany, as is told by the Father, If a. 52. 13. My Servant Jball deal prudently andpro/pen The chief Mean appointed, is the Preaching of the Gofpel to ail Nations, commanding all Men, where the Gofpel is by God's Providence preached, to Repeat and Believe in the Name of Jefus Chrift, and to love one another as He hath commanded them, Acts 1.7. 30. and', 1 Joh. 3. 23. and they who refufe to obey are without Excufe.

Another Mean is, the bringing of fo many as profeis their Acceptation of the Oder of Grace by Chrift Jefus, them and their Children into the Bond of an exprefs Solemn Covenant, that they fliall iubmit themfelves to the Dodtrine and Government of Chrift, and teach their Children fo to do, as Abraham the Father of Believers did, Gen. 18. 19. Matth. 28. 19, 20. Make Difciples of all Nations, or, make all Nations Difciples to Me.

A Third Mean is, the fealing of the Covenant by the Sacrament of Baptiim, Matth. 28. 19, 20. Make all Nations D/Jciples to Me, Baptizing them in the Name of the Father, of the Sw, and of the Holy Ghoft..

A Fourth Mean is, the gathering them into all lawful and pofiible Communion with o-thers His Difciples, that by their Church fellow-fbip one with another, they may be edified

C 3 UIH

BOOK I. [ io* ] CHAP. IV.

under their Officers appointed in Chrift's Tefta-ment to Feed, Govern and Lead them on in the Obedience of all the Commands which Chrift hath commanded His People in HisTeftament: By which Means He goeth about His Work, aod doth call effectually, San&ifie and Save, His own Redeemed Ones, leaving all others without Excufe r

Concerning all thefe and other Means and Manner alfo of executing His Decree, it is a-greed upon between the Father and His Son Chrift, as His holy Spirit hath revealed it to us in Scripture. All which majg be taken up in Two Heads ; the one is, The agreement about the Dodrrine, and Dire&ions given to His Church ; the other is, About Anions, Operations, and all Etfe&s to be brought about for making His Word good.

Concerning His Dodtrine, Chrift faith, Job. 12. 49, 50. I have not fpoken of My felf > hut the Father Who hath fent Me, He gave Me a Commandment whatlfhouldfay, and what I Jbould [peak, and I know, that His Commandment is Life everlaftivg, whatfcever If peak therefore, even as the Father faid unto Me, fo If peak.

Concerning Actions and Operations, and the execution of the Decrees, it is agreed alfo between the Father and the Son. Joh. 8. 16. If I judge, My Judgement is true : For, I am not a-lone s lut land the Father that fent Me ; and verH 29. He that fent Me, is with Me, the Fatter

hath

BOOK I. [ 103 ] CHAP. IV

hath not left Vie alone : For I do always thefe things that pleafe Him ; and Joh. 6. 38. / came dam from Heaven, not to do My own Will (without the Confent of the Father ) but the Willof'Him that fefit Me.

In a word, the Confent and Agreement of the Father and the Son JefusChrifl our Lord, is fuch, that the Son doth nothing by His Spirit, but that which the Father doth work by the fame Spirit from the beginning of the World, Joh. 5. 17. My Father worketh hitherto, and I work; and Col. 1. 16. For by Chriftwere all things create ed that are in Heaven and that are in Earth, vi-fible and invifible, whether they be Thrones or Do-minons, or Principalities, or Powers all things were ere at <td by Him and for Him \ He is Alpha and Omega, the Beginning and the Ending, the fir ft Efficient, and the la ft End of all things. Rev. 1. 8. becaufe for the Glory of Chrift, the Creation, the Covenant of Works, and the Covenant of Grace, were made, and had, and {hall have their full execution, all for the Glory of God in Chrift, by Whom all Things were made and do fubfift.

CHAP. V.

Of the Covenant of Works.

W£ have fpoken of the firft Divine Co* venant, wherein God, and God Jncar-nat are the Parties; it followeth to (peak of the next Divine Covenant, to wit, the

G 4 Cp ?

BOOK I. [ 104 ] CHAP. V.

Covenant of Works between God and Man, A-dam and his Pofterity, made in Man's Integrity. In which Covenant, God is onely the one Party of the Covenant, and Man created with all natural Perfections, is the other Party. In this; Covenant, Man's continuing in a happy Life, is promifed, upon condition of perfect perfonal O-bedience, to be done by him out of his own natural ftrength bellowed upon him, as the Apoftle teacheth us, Gal. 3. ii. the Law is not of Faith, hut the Man who Jha 11 do thefe things Jh all live by them. And unto this Law or Covenant of Works, is added a threatning of Death in cafe Man iliould tranfgrefs; The fenfe whereof is told by the'Apoftle, Gal. 3. 10. Curfed is every one who doth not abide in all things, that are written in the $ook of the Law to do them.

'The Difference between the Law, and the Covenant of Works.

THe word Law, is (bmetime taken for the Matter or Subftanceof the Law of Nature, written in the Hearts of our firfl: Parents by Creation; the work of vvhichLaw is to be found in.the Hearts of their Pofterity unto this day. And in this fenfe the wordLau>,is taken by theApo(tle,i?^w.x. 1 j. "The Gentiles (faith he) [hew the work of the Law written in their Hearts, their Conference alfo tearing witnefs, &c. Sometime the Word is taken for the formal Covenant of Works, as Gal. 3.10. As many as are of the works of the Laiv,thzt

BOOKI. [ioj] CHAP.V.

is, under the Covenant of Works, are under the Curfe: For, it is Written, Curfed is every one that continueth not in all things that are written, in the Book of the Law, to do them.

x. 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 firfl Parems; firfl:, becaufe the Law of Nature, written in theHeatt of Man, in order both of Nature, and Time, went before the Covenant made for keeping that Law ; becaufe the Co-venant for keeping that Law, was not made till after Man's Creation, and after h(s bringing into the Garden to drefs it, and to keep it, Gen. z. 16. 17,

Secondly, God by vertue of the Law written in Man's Heart, did not oblige Himfelf to per-petuat Man's happy Life: For, albeit Man had keeped that Law mod acuratly, God was free to difpofe of him as He faw fit before He made the Covenant with him ; but fo foon as He made the Covenant, He obliged Himfelf to preferve him in a happy Life, fo long as he fliould go on in obedience to His Law and Commands, according to the Tennor of the Covenant, Do this and live.

thirdly, Death was the natural Wages and Merit of Sin, albeit there had no Covenant been madeatall: For, Sin againft God, deferveth,of its own Nature, Death ofSoul and Body, by the Rule of fimple Juftice, whether the Sinner

had

BOOKI. [106] CHAP. V.

had contented to the Puniftiment or not. But Man by entering in the Covenant adtually gave a formal voluntary Confent, that Death fhould feife upon him, if he fhould Sin, as Evah bear-eth witnefs in her Conferrence with the Serpent, while fhe doth repeat the Condition put upon the breaking of the particular Command given by God, and accepted by Man, Gen. 3. 3.

Fourthly, When the Covenant of Works is abolilbed fo far, as it can neither juftifie, nor condemn the Man that is fled to Chrift, and ^ntrcd in another pofterior Covenant of Grace, the natural Obligation of the Man ftandeth ftill, rbr taking direction from, and giving obedience to the Law; For, it remaineth ftill the Rule of a Man's walking, and it is impoflible that a meer Man fhould be exeemed from the Authority of God over him, and from fubjedition due by Nature to his Creator : For upon this account that Man is a reafonable Creature, under-ftanding God's Will about his Behaviour toward God, he is always bound for ever to love God with all his Mind, Heart and Strength, and his Neighbour as himfelf. Neither can the natural Merit of Sin be taken away, ncr Death defervedbe efhewed but byForgivenefsofit for Chrift's Merits.

The Covenant then was fuperadded unto the Law in the deep Wifdom of God: For this way of dealing with Man by a Covenant, was, of its

BOOK I. [ 107 ] CHAP. V.

own Nature, amoftfit Mean uftto Man's Felicity, and unto the Glory of God.

Hvwthe Covenant of God with Man was a Vie an to Mans Felicity.

THe Covenant of God with Man, tended of its own nature to Man's Good and Hap-pinefs.

Firft, Becaufe a Angular Refped and Honour was put upon Man, when he was made a Confederal Friend of God '• For if it be an Honour to a mean and poor Man to be joined with a King or Prince ina formal Bond o£iutual Friend-fhip,how much greater Honour is it unto Man, to be joined in a Bond of mutual Love & Friend-{hip with God >

Secondly, Before the making of die Covenant, Man had no Promife made to him by God, but fo {bon as the Covenant was made, the Lord did freely oblige Himfelf to give, and made to Man a Right to ask, and to exped: of God, with a Ground of Certainty, to obtain of Him fuch Things, as without Promife pad, he could not ask, or at leaft, he could not certainly exped! Co have granted unto him.

Thirdly, Before the making of the Covenant, nothing hindred the Lord, if He had pleafed, to command Man to return to Duft whereof he was; but after the Covenant, it pleafed God, by His own free Promife, to oblige Himfelf to perpetuate

BOOK L [ 108 ] CE[ AP. V.

tuate MansHappinefs wherein he wa^made, fo long as he fhould go on in Obedience.

Fourthly, By the making of the Covenant, a Door was opened, and a fair Entry to a higher degree of Felicity than he poffefled by his Creation : For, when a natural Life and earthly Felicity was given to Adam to enjoy upon the Earth, God, by the Covenant, made padion with him upon condition of perfed: Obedience, to give him a Life and Felicity fuper-natural, oppofite unto Death bodily and fpiritual, which was threatned unto him if he fliould tranfgrefs the Command.

Fifthly, A Jam, by the Covenant, had a fort of Help to make him keep the Law written in his Heart more carefully and cautioufly, and a Prop to make him (land more fixed: For on the one hand, he was advertifed and forewarned of the Danger of Sinning, that he might beware to offend God; and on the other hand, he was encouraged and allowed to ferveGod more cheerfully, and to perform due Obedience to God the more diligently; For^ in the Covenant, the greateft Reward that could be thought upon was let before him, and promifed unto him; to wit, eternal Life upon his Obedience, and the greateft Punilhment threatned if he fliould Dif-obey; both which ferved greatly to move him to be conftant in his Obedience,

Hott> God's Covenanting with Man ferved for God's Glory.

IN God's covenanting with Man, His Glory-did notably fhine and fhew forth it felf to Man. Firft, The Goodneis and Bounty of God did manifeft it (elf therein : For, in making a Covenant with Man, the Lord demitted Him-felf, and in a manner humbled Himfelf to deal with Man, for the {landing of mutual Friendlhip between Himfelf and Man for ever: And when we confider this, as the Pfalmid faith, Pfal. 8.4. What is Man that Thou art mindful of him? and the Son of Man that Thou vifitefl him ? So may we fey, What is Man ? or the Son of Man, that Thou fliouldeft enter in Covenant with him ?

Secondly, By covenanting with Man, God did Ihow His wonderful Moderation : For, God is Soveraign Monarch and Abfolute Emperor over His own Creature, to make of it what He pleat eth ; yet, in covenanting with Man, He did fweetly temper His Supreamacy, feeking, as it Were, to reign with Man's Confent. And when becaufe of His Soveraign Authority and Abfolute Right and Int@reft, he might have put upon Man harder Commands and Conditions of the Covenant, and thefe alfo altogether Righteous and Juft, He choofed to ufe fuch Moderation, that He would require nothing of Man, except that which Man fhould and behoved in reafon judge both a juft and aneafie Yoke, and in accept-

BOOK I. [ no ] CHAP. V

ceoting the Condition of the Covenant, acknowledge it to be fuch.

Thirdly, The Lord declared His Wifdom in covenanting with Man, becaufe when He had made Man a reafonable Creature, He choofed to draw forth a free and voluntary Service, moft futeable to his reafonable Nature, and that in a moft fweet way; to wit, not only by giving unto Man a moft equitable Law, but alfo by fetting before the Man, by way of padtion, the higheft Reward that he could be capable of, e-ven Life everlafting.

Fourthly, In covenanting with Man, God did moft wilely and holily have a Refpedt to the Glory of His own, both Soveraigncy and Holinefs; becaufe after He had made Man by Nature Good and Holy (albeit muteable and fubjecft to change, if the Man pleafed to eflay another way ) He took courfe to help themutablity of his Free* will, not only by fetting a Reward of Obedience before him, but alfo by a threatning of Fu-niftiment, if he fliould tranfgrefs, andfbonthe one hand and the other to hedge him in, and guard him againit all temptation unto Sin, that neither he Ihiuld be forced by any external Power to Sin, nor by any Counfel or Suggeftion, or moral Swafion ( whereunto only Man was expofedin the trial of his Obedience,) fhould have fo flrorg Motives to draw him to Difobe-dience, as thepromife of God, and thethreat-nirg fl-.cuid have force in all Reafon, to keep

him

him faft to, his due and loyal Obedience. Thus was Adam fore-warned and fore-armed againfl; whatfoever, without himfelf, might aflault him: For, what Reward for Difobedicnce could be offered unto him, ib great as the Favour of God and everlafting Life in the fellowfhip of God; promifed to; him, if he continued faft ia Obedience > and what Terror eoUld be fo great to a-fright and skar him from Sin, as the threatning of Death bodily and (piritual,if he tranfgrefled?

Quejl. But the profane Curiofity of Mandareth to ask a Reafon, why God did not make Man both good by Nature and immutably good al(b>

Anf. It is indeed proud Curiofity to enquire for Reafons of God's holy Will, which hath its own mod fufficient Reafon in its felf, and may fatisfy all His Subje&s, who will not devilifhly prefer their own Wifdom and Counfel to His : But we fliall content our felves foberly to anfwer the Queftion thus : To be both criminally, or by Nature Good, and unchangeably Good alfo, be-feemeth God Himfelfonly, as His Property and Prerogative, which it became His Majefty to referve to Himfelf as the Fountain of all Good-nefs, and not to communicat this Glory either to Man or Angel in their Creation, that the due. diftance between God and the natural Perfections of the Creature, fliould not only be provided for, but made manifesto the Creature alfo. It's true, Chrift's humane Nature was fo (an&ified in His Conception, that there was no poflibili-

BOOK I. [ in ] CHAP. V.

ty that Sin fhould be in it; but let us confider, that Chrift's Perfon which did affume the humane Nature into perfonal union with His God-head, is not a Creature ; and to afiiime the humane Nature into a perfonal union with His divine Nature, is the proper Priviledge of God over all, blefled for ever. And what the humane Nature of Chrift hath of Holinefs, it hath it not of it felf, but of Grace from the fecpnd Perfon of the God-head, who did affume it. And the Angels that Hood when the mutability of angelical Nature was manifefted in the fall of many of them, did (land by the Grace of free confirmation of them in their ftation.

Fifthly, God in covenanting with Man, made way for . the Demonftration of His moft holy Juftice in the execution of Puniihment, which was not only the natural Wages arid deferved Reward of Sin, but alio by Padhoh and Covenant appointed by mutual Content! 6f Parties, if Man, fo much obliged tbGdd, fhould break fo equitable and cafie a Command, as was given to try him by, being fore-warned of his Danger.

Sixthly, This way of covenanting with Man, Was a moft holy and fit Mem to fnanifeft the Vanity and Inftability of the moft perfect Creature, except in the cxefcife of all its' Abi titles & Habits, it do acknowledge God; and in every thing left and more; conftantly miploy Him, and depend upon Hin:

m

Lafi of all, This was a mod holy Mean to bring forth to light the Grace and Mercy of God in Chrift,providing a Remedy for fallen Man before he fell, and to open up the Decree and Covenant of Redemption in due time,to be brought about by Chrift, to the Glory of God in Chrift, by Whom, and for Whem all things were wade, Col

Cbejl, Had this Covenant of Works no Mediator, no Surety engaged for Adam and all his Pcjfterlry.?

if. No Mediator was in this Covenant; for

the party on the one hand, was God, and on the

other hand was Adam and Evepwi common Pa-

ling upon the ground of their natu-

,, reprefentirig and coir iing

■turalOfffpring: fliftd ring to

:he Condition oi the Covenant in their own

name,and name of their Pofterisy, promifingO-

bedjen:; receiving the-condition of Life if

thfey continued, and of Death in cafe they failed,

Gpti: . U >v}\ofe.ii H have finned, Row,

of a Mediator, did not appear in this Covenant fo long as it flood, that aftenvacd in the making of another Covenant; it might more timeoufly appear. Firft, becauie Man being created;Holy according to the M ©f God,;-was the Friend of God while he had net (mmd ;.aitd again his Service, while he flood m Ohedieuce, < was very plea&nt irid

fit

ceptable to God, becaufe fo long freely and fm-cercly he ferved God according to the Command and Rule written in his Heart.

Queft. After that this Covenant was broken, was it not abolilhed altogether, feing it could not now be any longer perfectly obeyed, nor iave us who are Sinners ?

Anf. Albeit this Covenant, being broken on Mans Part, did become weak and utterly unable to produce Juftification by Works, or eternal Life to us, by our inherent Righteoufnefs ; yet, on God's part, the Bond of this Covenant, doth Hand firm and ftrong againft all Men by Nature for their Condemnation, who are not

c :m riled to God : Wherefore all that are not a and made Friends with God by another

- nit of Faith in Godincarnat ( the Seed of

- i oman, who deftroyeth the Work of the Devil) do lye bound under the Bond of this Co-vciant of Works, as Chrift teftifies, Joh. 3. 18. He that believeth on me, is not condemned ; but he that believeth not, is condemned already ; to wit, by the force of the Covenant of Works violated by them, and are not delivered from the Curie by Chrift the Son of God, till they fly to Him : And this doth the Apoftle confefs, fpeaking of himfelf acd other elecl: Jews before their Regeneration, Eph.i.^We alfowere Children of Wrath, even as 0//w.r:for,whofoever is not reconciled to God by Chrift, againft him doth the Sentence of the Law, and Curfe for Violation of the Cove-

BOOK I. [ u S ] tHAP.V.

venant, ftandin force .- For, finning againft the Covenant, doth not loofe the Man from the Co-venant,neither from the Obligation to obey it, nor from the punifhment of breaking it.

Olj. But feing a Man is utterly unable to o-feey the Law, or to keep that Covenant, doth not his utter inability oxcufe him and diflblve the Bond ? \

Anf. No ways : Becaufe that Inability is the Fruit of our Sin, and is drawn on by our felves ; nor doth God lofe His Right to crave the Debt due to Him, becaufe the Bankrupt is not able to pay what he oweth : For, even among Men, fiicn as have mif-fpent their Patrimony, are not abfolved of their Debt becaufe they are not able to pay the Debt; yea, even the Children of the Mif-fpender of his Goods, do Hand Debtors fo long as the Debt is neither payed nor forgiven.

The Covenant of Works therefore being broken, the Obligation ftandeth, to make us' give obedience fo much the more in time to' come, and becaufe of the Curfe pronounced for the breaking of the Covenant in time pad, the Obligation to undet-lye the Puniihment for bygone Sins doth ftand ; andfo both the Obligation to underly the Punifhment, and the Obligation to give Obedience, do (land together, while a Man is not abfolved from the Covenant of Works, by entring in a new Covenant, whereby the Debt is payed and the Sinner abfolved.

H x Who-

Whofoever then conceive, that they may be Sect from by-gone Sins by their own Obedi-- in time to come, either by way of doing or-. ;. theybiit'cleceivcthemfcives, drcaoi-•^cy can do ImpoiTibilities; For, the Puniih-it to be fliffered for Sin by the Sinner, is the "Curfe-evcrlaftingof Soul and Body,icing ameer ature cannot for ever fatisfie for his Rebellion, how long foever we preilippofe his duration under fuffcring. And for Obedience by way of do-perfedfcly what the Law doth crave, it is ut-y impoinbie, becaufe we are carnal, fold un-Mii, and cannot fatisfie the Law*; and becaufe :\nnot fetisfie the Law, the Law becometh I; arid unable, to juftifie-and fave us, jR^w.8.3.

How the Covenant of Works may he called the • Covenant of Nature. : A Lbeit the Law written by Nature ift Mens jTx Heart, dirlereth from the Covenant for rmance of the Law, as hath been fhown be-; yet, the Covenant of works made with before he-fell,; tying him to keep that ay be called the Covenant of Nature. ■ Frrfi, Becaufe 'the C :: of Works is

n the Law of Nature, and doth dung of Man, fave that which God [it require of him according to the La :ure. Secondly, Bec'au fe when the Covenant of works made with Adam, it was made with all his

' .Na-

^EOOE [ 117 3 CHAP. V,

' natural Pofterity, which wastofpringefThirn by natural Generation-; and fo tba Obligation there-of did pals upon all his natural Pofterity, by the Law of Nature, which niaketh the Child b. ten to bear the Image of the Begetters.

Thirdly, That the Covenant of Works r jiiflly be called the Covenant of Nature, ap: :e of the Confcience being wai fieepy Security; for, it cba Sin according to that Covenant, and pro-riofcneeth the Sentence of God's .Wrath ag Sinner: For, the Confcience doth acknow-e the Judgement of God, That they 1

ikitfgSj arewrthy of Death, Rom. 1.32,, Fou oecaufe the Confcience naturally

clineth aMan to leek J unification by his

ks, if it can any way find pretence for it* as we may fee ia the Phqrifee,' who m his Speech to God, doth judge himfeif a holy Man, becaufe he is nor nmongli the word of Men, and hath iy good , Works above others to reckon forth and lay before' God, Lu&. 18. 11

Fifthly, The Inclination of Man's Heart, to expect a Reward of every good Work he doth, whether it be in fome part real or only apparently, fiich tellihcth fo much, *jWg. 17. 13./?//-

\pod, Viie to my P.riejl*

how bly the Confcience may be d

"ale, when Men do dote upon their :crying, a] u in L

H ;

Gen. 30. 18. Leah faith, God hath given m e my hire, becaufe I have given my Maiden to my Husband. * Sixthly, This Point is alfo made manifeft by the natural Ignorance of Righteoufnefs by Faith' and affe&ation to be juftifiedby Works, which the Appoftle finds fault-with in the Ifralites Rom.9.31. 7hey fought Righteoufnefs not by Faith 9 but as it were by Works : And Rom. 10. 3. being Ignorant of the Righteoufnefs of God, and going a* bout to ejlablifh their own Righteoufnefs ( to wit, Righteoufnefs by Works, according to the tenor of the Covenant of Works) they did not fubmit themfelves to the Righteoufnefs of God.

Seventhly, The fame Courfe followed by Pa-fifls and other erroneous Teachers, teftifieth the natural inclination of Men to feek Righteoufnefs by Works, according to the tenor of the Covenant of Works, and not by Faith in Chrift Jefus, that Righteoufnefs may come by Grace only;and lb are feme Mens Hearts glued to this Error,that jhey do transform J unification by Faith injufti-ification by one Work in flead of all, as if the Work of Faith were the Man's Righteoufnefs, and not Chrift Himfelf laid hold on by Faith •' Notconfidering, that to the Man thatrenounc-eth all confidence in any work of his own, and flieth to Chrift by Faith, Chrift is made of God unto that Man Wifdom and Righteoufnefs, 1 Cor. 1.30.

Laflofall, This natural Inclination even of the Regenerate to feek Righteoufnefs by Works, doth

^ prove

BOOK I. [ 119 ] CHAP V.

prove the Covenant of Works to be naturally ingraft in all Mens Hearts, as appeareth in the Galatians, who being inftrudted in the Do&rine of Juftification by Faith in Chrift, without the Works of the Law, did eafily upon a Tentation offered, lookback with liking to the way of Juftification by Works,for which the Apoftle re-provech them, Gal. 4. 21. Tell me (Taith he) ye that defire to he under the Law, . or Covenant of Works; and Ver. 9. But now after ye have known God, or rather are known of God, how turn ye again to weak and beggarly Elements, whereunto you dejtre again to be in bondage ?

Obj. But, the Galatians as itfeemeth, did not rejedt Juflification by Faith, but did join with it Juftification by the Works of the Law, thinking that the fafeft way was to join both together.

Anf. The inconfifiency of rhefe two ways of Juftification, theApoflle flieweth, Rom. 11. 6. For, Juftification by Grace,is no more by Works, otherwife Grace is no more Grace, and what Juftification is by Works, is no more of Grace, otherwife Work is no more Work. And therefore the Apoftle makes the joining of thefe two ways of Juftification to be nothing elfe but a plain feeking of Juftification by the Covenant of of Works, which cutteth a Man off from any benefit by Chrift, Gal. 5*. 2. and whofoever feeketh to be juftified by the Law, or Covert of Works, is fallen from Grace, Ver. 4

H a For

BO'OJK'I. Jbfi£ ] GHAP, H.

For further clearing this Matter, we may di« ilinguiih Two forts of the Covenant of Works: The one is True, Genuine, and of God's Tniti-tution, which God made with.afli M -dam,

for perfect obedience unto God's Law, out of Man's own natural Abilities. The." other

Couhterfit,8aftard Covenant of Works,6f "Man's own devifing, which : a Siiiner,lyifYg'inhis Sin's (unable to do what the Law commands, or to fuffer what the Law, being-broken^- binds'*" him) of his own head devifeth, upon other Conditions than God hath f r will have God^ to take hisdevifed Covenant inflead of perfe6fc Obedience to the Law, th*c Co i. be Jufti-fied. Such was the Covenant, which the carnal Ifraelites made with God in ttie Wildernefe, and which their Pofterity did follow, turning the venant of Grace, whereunto God was •ealling them intoa Covenant of Works of their own • For, the Grace which- was-offered' to ' Chrift,under the vail of Leviticai Types, Ffjgi andCeremonies,they turned into an I fer-•vice'of performance only of bare- %nd dead'Gere-monies, and into a of theXetter and Death: For they did not takeupChrift to be the End of the Law, for P one that believes in Him, but did think, that both' the Moral-and Ceremonial La\V was given-unto them- of God, so the i; '.hey 'flio'ald do rfo of the Moral -.La ; r- as-they could; and when they cranfgrefied the

BOOK I [fc« CHAP. V.

Moralliw, they fhould"{He to the Ceremonial

and make droeri£s4bt their Fades'by {arisfy;

ing eir Sin xrernal Sacrifice of

feme clean Beafl o(fered to God, the

d their Glostlk" S' novy teiays many make w mttln th the old Pfe-

r/fey'di&(ertfe*o£t '• Law, br

exec. 3 " iiiay keen

the> : in-

2 Utl-

xhteot^Vx 7 ; i And-' this es : to be : gui!ty

of original -fe Lfiftj andby extenuating

and d'imimfl Faftlis,< as $&« Hgh't and-

factions? fc '&£*

*ead

or )V that (b £ •/ beju'fl'ified by r -rks'and

Such-air; k Covenant, who

feek ]ui : ? deeeafed Sfillts Merits; I

itagt • Absolution from Sin, an4

of Covenants of Mens fram I call Baftard-Co-of Works, becaufe God will not admit any other Covenant of Works than that which requires, perfonal Obedience, And die*' r.o bejnnified by

-t the Obligation "of per-ionatOk Mgftt pal;* of Death,

BOOK I. [ lia, ] CHAP. V.

and will be found not only utterly unable to do any good Work, but alfo to be without Chrift, and to be fallen from Grace, as the Apoftle (Gal. 5-. 3, 4. ) doth teach us.

Obj. Seing God doth abhor thefe Baftard-covenants of Works, and doth well know, that Men are fo far from performance of the due o-bediencc of the Law, that they are utterly unable before they be reconciled through Faith in Chrift, to do to much as one acceptable Work as the Ffalmift teacheth, PfaL 14.1. 2, 3. Why doth the Lord exadperfed Obedience unto the Law from Sinners? why doth He prefs fo inftant-ly the Slaves of Sin to perform the Duties required in the-true Covenant of Works ?

Anf. The Lord juftly doth abhor and rejcd thefe Baftard-covenants, becaufe they evacuat and make void both the Covenant of Works and the Covenant of Grace, which is by Faith inChrift; and He doth prefs all Men to perform perfed O-bedience to all the Commands whereunto they are naturally obliged, to the end that proud Men, conceity of their own natural Abilities, may find by experience, that they are unable to perform the Condition of the Covenant of Works, and may acknowledge the fame, and fo defpair of Righteoufnefs by their Works, and be forced to flye to Chrift, and to the Covenant of Grace through Him, that they may be fred from that Covenant; and being juftifiedby Faith in Chrift, may be enabled to begin new obedience to the law

in the ftrength of Chrift's Furniture:For,C£/7$ is the End of the Law for Rightevufnefs to every one that believeth, Rom. 10. 4. And the Law entered, that Men might by the Law fee and acknowledge that the Offence did abound, and then might perceive, that the Riches of Grace by Chrift, did faper-abound, Rom. 5. 20, 21. and, 1 Tim. 1. 5. The End of the Command, is Love out of a pure Heart, and a good Confaence, and Faith unfained.

This was the End of the promulgation of the Law in Mount Sinai, that a ftiff-necked People, milling in their own Abilities, might be made fenfible of their imperfe&ion, by the repetition of the Law. And to this alfo God fuper-added the external Yoke of the Ceremonial Law, which neither they, nor their Pofterity were able to bear, Ads 15. 10. that the People perceiving their manifold Pollutions and Guiltinefs,where-in they were daily involved by breaking of God's Law, might, in the fenfe of the Burden lying on them, and of their damnable Eftate under it, fly to Chrift the Lamb of God that takes away the Sins of the World, as He was reprefented and offered to their fight in the Sacrifices and Burnt-offerings.

Of this End of preffing the Law upon proud Men, we have an Example, Matth. 19.16,17, 18, 19, 20, 21, 22. in the Conference of Chrift with the young conceity rich Man, who in the opinion of his own inherent Righteoufnefs, and

of

of his Abilities, was hudgely fwelled, as if he had already for time by-gone fatisfied the whole Law, and that he was ab!e and ready to do any good Work which could be prefcribed unto him; ior obtaining-of eternal Life; whofe pfoud Conceit, that Chrift might humble and bring down, He craveth nothing but that he would keep the Commands: And when the young Man denied that he had broken the Law, He proveth hini guilty of grofs and vile Idolatry, from this, that he put a higher eftimation on his Riches than on Remiffion of Sin.and did love them more than Heaven and feliowfhip with God in eternal Life* In all this let it be confidered,that albeit Mens confidence in their Works, doth dilpleafe 'God ; good Works do not difpleafe Him,but they are io far pleafant unto Him, that- there is no moral Motive which may ferve to ftk up in His People,an endeavour to follow after good Works, which the Lord doth not make ule of; partly,by (etttng before them the Reward if they o; partly, by fetting Puriifliments before their 1 if they obey not: "yea, and the very Obfervation of external rnor&I Duties and Obedience 5 fuch as may be difibharged by the unregehera't Man (albeit God in relation to Juftification do efteem it polluted »and vile) yet He dothibmetimcs reward their external Works,by giving them externa! and

oral BenefitS'for their encouragement: zvznAba&s temporary Huniiihnon the Lord ib >ed ; thar there ♦

- d

delay to take Vengeance upon him, 1 Kings 2,1, 27, x8, 2,9. Likewiie the Lord uieth to recorn-pence the civil juftice of Pagans with a temporal Re ward,yea and to reward the outward Diligetace ery Man in every lawful Occupation/with feme anfweratie outward Reward.

The very Pharzfees, who for the railing to themlelves a Fame and higher Eftimation for Ho-linefs, did take a great deal of pains, in Prayers in the Streets and .Mcrcat-places, and other Exer= cifes of Religion, wanted not an anfwerable Reward; Verily (faith Chrift) thy have their Reward, Matth. 6. z.

And this Courfe the Lord doth keep, that He may entertain & fofter the civil fociety of Men among themfelves, and that His People, looking on this Bounty of God,may be ft irredup the more tc» bring forth the Fruits of Faith,in hope of amei> ciful promifed better Reward of Grace in the Life to come, befide what they may have in this Life,

C H A P. VL

Of the Covenant of Grace.

THE Third and '.Laft Covenant concerning Han's eternal Salvation, is the Covenant of Grace, made between God and Man, through CL ; Mediator.

Grace, fometiffies fimply and abfolutely taken, is oppofed to Merit; and in this fenfe,every good thing,, which of God's gece .re is ordained^

or promifed,or actually beftowed on the Creature, prefuppofe innocent, is called Grace: Becaufe it is impoflible that a meer Creature, can properly merit any good thing of God; becaufe the Creature neither hath,nor can have,that which it hath not received, Rom. n. 35. Who hath fir ft given to him, and it [hall he recommenced to him -again.

Sometime Grace is taken for every Gift or Good beftowed by God upon the ill Deferver: In which fenfe, Gifts,common to Eledt and Reprobate,are called by the name of Grace. Rom.u>. Efhef.q.j.

Sometime Grace is taken in opposition to the pa&ional Merit of Works,or to the Reward due by Debt covenanted, as Rem. 4.4. To him that worketh, the Reward is not reckoned of Grace, hut of Deht. In Which fenfe, That which is given for Works, is not given of Grace, Rom. 11. 16. and in this fenfe we take Grace as it is oppofed to the Covenant of Works: For, the Condition of the Covenant of Works, is the giving perfed: Obedience to the Law; but the Condition of the Covenant of Grace, is the receiving of Chrifl by Faith unto Righteoufnefs and Life, offered in the Gofpel, without the Works of the Law ; which Covenantjnay thus be defcribed, The Covenant of Grace is a Contrad: between God andMen, procured by Chrifl upon thefe Terms, that who-foeverinthe fenfe of their own finfulnefs fhall receive Chrift Jefus offered in the Gofpel, for Righteoufnefs and Life, fhall have Him and all the Benefits purchafed by Him> according to the

60*-

Covenant of Redemption ; and that God will be his God, and the God of his Children. This Covenant of Grace is founded upon the Covenant of Redemption, paft between God and Chrift, wherein it was agreed, that all theEleit given unto Chrift, ihall be reconciled in due time to to God, and that to this end, this Grace Ihould be preached to bring about the Reconciliation ; and therefore Chrift is called the Mediator of the new Covenant, Heb. n. zz.

Of Infants Inter eft in this Covenant. G#C/?.T7[THat Intereft have Infants in this Co-V V venant >

Anf. The fame which they had fince the firft exprefs and formal making thereof with Abraham, to whom God promifed to be his God, and the God of his Children, whofe Children all ar$, who are in Chrift, Gal. 3. 27, z8, 29.

For, of the Redeemed (ome come to Age,whom God,having called by the Preaching of the Go-fpel, doth induce and effectually move, to embrace folemnly the offered Fellowlhip with God and His Saints in Chrift, and to confecrat tfiem-felves and their Children unto theferviceofGod. There are other Redeemed Ones,wko die in their infancy, before they come to the ufeofReafon, to whofe Salvation God hath exprefs refped:, in making His Covenant with their Parents, that He will not have them excluded from the Blet fing, when He calls theirParcnts toHrm, but

•BOOK I. t i*8 ] CHAP. IV.

. in the common Cfier of Grace and Reconciliation

: by thrift. He - promife jointly to Ae

Parents and-the Chile; or, ino fcoittcfc,

{ £!kI -with one Breath, Ut faith, /will

le thy Gotland thy Seeds after thee^Gtw. 15. -ij

whereofthe/ippliv ufc, Ails z^q

declaring the Promife to be n^deto the Jews and

-their Children, and to the-called Gentiles znd

their Children, And upon this gound Tad and

Silas, timeoufly did offer ation to the Jai-

lour, trembling and anxious whatwayheihould

be fayed, Ails r6, 31 0 faying,, Believe hi Chrijl

■ Jefus, andthoufhaltbefaved^thouandthy Houfh,

As for the manner how the Lorddealeth with Infants'ail converting theni, the

- ipture doth not fpeak, for this li; S rjg the

d,> which doth not.concern 11s fsarch after, Dent. 29. 29. kfhouU befqff;: to us, that God in covenanting with %\i promifeth to be the God of their .Children. according to this Covenant the Lord complains of their faying and offering their Children unto Idols,c3iiingthem His.own Sons and Daughters, Ezek. 16. zo pqn this grouty -Se-

cond Command, the Lord prornifeth to i Mercy to the Thoufarid Generation of believing Parents j and, 1 Con 7. 14. tl lie doth

call the Children of one of the Parents believing, ■Holy Children,- becaufe of their Confeeratiqn to God by the believing co^fedt.

in regard of God's Right and Iiitercft in them, as the Children of His own Family by Covenant. Arid Chrift out Lord upon this gtound, doth call the Children of confederat Parents, Burgefles of Heaven; of fuch is the Kingdom of Heaven, Matth, 19. 13, 14. and becaufe Infants are dedicat to Chrift, to be taught and governed by Him in His own way and order, they are called Difciples, Atts ij. 10. astheDifpu-ters for the Circumdfion of Chriftians Children, as well as of their Parents after the Law ofMofes-do make it maniftft : And in the inflicution of Baptifm,our Lord gives the priviledge of the Covenant unto every Nat?on,no lefs than to the jews, that by Covenant whole Nations might be drawn in, and given up as Difciples to His Do&rine, Matth. 28. 29. make all Nations Difciples by your Do&rine, Baptizing them, &c. that the Children with the Parents, might be Partakers by Baptifm, of the feal of the Covenant for the Righteoufnefs of Faith, no lefs than the Children of Ifraelites were by Circumcifion.

Of the Means to draw on the making of this Covenant.

OF thefe Means we have fpoken in the Fourth Article of the Covenant of Redemption, and need not to infift more about them than to name them.

The Firji Mean to draw Men into this Wefled Covenant, and to keep them in it^ is the exter-

BOOK I. [ 130 ] CHAP. VI.

nal Revelation of the Will of God, for teaching Men how great their Sin and Mifery island how they may be reconciled and delivered by the Grace of our Lord jefus Chrift, and how they may tellitie their Thankfulnefs (being reconciled) forYuchaMercy; which Grounds of Saving Knowledge, are fully and faithfully fetdown in Holy Scripture, and committed to His Servants in the Miniftry, who fhould in Preaching of the Gofpel, inform and perfwade Men to Repent and embrace the Grace of Chrift,andput onHisfweet Yoke of Obedience upon them.

The Second Mean is, after application of the Lord's Word to the Hearers for convincing them of Sin in them, and Righteoufnefs in Chrift and Judgement to follow, to wit, of Abfolutionof the Believer, and of Condemnation of fuch as believe not. To receive into the bond of this Covenant of Grace,all that appear ferioufly to con-fecrat themfelves and their Children to the Faith and Obedience of the Dodtrine of our Lord Jefus Chrift, without determiningwhether they be Regenerat for the prefent or not.

The Third Mean, is the folemn Sealing of this Covenant, for Righteoufnefs of Faith and Salvation through Chrift, by Baptizing both the Paretics that accept the Covenant, and their Children alfo ; and by Exhortations,Promifes andCommi-nations, and all other Arguments, which may more and more convince them of their need of Chrift, and duty of following Him, to fix and

ftrength-

ftrengthen their hearty purpole to cleave unto the Lord.Such as are,the Lord's Command to believe in Chrift and lore one another, \Joh 3. 23. and His threatening, if they believe not, Job. 3. 18. and, 1 Job. j. 10, it.

The Fourth Mean, is the gathering of thefe that have embraced this Covenant, into all lawful & poflible Church-communion with other His Difciples, and fixing them in their leveral Congregations, that they may be edified under their Offerers, appointed by Chrift in His Tefta-ment in their moft holy Faith, and obedience of all His Ordinances. And for further clearing the way of God's bringing the vifible Church of Chrift into this Covenant with Himfelf, let it be confidered.

1. Albeit of thofe that are come to the u(e of Reafon, with whom God doth formally and fo-lemnly make this Covenant of Grace and ketitrk* ctltation, many are externally only called,and few m comparifon chofen, Matth. 20. 21. yet, it is not the will of God, odierways than by Doctrine to feparat the Eied from the reft of them that are externally called, or to make the Ele&s name known to the World .♦ For,the Kirk know-eth not, but God only knoweth who are His, 2 Tim. 2, 19. And therefore He hath ordained Means common to the Eled and Repr0b2.ce, to bring both unto the external embracing of His Covenant and continuing externally therein, and He dosh bellow Gifts both to the one fore and

BOOK I. [ 131 ] CHAP. VI.

to the other, and He vvorketh in both the one fort and the other according to His own Will : But as for inward and effectual Calling, oivfpecial laving Graces which do accompany Salvation,and the fpecial Operations of the holy Spirit, Here-ferveth to the EleM and Redeemed only,to whom in a time acceptable, He revealeth Himfelf, and fealeth them for His own Service

z. By this wife and holy dealing with the Hearers of the Gofpel, whereby the Lord fo makes good the Covenant of Redemption,and bringeth His Decrees to pafs, as none lhall havejuftrea-fon to ftumble ; no wonder, that many be compared within the Draught-net of the Gofpel,and be moved to enter into this holy and blefled Covenant, of wljom there may be Eledt, not as yet converted, whereupon by God's appointment, followeth a folemn covenanting of all that con-fent to the Condition of the Covenant, and pro-fefs their Faith in Chrift : All whom ( with their Children) Chrift tranflates from the Pagan World, into His vifibic Kingdom and fellowfhip of His Church militant, and grants unto them right to the common Priviledges of Citizens, in the order appointed in His Word, that keeping all lawful and poffible communion with the Catholick vifi-ble Chinch of Chrift, they may be edified in their particular Congregations, and governed with o-thers by Ecclefiaftical Difdpline.

3. Together with thefe external Means ferving for drawing on the Covenant and going on in it,

the

the common Operations of God do concur; com-mon to all the called, both Eleit and Reprobat, and Gifts common to both, are bellowed, ilichas Illumination, moral Perfwafion, hiilorycal, dogmatical and temporary Faith,moral change of affections, and fome fort of external amendment of their outward Converfatioii, SavhtgGrace being the fpecial Gift of God to His own.

4. Of this manner of covenanting and taking into Church-fellowihip all the Called that confent in a moral way to dtfi condition of the Covenant Regenerat and Uuregenerar, we have a patemin the Lord's covenanting with all Ifrael, Exod. 19. the Covenant is offered to all the Ifrael-ites without exception, All are invited to enter in Covenant without exception,Arguments,Motives and moral Inducements are made ufe of, from their experience of the Lord's Goodnefs and Gifts given to them before ; mod ample Promifes offpiritual Benefits, are made unto them, conditionally to be bellowed on them both in this Life and in the Life to come, Ferf.4, 5,6. the People embrace the condition of the Covenant, V, 7, 8. the People are ian&ified, and prepared to receive the holy Commands and Will of.God, in the reft of the Chapter; then, in the 20 Chapter and in the reft of the Book, the Duties of the Covenanters are propounded,which concern the.acknow-ledgeinent of Sin and deferved Death ; and thefe alfo .which concern obtaining of Juftincation and San£incationby Chriil, and which concern their

" I 3 ftievx-

BOOK I. ( 134 ) CHAP. VI.

Jhewing forth their Thatikfulnefs, all the days of their Life.

The fame Covenant, after Fourty Years is repeated and renewed by Mofes, a little before his Death in the Land of Moab, Deut. z$. the Lord commands Mofes to renew the Covenant with all t the People, Verf 1. all the People oflfrael, are gathered together, Regenerat and Unregenerat, Verf z. the fum of Arguments and Motives to enter in Covenant of new, isihortly fetdown, Verf 3. thegreateft part of the People to be joined to God in Covenant, are openly declared by Mofes to be Unregenerat, Verf 4.

After that, Arguments areufed to move them, in all time coming, to truft in the Lord and to obey Him.to Verf 9. the Covenant is made with the Heads of the Tnbes,and Elders of the People, and their Governours, and with all the Men of IJrael, with their little Ones, with the Women, and with the Strangers that were in themidft of their Camp, Verf 10, 11. the Covenant is folem-nized with adjuration of all to keep the Condi-tions thereof, Verf n, 13. the Covenant is extended with adjuration to the Pofterity, Verfi^. 15. neither is there any exception made, orex-clufion of any that contented to the Covenant, whether unregenerat Ifraelites or Strangers, but all are admitted within this Covenant/

The fame way of covenanting did John Bap-f//? follow, admitting to his Baptifm theSealof this Covenant, all thofe that came from Jerufa-

BOOK I. [ 13? ] CHAP VI.

km, and out of all Judea, and from the Borders bi Jordan, without exception; whofoever con-fefled their Sins, or that they were Sinners, and profefled they did receive the Offer of Grace, made in the Name of Chriftjefus, the true Lamb of God that takes away the Sins of the World, Matth. 3. 5, 6. and Co far was John from waiting for Evidences of faving Grace and Regeneration, before he admitted them that came to his Bap-tifm, into the Fellowfhip of the external Covenant of Grace and Reconciliation,that on the con-trair, he made publick profefflon, that the Fan whereby the Chaff is feparated from tlfc Wheat, and the Hypocrite difccrned from the fincere Chriftiaft, was not in his Hand, or in any other Man or Mens Hands, but in the hand 01 Chrift Jefus Himfeif only. And therefore (which is worthy to be obferved) after he had publickly teftified his fufpicion of the Hypocrifie and old poyfonable Difpofition in the Pharifeesznd Sadu* ces that came to hisBaptifm, and offered to receive the Covenant of Grace and the Seal thereof, Ferf. 7. forthwith, without enquiring into their Regeneration and fincerity of Heart, he Baptized them among the reft, r. 11, and left them to be examined thereafter by Chrift Himfeif, whether they were upright in Heart or not. The fame way of gathering Members of the yifible Chriftian Churches out of the W r orld,did Chrift f s own Apoftlcs follow in His own Company, Chrift Himfeif being prcfent bodily, be-

BOOK I. ( 136 ) CHAP. VI.

holding and approving their Baptizing of Multitudes, who after hearing of Qirift's Sermons, offered to receive Baptifm, and went down to the Water Arnpn, where Chrift's Apoftles did make and baptize moe Difciples than John, Job. 4. r. that is, they admitted Multitudes into the holy Covenant, and fealed the fame with Baptifm, taking noftrider courfe of Examination of them than John did, but admitting all that "craved the benefit of the Covenant and the feal ofit,though they had no certain evidence of their Regeneration, being (atisfied, thatChrift did not forbid to baptize them, when He faw them go down to the Water to be baptized, after hearing his Sermon. Now, thereisnoqueftionHeknew their Hearts all of them, and that many of them would afterward fhortly make defection from Him, and depart from Him, and from His Difciples fellowfhip, as is plain, Job. 6. 6. 66, 70 This way of receiving into external Covenant, all thcfe who receive the Offer and the Condition of the Co venant,without enquiring into their Election or Reprobation, their Regeneration or Unregeneration for the time, (which may be called a covenanting outwardly and in the letter ) in the deep and wife Counfel of God is appointed for the gathering and conftitution of the viable Kirk .• For, by this Mean,/vr/?, God fo executed! and perfec9:eth the Decree of Ele&ion, that in the mean time He hindereth none, of all the Hearers of the Gofpel, from receiving the 1 '' - "' ■ ■ rf ' ■ Grace

BOOK I. [ 137 ] CHAP. Vi.

Grace of Chrift offered therein. He excluded! no Man from embracing the Covenant ; hut, on the contrair, He opens the Door to all that are called, to enter into( as it were ) the outer Court of His dwelling Houfe, that they may Co draw more near to Htm; and fo He doth not particularly manifeft any Mans Reprobation.

Secondly, By this means alfo He hideth the E-le&ion of theEle£t from others, and from them-£elves,tillthey repent their Sins and flee so Chrift, and bring forth fome Evidences of their Election, in their obedience of Faith & begun Sanftification.

Thirdly, The Lord makes life of this outward and common Covenanting with all Receivers of the Offer, as a Mean to draw the confederat in the Letter, to be confederat in the Spirit: For,the Faith which He requires as the condition of the Covenant, He worketh in the Ele^if nor before, or with the external Covenanting,yet undoubtedly after,iiva time acceptable, and that by the ordinary Means, the ufe whereof is granted to all confederat externally: Aud fo as common Illumination is a Mean to that fpeciaL fpiritual and faving Illumination ; and dogmatical or hiftori-cal Faith, is a Mean unto faving Faith; and external Calling, is a Mean to effectual Calling: So external Covenanting in the Letter, is a Mean moll fit and accommodat, to make a Man a Covenanter in the Spirit.

Fourthly, This external Covenanting, wheroin God promifeth to be the Believers God,and the

God

BOOK I. [ 138 ] CHAP. VI.

God of their Children, is a Mean not only to beget and fofter Faith in the covenanting Parents, for their own Salvation, but alfo a Mean to comfort them about the Salvation of their Infants, dying in their Infancy, whether before or after their Baptifm; and a Mean to give them good hope of thofe Childrens blefled Refurre£tion,by vertue of the Promife, becaufe in Covenanting, the Lord doth promife to be the Believer's God, and the God of his Children,& doth not exadt the condition of actual Faith from their dying Infants.

From thefe Grounds, it followeth, F/rfl .'That fome are taken externally and conditionally o the Covenant, upon their Engagement unto t : Righteoufnefs of Faith, and their Baptifm of their Engagement unto it, who alfeeit they be not as yet regenerat, yet they are to be eUeemed Members of the Church,and ChrittianS outwardly ,Chriftians by Calling, and in tlie Letter,whpfe Praife is of Men,as they were-alib in the Church before Chrifl's coming, Jews outwardly and in the Letter, whofe Praife was of Men, commended indeed for fo much.- But if they came not up to lay hold upon,and follow after, Righteoufnefs by Faith, were not Jews in God's account, and unto them Circumcifion was but in the Letter, and the fealing of the Engagement only, and not of the good Things covenanted. A?w.2.2.8,29.

Secondly, It followeth, that there are fome Covenanters outwardly and inwardly alfo, in the Flefli and in the Spirit alfo, whofe -Praife

4s not of Men only, but of God alfo, to wit, fuch'as not only hare engaged to fulfil the Condition of Living in the Faith, and following after the Righteoufnefs of Faith, but are Performers really of their Engagement, anc( unto thofe their Baptifm is not only outward and in the Flefh, but inward alfo, in the Spirit alfo, ap-proven of God alfo. Such as were in the vifible Church of old, Jews inwardly, Performers of their Engagement to live by Faith, Jews in the Spirit, arid not in the Letter only, whole Praife was of God, and not ofMen only. Rom. z. z8, z$>. Thirdly, It foliowcth, that ibme are in the Covenant abfolutdy, or without condition required of them for their part, whom God taketh in His own Hand abfolutely, fuch as are Elecft Infants, dying itl their Infancy, for whom, that they might be delivered from original Sin, and deferved Wrath, Chrift hath engaged and laid down His Life, and promifed in the Covenant to be their God; whom therefore ere they die,He doth immediatly quicken and fandtify, and tran£ lateth to Heav en after Death; Offich (faith Chrift) is the Kingdom of Heaven, Mark 10. 14.

Hew the external Difpenfat/on of the Covenant of old, differeth from that which noiv is under the Gofpel

ALbeit the Covenant of Grace in it felf, be one and the fame, from the firft preaching of it in Paradke, unto the end of the World,be-

caufe

BOOK I. [ 140 ] CHAP. VI

caufe Chrift the Saviour of His People, is one and the fame, Yefterday and to Pay, and; for ever, and becaufe the Faith of theEled is of ; one kind, and was and fliall be to the World's end • yet, the external out-letting and difpenfation of the Covenant differeth, as it was propounded before Chrift's Incarnation and after it: For, in Taradicc this Covenant was fet forth by way of Promife, (according to the Articles of the Covenant of Redemption) that Chrift ihpuld aflume the Seed of the Woman, and fliould fuffer in the Flefli, or humane Nature, and by His Power de-ftroy the Works of the Devil, in favours of His own chofen People, which fliould niilitat againft the Devil under His Banner.

x. And left any Man fliould fancy, that the Covenant of Grace, founded upon this Pronnfe, was made with all the Pofterity of Adam^s the Covenant of Works was made with Adam and all his Pofterity, the Lord, in the uttering of the Promife, did not direct His Speech unto A-dam and £W;,but to the Devil by way of threat-ning, and curfing him and his Seed, even ail the Rebrobate, in the audience of Adam and Evah, that our firft Parents over-hearing the Curfe of the Serpent and his Seed, and the Promife of Chrift's Incarnation, in laying hold upon thePro-miferby Faith, might be juftified and faved as private Perfons, after the fame way as other Pe-lievers 1 after them, fliould bejuftified and faved. This their Faith in Chrift", the lord 4id fofter

and

BOOK L [ 141 3 CHAP. Vi;

and augment by His Doftrinc taught unto them,' and ..by the perlcr;bing typica; Sacrifices to be offered in Faith to God for remiffion of Sins: And the Lord did admit their Children into, the external Fellowfhip of this Covenant, without putt ting difference between one and another outwardly, as we fee in Cain and Abel: Of which two, the one, to wit, Cain, was a Covenanter in the Flefli outwardly, and in the Letter only; for he was deftitute and void of favingFaith; the other, to wit, Abel, was both outwardly and inwardly a Covenanter, not in the Letter only, but in the Spirit alfo, : ,indued with lively juftifying and faving Faith in Chrift to be incarnat, and to die for His own People, as the Apoftlc teftificth,reckon-ing him up among Believers juftified by Faith Heb. ix. 4.

3. After the Flood, God did not make the Covenant with every Man, nor with any Family byway of explicitc and formal padtion, except-Abraham and his Family only, of whom the Mef-fiah, God the Mediator, was to come according to the Flefli; and with him the Lordconfirmed the Covenant, by adding unto it the Sacrament of Qrcumcifion, as the Seal of RiglKeoufnefc and Juftificatipn b.y Faith.

4. In the Wildernefs at Mount Sinai, that the Lord might make evident the nece/lky of JuflLi-ficationby Faith in Chrift jo came, He did repeat the Law of Works $ and ,to them that did acknowledge their Sin, lie didftc forth Chrift

rhctr'

]

BOOK I. [ t&* ] Cft A P. VL

their Deliverer, under the vail of Sacrifices and Levitical Tipes, and the very fame is the Covenant now, whereunto Chrift and His Mmifters, laying afide the vail of the Ceremonies, did o-penly invite their Hearers, that acknowledging their Sins, and renouncing confidence ih then? own power and worth, they fhtfuld cstft them-felves into the Arms of Chrift the Saviour, that through Him they might obtain Juftification and Life eternal. We fee here indeed a divers manner of difpenfing, and outward managing the making of the Covenant with Men, but the Covenant wasftill the fame, cloathed andfet forth iri a diverfe manner, and did no other ways differ then and now, but as one and the felf fame MM differed! from himfelf, cloathed futably one way in his minority,and another way in his riper Age; 5. If the Covenanters therefore be compared among themfelves, in refpedt of divers difpen^l fatioh^the Covenanters iiVSpif it aftef Chrift's In-carnation, are in a better Condition, than the Believers before Chrift's coming ; For, the Believers before Chrift incarltat under the pedagog of the Lavv/did lye under a Servitude and Bondage as to the outward Man, for then the Sons and Heirs not come to age,-did differ nothing from Servants, Gal. 4. 1. and in regard of the inward Man; they faw the Miftery df Salvation, . albeit favingly,yet more obfcurely 5 for through the Vail they (aw/the Miftery of Salvation to be had by Chrift ;' r buf after Chrift^ doming, the

fcfifdr

\ -

Lord dealt more liberally With Believers,becaufe by their Freedom from the levitical Ceremonies, taking away the Vail, they may behold with o-pen Face the Glory of the Lord, as in a Mirror, and be transformed into the fame Image, from Glory to Glory, even as by the Spirit of the Lord, z Cor. 3.18.

6. But as for what concerns the Covenanters

in the Letter and outwardly only, they are in

worfe condition after the coming of Chrift,then

the literal Covenanters before His Incarnation .-

For, the Unregenerat under the Gofpel, are in

danger of more heavy Judgement, then the

uncircumcifed in Heart were before Chrift came,

in regard it is a greater Sin to negled: and defpife

Chrift fpeaking from Heaven, in the more clear

i Manifeftation of Himfelf in the Gofpel, than it

! was before Chrift came to contemn the darker

? Do&rine of Mofes, Heb z. 3. and 10, xo.

Concerning the Condition of the Covenant.

IN Receiving or Admiffion of Perfons,wio are come to the ufe of Reafon into t^ Covenant, thefe Three Things are to be o^erved and diftinguifhed one from another ; fcrft the Condition of the Perfon defiring to« 5e hi Covenant with God for Reconciliation 11 ^ Grace through Chrift ; z. The Cond^io* upon which he is entered in Covenant ; 3.TAe Condition required of him, for evidencing of his fincere Covenanting.

The

BOOK I. [ 144 3 CfiAP. Vl.

The Firfi Condition required of the Man who defireth to enter in the Covenant of Reconciliati 6n,is the acknowledgement of his Sins ; for, ex cept a Man confefs himfelf a Sinner and unable to help himfelf, Chrift reje&eth him^ and will have nothing to do with him for Chrift hath faid, t tame not to call the Righteous, but Sinners to Re penttnee Matth. 9. 13.

As for the Next, the Condition of the Covenant upon which the Man is received, and where* by the Man becometh aconfederat, itishis confent to receive the Grace offered, even Chrift with His Benefits, as He is holden forth in the Gofpel: or, the condition of the Covenant is Faith, receiving Chrift for RighteouCiefs and e-ternal Life.

As for the Third,the Condition required of the Man now entered in the Covenant, for evidencing the truth and fincerity of the Faith, which the Covenanter profefleth, it is the taking on him tha Yoke of Chrift, which He layeth on his con-fedetit People; or, this Condition, is the Covenanters ^p.gi v ing of himfelf to Chrift's government, ana n b ec |i enc c of His Commands: And all thefe Three ^ r c exptefled by Chrift, Matth. 11. 28. 19.

Firfl, They th*.. labour, and are heavy laden, are they whom ChriK calleth unto a Covenant and Fellowflii p of His %' A -e.

Secondly, He propounds tte Condition of the Coyenantto wit, that they believe in Chrift, or

BOOK I. [ i4jr ] CHAP. VL

come unto Him,that in Him they may find full re" lief from Sin and Mifery, and in Him fullRigh-teoufrtefs and Felicity.

Thirdly, He requires of them who do embrace Him by Faith, and fb have accepted the Condition of the Covenant, that they give evidence of their Faith in Him,by taking on of His Yoke on them; Take My Toke upon you, faith He.

All tliefe Three a Covenanter indie Letter externally, will profefs to have, and to purpofe to follow ; but the true Covenanters in Spirit,have indeed all the Threes For true Faith in Chrift,or the Receiving of Chrift offered in the Evangel for Juftification and Salvation,which is the Condition of the Covenant,prefuppofeth the Condition of the Man who is called to embrace Chrift, and draweth after it the Condition required of the 'Man covenanting; For,he that receiveth Chrift for Righteouftiefs and eternal Life, of rieceffity muft- acknowledge bimlelf a Man; in himfelf Unrighteous, and a loft Man, and that he corfteth id Chrift tobejuftified, and Sanctified and Saved by Him; and fo to perfevere in this eourfe ttnro Life eternal.

Of the Terms whereupon this Covenant is offered and preffedin Scripture.

THe Terms of the Covenant, ar£ diverfely propouned in Scripture, .EAW.19.5-.the Lor J propounds it thus, If ye will obey My Voice indeed, and keep My Covenant jhch ye fhall be a peculiar reo 1 mto Me.- &c.

In thefe words, the Condition required of thole that are already entered in Covenant is molt eminent : For, this People was in Covenant from the rime of Air .warns covenanting, and was admitted to rhe Sacraments before their coming forth of Egypt ; and therefore the Conditions previous to their entering in Covenant, and required for clofing the Bargain, are not fo much infilled on at this time. This condition the People . do accept, and give anfwer to God by Mofes, Verf. 8. All that the Lord hath jpoken lve will do.

Another Form and Expreffion isufed, Acls 16. 3 r. Paul and Silas fay to the Jaliour, now anxious how to be laved, Believe in the Lord, and thou (bah lefaved ; thou and all thy Houfe* The Jai-lour accepts of the Coadition,and he is Baptized and all hisKoufe. Verf. 33.

The Condition of his Perfon taking with guil--tinefs, and granting his loft condition is fpoken of, Verf. 37. the Condition of the Covenant therefore is propounded in the next room, and is accepted, whereupon Baptifm is adminiftred unto him.

Tfal %7. 8. In other words the fame Condition is propounded ; The Lord craveth Faith,feeking Communion with God for the Condition, Seek ye My Face ; the Ffalmift accepteth the Condition, and anf\vereth,77^ Face, 0 Lord, ivi/lljeek.

Ifa. 45-. 22,. Clirift requires Faith in thefe He calieth , and upon that condition promifeth Sal-V;Uipn, Lock unto Me, all ye Ends of the Earth, and

u

leyefaved: The Anfwer of the Believer is fet down VerJ. 24. Surely (kail one fay, in the Lord have I Righteoufnefs and Strength

Likeways the way of making this Covenant, is fet forth by Chrift, offering himfelf a Saviour on the one part,& the Believers receiving Chrift on the other pzrt,Job 1.11,12,^ many as received Him, to them He gave power to become tht Soni ef God, even to them that helieve on His Name.

And, 2 Cor. 5. 19. 20. upon this only Condition of confenting to Reconciliation offered, he fummeth up mod fhortly and clearly the Covenant-making, We are Ambajjadours for Chrift, as if God did befeech you by us, iteprayyou inChrift^s flead, be reconciled to God. There remained] no more for making of the Covenant, but that the Hearer do honeftly anfwer, thus, The Offer and Condition pleafeth me well, I confent to be Reconciled. Now he who confenteth to be Reconciled, r. Granteth his natural Enimity; 2. Accepteth Chrift the Mediator, Redeemer, Reconciler, offered to him by God, whofe Fulnefs is in Chrift ; And v 3. obliegeth himfelf to entertain this Fri'endihip all his Life after.

Lad of all, the making of the Covenant, is fometime preffed to be received and followed under the Form of a Precept 1 Jch. 3. 23. This 11 His Command, that ye believe in the Name of His Sen Jefiis Chrift, and love one another as He hath Con:" manded us : In which Words, the Condition, or Eftate of the Perfon ; who is called to believe and*

K r en-~

enter in Covenant, is prefuppofed: For it is imported, that he muft acknowledge not only that he is a miferable Sinner, and unable to relieve himfelf, but alfo that he is naturally averfe from the way of feeking Righteoufnefs by Faith in Chrift, and hath need that the foveraign Power of God draw him to Chrift. Secondly ,the condition of the making of Covenant is propounded, which is to believe in Jefus Chrift In the Third Room, the condition required of him that is entered in Covenant,by believing in Chrift,is, That we love one another as He hath commanded us.

This offered and commanded Condition of the Covenant of Grace, fome by the Grace of God do accept, and engage to perform, and do perform fincerely, albeit weakly; other fome, truft-ing id their own ftrength, engage unto the obedience of Faith, and with their Mouths profefe they are Sinners, and do believe in Chrift, and that they will fubmit themfelves to His Govern-ment,dra\vingnear to Him withrheir Lips,when their Hearts are far from Him; and foch Mens Faith changeth not their old Difpofitionand way of living, but it fuffereth them to ferve their Belly, or Mammon, or vain Glory, and luch other Idols ; yet becaufe the Church are not Judges of the Secrets of the Heart, they muft receive into Church-fellowlhip, all who confefs themfelves to be Sinners, and ptofefs they do accept the Offer of Chrift's Grace, and promiie Subje&ion to His Ordinances.

Oif.

BOOK I. [ 149 1 CHAP. VI.

Ohj. But how can the Church receive Men in Church-fellowfliip, who are deftitute of lively Faith >

AnJ. The Church is not Judge of the Heart, or of the Secrets thereof, becaulc it cannot fee Faith in it felf, but muft look to the Profeffion of Faith, and to the Fruits thereof in the own order and time ; the Church is Witnefs to their Engagment, but not Judges of their Sincerity.

2. The Covenant of Grace doth not exclude the moftvile Sinners, if they acknowledge their Sinfulne(s,and dofolemnly confent unto the Condition of the Covenant: Becaufe, according to this Coveriant,nothing is bellowed on theCovenanter, of Merit, but of Grace only, which the Church knoweth God can give, and (bmetimes doth give unto counterfit Confederals making them fincere in His own time, and that by the Means of the Ordinances, made ufe of in the vifible Church.

3. It is one thing to be a confederat Chriftian in the Letter externally in the fight of Mcnjanother thing to be a Covenanter in the Spirit, inwardly in refped: of the Heart and inward Man. Bom. 2. 28. and albeit the external Covenant doth not bring on Righteouinefs and Life, except a Man be aifo a Covenanter inwardly in his Heart, in the fer/e of Sin and Imperfection, making daily ufe of Chrift; yet it is certain, that outward Covenanting is an ordinary, and blcflai Mean unto many, to beget and toiler Faith, and help forth the Fruits thereof.

It may and fliould fuffice us,that God, in the firft framing of a national Church, did admit, j and commanded Mofes to admit all the Ifraelites in Covenant,of whom very few were converted, or reconciled to God in their Spirit;and this was not hid from Mofes, or from the truely Godly in the Camp of Ifrael, as is plainly fhewentous, Deut. 2,8. 29, where God bears witnefs againft the People, that their Heart was not according to their Profeffion and Engagement: And Mofes fpeaketh out this Truth in all the Peoples audience, while he is renewing the Covenant with them, notwithftanding they were Unregenerat pent. 29.

Oij. Butfome will infift and tell us, that the vifible Church is a fociety of Saints or regenerat Perfons, and that they who live in the vifible Church, mud be vifible Saints, whofe Life at lead doth not contradid: their Profeffion, and fuch as by the Judgement of Charity we mud efteem Regenerat.

Anf Chrift's vifible Church, is the Company of them that are called out of the World unto Him: the Company of them that are confecrat to God and engaged by folemn Covenant to follow the courfe of Holinefs : By calling they are Saints, albeit many of them may be found polluted in their Manners : thus doth God Himfelf teach us to judge, PfaL 50. f. Gather unto Me My Saints faith He,& who are thefe? Thefe who have made a Covenant with Me iySacrificeRowflt thefe,many "-■'■- did

did not worfhip God in Spirit,but placed all their Religion in Ceremonies,and went about by their outward Sacrifices to pacific God, and to expi-at thpir Sins, as is plain Verf 7. 8. others of thefe called Saints, confecrat unto God,andjoyn-cd with Him in a vifible Covenant, were very wicked, who noways behaved themfelves as became Covenanters with God ; and who therefore were to be excluded from the Benefit of the Coyenant,except they repented : For, they hated true Holine(s,and did caft; the Commands behind their back, Verf. 16. were Thieves and A-dulterers, Slanderers & Calumniators of their Brethren, Verf. 18. 19. and yet for all this,the Lord doth not exclude them out of the vifible Church, but doth in a fatherly Manner reprove them, that they might Repent, and notPeriili.

2. There is noqueftion, whether all in the vifible Church ought to be both in open Converfa-tion, and in Heart holy, and that they {hall certainly be damned and perifh, that are not fuch ? but the Queflion is here, about the Duty of the Governoursof the Church, and of the Godly in in it, Whether they fhould exclude from Church-membcrfhip all who are not Regenerat, at lead fbtobe efteemed in the judgement of Charity > or, whether all are to be holden for Church-members and keeped within the Church,who are in Covenant with God, and fcaled with the feal thereof, to the intent that by Dodtrine and Cen-furesof the Church (fofar as may b? by means)

K 4 they

BOOK I. [ 152 ] CHAR VI.

they may be Regenerat, and being Regenerate helped on in the way of Holinefs ?

3. There is a difference to be put betwixt the Precepts,concerning the perfonal San&ification of every Man in himfelf, and the Precepts given for the governing of others,and keeping holy Society with the Called Saints, renewed or unrenewed in the vifible Church,fo far as God's Word giveth Light and Order .• For it is commanded to me and thee, that we purfue Peace and Holinefs, without which none Jhall fee the Face of God : but it is not commanded to me or thee, that we iliould keep no Church-fellowfhip in God's Ordinances, except with the Regenerat. It is not commanded to the Governours of the Church, that they muft examine every Perfon concerning their Regeneration;'neither are they forbidden to admit any into the Society of the Church, fave thefe whom they efteern Regenerat; but they are commanded to bring in to the Church, all that oblige themfeives to be Chrift's Difciples, with their Children, and by the Means appointed of God, in Do&rine and Cenfures of the Church, to promove their Sandtification and Salvation: For fo many doth Chrift's Commiffion to the Pallors of the Church import. Matth. 28. 19 20.

4. Regeneration is not (he juft meafure whereby to fquare the Dimenfions and Extent of the vifible Church; but, Confederation and Obfigna-tion of the Covenant by Baptifm: For the Church is Chrift's vifible Kingdom,\vhofe vifible Subje&s

arc

are all they who folemnly are engaged to fubjedt themfelves to His Do&rine and Government,and therefore the Church vifible is not to be defined, the Company of the Regenerat, but the Company of the Confederat with God, and called unto Holinefs : among whom, Chrift tells us, there are few Elect,and fo fewer Regenerat; and therefore the Church of Chrift is compared to a Barn-floor, whereinto is gathered both the Chaff and the Wheat, both they that have Faith, and that prof els Faith, out of whom Chrift doth gather his own Elect and Redeemed Ones.

Obj. But at leaft in gathering of a Church out ofthe World, refpect mull: be had,that the contenting ofthe Covenanter be ferious : and how can the Confent be ferious, where the Heart is not fincere, where the Perfon is not Regenerat ? Such a Mans confent to the Covenant, as is without laving Faith, is but Fained, Counterfit, Hypocritical, and fuch a confent as may hinder the Man's Regeneration, and do nothing but provoke God's wrath againft the Man and the Receivers or Admitters of him alfo.

Anf. Serious is Ibmetime oppofed to Sport oc Play, and fo a Matter may be Serious which is in earned gone about, and is not openly Hiftrio-nical- And fometime Serious is oppofed to the intention of Fraud and Deceit; and fo that may be called Serious, which is done without a pur-pofe to deceive or beguile the Party. But when |he Confenter to engage in Covenant, fpeaketh

BOOK I. [ i J4 ] CHAP. VI.

as he thinketh, albeit poffibly his own Heart deceive him, his confent to the Condition of the Covenant may juftly be called Serious, becaufe he intends to deal in earneft, as in a weighty Bu-finefs. And fuch was the Confent of the People of Ifraelunto theCovenant made with God.£xi 9.

Likewife, Count erfit and Hypocritical, is fome-time called fo, in oppofition to that which is real, true and fpiritual: And (b all confent to the Covenant of Grace, which doth not proceed from the Spirit of Regeneration, ^s butfained Faith, and indeed is notfaving Faith; yet, it may be ■&-rious and morally Honeft, like Ifraels. ExoJ. 14. 20. and Co fufficient to make a Covenant, and to tye an Obligation on the Man to fuch Duties as may lead to Salvation.

Again, Fained, Counterfit, Hypocritical, is called that which a Man purpofely doth fain, making fliew of that which he knows not to be, being confcious to his own Wickednefs; and fuch a fained Confent, we grant, doth provoke God againft fuch a Perfbn; but the Church is not Judge of this, Co long as they know not of this grofs Hypocrify.

We hold then, that there may be, and ufually fall forth, fuch amoral Confent unto theCove-venant of Grace without fa ving Faith,which may be called a Serious, really honeft Confent, as ta the Agreement of the Mind and Mouth of the Covenanter, fuch as is found in ordinary civil Contra&s, between one Man and another, and

muft

muft be acknowledged to be an external Church-covenanting with God, and with the reft of the Members of the Church: And fo the Confent in refpeft to the making a Covenants not fained, neither is it dilpleafmg unto God in the own kind, albeit it be not fufficient or acceptable to God unto the Perfqns Salvation: For, (b much doth God Himfelf teftify (Dettt. j.) fpeaking of the Israelites, (who were ignorant of the Deceitfulnefs of their own Heart,and of their Inability to perform what they promifed) He faith, (Ver. 28, 29.) They have well jaid, all that tkey have fpoken. Therefore unto the tying a Man in this Bond of the Covenant, this moral Honefty, is fufficient, albeit to Salvation it is notlufficient,butin order thereto a Mean of God's appointment.

Now, that there isfuch a thing as we call moral Integrity or Honefty,which differcth from the true Chriftians fpiritual Honefty, or Sincerity, it is plain from thefe Places of Scripture,\vhich fpeak of this Integrity of Heart in fuch Perfons as were not renewed, becaufe they intended no other thing than they pretended. Thus Abimelech ex-cufeth himfelf to God, when he took away Sarah, Abrahams Wife from him, thinking Sarah had been his Sifter and not his Wife, Gen. 20. 6. In the Integrity of my Heart and Innocency of my Hands, have I done this. And this the Lordfdoth acknowledge to be true, Verf 17. So alio the Captains that came with their Companies to David in Ziklag, are faid to have a perfeft Heart.becaufe

they

they were morally Honeft, and refblved as they profefled, uprightly to make David King, and to help him in the War, and not betray him, 1 Chron. 12. 33, 38.

Of the fundry ways of Mens framing of the Covenant of Grace.

AS we told there was a Covenant of Works, one truely fo called of God's Inftitution; and another falfe fort of Covenant of Works, of Mans framing: So it is alfo in the matter of the Covenant of Grace, there is one truely fo called, & another fort falfe & counterfit of Man's fran> ing. That which is of God's framing, is the Covenant that God makes with the Church, for giving Righteoufnefs and Life by Faith in Jefus Chrift: That which we call a counterfeit Covenant, is the Covenant which Men frame unto themfelves upon any other Condition than Faith: Such was the counterfeit Covenant of the falfe Apoftles, who corrupted the Gofpel-covenant a-mong the Gallatians, whereof the Apoftle Paul complaineth, Gal. 1.6,7. challenging them that they had forfaken God, who called them to the Grace of Chriftand were turned over to another GofpeI,that is,to another Covenant of Grace than the true one,which is only one,andnot various,but by theTroublers of the Church was changed into another frame : For the true Covenant, was perverted and corrupted by thefe who went about to, join together JuftiScation by Works, and Jufti-

fi-

BOOK I. [ 157 ] CHAP. VI.

ficationby Grace through Faith in Chrift: Which two forts of Covenant, are inconfiftent, and do Mutually overthrow one another : So alfo did the Fharifee ( Luk. 18. 11, iz J corrupt and pervert both the Covenant of Works and the Covenant of Grace; he corrupted and perverted the Covenant of Works becaufe he put up to God fome external good Works for the perfect Obedience of the Law; and he perverted the Covenant of Grace, becaufe albeit he did acknowledge rhe Grace of God, and gave Him Thanks for giving him Ability and power to do good Works, and for lnfufing Habites of Piety and Juftice in him; yet he exalted himfelf, and took the Thanks and Praife to himfelf, who had made good ufe of thefe vertuous Habites. God I thank thee, (faith he ) that I am not like 0-ther Men, &c.

2. Like unto this fault is the Error of many, of whom fome makes the Aft of Faith brought forth by the power of Natural Free-will to be the condition of thfe Covenant, contrary to the Dodtrine of the Gofpel, which makes Faith in* fufed to be the Gift of God renouncing its own Righteoufnefs and the Merit of all Works alfo: and refting on Chrift, to be the Condition: For, the fentence of the Apoftle ftandeth firm and immovable, Rom. 11. 16. If it le b\ Grace jit isno more of Works, &c.

Other fome make this the Condition of the Covenantjthat Chrift flieuld pay for mortal Sins

bv

by his own temporal Sufferings, and fo take a-wayeverlafting Punifliment, but will have the Sinner himfelf to pay for venial Sins by temporal Sufferings, partly in this Life, and partly ifi

Purgatory.

Other fome dream of framing the Covenant of Grace thus, If a Man do all the Good he is able, and hath a will to ferve God better than before, they conceive, that God muft take the Will for the perfect Deed, andfo for good Payment.

Which counterfeit Conditions and other fucli like Inventions of felf-pleafing Conceits, are all. of them nothing elle but the adulterating both of the Covenant of Works,and of the Covenant of Grace appointed of God, by which Inventions Men deceive themfelves to their own Perdition.

Now, that fuch perverting of the Covenant of Works and of Grace,are rife and frequent among Men,Experience may prove: For, before Chrift's coming this was the way of carnal Ifraelites, Rom r 10. 3. and Rom. 9. 30. For they being ignorant of the Riqhteoufnefs of God,went about to eftablifh their own inherent Righteoufnefs, and would not Jubjetl themfelves to the Righteoufnefs of God. And oi the Galatiansjtis fold. Chap. 5 ^.Chrifl is become of none effed unto you, whojoever of you arejuftified hy the Law, ye are fallen from Grace ; that is, ye who feek Righteoufnefs or Juftification by Works, have renounced fo far as in y6u lyeth Grace to be had by Chrift ;& Experience dail^ ffieweth the fame difoofition- in many profefled Chriftians.

Quefl. Are not then fuch Corrupters of the Covenant of Grace loofed from their Obligation, wherein by their Baptifm they were tyedtofeek Righteoufnefs by Faith only \

An], No-* For, albeit by fo doing they prove themfelves to be Corrupters and Falfifiers of their Covenant, to their own perdition, if they repent not; yet they ftand obliged ftill before God to their Covenant fealed in Baptifm: For,the Covenant of God with Man, cannot bediflblved by Mens Treachery,and without God's Confent, not only becaufe the Covenant of God with Men, in regard of the perpetual Equity thereof, hath in it a perpetual Obligation, but aifo becaufe the foveraign Dominion of God, hath the force of a Law to oblige them whom God hath taken in among His People, that being once His confederat fubje&s, they fhould remain ftill His Subjects :For,as Circumcifion was a Seal of covenanted Righteoufnefs by Faith, fo Baptifm is a Seal of the fame covenanted Righteoufnefs by Faith, whether the Covenanters remain conftant unto their Covenant, or not; as we fee in the Ifraelites, who albeit they were polluted with I-clolatry in E^ypt, and albeit they proved rebellious in the Wildernefs, and in the Land of pro-mife were found often guilty of breach of Cove-venant; yet, ftill in the Scripture they are called God's People, and the Lord's intereit and right in them,ftood fait, and their right alfo unto the external Priviledgcs of the Citizens of God's

King-

Kingdom, remained faft alfo, until the time that for their open and obftinat rejecting of Chrift, the Children of the Kingdom were caft out, and were broken off the true Olive Tree: Soalfo,the Obligation of the Baptized, who turn the true Covenant of Grace in another of their own framing, doth ftill (land, tying them to perform the condition of the true Covenant; and their Right to the external Priviledges of the Confederat,doth remain ftill in fome fort, even when they are in-ter-dited from the honourable pofleffiori thereof by Excommunication : For, the Apoftle teach-cth us, that the Excommunicat remain,as to their prefent Ecclefiaftick State,(albeit not as to their prefent Ecclefiaftick Condition) Citizens and Members of the Church, and fubject to Jurifdi* dtion Ecclefiaftical,and to Chrift's Difcipline; be-caufe when they are judged, and are tinder Cen-fure, they are faid to be within the Kirk,and not Without it, i. Cor. 5. xx. What have I to do to judge alfo them that are without? do not ye judge them that are within ? And thefe that were delivered unto Satan,as to their prefent external Condition, remained notwithftartding, as to their external flate, the Domefticks of God, tinder tire Difcipline of God's houfe, and were prefled by the Cenfure laid on them, to learn to ceafe from their finful courfe, and (penally from thefe Faults for which they were Cenfured and Corrected by their Excommunication, 1 Tim. 1.20. Hymeneus and Alexander were given over to Satan, that the)

fniypt

wight learn not toBlafpheme ; that is, that being humbled and brought to Repentance,they might return to the acknowledgement of the Truth, and to a teverent fpeaking of Holy Things, and fo the Right to be counted Brethreh and Members of the Church ( albeit under Cenfure, Reftraint and Dif-refpe(3: till they repented) was not taken altogether from them, even under Excommunication ; nor yet were the privat Duties of Charity, due to Brethren in that fearful Condition, to be altogether denied unto them, even when the pofleflion of the former Honour of blameleis Brethren, vyas taken frdm them; for, the Apoftle will have them,albeit Excommunicato be efteemed ftillcelifured Brethren,and not looked upon as Enemies/ z Thejf. 3. 14, 15. If any: Man ohey not our Word by this Epiftle, note tfefii Man (to" wit by putting the Cenfure of Excommunication on him) and have no companyi faith him, that he >>. L amed\ yet count him not as'an

Enemy, but ad ' im as a Brother : and this is

lb much the more carefully 'to be obferved, that the cdnftitutiori of the' vfhble Church of fuch and fuel: Members, and the ufeof Excommunication may be the better underftcod ; left the Excommunicato being overburdened by the fharpnefs of the Cenfure, fliould feem to themfelves altogether excluded fronV Church-fo-ciety, and fodefpair of returning to the full pof fe/Iion of their Priviledges, but might know that the Right of Citizens of the City of God, w:

t:

referved unto them, and was to be reftored by way of pofleffion after their Repentance,and that they were not cut ofFfrom the, Chriftan Charity of the Brethren, no not when they were lying under the Sentence,that they might fo much the fboner return to Repentance^d to the pofleffion of their Ecclefiaftick Honour.

Obj But here there arifeth a greater Doubt and Gbje&ionjiow, and upon what reafon, God doth require the condition of Faith, which Men cannot perform,except it be given of (jod, as the A-poftle teftifiieth, Ephef z. 8. Ton are faved of Grace by Faith, and that not oj your felves, it is the Gift of God ?

Anf The Equity of the Duty required, doth not depend upon Mens prefent Power or Strength of whom the condition is required,but upon this Ground,That Ability was given to Adam, and to \v.s pofterity in him : For,all injoined fervice, and fo the duty of believing in Chrift, is founded upon Man's natural Obligation to obey the Moral Law ; For, by vertue of the firft Command, Adam was bound, and we in him, not only to believe the Word of God already revealed unto him; but to believe alfo every Word of God to be revealed, and he was bound to give unto God the Glory of all His Attributes,notonly of tj ie which already did ihew forth thcmfelves in His Works,but alfo of thefe Attributes,which as yet did not put forth themfelves in actual ex-ercife : For as it cannot be denied.thatMan was

bound

BOOK I. f z6j ] CHAP. VI,

bound to gire God the Glory of His avenging Juftice, upon His threatning toinflid the Puniih-ment of Death in cafe Man ihould fin, albeit he could not lee the execution of it before he fell, fo alio it is manifeft,he was bound to give God the Glory of His Goodnefs and Mercy, albeit no object of fliewing Mercy was yet to be founds And that partly, becaufe it was his duty to give the Glory of all Perfe&ions unto God, whereof Mercy is one; and partly,upon the Experience he had of God's manifefted Goodnefs in his Crea-tion,and God's making a Covenant with him a-bout eternal Life, upon fo eafie and equitable Terms : Upon the fame ground, even after the Fall, Adam was bound not t6 defpair, nor flye,nor hide himfelf from God, from Whom itr was impofllble he could efcape.

It cannot then be reafonably denied, but Matt by the Law of Nature* is bound to give credit to God when Hefpeaketh, and bound to truft in God when He ofTereth Himfelf as a Friend and a Father to him, arid when God bids him feek His Face, he isbound to obey Him, and feek His Face,and to follow after more and mote near communion with Him.

It is true indeed, that Adam in his Intergrity, could not formally and actually believe in God as a Redeemer: partly, becaufe this Mi fiery was not yet revealed ; partly, becaufe he not having yet finned, had not need of a Redeemer, or of Remiffton of Sin ; but yet the Power and Abili^ 1

BOOK I. [164] CHAP. VI.

ty of believing it>God, according as God flioulel let forth His Will,and the Power to adhere unto God, and reft on His Goodnefs and Good-Will, was given to Man in his Creation; For, this Perfection was a part of the Image of God, wherein Man was created, even as the habit of fhew*-ing Mercy on theMiferable (though (uch an object was not to be found, while Man continued in the ftate of Innocency) was a part of that original Holinefsin him: And if this Ground hold not, Sinners by their finning once, fhould make themfelves free to fin for ever after, and exempt themfelves from all the Duties of the Moral Law, upon this pretence, That they were unable to give obedience to it; which is moft unreafon-:able. And, 2. Becaufe the Hearers of the Go-fpel efteem themfelves able to perform the Condition of the Covenant of Grace offered, and to believe in Chrift, yea and to give credit, or not, to what is preached unto them, as they feerea-fon: Is it not equitable then to put all Men to it, who judge themfelves able to perform what is required; to the end that after experience and trial taken of themfelves, they fhould either acknowledge their natural Inability to believe in Chrift, and fo go feek of God the Gift of Faith, or elfe be deftkute of all Excufe, if they fhall not do what they conceive and profels themfelves | able to do ?

Thirdly\ It is equitable to crave Faith from them who are able to pron^ife morally the obe-

dience of Faith, and arc able to ufe the external Means leading unto true Faith : For the Lord Himfelf followed this way in His Covenanting with the Ifraelites, Exod. 19. where the Lord propounds the Condition of the Covenant, and promifeth to be their God, if they fhould hearken to His Voice, Ferf.$ y 6. the People did accept the Condition, and undertook to perform it, FerJ. 7, 8. and upon thefe Terms the Covenant was made with them morally, in an external way, which did bind the Obligation fail upon them.

Fourthly, By preaching of the Covenant of Grace, God doth ordinarly bellow Grace, and Grace for Grace, on the Redeemed in a time acceptable; and in craving theCondition,the Lord giveth Grace to accept the Condition, and to perform it: And this courfe is very (iitable to God's Soveraignty or Supremacy, futable to His Wif-dom and His Jullice, and futable to the Freedom of His Grace: For it becometh the abfolute Supremacy of God, and the Liberty of His moft Holy Will, to fend the Gofpel only to whom He will; it becometh His Wifciom, where ever He' doth fend the Gofpel, to make offer of Grace indifferently to all the Hearers, whether E'ccl or Rcprobat, that all may be tried, whether they, plcafe to receive the Offeror not : It becometh His Juftice to with-hold Grace from fuch as re-fufc the Offer of it; and it becometh His Wjf dom, Mercy, Grace, Truth and Juftice, both to

L 3 ex-

exa& from the Eled:, for whom Chrift did fatif-fy, the performance of the Condition of the Covenant, and in the mean time, by the Offer of Grace, to make them favingly to believe, ufing the Cqmmand of Believing in Chrift for a fit Mean to beget Faith: Hence it is that faving Faith is given only to the Eled: ; which Faith therefore is called the Faith of the Eletl, Tit. 1.1. Hence it is that the Eledt are called, Heirs of the Promifes, Gal. 3. 29. and Children of the Promife, Heb.6. 17. partly, becaufe they are the Children promifed to be brought in to Chrift, If a. 53.10. partly, becaufe by the Promifes they are regene-rat to a new Life, and by believing in Chrift,they obtain Righteoufnefs and eternal Life: For 1 Pet. 1.23. they are called, Begotten again, not of corruptible Seed, hut of the incorruptible Seed of the ty^ord of God.

Qsejl. If it be asked, Since Faith is Co necefla-ry, what is the Objed: of Faith ?

Anf. We anfwer, The Truth of God revealed in Scripture, or God fpeaking in Scripture, and promifing eternal Life, upon Conditions holden forth in thefe Promifes: Among thefe Promifesi feme pertain to the Covenant of Works, fuch as, Gal. 1. 12. Do this and live, and Matth. 19. 17. If thou wilt : enter into Life, keep the Commandments. and fundry other particular Promifes of Bleflings both Spiritual and Temporal, annexed unto the Promulgation of the Law ; which Promifes do ferve to encourage them to make good their under-

BOOK L [ 167 ] CHAP. VI.

dcr taking,if tlicy be able,as they conceive they arc, and to humble them when they fliall find by experience, that neither Threatning nor Promifes can make them to fulfil that Law. Befide the Promifes annexed to the Covenant of Works, there are other Promifes which pertain to the Covenant of Reconciliation, and tend to the making Men embrace the Covenant of Grace,and to continue therein,fuch asthefc which are propounded m the Gofpel, for giving unto the Believer all the fure Mercies of David, and the Benefits pnrchafcd by Chrift. And of this fort,fome are more general, feme more fpccial, feme of them belong to this Life, fome of them to the Life to come: For true Godlinefs, comprehending Faith and the Fruits of it, hath the Promifes both of this Life, and of the Life to come : Of all thefe Promifes, the Foundation and Fountain is the Covenant of Redemption (whereof we have fpoken Chap, 4.) wherein Chrift promifeth to the Father to do His Will, and the Father promifeth to Chrift, as Mediator and Head of the Church, in favours of the Redeemed, that He fhall fee His Seed and be fatisfied, and the pleafure of the Lord fliall profper in His Hand • Upon this Covenant of Redemption, all the Promifes made to the Church, do depend, whether they be ab-lolute Promifes, whether conditional Promiics, whether qualified Promifes, which are like unto conditional. Abfolute Promifes we call (for Example) fuch as do promifc abfoluteiy the taking

L 4 a\va\

away the Heart of Stone and the Converfion of the Eled, and their Perfeverance and Salvation, Jer. 31. 31, 31. &c. and i%. Verf. 40. Such are the Promifes of Gathering, Edifying, Propagating and Perpetuating, of the Chriftian Church to the World's End, as Matth. 16. 18. Upon this Rock I mil build My Church, and the Gates of Hell jfha/J not prevail againjl it. Which fort of Promifes, do ferve to move Men to come and embrace Chrift; and after Men have fled to Chrift, in Whom all the Promifes are Yea and Amen, the Believer may make Application and comfortable Ufe, of all the precious Promifes of Righteouf-nefs and eternal Life, fet forth in the Gofpel. Conditional Promifes are fuch, as make offer of Chrift and Reconciliation to the Hearers of the Gofpel, upon this Condition, that in the fenfeof Sin and fear of Wrath, they fly to Chrift as the only and fufficient Remedy of Sin and Mifory.Qualified Promifes like unto Conditional, are thefe that have in themfome qualification of the Per-fbn who is already a Believer, and do feem to make that qualification or defignation of the Believer, to be a condition of the Blefiing promised therein : Which Promifes if they be well con-fidered, do pre-fuppone the qualified Perfon, to whom thePromifo is made, to be both a Believer, and alio to be. evidently endued with the named quality : As for Example, Matth. 5. Blef-fed aretheMerciful,the Peace-maker, the Meek, die Mourners^ the Poor, the Sufferer of Perfecu-1 %ion

BOOK I. [169] CHAP.VI.

tion for the Gpfpcl, or for Chrift, &c. which Vertues, if the Perfoii be not a Believer in Chrift do as yet fignify nothing in him, nor do not in-title the Man to this Golpel-bleflednefs; and being the defignations of Believers, they give, the Pcrfons endued therewith, encouragement to go on and encreafe in that Grace, and ail other Graces,that they may thereby more & more give evidence of their being real Believers: Such alfo are the Promifes which are made to the confident Waiters on God,Rcjoiccrs in God, Lpvers and Fearers of God, &c. In which promifes, Grace for Grace to be derived out of the Fulnefs of Chriftjis promifed to the Believer. Some Promiies defign fit Perfons to enter in Covenant, and do invite them to come to Chrift, fuch as are, Come unto Me all ye that are weary and heavy loader, Matth. u. 28. And Ho\ every one that thirjls, come to theje waters, &c. If a 55.

And befides thefe Promifes which contain the Condition of the Covenant, made to them who embrace the Condition, and do already believe, fuch as is t They that believe in Me, jhall not perijh, hut fhall'inherit eternal Life; there are alfo Promifes Conditional ,ferving tp make Men who pro-feft Faith in Chrift to be real and ftedfaft in the Covenant, wherein they are at leafl: outwardly, and folemnly entered, fuch as, Joh. 15-. 7, to, If ye abide in Me, and My Words abide in you, ye fhall ask what ye will, and it Jhall be done unto you, and if ye[keep My Commands } ye Jhall abide in My

Love

BOOK!, [170] CHAP. Vi.

Love, &c. And Job. iz z6. If any ManferveM e * him will My Father Honour ; and /r/\ 14. zi.He that loveth Me y Jkallbe loved of My Fatherland J will love him and manifefi My Self unto kirn.

Ohj. Seing it is certain, that the Condition of the Covenant of Grace, is not the doing of one or moe Works,but Faith receiving Chrift offered, without refpedt to our Works, as any part of the Condition ; and feing the Condition of the Covenant, is not the having, or exercifing of fuch and fuch Vermes, but the receiving of Chrift through Faith unto Righteoufnefs and eternal Life, by the Man who hath renounce i all confidence in his own Works; how eemetb it to pafs, that fuch conditional Promifes are made to them that are endued with, and do exercife fuch Vermes ?

AnfMhzit theEndeavour to work good Works or the exercife of fuch &!uch Vermes prelcnbed ■ by Chrift cannot be the condition of theCovenant (for then noMan could clofeCovenant withChnft till firfthe fhall find thefe Vermes in himfelf.and have given proof of his conftant exercife thereof) yet fuch conditional Promifes are made ufe of after a Man hath clofed Covenant with Chrift by Faith, as Conditions required in a true Believer to evidence the Sincerity of his Faith. And that becaufe many make pretence of their Faith inChrift,and yet do turn the Grace of God juntoWantonnefs,ana do no ways fet themfelves to new Obedience unto God's Law, and are no

ways

ways careful to bring forth Fruits fuitablcto pro* fefled Repentance, but are Indulgent to their vi-tious and flefhly lufts,and in effed: do renounce all Endeavour to exercife good Works in Head of renouncing acarnal confidence in good Works.-Therefore God doth put the Endeavour to exercife Chriftan Vertues on all profeflcd Believers, as* a condition diftinguifhing a fincere Believer from an Hypocrite, left any Man fhould pleafe himfelf,becaufe he is externally in the Covenant pf Grace, while, it may be, as yet his Faith is but a dead Faith, net working by love: Againft which fort of pretended Believers James {Chap. 2) difputcth. Such conditional Promifcs are directed toward them that are outwardly already in Covenant,and doferve for thefe feveral Ufes,

Firft, That fuch as both profeis Faith in Chrift, and are endeavouring the Duties required in fuch conditional Promiles, may acknowledge, that they have obtained of the Lord Grace for Grace, Grace to believe, and Grace to bring forth the Fruits of Faith.

Secondly, That the honeft hearted may be encouraged to fet up thefe Duties,and may hope to be furniftied for them, out of the rich Fountain of Quid's Grace, John 1. 16,

Thirdly, They ferve to make fuch as believe in Chrift, when they , feel the In-lake of any fuch commanded Duty,or the bitter Root of any vice in themfelves, to humble themlelves.in the fenfe thereof,and to flye more earneftly to Chrift

the

the Redeemer, that firft they may be covered with His Jlighteoufnefs, and then from Him receive the power of the Holy Ghoft, to bring forth good Fruits, as He hath promifed, Job. 15*. 5. If ye abide in Me, ye fhall bring forth much Fruit.

Fourthly, They ferve to make Believers in in Chriftfubjed: themfelves to the order of the operation of the Holy Ghoft, Who giveth Grace for Grace, and worketh one Grace before another in his own order, as the forefaid Promifes do import.

Fifthly, They ferve to ftir up Believers in Chrift,to the Love and Exercife of fuch and fuch Vertues,in the hope of the promifed Reward.

Sixthly, They ferve to move Believers to join one Vertue to another,for certifying themfelves of their own Calling and Eledtion by their growth therein, 2 Pet. 1. 3, 4, 12.

Lafl of all, They ferve to make thefe who are destitute and void of fuch Qualifications,and are carelefs to have them,manifeit to themfelves and Qthers, that they are blind, andcannotfee a far off: and that they have forgotten that they were in Eap^ tifm, ecclefiafikally purged from their old Sins, x Pet 1. 9.

Obj. How can this Offer of Grace to all the Hearers of the Gofpel,and the folemn making of a Covenant with all that profefs they do accept of the Offer,(land with the Do&rineofEle&ion of fome^and Reprobation of others, or. with the

Do-

BOOK I. [ 173 ] CHAP. VI.

Dodtine of Chrift's redeeming of the Eledt only, and not of all and dvery Man ?

Anf The Ele&ion of fome and Reprobation df others, was made clear of old by God's making offer of Grace unto, atid covenanting With^ ©ne Nation only, and not with any other, Pfal. 147.19, 20. He/hewed His Word unto Jacob, His Statutes and His Judgements unto lixael ; He hath not dealt fo with any Nation, and as for His Judgements they have not known them.

z. And die'Offer of Grace to all Hearers of die Gofpel, and covenanting with all that pro-fefs to accept the Offer, do corifift with the Ele-' dtion of fome only, as well now as of old,when God made a Covenant external and conditional with all Ifrael, of whom the great part Were not eledted to Life, and of whom it is faid, Albeit they were in number as the Sand of the Sea, yet a Remnant of them only were to be Saved, Ifa.10.22. For by this Courfe, God was not fruftrat of His Purpofe, and Fruit of His Covenanting with the mixed Multitude of Ifraelites; For the ElecS by Faith obtained Righteoufhefs and Life, but the reft were blinded, Rom. 11. 7

4. This common Offer of Grace to all the Hearers of rije-Gofpel, and the making of a Moral Covenant with all that do profefs that they accept the Offer, may ftand with the Do&rine of ChrilVs Redeeming the Eled only, no lefs now, than of old,whenChrift did make offer of Grace to them that were not His Sheep, Joh. 10.26. and

did

We fay that it isfalfeand contrair unco Scripture^ how plaufible fo ever it (eem to proud Sinners ; yea it is a mocking of Chrift,and a hinderance of Men's Repentance and Converfion unto God.

1. Their Do&rine is contrair to Scripture, be-caufe contrair to the Covenant of Redemption, wherein the Father and the Son Mediator, are a-gteed upon the Perfons to be Redeemed, to wit, the Eled: only, given unto the Son to be Redeemed ; and agreed upon the Price of their Redemption, to wit, the Obedience of Ghtift,even to the. Death of the Crofs ; and agreed upon the Graces and Gifts to be given to the Eledt, to wit, all laving Graces, as Faith, Repentance, Perfeverarice, and whatfoever belongs to Righteoufnefs ande-ternal Life; and agreed upon the Means and Way of gathering in the Redeemed,out of all Tongues and Kindreds and Nations, prudently and prof peroufiy,as is proven from Scripture, Chap. 4. and ihall be more confirmed in the next following Chapter.

2. Their Do&rine it mocketh Chriil,becaufe-it chargeth Chrift with Folly in His making Covenant fo, as neither God's Juftice nor Man's common Wifdom,\vould allow, to lay down the Price of His Blood, and not before who ihould be favcd by His Blood,to pay as much for Judas as for Peter,to Redeem All and Every Man, and yet put the difpofingofthe Benefit of Redemption, and Fruit of His Death out of His own Hand, into the Hand of Mens Free-will,to make.

6?

BOOK I. [ i75 ] CHAR VII.

of it fomething or nothing as they pleafed;to buy a pofiibility umo Men to fave themfelyes actually, without the ipecial Grace of the Holy Ghoit, and to cut Himfelf off from hiding the Glory of the actual Converfion of Sinners, as far as He is from the blame of Mens remaining in Sin and In-fidelity: For they fay, He hath purchafed alike

[>ower to all and every Man s Free-will, to brieve or remain in infidelity as they pleafe;ifthey ufe it ill, bear they the Blame;if they ufe it well they have the Praife. They make Him to lay down His Life for All and Every Man,and to pue-chafe unto All and Every One, Power to believe in Him,atKi yet never to purpofe to make offer of. the Golpel to the Thoufand part of Men. Thefe land many moe Blemifhes they caft by their Doctrine upon theWifilom and Power, and Grace of our Lordjefus, Who is infinitely Wife and Holy in all His Poings:

.. 3. This Dodtrine is a great hinderance of Men's Repentance and Coriveriion unto God, and to the Exercife of all Holy Duties; for who-foevcr Believeth ih\$ their Do<ib*i:ie, he cannoc renounce nor deny his own Wit, Worth and A-bility, that he may come humbly unto Chrift and follow. Him, but he muft (tand to this concede of himfelf which this Doilrine teacheth him:, yea, fucha Man cannot fay to God, in humble and.hearty Prayer, Open mine eyes that I may behold the Wonders of Thy Law : and teach me Thy, Statutes; he cannot in earned fay with David, in-

BOOK I. [ 176 ] CHAP. VI.

dine my Heart to Thy Teftimonie$ 9 and not unto Covetoufnefs: For, he hath ( in his conceit) this Power of Free-will in himfelf,by common Gift to every Man, he cannot heartily thank God (if he feem to himfelf to do any Good) for giving him both to Will and to Do of His good pleafure; for,this he hath in his own Hand, as this deceitful Doctrine perfwadeth him.

Ohj. But fome there are who mantain the Decree of Redemption, and Covenant between God and Chrift (which infubftance, is one with the Decree) to be Abfolut@,concerning the powerful and invincible Converfion,Perfeverance and Salvation of the Elect; but concerning the reft of the World,they tell us of a conditional Decree of Saving every one who flial] believe in Chrift Jefus, which doth make fome difference from what is faid before.

Anf. There is indeed an Offer to be made to all the Hearers of the Gofpel, to whom God in His Providence doth fend His Meffengers, who are appointed to make offer of Peace and Reconciliation through Chrift,upon condition of hearty receiving it, even to fuch as the Lord knaweth will reject the Offer altogether; againft whom, His fent Meffengers, are to lhake off the duft of their feet, forawitnefs againft them, Matth. 10. 13,14, 15. which accordingly was done by Paul and Barnabas, Acts 13.46. 51. and our Lord made offer of Himfelf to His covenanted People the Jews,who did not receive Him. Job. 1. n. 12,.

and

BOOK I. [ 177 ] CHAP. VI.

and this is to be done according to one of the Articles of the Covenant of Redemption,concern-ing the prudent way and manner of Clirift's Angling forth His own Eledt, from the reft 6f the World: But this doth no ways import or infer,ari iiniverfal conditional Redemption,or any conditional Decree of God.:Fo'r,there is a vaft difference between a conditionalDecree of God,& ^Decree for bringing aboutGodsPurpofe,by offerihgPeace unto Men upon a Condition. A conditionalDecree pre-fuppofeth, that God is not refbl ved what to do a-bout chem,to whom Hefhallmake offer of Peace upon Condition,butthatHe doth fufpend the De* termination of His own Will, till the Offer be made,and the Man hath fefufed or aiccepted of the Condition propounded unto him; which fort of Decree cannot be in God,to \yhom are known all His own Works, and all Mens Works front the Beginning, Ads 15-. 18. And Who doth all things according to the determinai counfel of His own Will,Ephef.i.i 1.But a Decree to offer Peace,upon Condition of Believing in Chrift,is a wife mean both of hiding and executing His own fecret Decree, and putiitg the Perfons to whom He makes the Offer unto.Trial;that after the drawing forth of die natural Enimity & Back-wardnefs,which is in all Men to come unto Chrift,till they bedrawn by God,He may have Mercy on whom He will, and take the Refufe at the Hands of Others for the Glory of His Juftice and Grace, according a£ Me hath determined in Himfeif. The one

M % way

BOOK I. [178] CHAP. VI.

way determined! Man, as God willeth • the o-therway determineth God,as Mm wirl :ch. MDre-overfuch a conditional Decree concerning all tfire reft of Mankind, befide the Eleil, is inconfiitent with the Scriptute,and the way of God's Difpen-fation toward the moft part of Mankind: For, it was not God's purpofe to make the Offer of Grace. upon condition of Believing in Chrift, to All ana Every Man, Pfal. 147. 19. 20. He fheweth His Word'mtoJacob,His Statutes and His Judgements unto Ifrael, He hath not done fo with any Nation. And as for His Judgements they have not known them. This fame doth Mofes infinuat Deut. 4. 7,8. And for His Difpenfation, Experience in all Ages flievveth,that the Grace of the Go(pel,is not offered to All and Every One, and fo they cannot be faid to Refufe the Condition, who never have the Offer of Grace upon Condition: For, our Lord givethus ground fo to reafon, fpeaking of them who fhould Refufe the Offer of the Got pel, J oh. 1 j. 22. If I had not come &Jpoken unto them, they had not had Sin, (to wit,the guiltinefs of rejecting the Offer made in the Gofyd) i>ut now they have no cloak for their Sin. wherein alfo He giv-eth a Reafon wherefore the Offer is made to them, whom He knew would Refute the03er,td wit, that they may be rendered inexcufable,& be without Cloak or Precence of this Allcdgence, that if they had gotten theOffer, then would they have believed & repented:For.this is the Pride of Adams Poiterity .they conceive they can Believe and O-

bey

BOOKI. [ 179 ] CHAR VI.

bey God,if He fhall be pleafed to reveal His will to them. And this is futable to the Covenant of Redemption ;which, becaufe it was not made for the faving of All and Every Man therefore it was nptGod's purpofe to reveal His Gofpel & make offer of His Grace to All and Every One,but out of all forts of Men to call effe&ually the Eledt, fending the G )fpel where they live, or bringing them to the Place where the Gofpel is preached,, that the Predeftinat might be of purpofe. effectually Called and Ju (lifted aud Sanftified and Saved, Rom. 8. x8. 30. and becaufe the Eledt and Predeftinat were to live in the Civil Society of the reft of the World, it was agreed and decreed, that the Offer of the Gofpel fhould be made to all indifferently where God fhould fend His Mefiengers,becaufe God had determined to bring about the Salvation of the Eled;,fo wifely & ho-lily,as none of the Hearers of the Gofpel fhould be (tumbled,or hindered from embracing theOffer made to all the Hearers indifferently,without letting any Man know of his Eled;ion,tiil he had received Chrift offered to him,& other felf-condem-ned Sinners, or declaring a'iy Man Reprobat in particular, to whom He maketh Offer of Grace, Ohj. But except we grant an univerfal Redemption and the Univerfal Grace (as they call it) of the Power of Free-will to All and Every Man, how fhall we fatisfte our {elves about God's Dif-penfation toward them, who iivc without the Church, Strangers and Aliens from the Common-wealth of Ijrael Anf.

BOOK I. [ 180 ] CHAR yi.

Anf As for theEledt among therji,either they {hall be brought to the Hearing of the Gofpel where it is preached, ot the Gofpel fhall be fent unto them where they do live; and for the reft the Lojrd dealeth with them on the Terms of the Covenant of Works, the power of keeping whereqf^lbeit they have loft in Adam, yet they &re not loofed from the Obligatiqn and Penalty of violating thereof,and even they have not laid afide the proud Opinion of their Ability to follow Vertue and efhew Vice as they pleafe. And the Courfe which God folioweth concerning them the Apoftle fheweth us, Rom. z. 12,13, 14, 15. As many as have finned without the written Law (faith he) fhall perifh without the Law, &c. for, when the Gentiles which have not the Law (to wit, the written Law given to the Church) do by Nature the Things of the Law ; thefe having not the Law,are a Law to themjelves.

Obj. But if the Do&rine of Redemption of the Eledt only unto Life, be mantained, and power of Free-will to believe and obey the Got pel, be npt given to every Man,fpecially of thefe that have the Offer of the Gofpel,andthat without any fpecial Operation of the Holy Ghoft, how can it be faid, that God dealeth juftly in earned and fairly, with miferable Sinners, when He Exhorts, Requeftsand Obtefts all that hear the Gofpel to come to Chrift,and perfevere in o-feedience of the Faith, vyhen He knoweth that

none

BOOK I. [ 181 ] CHAP. V[.

none of them have power to Believe or Obey, and that to many of them He hath no purpofe ever to give Grace to Repent and Believe, that they may be faved ?

Anf. Fir ft, what can the Patrons of the Power ofMen's Free-will, fpeak againft thejuftice and Goodnefsof God,when they hear His Complaint againft Ifrael, Pfal. 81. 8, 9, 10. &c. Hear 0 My People\and I will teflife urtto thee 0 Ifrael, if thou wilt hearken unto Me, there /hall he no jlrange god in thee, neither (halt thou worfbip tny ft range go J; I am the Lord thy God, which broufht thee out cf the Land of Egypt; open thy Mouth wide, and I will Jill it; but My People would not hearken to My Voice,and Ifrael would none of Me: So I gave them up to their own Hearts luft,and they walked in their own Counfels. What can they fay againft God's Juftice and fair dealing,when He, having drawn forth to light, by His long continued Preaching of His Word, the obftinat Enimity of the Repro-bat Multitude againft Him, opened up His Decree againft all that fort in the fad MeiTage committed to Ifaiah, Chap. 6. 9, 10. Go and tell this People,hear ye indeed,and underfland not; Jeeye indeed, but perceive not : make the Heart of this People fat,and make their Ears heavy, and/hut their Eyes, lell they fee with their Eyes, and hear with lheir Ears, and underfland with their Heart, and convert and be healed, Verf. 13. yet there jhall be a tenth part, the Holy Seed, (to wit,the Eled) (hall be the fubflance thereof And of this Prophefy

M 4 ule

jSOOK I. [ i8* ] CHAP. VI.

ufe is made, when the Multitude of Misbelievers was like to obfcure the Glory of Chrilt, Job. ix. 37, 38. to 42,. they heard the Offer of Grace preached by Chrift Himfelf, and faw His manifold Wonders,yet they believed not,neither could they belie ve,becaufe God had rejected fhem, as John doth prove from the Prophefy of Ifaiah.

Secondly, Is it not fair Dealing,when the Lord profeffeth, that His Word fliall be p:eached,and His Wonders manifefted (for the Elects caufe, albeit they were but asaTenthparO to a Curfed and Reprobat Multitude, who ihould hear and fee without His Bleiiing, and in His difpenfation doth in effect as He hath profefled ? As it is a reafonable Anfwer of a Husband-man and Gardener to his Child, asking him, Why he beats the whole Sheaf, and watereth all the Garden, feing the Sheaf is moft part Straw and ChafF,and the Garden full of Weeds, to fay to his Child, that he beats the Sheaf, that he may fever the Corn from the Straw and Chaff,and that he watereth the Ground, where Herbs and Weeds do grow together, that he may make both to come up above Ground, and after that, may pull out the Weeds, and fofler the Herbs for the Mailer's ufe? So is it a reafonable Anfwer to fuch as cavil againft the preaching of the Gofpel, to a mixed Multitude of Eled: and Reprobat,to fay that the Gofpel is preached to both, for the Converfion of the Eleft, and bringing to light the Hatred of the Reprobat againft God,and the Offer of His Grace, •' < ' " Third-

Thirdly, We grant the Lord knoweth Mens Wickednels and Inability to obey His Commands, and their Natural Enimity againft Him; but He knoweth alfo, that all Men by Nature are proud and puffed up with the conceit of their own Wif-dom and Rigbteoufnefs, and Ability, fa as they will not acknowledge their Sinfullieis, nor be (en-■fibie of their Mifery and danger of Perdition, but do entertain a high Eftecm and Opinion of themfel ves, and in (pedal this, That they love God above all Things, and that they can do any thing commanded,at leaft in (uch a meafure as may reafonabiy {atis<kGod,as it is to befeen in the Example of the Israelites undertaking, Exod. 19. therefore, God in His. Wii^oro before He convert any Man,dcth pull down this falfe Conceit, by putting his Ability to Proof by the Preaching of the Law, to the intent, that as the Lord knoweth what is m Man,fo Man may know it alfo both in his own and other Mens experience: and this is brought to light yet more clearly by the Preaching of the Qofpel: wherein al-.beit God make the precious Offer of Life & Salvation to every Hearer of the Gofpel, if he will acknowledge his Sin, and betake himfejf to Chrift; yet no Manofhimfelf will either believe or receive the Offer, but will go on in his own counfel and w T ays, till God by His Grace convert him. This Sicknefs is common both to the Eledt and Reprobat, but when the natural

Per-

BOOK I. [ 184 ] CHAP. VI.

Perverfnefs of both is manifefted, God cometh and maketh the difference of the one from the other out of His meer Grace,by drawing the filed: powerfully to Chrift, and letting the reft go on to their own Perdition in His Righteous Judgment. And our Lord doth fo expound the matter, Job. 8. 47. He .that is of God, heareth God's Words; ye therefore hear them not, becaufe ye qrenot of God.

Fourthly, The Lord profefieth plainly, that in the Difpenfation of His Word and Works of Providence,^ intendeth the trial of Men, and the difcovery of their hearts to themfelves and to o-thersjand what fairer dealing can there be than this > for Exod. 16. 4. He tells them that He will rain down Mama upon them,to prove them, whether they will walk in His Law or nor: and, Exod. xo. zo. He tells them,He will give tnem His Law and Preaching of His Word to prove them,that His fear might be before them : and, Deut. 8. z. that the Difpenfation of His Providence toward them, all the Fourty Years in the Wildernefs,was to humble them,& to prove them, to. know what was in their Heart, whether they would keep His Commands or not: and, Deut. 13.1, 2, 3. that He would fuffer falfe Prophets to arife among them,to prove them, and to try whether they would love the Lord their God with all their Heart. And to this fame intent, we are advertifed,that Chrift fiiouldbe not only a tried Scone, but alfo a Stone for trial, fet for

the

BOOK I. ( i8y ) CHAP. VI.

the ruine of fome, and raiftngup of other fome, Ifa. x8. 16, 17. and, 8. 14. compared wich Luke x. 34, 35-. for, by this manner of Difpenfation, the Lord maketh manifeft, that both the Eledt and Reprobat are concluded under Sin and Unbelief of thcmfclves, and that no Man can come to Chrill, except the Father draw him, that He may have Mercy on whom He will have Mercy. And this manner of probation of Men by a common Offer of Grace unto all, is a part of that Prudence, whereby Chrift, by His conditional Promifes and Exhortations, and the Preaching of the Gofpel to all Hearers, maketh all thefe that are outwardly called to be without Excufe,and fiftieth forth the Ele<ft out of the Sea of Sin and Mifery, and out of the Society ofthofe that perifh : of which Prudence Ifaiah fpeaketh, Chap. $z. 13. Behold, My Servant Jball deal prudently and profper, and he extolled, and be very high.

Wherefore this Wifdom of God in Converting the Eled, without giving caufe of Stumbling unto any of the reft, is rather to be Admired and Praifed, than to be Difputed againft, as we are taught, Rom. 11. 33,34, 3 5, 36. 0 the depth of the Riches, both of the Wifdom and Knowledge of God, how unfearchable are Hts Jitdgefyents, and His Ways p aft finding out>

Obf But for all this, the carnal Wifdom of proud Men is fuch, as neither is it iubjed to God, $cx indeed can be, but ftajyleth in hoftilc £*■

BOOK I. [ 186 ] CHAP. VI.

mity againft Him, and will not be quiet, but when it heareth what is faid. Rom. 9. 18. that God will have Mercy on whom He will have Mercy, and whom He will He Hardeneth, will fay, as it is, Verf. 19. Why doth Godyet find fault t for who hath refifted His Will? this Do&rine, fay they, doth hinder Mens Repentance altogther.

Anf We Anfwer with the Apoftle, Verf. 20. Nay, but 0 Man, who art theu that replieth againji God > whether do<l thou compear Procurator for the Reprobat and for Satan the Enemy of God, to quarrel and difpute with God anent His righteous Decrees ? If thou wilt avow this, we leave thee and all fuch proud and prefumptuous Misbelievers of plain Do&rine, to reckon with your Judge. But if thou fpeak only for they felf, we fhall let thee fee, that this Dodrine lhall not hinder thee from Repentance. If then thoufhalt fay, I will not difpute againft Qod, but do defire earneftly to be fatisfied about my felf; for I believe, that many are Reprobat and few are Cho-fen : and my fear is, that I be found of the worft fort, and do not know how to rid my felf of my Doubts and Fears. For, Anfwer we lhall deal with thee in a Friendly manner; and Firft,we put thee in Remembrance, that God hath ferved an Inhibition on all Men, not to medle with the fecret Counfel of God, Deut. 29. 29. Thefecret Things belong to the Lord our God, but thefe Tbings that are revealed belong unto lis and our Children for ever. Therefore do not hearken to this Sug-

BOOK I. [ 187 ] CHAP. VI.

geftion, but go about thy Duty. We ask then, Firft, art thou convinced of thy Sin and ill Deferring ? If thou fay, J am a Sinner, and cannot aniwer for one of a thoufand of my bygone Sins, for which God mayjuftly, and I fear He fhall in effed: reject me. We anfwer unto thee, it is to good purpofe that thou art fo far convinced of Sin,as to judge thy felf worthy of Death, and utter Exterminion from His Mercy: Mean time be comforted thus far, that thou art not of the number of thofe who confide in their own Righteoufnefs, nor of the number of them who truft in their own Strength, or power of their; Free-will.

We ask again, doth thy bygone Life difpleafe thee? and wouldft thou have thy Sins forgiven, and thy felf reconciled with God > doth Cnrift, offering Himlelf in the Gofpel, pleafe thy Soul, when thou heareft from His Word, thatHecrav-eth nothing of thee, fave that thou welcome His Offer, and Confecrat thy felf to Him, that fo in Him thou mayeft have Righteoufnefs and Sanclification and Salvation ? If thou ani\ver,that the Searcher of Hearts knoweth thy defire to be Reconciled to God in Chrift, to live before Him hereafter as a reconciled Child, there is good hope of Salvation for fueh a one as thou art.

Thirdly, We lay, feing thou haft heard the Law convincing thee of Sin, and haft believed God's Word fo far, why doft thou not believe Him aifo, when in the Gofpel thou heareft His

BOOK I. [ 188 ] CHAP. VI.

Offer and Call unto all felf-condemned Sinners, to come unto Chrifl, and reft their weary Souls iipoh Him ? who hath excepted thee from the embracing of Mercy offered in Jefus Chrift? look therefore tvhat His Word faith to all Sinners flying for Refuge unto Chrift, Who is the Hope fet before Sinners, and leave Him not, whatfoe-ver be thy Fears: For He that hungreth and thir-fteth for Righteoufhels through Chrift, fliall be fatisfied.

CHAR VII.

For a further Clearing and Confirmation of the ho-Brine alout the Three Covenants, from Jer. 31. and Heb. 8.

THe Prophet Jeremiah giveth us a fliort Compend of the former Do&rine anent thefe Three Covenants, Chap. 3 i. VerJ. 31. &c. whereof the Apoftle giveth a cleat Com-* mentary, Heb. 8. Verf. 6. 7. &c.

As to the Covenant of Redemption,it is here prefupponed to be paft,as the Apoftle,expounding this place of Jeremiah, giveth us to underftand, while he flieweth us,that the Covenant of Grace was no other ways purchafed than by the Mediation of our Lord Jefus, trarifa&ing about the Covenant of Redemption with the Father. And that he may give us to underftand this;

1. Chrift is called the Mediator of a better Covenant ; Heb, 8.to wit, of the Covenant of Grace.

BOOK I. [ 189 ] CHAP. VII.

z The Covenant of Grace is dcfigned by the Name of a Teftament, which giveth us to under-ftand that Chrift the Mediator,did not obtain the making of this Covenant on a le(s Price than the laying down of His Life, that all the Benefits contained inthefe better Promifes, might firft be His Goods to difpone upon,asHe pleafed;and that He being refolved to die,did make His Teftament f and leave them all in Legacy to the Redeemed, His Heirs and Affigneys,defigned from Eternity.

3. The Mediator making His Teftament, is called Jehovah y not a meer Man,butGod to be in-carnat, making an unchangabie Latter-will or Teftament,whfch of neceflity required the Death of the Teltator, that it might be ratified, Heb. 9. 1 £, 16. and the Death of a Teftator not a meer Man, but the Son of God to be Incarnat and to Die, W ho had Life in Himfelf, that He might lay down His Life, and take it up again.

4. The Goods which He purchafed according the Covenant of Redemption,and left in Legacy to His Heirs, are all and every Bleffing which do belong to Godlinefe and Life eternal, i&Remiffion of Sin, and writting of the Law in their Hearts, &c.

5. The Redeemed, and defigned Heirs,arenot all and every Man,bur the Eledonly, thefethat were to be faved only,and who were to be effectually Called, and endued with the Saving Knowledge of God,who from the leaft to the greateft, were all of them to know the\L»rdi not (uch as were

the

BOOK I. [ 190 ] CHAP. VII:

the Reprobat Fathers, nor their unbelieving Children, but the chofen Society of the Ijrael of God, and of Chrifts Family, the Houfe of Ju-dahy which is the Tribe of Chrift: For, the Apo-ftle doth extend thefe Promifes unto the Covenant between God and the Elecl:, to be gathered under the Evangel unto Chrift, out of Jews and Gentiles,

As to the Covenant of Worksat is certain,Firft, That God made a Covenant of Grace in fubftance; and upon the Matter with the Fathers, that were brought out of £gy/tf,aswemay gather from the consideration af the Parties and Articles of that Covenant: For, albeit Gcd 'repeated the' Covenant of Works, and declared the force of the Law,for binding the Curfeupon all Tranf-greflbrs thereof; yet He did prefs the Law on them in order unto their Reconciliation, by the Sacrifice of the Lamb of God, to be in due time offered up,and did teach them,, that Chrift was the End of the Law, for Righteoufnefs to every one that believed.

2. It is certain, that in the framing of this Covenant of Grace, between God and the vifi-ble Church of the Fathers, God did make the Promifes of Righteouliiefs and eternal Life and fpiritual Bleflmgs, under the vaii of temporal: Types, upon Conditions more hard and difficile ill appearance, than the newCovenant doth require : For, this the Apoftle iheweth to us plainly, Heb. 8, 6.

BOOK I. [ 191 ] CHAR VII.

3, It is certain, that the un-belicving Fathers did not take up,nor underftand the Covenant 6f Grace, but turned it over in a Covenant of Works, which is manifeft by comparing the Words of Jeremiah, and the Commentary thereupon by the by the Apoftle: For, Jeremiah faith, that they did tranfgrefs the Covenant, albeit God did Ihew Himfelf a Husband unto thefe un-believing Fa-thersjthat is,they changed the Covenant of Grade in a Covenant of Works of their own framing, and tranfgrefled that Covenant alfo. And the Apoftle faith, they did not continue in that Covenant, becaufe they changed it to themfelves in a Covenant of Wcrks,according to which Covenant God did deal with them : For, in ftead of being a Husband to them, He exa&ed of them the Penalty of the broken Covenant of Works, and Lorded it over them,and did not regard them 9 Heb. 8. 6. For, they fought after the Righteout nefs of Works, and not to have Righteoufnefs by Faith ;and therefore did Hedifpife them,and dealt with them after the Tenor of the Covenant of Works. And it is obfervable, that the Words of Jeremiah do comprehend the Apoftie's meaning 3 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*penaltyof the broken Covenant of Works, and ^of the rejected Covenant of Grace,

As to the Covenant of Grace, the Apoftle fpeaketh of it in exprefs Terms, Fir ft, By God's ■Pr-omifing that He would make a new Covenant with the Houfe of Ifrael and Judah.

Secondly, By His letting better Promifes before them, than thefe were which were made to the Fathers in the Wildernefs.

Thirdly, By His giving no other Caufe of be-flowing fo great Bleffings on them, but His own Good-will and Pleafure.

Fourthly, By His requiring no other Condition of them but Faith, that they who feel in them-felves, the want and need of the promifed Blef-fings, and are convinced of their own Unworthi-nels, might give credit uiito God that maketh the Promife,and fo embrace the Promifes, and apply them to their own u(e.

As to the external Difpenfation of the Covenant, it is certain,Fir(t, that it was common to all that were externally Called, to all the Members of the vifible Church ; for, the Covenant made in theWildernefs with the Eledt Fathers & Reprobat,\vith the Believers & Unbelievers,with thofe that rejed:ed the Covenant of Grace and the Offer of Righteoufnefs by Faith, and with thofe who looked through the vail a far off to. Chrifl: coming, and were Saved, was one and the fame.

z. Jt is certain, that the external Form of the Covenant: of Grace, was more obfcure and vailed over, bv the Types and Figures of the Leviticai

Cc-

BO OKI. [ 193 ] C HAP. VII.

Ceremonies before Chritt came;but after His coming, it was propounded in clearer and better Promfes.

3. A day is fet, to wit, the fulnefs of time, whenthefe Shadows and typical Figures fhould be aboli{hed,atld the Grace of God fliould be fet before HisPeople,to be looked upon with open Face.

4. And yet, the Grace of God was not fo hid and obfturely propounded to the Church before Chrift's coming, as it could not be tak#nup by the Children of God : For in the midlt of the Shadows and dark Typs, the Star light of gracious Promifes did ihine, and the Dodtrine of the New Covenant, was in fubftanceholden forth by the Prophets ; and one inftance thereof doth appear in this place of Jeremiah.

As to the internal Covenant of Grace, Firftj tliefe Things which are promifed in that Covenant^ declare in what (tare God doth find Men, whom He doth convert and draw into Covenant* with HimfelfrFor, when theLordtakerhin Hand, that He will write His Law in their Heart, that He will teach them HimfelftoKnow Him,by the teaching of His Word and Spirited that He will forgive their Sins,He pre-fuppofeth, that lawleis Rebellion did reign in them, with Biindnefs of Mind and Hardnefs of Heart;and that the Eledt, by Nature are without Law,without God,without Faith, before He reform them, according to the Articles, or Tenor of the Covenant of Redemption.

BOOK I. t 194 1 CHAP. VII.

2. Albeit by Nature, the Law be written In Mens Hearts, as to the knowledge of fundry Moral Duties, and fo far as is fufficient to make them inexcufable, for their contraveening chefe Sparks of Light, Row, 1. 20. and 2. 14,15'. Yet the writting of the Law, here promifed is Spiritual and Super-natural, enlightning their Minds by the Light of God's Spirit, and renewing their Heart; and, in effect, the thing promifed is actual Converfion of them.

3. And feing Converfion is here promifed by Chrift the Teftator abfolutely, He hath taken in Hand abfolutely to effe&uat it: For, it is not faid, /will put My Law in their Heart // they pleafe to fnffer Me, but determinatly, / will put My Law, I will write My Law in their Heart and inward Tarts, that is, I will make them willing who were averfe, and obedient to My Law who were rebellious.

4. Chrift, the Teftator, doth in all this, not fatisfie Himfclf by promifing the Illumination of the Mind and the enclining of the Heart, for a time; but promifeth, alfo to make a folid and permanent work of it, by making them perfevere, which is imported in the Words / will put, and / will write it; for, to write it, is as much as to fix and engrave it, that it may remain.

5. The chief Head of the Covenant, and which in fubftance doth contain all I31eftings, is fet down in thefe words, / will be their God,

and they [ball be My people: For, by this Promife Right is granted unto the true Heart-convert and Confederat, firft, unto God Himfelf, then unto all His Benefits, whereof he hath need, in order to Righteoufnefs and eternal Life: For, they whofe God the Lord is, they do live, and fiiall live for ever, as Chrift faith, God is not the God of the Dead, but of the Living, Matth. 22. 32. And all particular promi-fes, what are they elfe but Explications of this great and firft Promife, and Applications thereof to His Childrens Cafes in particular ?

Gifts of the Spirit are promiled here, and En-duements whereof Difciples have need, whereof Pilgrims going Home to that Heavenly City have need: yea,the Spirit Himfelfis promifed to them, who is to remain with them to the end of their Life, as a Dire&er and Leader, They fha/l all know Me, faith the jDW,that is, as Chrift doth interpret it, They fhall be all taught of God, J oh. 6.45.

7. The Lord flieweth here, that He will deal with Men, in their Regeneration and Reconciliation^ with reafonable Creatures, by preferving and not deilroyingthetn in their fimpie Naturals, by maintaining and not over-turning the Liberty of their Free-will ; 1 will make a Orce-nant,{aitaHc,with the Houfe of Judah. Now a Covenant is a free and voluntar Contrach

8. He flicweth, that He is Lord and Over* ruler of Mans WUl,Who can turn it about as He

pleafi

pleafeth, and that He is not hindered nor impeded to execute and bring to pafs, whatsoever He hath purpofed to do,by the variable contingency or differency of Mans Will,but can work upon the Will of Man, and by the Will of Man, what pleafeth Him ; and by fecond caufes, whether working freely and contingently, or by a Natural Neceflity,can wifely ,holily and powerfully bring about His own purpofe,in Hisfet time;The days come, faith }Ht,whereinIwill make a Covenant with the Houfe of Ifrael. Wherein He taketh upon Him the effectual Work of Covenanting,promi-fing not only for His own part, but alfo for the Elect of Ifrael and Judatis part: For,His promife is, that it ilia.ll come to pafs, that by enclining their Will unto Reconciliation, they fhall willingly confent unto a Covenanting with God : For,He faith, I will make a Covenant with them ; He faith not, if they will, but absolutely, I will make them clofe a Covenant with Me heartily.

9. The party to be Converted and to enter in Covenants not all Men, nor every Society but the Church-, God's own Family ; not every Nation, but God's People, chofen out of all Nations on the whole Earth, I will make a Covenant with the Houfe ej Ifrael; as it is alfo cleared, Deut. 7. 6, 7, 8.

10. The Church of Chrifl under the Gofpel, as the Apoflle looketh on this place, is comprehended under the Name of Ifrael and Judah; partly, becaufe Ifraelhzth the priority of all o-

ther

BOOK I. [ 197 ] CHAP. VII.

thcr People in God's Covenant 3 and partly, be-caufe all the Chritlian Church of the Jews and Gentiles is comprehended under the Name of the Houfe of Judab,\vh\ch is Chrift's Tribe,whereof He came, Who is the Prince and Head of all Believers and confedem Perfons, reconciled to God; and partly, becaufe the Ijraelites or Jews, have tins Prerogative above all other People and Nations on the Earth, that of that Race of People, the pollcrity of Abraham, Ifaac and Jacob, there fhall be in all Ages ibnie elected per-fons; til! the great bulk of the now fcattered People turn Chriftians, and till the End of the World/ Rom. 11. 5.

11. No Age, old nor young, no Sex,Man nor Woman, nor any external difference of Men that can be put between one and another in this Life, doth exclude any Mali from the Benefit of this Covenant, or commend a Man to God that his Perfbn mould be refpecledof God,but all & every one whom God ihall externally Call, may fafe-ly accept the Offer of Grace, and join themfelvcs tojeius Ghrifb For, the Grace of God here, is extended unto ail degrees and forts of Men, from the lea (I to the greatefl.

12. In the mean time God knowcth His own, Man.be Man,bodv great and fmail,and with the fame Love,doth embrace them all: For,the Pro-mife is, that all thofe Elecl:who are known to God, ill a 11 know Him, from the greatefl even to the leaJL

BOOK I. [ 198 ] CHAP. VII.

13. The great Obftacle which may be fuppo-fed to exclude any from coming in to God through Chrift, is here removed; to wit, the greatnefs and multitude of by-gone Sins, call up againft the incoming of fome when they are Called: The Mercy and Grace of Chrift,; the Te-ftator,taketh this Doubt out of the way, faying, I will forgive their iniquity, and their Sins I mil no more rememler, Jer. 31. 34.

14. Thispromifed Remiflion, the Lord will not have limited nor abridged, neither by the number of Sins, nor grievoufnefs thereof, nor kinds of Sins, but He purpofeth and promifeth to toke away all Iniquity by Forgivenefs, and to forger their by-gone Sins, Verf 34. And con-firmeth-thisby repeating the Promifeof not calling: them ofT who fhaii acknowledge Him, Verf 37.

1 y . rrom this Promife the Apoftle (Heh. 10.) draweth this Confequence,That under the Go£ pel, cr new Covenant, there is but one Offering fpr Sin ; \\ hich Offering cannot be repeated, in regard that full Remiflion thereby is purchafed : For. ( Verf 14. ) he faith, By one Offering He hath perfected for ever them that are Santtified-, and this he proveth from the Words of the Covenant, Verf 15. 16, 17. whence he concludes, Verf. 18. Now, where Remiffion ofthofe are, there re Ojferinjfor Sin. 16 If any ihall ask for the Caufe of fb Mercy and Grace Covenanted, he iliall find

none

BOOK I. [ 199 1 CHAP. vn.

none in Man at all. The only Caufe is fet down here,to wit, the Will and good Plcafure of God, I will forgive their Iniquity, faith the Lord, and their Sins will I remember no more, that is, I vvill have Mercy on whom I will have Mercy. 17. Becaufe the Lord our God and Mediator, is here making His Teftament, wherein alfo He taketh upon Him to be Executor of His own Latter-Will, and to perform all that ispromifed, therefore in confirmation, He fubfcribeth and fets down His Name, ]er. 31. 35. Thusfaith the Lord; and that His Sublcription may be of weight with all Men, He defigns Hmfeif by His (lately Stiles or Titles,taken from His Creation and Government of the Creatures, Thus faith the Lord, which giveth the Sun for a Light by Day,and the Ordinances of the Moon and of the Stars for a Light by Night, which divideth the Sea when the Waves thereofroar ; the Lord of Ho ft s 1$ His Name.

This He faith, led the Faith His People ihould be fhaken, by their looking to Impediments and Difficulties, and that they may gather Strength and Courage to go on in the Lord's way con-llantly, when they confider the Power of God in the Workmanfhip and Government; of the World.

18. Unto His Subfcription, He addeth, both Witnefles and Pledges of His Promiks ,l r erf. j<$. If thofe Ordinances depart from, before Me, faith the Irordi then the Seedof\i\-jLQl(\vl\ich comprehend-

BOOK t [ 200 ] CHAP. VII.

hendeth the Seed of Abraham's Faith) /hall c&tfe-frvm being a Nation before Me for ever VerC 3 6.

19. Laft of all, left any Man, in the consideration of the Grievoufnefs of his Sin, or of the apparent impoilibility of performing thefe Pro-mi fes, fhould doubt, of RemiiTion of Sins to be granted to the Confederat, or of the Perfeverance of the true Believer, or of the Perpetuation of the Church, the Lord bids His People that come in to Him, be confident and quiet, Verfn* faying, If Heaven above can be meafured. ami the Foundations of the Earth fe arched out beneath, I will alfo cafi off all the Seed of\{xxt\,for all that they have done, faith the Lord. Now, both thefe are impoflible, that we can.meafure the Heavens,or feardi the bottom of the Earth; Therefore it is impoffibie, that this Covenant and the Promifes made therein, ihould fail.-

The manner of Difpenftng the New Covenant outwardly and inwardly.

AS to the Difpenfation of this Covenant,both outwardly and inwardly. Firfl, ThisPro-rnife of a New Covenant, is a challenge againit the mif-believing Fathers, who (lighted the Offer of Grace, and followed after the Covenant of Works, feeking Righteoufnefs by Works; which Covenant of Works, they were not able to-perform, and it feryed unto them only for

their

BOOK I. [ 201 } CHAP. VII.

their Condemnation: This the Apoftle doth colled: from this place of Jeremiah, Heb. 8. 8. He found fault with the Fathers.

Secondly, The Apoftle obfcrveth the wonderful Mercy of God-, that whiieHe is findingfaulc with the Incredulity of the Fathers, who lived under this old Covenant, Be will avenge this their Incredulity, Ignorance, Foolifhnefs and Ingratitude, by telling them, that He will make a new Covenant, and give them that were then living a taftc of it, for recovering them, finding fault with them, He faith, The Days come, that I will make a new Covenant.

thirdly, This Covenant of Grace made with the Church, is procured by Chrift, to this end, that the Covenant o{ Redemption might be brought unto a real accomplifhment by the Covenant of Grace. This Obfervation is grounded upon this, that Chrift is called the Mediator of this better Covenant, Heb. 8. 6. For He will draw up a clear Covenant of Grace with His People, that the Bleftings purchafed unto them, according to the Covenant of Redemption, may be applied unto them by this Covenant of Grace and Reconciliation.

Fourthly, The preaching of the Promife of this new Covenant, is a moft fit mean to draw on and dole this Covenant of Grace between God & His People,who are the Called according to His Purpofe: This Obfervation is gathered frem Jeremiah's Preaching, and FauFs Preach-

es

BOOK I. [ 20i ] CHAP. Vn,

ing of this unto the Hearers of the Golpel, to this very intent and purpofc.

Fifthly, In the Promifing and Preaching of this Covenant of Grace, God will have all Mens Opinions, Thoughts and Conceptions about this Miftery, limited unto, and depending upon,His Mouth alone, revealing the fame in His WordrThis Obfervation is gathered from theLord's invitation of all Men to take heed whatHe is to (ay,and what He is to let forth in this matter. Behold the Days come, faith the Lord, wherein I will do fuch and fuch Things, which now I fore-tell I will do.

Sixthly, Both the making and way of making a Covenant with Man, dependeth abfolutely on God, either to make a Covenant or not, to make what Covenant He pleafethto make, upon what Conditions He pleafeth, and with what Perfons He pleafeth to make His Covenant. No Man ever preveened God, defiring Him to make a Covenant, but God did preveen ail Men, He preveened Adam once before his Fall, and again by preaching the Gofpel in his audience after the Fall, He preveened the Fathers in the Wildernefs, He preveened his Pofterity, that have lived or fhall live in the latter Days, p^pmifing to make a Covenant with thefe vyiio were not come into the World, but were ogme long after the Promifc. I Seventhly, The Lord will have all Men tpunderlland, thaf the End of His Covenants

ingwith Men, both in that Old dark Form, and in the New clear Form, is His own Glory: For, He hath made all things for Himfelf, even the Wicked for the Day of EviL This Obfer-vationis gathered, partly, from this, that the Lordbringeth forth His Soveraignty for aRea-fon of His Reje&ing of the Mif-believing Fathers in the Wildernefs, / defpifed them, I regarded them not; / Lorded it over them, as the Original may bear. And partly, from this, that He bringeth forth His own Will and Plea-fure for a Reafon of His fhewing Grace to their Poflerity, / will forgive their Sins, &c.

8. He Iheweth alfo that in His Works He doth not depend upon Man, but that all His Works are known unto Him from the Beginning, and that it is determined by Himfelf, what, and how, and by what Means, He will do e-very Thing. This may appear from this, that He doth fore-tell what He is to do about the Saving of His EledJ, Jews and Gentiles, being no lefs certain to do what He promifed about the Polterity to come, than He was certain of what was paft already about their incredulous Fathers.

9. The Lord will have us to know, that laying afide the confideration of His Decrees, it is (imply in the power of God to punilh Sin,in whom He will, and pardon Sin through a Mediator to whom He will, that is, to have, Mercy on

whom

BOOK I. [ 204 ] CHAP. VII.

whom He will have Mercy, and to Pardon whom He will Pardon. This is collected from this, that the Fathers do fin in, the Wildernefs and juftly Perifh, and the Pofterity do fin and are gracioufly Pardoned.

10. In all this proceeding, no violence isufed upon the Will of Men, whether of them that Perifh, or of them that are Saved. The Saved do walk freely in the way of Salvation, as their hearty choife; and thefe that Perifh, walk willingly in the way of Perdition. God proceeds with both by a voluntary Covenant, as this place doth fhevv.

11. In them that Perifh, the meritorious and culpable Caufe of their Perdition is in themfelves^ but in them that are Saved, no Caufe is found at all, but the Caufe is foutid in God's Grace ailenerly. This is collected from this, that the Lord giveth the Reafon of the Perdition of the mif-believing Fathers, from their Sins and trarrf-greffion of Covenant, they tranfgrejfed My Covenant, and I dejpijed them; and of the Salvation of their Pofterity, no other caufe but this, their Sins I will not remember any more.

12. The Lord's Juflice is cleared in the Perdition of them that perifh, becaufe He gave Precepts and Promifes, and other moral Motives to hinder them from Sinning, and to move them to keep His Ways, albeit He did not efFe&ually impede their running on to Sin according to their Inclination^ and pronenefs to follow their own

way

BOOK I. [ ^os ] CHA'P. VII,

. This is collected from this, that the Lord faith, He made a Covenant with their Fathers and they did break it.

13. It pleafeth God, not only to give His Precepts unto Men, concerning their Duty, but al-fo to condefcend fo far unto them,as to open up in a part His Decrees and deep Defigns about about Men's Salvation,that they being admitted fomewhat near to the Treafures of His Wifdom, Goodnefs, Juftice and Mercy, might be fo much the more wife, and the more ftir-red up to dilcharge their Duty, and make u(e of His Difpentanon. This we colled from His Revealing of the Decree of Election of the Po-fterity of IJrael, and drawing them effectually into a Covenant of Grace with Himfelf.

14. The Lord doth reveal to the World the Doctrine of Election unto Life, only in the general, and doth not defcend to the nomination of them in particular. This is collected from this, that He doth promife to Convert and draw into a New Covenant Grace, the Pofterity of Ifrael and Judah, without naming particularly thefe that were defigned for that Salvation.

15*. Albeit the Lord keepeth up the Names of the Elecl: (except of tome few) before their Converfion,yet,He giveth forth Marks and Evidences, whereby after their Converfion, they may be known both to themfelves and others. This we collect from this, that He fets down infallible Marts of the Eled, who are to be Gods

CO-

BOOKI. [zo6] CHAP. VII.

covenanted People or Worlhipers of God, that they do know God, and have His Law written in their Hearts and inward Parts.

16. As for the Reprobation of any Man,the Lord hath given no certain Mark as long as they live (except that malicious & Wilful rejecting Stoppering of known Chrift Jefus) to the intent that none fhould dare to exclude, either themfelves or o-thers from Repentance and hope of Mercy, fo long as the day of God's long-fuffering & patience doth laft. This is colle&ed from this, that God doth not make mention of the Reprobation of thefc mif-believilig 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 naming them particularly.

17. Albeit in the Difpenfation of the Covenant of Grace, for application of Saving Mercies,the Matter be fo wifely carried by God, that both the Decree and Covenant of Redemption is keep-ed clofs, as to particular Names, and yet it is zffedtually made out in the applying of Grace to individuaiPerfons, as the Agreement is made between God & Chrift Mediator; yet the Covenant of Redemption is made this far clear.that it did not pafs for die Conversion & Salvation of All & Every Man,by this Evidence,that not fo much as the Offer of the Covenant of Grace and Reconciliation fhall be made to All and Every Nation, far lefs to All and Every fiilgular Perfbn: But that the People and Nation of Ifrael and J«-

Jab is chofibn out of all People and Nations in the World, comprehending fuch others as fliould be called unto their Society, arid the fcllowfhip of the Olive-tree among them, asPfal. 147.19,20. holdeth forth. And in this place the whole Eledfc under the Gpfpel are taken up under the Name of this one Nation.

18, That the Decree of Eledtion offome,may both be keeped up as to particular Nomination, and yet have certain Execution and be preformed, the Lord taketh up all His Confederate whether in the Letter or Spirit, alfo under the fame common Name. This is gathered from this; that the misbelieving jfraelites that perifhed in the Defart, with whom God made a Covenant and they did break it, are defigned under the common Name of Fathers, and are taken up in that Covenant under the Name oiSpotfe. Jer.31. }x. and theEledt Poftcrity are taken up under the common Name of the Houle of Ifrael &JuJah. ■ 19.S11CI1 as the Covenanters are,in regard of their inward Eftate,fuch is the Covenant wherein they really are,or fuch is the Covenant in relation to their perfons. Unto the Reprobat, who do change for their part the Covenant of Grace into the Covenant of Works, the Covenant of Grace be-cometh in effedtthe Covenant of Works, and is rendered void to them, as the Apoftle doth threaten the Galatians. Gal. 5. 4. and as did befal the Pharisaical Fathers, who are here declared as Inftancesjbut the Covenant of Grace unto'

& rite

BOOK I. [ xoS ] CHAP. VII.

the Eled and trueBelievers,remainsftill the Covenant of Grace, from which they do not fall, nor can fall,altogether as the companion here between the Fathers in the Wildernefs and their Elect Pofterityinaketh evident.

20. The Lord hath wifely joined Life with the Means and Way to Life, and Death with the Way to Death, and will not have that fepara-ted which He hath joined. This is colledied from this, that the Fathers by not continuing in the Covenant, are Defpifed and Rejected of God, and fo Periilied ; but their Eled: Pofterity having the Law of God in their Hearts, and cleaving conftantly unto the Lord, are Saved.

21. The Lord will have this Do&rine taught where His Word is preached, concerning the Election of fome, and Reprobation of other fome ; of God's Covenanting with feme People and Perfons, and not offering a Covenant to other fome ; of Covenanting with fome in the Letter, and with other fome in the Spirit alfo, to this end and intent, that Men, leaving the fearching in particular of that which God hath keeped fecret in the particular,may follow commanded Duties,Repent their Sins ,and flee to Chrift offered unto them,and take up His Yoke upon them, and beware that they neither Defpair, nor yet Prefume, or turn the Grace of God into Wanton-nefs. This we gather from this, that God fen-deth forth Jeremiah to preach theie Things, not only to the vifible Church of die Jews going into

BOOK I. [ 209 1 CHAP. VII.

to Exile and Captivity, but alfb to all who fhall hear this Do&rine from Him, to the End of the World. And the Apoftle, repeating this Doctrine for the ufe of the Chriftian Church of Jews and Gentiles, doth confirm this.

CHAP. VIII.

Of the prudent Application of Divine Covenants in general

HAving fpoken of theft Three Divine Cove* nants concerning Mens Salvation,it follows now to fpeak of the Application thereof, Firft, in general, and then more fpecially.

In the matter of Application, we muff, Firft, look upon God's effectual applying and working in the Hearers of thefe Covenants, fuch Effects as He hath intended by thefe Covenants to bring to pafs i Next, We muff look upon the Means whereby He ordinarly doth convey and work His intended Works in Men. And Thirdly, We muft look upon the prudent way of ufe making of theft Mcails, both by Paftors and People, for Peoples good.

2. As to the Firft, the Lord's effectual Appli-caion, is a real and adtual bellowing the good of theft Covenants upon His own, byway of powerful working on their Spirits. Such as are i. The giving the Grace ofUndcrftandingofthc Scripture: And, 2. The belief of what is under-ftoodrAnd, 3. The Application of the Dodrine of the Law,concerning Mens Sin and Miftry to their O % •wn

BOOK I. [ no ] CHAP. Vltf,

own Confcicnce: And, 4.the making them judge themfelves according to the Law: And 5. The raifing of Sorrow in their Hearts and Fear of Wrath; And, 6, The fetting of their Eye upon Chrift,for Delievery from Sin and Death. And,7. The making them perceive a poffibility and probability that they may be Saved: And, 8.Tohave an earneft Defire after Reconciliation withGod in Chrift : And 9. The making of His own to caft themfelves over on Chrift,and to believe on Him: And, 10. The making them to Confecrat themfelves to God in Chrift,reconciling the World of meer Grace to Himfelfyiot imputing Tranfgreflion to the Reconciled through Chrift; And, 11. The making them to wonder at the Riches of the . free Grace of God,whoin a felf-condemncd Sinner defirous to be reconciled with Him,requireth no perional Dignity, no good work which may commend him to God, but only that he would receive and welcome Chrift offered in the Go-fpel.as the only neceflary and fufficient Remedy againft all Sin and Miferyrequiring no other con-dition,but that he flee from the Curfe of the Law, and theWrath to come unto Chrift the Redeemer, who oflferethHimfelf unto loftSinners inthe preach ing of the Gofpel, that through Him the Believer may be Juftified,and Sanctified ,and Saved for ever: And ,12. after wondering raifed in the Hearts of His Children, the making them cleave clofly to Chrift, and to ftrive againft all Temptations, which might w 7 eaken their Faith, and to rejoyce

BOOK I. [ in ] CHAP. VIII.

in Bclieving,and to be zealous for the Lord's Glory, and careful to bring forth more and more Fruits of Faith & Love, and working fuch other gracious Works of His Spirit in His Children, as may more and more mortifie Sin in them,and perfed: the Image of God in His New Creature. This Divine,Magifterial and Effectual Application of real BleiIings,belongeth to God only,and is the end of all ministerial Application, which is of the external Means appointed of God.to be made ufeof by Men, the Bleiling whereof mull be left to God, to bellow on whom,how,and in what meafure,and on what time it pleafeth Him, as the Apoitle doth ihew unto us, i Cor. 3. 6. I have planted, and Apollos hath watered y lut God giveth the increafe.

3. The external Means, which do (erve unto the forefaid Divine Operations,are, 1. The Doctrine of Life and Salvation fet down in Scrpture, to be heard and read by all Men,and meditat upon with Prayer for a Bleffing; And 2. Sent Mini fters,to whom God hath committed the word of Reconciliation, by whofe Miniftery Difciples may be made unto Chrift out of all Nations ; And, 3. The Adminiftration of the Sacrament, whereby they,with their Children,are Baptized, and gathered together in fcveral Churches, and put under the Government of fuch Church-officers, as His Teftament hath appointed • And, 4. Thefe Churches joined together in the mod edifying way of mutual Communion, O 3 and

BOOK I. [iii] CHAP. Vm.

and ftrengthening one another in true Do&rine, pure Woriliip and Discipline, which God's Providence doth make way for, that the Kingdom of our Lord Jefus may continue and grow in the World, and all His Ordinances may be exerci-fed publickly and privatly,to the bell advantage of the Church, for perfecting of the Saints, for the work of the Miniftry, and for the edifying of the Body ofChrift,as the Apoftle requir-eth, Ephef. 4. 12, 13, 14.

4. In the ufe of thefe external Means, and fpe-dally in the Application of thefe Three Covenants, Prudence is required, both in Paftors and People, to which intent and purpofe thefe following Confiderations may ferve.

1. The Remedy of every Sicknefsof the Con-fcience muft be grounded on the Dodxine of Salvation fet down in Scripture; which Doctrine, muft, Firft, be known and believed by the Party difeafed, before he can receive Benefit thereby; And therefore that a prudent Application of wholfome and faving Doctrine may be made, of neceflky the Party difeafed muft be acquainted with the Dodhrinc to be applyed unto him, before he can make ufe thereof to his advantage. For, Experience teacheth us, how hardly grofs Ignorants can be convinced of Sin, and how hardly fuch can be comforted, when their Conference is wakened with the Terrors of God, becaufe they neither know from the Word, of God the caufe of the Terror & Anxiety wherein

BOOK I. [ 213 1 CHAR VIII.

in they are, nor can they be capable of the Remedy of their Evil, except they, Firfl be Cate-chifed in the Heads of the Saving Do&rine, held forth in the Law and Goipel,which Inftru-dion can hardly be given or received in a fhort time; and howfocver a prudent Paflor mud make ufe of time as it is offered, yet when Death is hear to the Party to be inftru&ed, how little is it that can be expected to be done ?

i.The order of applying Saving Dodrine,doth not begin at the Application either of the Covenant of Redemption, or atthd£ovenantof Grace, but he that will follow a right order,muft begin at the Law and Covenant of Works, under the Yoke whereof we are all born by Nature, Children of Wrath. And if a Man apply that Covenant and Law to his Heart, and fubfenbe his own Ditty anddeferved Condemnation,then may he turn up his Soul to Chrift Jefus the Redeemer, aud fly to Him for Refuge, and accept the Offer which He makes in His Gofpel of a New Covenant of Grace, for pardoning of Sin, and reconciling unto God in Himfelf thcPerfon who is fled unto Him, and for Sanctifying and Saving of him; which Covenant, when a chafed Soul doth content unto,and layeth hold on Chrift offered for Relief from Sin, Wrath, Death, and Hell,then may he afcend by Faith unto the Covenant of Redcmptiot^andapply tahimfelf with God's aliowancc,all the Saving Graces purchafed by Chrift, by that Covenant, to all that fly unto Him and believe in Him, 2. This

BOOK I. [ 214 ] CHAP. VIII

3. This order of making ufc of thefe Three Covenants,many do not follow, but they begin at the Covenant of Redemption, ^nd will either be fatisfied about this, whether they be Ele&ed or not, given to Chrift to be Redeemed, or not (which is a Secret and not to be enquired into, favein God's order, as we havefliown) or clfe they will not enter upon the ufe-making of thefe Means,which God hath appointed to bring a Man to Repentance and Faith in Chrift. This is aTentation of Satan, which if they yield unto, it fhalllead them either to refolute Profanity with Cain, or to anxious Defperation with Judas.

4. There are fome alfo,who make Leap-year of the Covenant ofWorks,and do take no notice of their own natural Sinfulnefs or Wrath due ro them,& lying on them by Nature;but neglecting this order do (tart a Race,and run to aprefump-tuous avouching of their Faith in Chrift,and will thruft inthemfelves inthe Numberofthe Eled:,

fiven before the World was, unto Chrift to be adeemed and Saved,pretending their believing of the Gofpel, when they have not believed the Dodhne of the Law, and fo do turn the Grace ©f God into Lafcivioufnefe and Wantonnefs, and go about the fatisfying and fulfilling of their ownLufts: Wherefore it is neceflary, that e-very Man who feeketh to be Saved, and hath refolved to follow God's Way to attain unto Salvation, do begin, Fir ft, At the Covenant of

Works,

BOOK I. [ 21? ] CHAP. VIII,

Works, and examine himfelf according to the Rule of the Moral Law, how he hath behaved himfelf in Obedience unto the Firft and Second Table,and having found aDitty great enough,that he judge himfelf and pafs Sentence on himfelf, as guilty and worthy of everlafting Wrath for his Sins. Secondly, When he is convinced of Sin and deferved Wrath, and of his own utter Impotency to deliver himfelf,then let him flee to Chri{t,and lay hold on the Grace offered in the Gofpel, ap-pling the fame to his burthened Confcience, according to the Tenor of the Covenant of Grace fully revealed in the Gofpel. And Thirdly, when he hath in earned confented unto the Covenant of Grace and Reconciliation, and hath laid hold on Chrift, with unfeigned Faith, fceking in Him Remiflion of Sin, a#d Renovation of Life,being refolved by the Grace of Chrift.to ufethe Means appointed of Him for that end : Now it is time, and not till now, to look, up unto the Covenant of Redemption, and there to read his own Name, as it were, written in the Book of Life, and to acknowledge, that the meafurc of Repentance and Faith in Chrift, beftowed on himfelf now in experience, hath flowed from that Fountain of God's Love and free Grace through Chrift. b

Except this Order be keeped, a Man cannot warrantably, and with confidence and comfort, make Application of thefe Covenants. Hence it followeth, thgtt it is a prepofterous and perilous

courfc

BOOK I. [ zi6 ] CHAR VIIL

courfe which fome do follow,and prefs others to follow, that prefently upon the Hearing of the Gofpel, every Man fhould believe, that Chrift hath died for him: For, Chrift calleth no Man, warrandeth no Man to come to Him, except he, firft,do acknowledge his Sins,and himfelf to be worthy of Wrath, Condemnation and Hell,for his Sins,and to be utterly unable to Save himfeif by any Mean,faveby Chrift: For, (Luke y. 31.) Chrift faith, / came not to call the Righteous, but Sinners unto Repentance. Neither doth Chrift require of any Man, to believe himfelf to be of the number of Chrift's Sheep for whom He laid down His Life, except he come by Faith as a loft Sinner to Him, and fubmit himfelf to His Dodrine and Difcipline, and paftoral Care over him : For, (Joh. 17. 9J Chrift faith, I pray not for the World, but for thefe thou haft given Me out of the World : And no Man ihall know, that himfelf is given of the Father to Chrift,till firfthecome in the order forefaid unto Chrift, and when he is come to Chrift, refolveth to abide with Him, then may he fay, the Father hath given me to Chrift, and drawn me to Chrift : For, this is the Mark which Chrift giveth, Joh. 6. 37. All that the Father hath given unto Me.fhall come to Me. And again, Verf 44. No Man cometb unto Me .except the Father draw him.

3. There is an Order alfo to be obferved in the Application of the Graces offered in the Go-ipel;for ; in the Evange,lFirft ; Chrift Himfelf is offer-

BOOK I. [ xi7 3 CHAP. VIII.

fered, as the only and fufficient Remedy againft Sin and Mifery;and Next, unto the Perfon that receiveth Chrift heartily, all Chrift's Benefits are promifed to come to him by Chrift,and are to be found in and through Chrift, fuch as are Juftifi-cation, Adoption, the indwelling of the Holy Ghoft,Love, Joy,Peace, Gentleneis,Bounty, Fide-lity,Meekne(s,Temperance, and other Chriftian Graces, Gal. 5. 22. For, no Man hath right unto Chrift's Benefits,before he be a Believer in Chrift. I3ut fo foon as a Man,in the forefaid order is fled unto Chrift,and hath laid hold on Him by Faith, ftraight way a Door and Entrefs is opened unto him unto the rich Treafure of Grace, and Right is given to him unto all the Benefits of Chrift ; For,all the Promifes are Yea and Amen, not before a Man come to Chrift,notto a Man without Chrift, but they are ail Yea and Amen in Chrift. 4. Therefore they wrong both God and their own fel ves, who when they come unto the Throne of Grace,do prefcribe unto God another order of working, then He hath fet down in His Word, craving,in the Firft place Conlblation and kn-fible Peace in their Confdcnce,fe!i: in theirHearts; & that God would work tome Rich Saving Graces in cheirHeart,which the Reprobat cannot counter-fir.which diredions,if God will take off their hali4 & befto w His Graces on them fenfibly as they pre-fenbp unto Him, then they will ftand obliged to continue in the Faith of Chrift; but if they find nQt their Dire&ions obeyed,and their Petitions

BOOK I. [ «8 ] CHAP. V[H.

tions in their order granted, then with grief of Heart they begin to complain, and to pretend that they dare not approach unto God or Chrift, fo long as thefe Petitions are not firft granted, and felt to be granted.

This Temptation doth invert and overturn the order of God's Calling: For,Chrift doth not call unto him Well-doers, or thefe that do found their Faith upon their own good Behaviour, and lean to their own Works, which they defire to find in themfelves, before they fatten Faith on Chrift; but Chrift doth call Sinners in their own fenfe and acknowledgement, who renounce all confidence in their own Works,paft,prefent, or to come; He calleth iuch as are loft in their ownfenfe,and do feel themfelves utterly unable To much as to think a good Thought of themfelves, that they may be cloathed with the imputed Righteoufnels of Chrift, and endued with the Spirit of Sandifi-cation by Him ; and Chrift's Willis, that they who believe in Him,abide in Him, and fuck by Faith out of Him(as the Branches do fuckfap out of the Tree) Grace to bring forth Fruits more and more aboundantly: For, this is the order which Chrift doth prefcribe unto his Difciples, Job. 1y, 5. He that abideth in Me, and I in him, the fame Iringeth forth much fruit: for without Me ye can do nothing. Whofoever therefore will not believe in Chrift,ordo think it is not lawful to approach unto Him,till firft they find in themfelves amendment of Life, and evidenr Fruits of Saving Faith,

they

BOOK I. [ 219 ] CHAP. VIII.

they do in effed change the Condition of the Covenant of Grace, and do fulpend their Faith in Chrift till they find Works to build upon, when it were their Duty, the more they feel their Bar-rennefs,fo much the more ftraitly to lay hold on Chrift and hold Him faltand ply Him with earned Supplications to make good His promife to them who do abide in Him. Joh. 15-. 5.

5. It isneceflary to prete every Man,who doth believe his Juftification by Faith,that he be careful to obfervethe Moral Law or Ten Commands, as the perpetual and unchangeable Rule of good Works prefcribed of God : for,Chrijl came not to deftroy the Law, lut to fulfil it, Matth. 5. 17. He hath indeed,unto Believers in Him, diflblved the Covenant of the Law, not only by His Dodrine, teaching them, that by the Works of the Law no flefli fliallbejuftified in the fight of God,becaufe by the Law,is the knowledge of Sin gotten, but no Abfolutionfrom Sin, Rom. 3. 20. Butalfo by Abfolving every Believer in Him, that walketh not after the Flefli, but after the Spirit, from all Condemnation, Rom. 8. 1. Mean while He hath not broken the Yoke of Obedience of the Law from ofFthe Believer, as He hath b roken off the Yoke of the Covenant* of Works; but by the contrair, He preienbes to them who come unto Him for RemifTion ofSin,that they take on His Yoke upon them, and bring forth Works of new Obedience, Matth. 11. 29. and this is the order which the Apoftle doth pre-

(cribe

BOOK I. [ no ] CHAR VHi.

fcribe. Tit. 3.8, This is a faithful Saying, andthefe Things T will thou affirm con/lantly, that they which have belie-ved in God, might be careful to maintain good Works: thefe Things are good and profitable mto Men.

6* The moral Precepts of the Law are fo to be preffed,that the Hearers whether un-converted or converted,may by them,whether in fome mea-fure obeyed or difobeyed, be driven to Chrift, that the Law may ever,in fome fort, be a Pedagogue untoChrift:For,before Converfion,Sin mufl be made manifeft by the Lav ,and the merit of Sin committed,muft be fliown lorth,that the Man to be converted may fee himfelf in aloft condition, and that he mufl certainly perifli, except he flee for Refuge to Chrift the Redeemer, that by Him he may have RemifTion of Sin.

And after a Mans Converfion, the Believer muft,by the Precepts of the Law, be convinced of his Duty,and inability to perform Obedience except by Grace,Power be communicated unto him from Chrift, both to will and to do. And when he hath gotten Grace to give obedience in fome meafure,yet muft he examine his bed Works by the Rule of the Commands, and acknowledge the Imperfection of his Service, that he may be more and more humbled in himfelf, and glory only in the imputed Righteoufnefs of Chrift,and withal give unto Chrift the Glory of any good thing which he hath in any meafure done well.

BOOK I. [ 2^I ] CHAP. VIII.

7. The Threatnings alfo all of them,muft fo be applied in general,as both Converted & tin-converted may be forced to run to Chrift,Who only can deliver the Un-converted from Guiltinefs and Wrath, and Death eternal deferved by Sin; and Who only c an deliver thofe who are Converted from the deferved Puniihment of their Sins, and from the Execution of the Sentence which the Law pronounceth,& Who only can make them e-ihew and hold offthe way which God hath curfed.

And it is eafy to judge how much caufe of Humiliation the Godly {hall have,by daily comparing their Actings with the Law, and how dear and precious Chrift muft be to them, Who giv-cth unto them,as many Deliverances from Death, as they commit Sins, and do fail of their obliged Obedience to God.

8. A Sinner already convi&ed of Sin aodlmpe-nitency,and hardnefs of his own Heart,and who is grieved for the fame, muft not be skarred nor deterred from going unto Chrift,till he firft attain fuch a prefcribed meafure of Contrition as he con-ceiveth hisSins do call for; which meafure,unskil-ful Phyficians do rigidly exad: of Sinners, who are defirous of Repentance, pretending for their Ri-gidity,their Fear,left if fuch Sinners fliould be fo eafily admitted unto Chfift, the work ofRepen-tance fliould be marred in them,and Prefumption fhould have way and be foftered in them: This Fear is needlefs,becaufe it belongs to Chrift alone to give Repentance.and He came to call Sinners

(cea-

BOOK I. [ 2ii ] CHAP. VIII.

(convi&ed of Sin and deftitute of Repentance,in their own eftimation and fenfe) unto Repentance, that He may give them Repentance. We grant that thereisaDanger,left a Sinner lightly touched with the Sting of the Confcience,do not well weigh the weight of his Sin and the merit of it, and that he go to Chrift with his Lips only,when his Heart is far from Him; but, on the other Hand, there is no lefs hazard, left he who is deftitute of Repentance in his own fenfe^ and not permitted to go to Chrift to have it, may either be driven to Defpair, or conceive, that by his own Pains on his own Heart, Repentance muft be wrought before he go to ChtiftyWhom God hath exalted with His right Hand to he a Prince and a Saviour y for to give Repentance unto Ifrael, and Remiffion of Sins. A&s 5. 31.

We muft be wary therefore, left a burdened Confidence in any meafure,being excluded from going to Chrift till he be in fuch and fuch a mea-i'ure humbled, fet himfelf fo upon bodily Exer-cife of Ordinances,without daring to go to Chrift, as that he put feme Merit in effedl,upon his bo-. dily Exercife which he ufeth, to bring himfelf unto Contrition, or elfe turn defperatly carelefs, and leave off all ufing of Means.

We need not fear, that inftantly upon a Sinners coming to Chrift, he ihall find too foon Confola-tion, and fo not be humbled as need were : For, Chrift is only Wife, and can prudently deal with the Sinner coming unto Him \ He hath Eye-falve

BOOK T. [ 223 1 CHAP. VIIL

to give His proud Merchant, to let him fee hi$ Biindnefs, Poverty and Mifery, as well as Gold and Garments to the poor and naked t But if any be Proud and Rich in their own conceit, and approach toward Him without fcnfe of Sin, He can fufperid them from Comfort, till firfl: He rebuke & chaften them, and" keep them off from felt ac-cefsa while,tilltheybetruely humbled,andthirft inearneft after Pardon & imputed Righteoufnefs. 9. A$ the narrow way to the Kingdom of Heaven mud not be made flraiterthan God hath made it: Co neither muft the way be made broader than God hath made it; and Reignies loofed to Mens Lulls, a$ if Believers Siris Were either none, or but light ones : For, God is not a Favourer of Sin, and vvhofoever do turn theGrace of God irito Wiintoiiiiefs, undoubtedly they are ignorant both of the Law and of the Gofpel. Wherefore the Law and the Gofpel mult be fo tempered, that on the one Hand, hone who would be at Chrift, and through Him at Mortinarcion of their finful Nature be difcouraged; and on the other Hand, that no Man, feoafting of his Profeffion of Faith be (Irengthened in his Iniquity: For,this is the true Senfe and Intent of God, botli in His Threatningsand Proaiilcs, that none De-fpair, hearing Thrcaterdngs, bur Repent and Live; and that none prefiuiiC to Sin. upon hearing His Gracious Promifcs, but \Vaik in fear bcforeHim,£^33. 10,1 r,ix.'toFio. &Chri(t cloth blot out from the number of the Savdl all

P th£n*

BOOK I. [ 224 ] CHAP. VIII.

them who break off] and make void any of the Precepts, and do teach Men fo to ^o.Mat.^.i^. 10. Becaufe God doth make ufe of the fame Arguments in His Word,both for Moral Swafion, and for effectual Operation of Saving Faith,and bringing forth Fruits of New Obedience; therefore the force of God's Arguments and Inducements (as occafion is offered) mud fo be opened up, and lharpned and prefled, that the Hearers, being foundly convinced of the Holinefs,Equity, Verity and Neceflity of the Lord's Commands, may at leaft be morally perfwaded to yield unto them. And to this end, that Hearers muft be exhorted, that they call to Mind and weigh fuch and fuch Arguments unto Duties, that by reafon-ing with themfelves, they may prevail by God's Bleffing to believe the Word of God: So did Taul y directing his Speech to the Governor Felix, brafh the Caftle of his Confcience with this Engine, that he near-by took it in, Att. 14.12,5. and io did he deal with Agrippa,. whom he near-by perfwaded to become a Chrifiian, Ails, x6. 28. and this was his endeavour to perfwade all his Hearers to believe the Truth he taught, 2 Cor. 5. 11. Knowing therefore ( faith he) the terror of the Lord, we perfwade Men. And the fame Apo-ftle hath taught all Chrift's Difciples to exercife the Faculty of Reafoning,in the matter of ftrength-ening their Faith and purpoTe of Obedience, that having (et before them the Arguments which the Word of God doth furnifh, they may fum

up

BOOK I. [ zz$ ] CHAP. VIIJ.

up the Truth in Conclusions drawn there-from, and by holy Reafoning, tye themfelves to believe and obey the Word of God ,Rom.6.i i.Li leeways ( faith he) by reafoning, reckon ye your /elves to be dead unto Sin, hut alive unto God through Je-fus Chrift our Lord. And giveth an Example of this Reafoning, 2 Cor. 5. 14. 15. the Love of God conjlrainethm, leeaufe we thus judge, &c.

11. Becaufe the Lord divers ways, according to His own Wifoom, exercifeth Men, that fome-tinie by His long-fuffering Patience He leads them unto Repentance, fometime alio by His Word and Rods, He doth drive them thereunto; therefore let the ufe of all Exercifes, all Temptations and Afflictions, and the uieoi all Benefits and Divine Difpenfations of Providence, be carefully made ufe of, that Men may fo look u-pon God's Bounty and Loag-fufFeringon the one hand, and upon their own Sinsand Ui-defervings on the other hand, as they may be led and con-ftrained in love to feek after fo Gracious a God, and to flee for Refuge unto Chrift, mourning for their provoking of Juftice fo oft againft themfelves; and in whatfoever condition, of Prosperity or Adyerfity, to fubmit themfelves to God, however He lhall be, pleafed to difpofe of them.

ix. The Dodtrine of Reprobation muft not be determinatly applyed to any particular Perfcn, how wicked foever he fliall for the prefent appear; neither mud the fufpicion which any Man may

P z have

BOOK I. [ zi6 ] CHAP. VIII,

have of his own Reprobation be foftered, becaufc particular Reprobation of this or that perfoiij is among the Secrets of the Lord, not to be medied with, whereof a Man may not give out Sentence before the Lord hath revealed His own Decree. But on the contrair, all the Hearers mud be warned and prefsed to be wary to entertain any ho-ftile thought of God, or to fofter fufpicions of Him as implacable, but rather think of Him as their faithful Creator : Juft indeed, yet Merciful, Long-fuffering and Bountiful, both to the kind and the unkind, as they fhall find if they will leek Him: For,Satan wili prefs this Temptation, hard enough, and fofter the fufpicion which he-bath fuggefted againft God,in the Minds of them whom God hath afflicted, albeit he get no At Mance by any imprudent and unjuft application of the Lord's Word, unto this or that particular perfon, ro conclude their Reprobation.

i j. The Scope of all Do&rine muft be this, ikii Sinners may be humbled in the fenfe of their Unrighteoufnefs, Indigence, Infirmity and Unworthinefs; and being humbled, may be led \mto Chrift, believe in Him, and be more and more glued unto Him, and grow in the love of Him, and reft their Souls-upon Him, as God, one with the Father and Holy Spirit, worfhip-ing Him in Spirit and Truth, endeavouring according to their Vocation to advance His Kingdom in themfelves and others. And to ihis end, let neither on the one Hand His

lb*

BOOK I. [ 117 ] CHAP. V1IL

Incarnation, nor Humiliation in the Days of His Flefli, wherein He was in paying the pro-miled Price of our Redemption, derogat any thing to the eftimation of His Perlon, vvho is one God with the father and Holy Spirit, God over all bletTed for ever ; Nor on the other Hand, His Majcfty make Sinners (land oif, or be afraid to make their Addrefs to Him : but, by thecon-trair, that thcPerfonal Union of the Divine and Humane Nature in Him, andHisdoathing Him-felf with the Offices of Prophet, Prieft and King, may allure all Sinners, who hear of Him, to come to Him as Mediator, Who will not deal with them who come unto Him as a Judge againftthem, but as an Advocat, Surety, and Interceflbr for them, and Who will firup to the ut-termoll every one that come unto God through Hir/i, Heb. 7. 2,5*.

14. For trial of a Man's Regeneration and coming rightly to Chrift, and growing in Grace, the exercife of thefe Three Duties are ttcceffetly required, to wit : 1. The exercife of Repentance, or the entertaining in hicnfelf of the {enfe of his natural Sinfulnefs and Infirmity to do good, and of the power of inherent Corruptions, wherch" r he may be made more and more to renounce all confidence in himfeif, and walk liiifnbJy before God.

2. The exercife of Faith, orthedaily renewed employing of Chrift for Grace, and acUial Help in all things, as His Gate required;.

BOOK I. [ 228 ] CHAP. Vin.

3. The exercife of Love, or the endeavour or new Obedience, flowing from love to God and his Neighbour through Clirift.

CHAP. IX.

Of the morefpecial Application of Divine Covenants, for removing the Impediments of Regeneration.

WE have fpokenof the prudent Application of Divine Covenants in general, it followeth that we fpeak of the curing of theSickneffes of the Confcience concerning Regeneration more fpecially. Some of thefe Sicknefles, do tend to hinder Regeneration, that it be not wrought at all, whereof we fhall fpeak God wi i ling in the reft of this Firft Book. Other Sicknefles do tend to obfcure the Work of Regeneration begun, andtofofter Queftions in the Regenerat Man, and make him doubt whether he be Regenerat or not ? or whether he be in the ftate of Grace or not ? and of thefe we fhall fpeak fome-what in the Second Book. And laft of all, fome Cafes and Sicknefles of the Confcience, do tend toward the deceiving of the Regenerat Man about his prefent condition, wherein he is without calling his ftate in que-flion at the firft.; and of thefe we fhall fpeak in the Third Book.

2. As for the Firft fort, thefe Cafes which impede and altogether marr Regeneration, cannot eafily be numbered, becaufc of the multitude, of

De-

Deceits whereby the Unregcnerat are deluded ; but it fhall fuffice for our purpofe, to name fomeofthem only for Examples caufe; in handling whereof the way of Curing other like Cafes may be obferved.

In handling of thefe Cafes, it is not to be expected we ihould follow any cxait Method, or accurat diftin&ion of otae Cafe from another ; partly becaufe many Faults may be varioufly interwoven one with another; partly, becaufe in all thefe Cafes, the fame Faults are found after divers ways to put forth their Poifon. We therefore, that we may follow the eafieli courfe, fhall divide all Unregcnerat Men, impeding their own Regeneration, in three Ranks. The Firft Rank [hall be of thofe who efliew,{b far as they can, all Examination of their own Confidence, left it fliould pronounce Sentence of their ftate and difquiet them. The SecondRzrik. fhall be of thofe who do judge themfelves indeed according to the Law of God, but after Examination do defpair of any Remedy. The Third Rank fhall be of thofe, who make a fl'ght Examination of themfelves, and upon fome flight pretence give out Sentence of Abfolution of themfelves which God will not allow.

3. As to the Firft Rank, to wit, of thofe that efhew all Examination of their own Con-. feicnce we fhall name only Seven Sicknefles, or impediments, hindering their Seif-cxamination and paffing Sentence en themfelves. The

P A Fuft

BOOK I [ z]o ] CHAP. IX

Firfh is grofs Ignorance of their natural Sin and

M'ifery, and of Deliverance to be had through

Chriil, and of the Duty required of them that

arc delivered by Chrift. The Second js a falfe

Religion, or damnable Error in Judgement about

the Matters of Salvation and God's Worlhip:

In which Error, fo long as a Sinner doth ly, he

cannot be humbled for the damnable courfe he is

in, or put queftionabout his way. The Third

is diffemhled Unbelief and Atheifm, covered over

with grois Hypocnfy, which under hand doth

rejedt the rule of Examination. The Fourth is

tkp&rktijb^ Stupidity of the cauterized Confcience.

The Fifth is a vain pretence of Fear to examine

themfeives, left it drive them to Deiperation.

The Sixth is a lazy Delaying of Examination

from day to day. The Seventh is immoderat

care fox Things of this Life.

4. Concerning all thefe Impediments hindering Self-examination, thefe Three Things are obfervable in general. 1. Albeit all, or fome, of thefe Evils may fall upon the Reprobat, yet are they nor their proper Maladies: For, fome of the Eiedt before their Regeneration, may ly for a time under one or moe of thefe Evils. Wherefore the Paftor, hoping the heft of all, becaufe hcKnpweth not the Marks of Reprobation, muft deal with all his Flearers to guard them againft ?ll thefe Evils ; that the Eled, whom God will blefs with the Faith and Obedience of His Comma-ids, may be Saved,

Second-

BOOK I. [ 131 ] CHAP. XL

Secondly, We mud deftinguifti between a voluntary Examination of the Confcience, where-unto the Godly do in their beft condition fet themfelves daily, and a forced Examination and wakning up of the Confcience, whether the Sinner will or not. This fort of Examination, may come either by Preaching of the Word, an Example whereof we have in Felix the Governour, who at the Hearing Paul's Difcourfe ofVertues and Vices, fell a trembling, Ail. 24. 25-. Or this wakning of the Confcience may come by Affliction whereof we have an Example of Jo-feph's Brethren, whofe Confciences did ly fleep-ing fecurely under the guilt of diftrefling their Brother Jofeph, but by affii&ion at length were wakened, Gen. 42. 21. The Pallors part here is, not only to exhort Men to a Voluntair Examination of themfelves, but alfo by the Sword of the Spirit, muft labour to open the Apoftums of proud Sinncrs,difcovering unto them as occafion ferveth,their Wickediieis, and denouncing the Wrath of God againft them, if poffibly the Lord ihall give them Repentance, as He did to the hearers o£ Peter, A(5fe 2. 37.

Thirdly, Let not a Preacher be toofollicit and anxious about the fuccefs of his Labours, when he hath to do with obftinat Sinners, whofe Confciences cannot be wakened, neither by Challenges, nor Threatnings, nor Exhortations ; But after he hath ufed Means publickly and privacly, let him commit^ the matter unto

God

BOOK I. [ y» ] CHAR IX.

God, Who will have Mercy on whom He will have Mercy, and whom He will He hardeneth. It may fuffice him, that ail ChriiVs Sheep will at length hear His Voice. Only let not the Paftor defpair utterly of any Man, but even toward thofe that areExcommunicat, let him follow fuch a Courfe as may reduce them unto Repentance^ the Apoftle giveth diredion,.z Theft] 3- 14- 1 S-

For removing of the firfl Impediment of Self examination.

BUt that we may fpeak more particularly of the Cure of thefe Sqvqh evil Difeafes, for removing of the Firfl Impediment, to wit, grofs Ignorance ; it is not needful to lay much of Ca-techetick Inftru&ion: feing in all Churches it is prefuppofed there is fome Form of a Catechife, wherein the Rudiments of Saving Knowledge are fet down, by way of Queftion and Anfwer, for the ufe of Children, and of the Ruder fort come to Years. Only, we offer to thofe that intend the Holy Miniftery, this Overture, for difpofing and preparing People, for a more eafy up-taking of fome formed Catechife : Becaufe moft part of formed Catechifes, are fomewhat larger than they can be read at one time, or being read can be, explicat any other way than by parcels, io many Queftions and Anfwers at one time, and fo many at another time, which how hardly it can be all explicat to the whole Congregation, in a long time, Experience may bear

wit-

BOOK I. [ 133 3 CHAP. IX.

witnefs;therefore it may ferve to good purpofe,if fo many of the Ruder and Ignorant fort, as may well be gathered together into one place at one time, the Paftor fliould profefs before them all, that he purpofeth to hold forth unto thcm,a fhort fum of Saving Dodtrine, in Six or Seven Heads of Do&rine; fo that in the fpace of an Hour or thereby, before they difiblve their Meeting,they may, if they be attentive and willing to learn, have fome meafure of found Light and Under-ftanding of the Grounds of True Religion.

After which Preface ufed, let him fo fhortly or plainly as he is able, (peak fomething, firft. Of the Creation of the World bv God the Father, God the Son, and God the Holy Ghoit, the only One True God in Three Perlbns; and fomething alfo of the Creation of Adam and Eve our firft Parents, according to God's Image, in Wit dom, Holinefs and Happinefs ; and fomething of the Covenant of Works made between God and them, including their Pofterity, the fumm of which Covenant is this, Do this and live, but if thou fin, thou fhalt die.

Secondly, Let him fpeak fomewhat of the Breach of the Covenant of Works by our firft Parents, in whofe Loins we are all made guilty of Death, according to the Tenor of that Covenant.

Thirdly ',Let him fpeak'of the Remedy provided

nitheCounfel of God, before time, butrevea-

. led timeoufly after the Fall of our firft Parents,

to

BOOK I [ 234 ] CHAP IX.

to wit the Covenant of Redemption, between God and God the Son defigned Mediator, Chriit Jefas our Lord, the fum whereof is. Gen. 3, 15-.' The Seed of the Woman /ball tread Aowyi the head of the Serpent, &c. That is to lay, it is agreed in the Counfel of God, that the Second Perfon iliall be born of a Woman, and differ for the Sins of the Ele&,and deitroy Sin and Death,the Works of the Devil.

Fourthly y Let him fpeak of the Covenant of Grace and Reconciliation between God and Be^ lievers in Chrift, the fum whereof is this, whomever do acknowledge their Sin, and fly toldus Chrift for Relief from Sin and Wrath, fhaii not perifli, but have eternal Life.

Fifthly, Let him fpeak of the Two Seals of this Covenant, to wit, Baptifm and the Lord's Supper, whereby the Covenant, with the Benefits held out therein to all Believers isfealed.

Sixthly. Let him fpeak of the neceflity of A-rnendmentof Life, and bringing forth of good Works,for glorifying God and probation of the Sincerity of their Faith.

Laft of all, Let him fpeak of the Day of Judgment, when Chrift fhall come in the Clouds,and perfed: to all His Eledi and Believers in Him, all His Promifes of Righteoufiiefs and eternal Life, and call all the Wicked and Unreconciled into the foe of Hell. The fame courfe maybe taken with ruder Ignorants in private, vvhofe Confcience is wakened with Terror. After that

about

BOOK I. [ 23* ] CHAR IX.

about the fpace of an Hour the Paftor hath fpoken co all thefe Heads fhortly, and repeated again, and inculcat at fome other few Meetings, till the People have fome-what underftoodthe Bufinefs; then he may draw forth thefe Seven Heads irt fome few Queftions, taking anfwer of the People in their own Words as they have conceived the purpofe.

Thefe Grounds being laid, the Paftor iliall find, by God's Bleffing fome defire and appetite raifedin the People after more knowledge of thefe Grounds,and hope put in them to overtake a formed Catechife, and to have it by Heart as may be ; To which end, the People muft be encouraged by Promifes on the one Hand, andftir-red up by Threatenings on the other Hand,fuch as are, Joh. 17. 3. and, z Thejf. 1. 7. 8. and other like places.

Now when the People or any Ignorant before, is begun to underftand thefe Seven Grounds, they muft be prefled to make life thereof; and that 1. They fhould acknowledge their Sins and deferved Judgement, according to the Covenant of Works, which curfeth every Sinner for every Sin. 2. That they fhould fly for Refuge to Chrift according to the Covenant of Grace. And, 3. That every one who is fled to Chrift for Grace and Mercy, muft take on His Yoke and endeavour new Obedience of His Holy Commands, by His Grace and Furniture.

F$r

For removing of the fe con d Impediment.

THe fecond Impediment of Self-examination, which is an unrenewed Mans infection with fome deadly Error in Religion, and this is not eafily removed : for, the Confidence that is deceived by Error, abfolveth the Sinner from the Crime, whereof the Error maketh him guilty, how grievous foever it be, and therefore fo long as he lyeth in the Error, he fecurely contemneth all Accufations and Threatenings for his Error and erroneous Practice, till he be convinced of his Error. And ufually Four Caufes do concurr to obdure him in his Error. The Firft is, the Cunningnefs and Malice of the Devil, who when he cannot altogether obfcure and fupprefs all the Articles of Saving Doctrine, nor banifh the Scripture out of the World, he ufeth by his Emiflaries ( of old deftinat to this Damnation) to fpread Do&rines of Devils in the vifible Church, whereby fo far as he can, he may detain Men in their Sins.

The Second Caufe is, the Wifdom of the flefli, which is Enimity to God, and therefore very bent to defend every Luft whereunto Men are inclined, and to fight againft the Truth of Godcontrair to their Lufts.

The Third Caufe is, the multitude ofthefe who confent with the perverted Cohfcience, and avouch the fame Error.

The Fourth is,the Righteous Judgment ofGod, who upon fuch as receive not the Truth in

love

BOOK 1. [ *37 ] CHAR IX.

love, fendeth powerful Delufions, and efficacy of Error, that they may believe a Lie, and fo be Damned, who have not received the Truth in love, but have pleafure in Unrighteoufiiels.

x. But becaufe the Paftor cannot know any Man's Reprobation in particular, and therefore muft take the beft courfe he can for every Man's Salvation, who is under his Charge, if the erroneous Perfon cannot be content to fall uponChri-ftian Conference, in private with the Paftor, it feemeth not expedient to fall flat at the firft upon the Error wherewith he is infe&ed, but to hold upon agreed unto Principles, and from thefe Grounds, lay open the Merit of thefe Sins, whereof the erroneous Party will grant himfelf no left guilty, than other Men will be found to be, and labour to convince him, that for thefe common Sins, no Ranfom can fatisfy Gods Juftice, fave the perfect Obedience which Chrift gave to the Father, even to the Death of the Crols,in name of all that flee unto Him for the benefit of Redemption. If the erroneous Party can condefcend to call himfelf wholly on Chrift's Mercy, offered in the Gofpel for Pardon of acknowledged Sin, then at anpther time the Conference may be further followed, and the Danger of the Error may be laid out before the Erroneous, and he no more urged for the time, but that he would confider what hath been told him, and that he would by Prayer, for Chrift's Caufe,beg Light from God in the Point queftioned: And fo

g°

go on with him in all Meeknefe and evidence of Love to his Soul, as the Lord openeth a Door for ufing of all Means that may reclaim the Party erroneous.

3. But if the Error be likely to infed the Flock, let the Paftor openly refute the Error or Herefy, and that not only by hinting at fome Arguments againft it, but of fet purpofe once at lead, folidly {hewing how contrair it is to the Word of God, and what are the fearful Confequences thereof, that it may become in the fight of the Judicious, no lefs vile and odious than grofs Tranfgreffions againft the Second Table of the Law ; which fort of Sins is more hated of natural reafonable Men, than Sins a-gainft the Firft Table: For Nature's light is iliar-per fighted in the mutual Duties of Man to Man, than in the Matters of God and Religion, wherein a Man hath no light at all in fpecial, fave that which is by Revelation of Scripture. The true Intent and Meaning whereof, if a Man be ignorant of it, or fhall miftake it, theConfcience runneth head-long (without the lead fecret check) after the Error andDarknets which Men naturally love more than Truth and Light.

For removing the Third Impediment,

THe Third Impediment of Self-examination, to wit, Infidelity, diiiembled and covered with grofs Hipocrify, whereof the Man himfelf isconfcious, and ftudiethco hide and delighted*

al

himfelf in his cheating of others, of all Evils is moft hardly cured: Of this fort of Hypocrites are they, who think they can give a Reafon of all their ways to any Man. And becaufe they refpedr the Laws of the Kingdom, wherein they live, more than the Scripture, therefore they cover over all their Avarice and Cruelty with pra&ice of Law, that Beholders, think what they pleafe, can fay nothing againft their following of the Civil Law: For, fuch Men fear not God, and and are not afraid for His Judgement. And albeit they largely commend the Piety of Holy Men, before fome Auditors, to whom they conceive their Speech will be plaufibie, yet under hand,and among fuch as themfelves are, they da but laugh and (corn all fuch Piety,as puts Men in hazard of any worldly Inconvenience ; For in thofe Mens Eyes the Simplicity of the Godly is Foolifhnefs, and their Faith in God, in their eltimation, is Madnefs, efpeciallyif for Defence of the truth of Religion they differ Perfecution. Thefe Hypocrites the Pfalmift calleth tmvife and foolifh Pfal. 14. 1. The fool hath [aid in his Heart y there is ??o God ; and verf. 6. Ton have fbamed the com/el of the Poor, hecaufe the Lord is his Refuge. Such Men as thefe, albeit they feign them-felvcs to be holy,yet in Heart they are Haters bf all true Saints, m whom the Sparks of G?hce and folid Religion doth appear, for fo fakhthe Lord of them, Pfal. 14.4. They eat up My People as they eat Bread, and call not upon the Lord,

Q^ Thej

BOOK I. [ 240 J CHAP. IX.

They have a form of Godlinefs,but in their Deeds they deny the Power of it ; for, they believe never a word of what is preached of things fpiritual, revealed in die Word of God:No wonder therefore that they will not examine themfelves, nor receive any Accufation from their own Conferences for any Sin of this fort, which concerneth Godlinefs.

z. The Caufes of fuch Mens hardening of their Heart, may be Four; theFirftis, themea-fure of worldly Wifdorn, granted to them ando-thers like themfelves, above common People, with the conceit whereof they are fo puffed up, that they care for nothing fave this prefent World, they acknowledge no other Holinefs,but civil obfervance of humane Laws, as if Scripture and all Religious Exercifes were to be referred to this only end, that Men living according to the Laws and Cufloms received, into the Societies they live into, fhould ftudy to make the beft they can of this prefent World. And this worldly and carnal Wifdom, is called, PjaL 1. The Comfel of the Ungodly, becaufe all Ungodly Perfbns do think it fliall be more fafe to walk in the ways of their Wifdom, then to be hemmed in by the Laws of God.

The Second Caufe of their Obduration, is carnal confidence in their worldly Profperity, which they hope always to enjoy, and that by the Principles of their Wifdom, Pfal. 10. 6. He hath [aid in his Heart, I Jhall never he moved, I Jhhill never be in.adverfity*

The

BOOK I. [ 141 } CHAP. IX.

The Third Caufe, is, The (tumbling Block of the Crofs and Affliction, wherewith they perceive the Godly, ufually to be exercifed. Upon which offence they (tumble the more readily, becaufe they judge, that the greateft part of the Affliction of the Godly proceeds from their own Imprudency,and do afcribe their own Profperiry to their own Wifdom, wherein they are fo lifted ap in their own eftimation, that they defpife all Men in comparifon of themfelves, PfaL 10. 5^ As for his enemies, he puffeth at them.

The Fourth Caufe is, the not obferving, the flighting and defpifing of God's Judgements, concerning which they do not give credit unto God when He fpeaketh, and therefore do not make ufe of the Operation of His Hands Pfal.io. 5. Thy Judgements are far above out of his fight.

3. Albeit there be very fmall hope of the Con-Verfioii of any fuch, becaufe they cannot abide free dealing from any Man in private, for to give them any Admonition, is to them a Reproach, and they cannot endure it, and nothing can cue them at the Heart more, then that any Man lhould fufped: them ofHypocrify and Atheifm ; yet becaufe no Paftor may defpair of any Man, or judge him a Reprobate ,fo long as the long {Offering patience of God invitcth him to Repentance, therefore the Paftor mult deal with fucli Men in the general in his Sorrnons, that from the Scripture he may convince them of their Ignorance of God's ways and of their Atheilm.

BOOK I. [ 241 } CHAP. IX

To which end and purpofe, firft, he muft point fuch Men forth in theit colours as the Scripture doth defcribe them, yet To as he hold himfelf in general in dealing with all fuch Per-fons without particular defcription of any.Man by particular circumftances,whereby fuch a Man one or moe of the Auditors may appear to be picked out and fliot at.

Secondly, He muft denounce gravely and with Companion, the heavy Judgements of God a-gainft them.

thirdly He muft pull the Mask of civil Ho-nefty off their Face,and let them know the Righ-teoufnefs of Chrift imputed to humble Sinners flying to Him, to be the only Garment to hide Nakednefs, if poffibly the Hearer may conceive hope,he may be forgiven his former Hypocrify, and be allured unto Chrift.

Fourthly, Let him often againft fuch Perfons make ufe of the Apoftle's Admonition, i Cor. 3. 18. 19. Let no Man deceive himfelf, if any Man among you feemeth to he wife in this World, let him hecome a Fool that he may he wife, for the Wifdom of this World is foolijhnefs with God for,it is written, He taketh the Wife in their own craftinefs.

Fifthly, Let the Paftor obferve the occafion, if at any time it {hall pleafe God to lay Calamity on fuch a Man ; and then let him wifely labour with all Meekjiefs and Tendernefs to a-v/aken up his Confcience, to take notice of the Sparks of Wrath, left he perifh in God's DiC

plea-

BOOK I. [ M3 1 CHAP. IX.

pleafure, if he do not humble himfclf before God, and draw in to Chrift; upon which condition let him make the faircft offers of Grace and Mercy that the Gofpel can yeild to him, if poC fibly the Lord may give him Repentance and Faith in our Lord Jefus Chrift.

For removing the Fourth Impediment.

THe Fourth Impediment of Sel£ : examination, is the Stupidity and Senfelefncls of the Confcience, pad feeling, as it were burnt, with a hot Iron. This Difeafe may be feen in befbt-ted Epicures, given to their Brutifi-i Lints, who are fo carried on after their furious beaftly Affe-<Sicn£,thatthey have ho more power overtliqm-sthen Beafts, and fuch Monfters of Men by frequent finning have extinguilhed all fenfe of Sin; for, albeit by Nature there is fome remainder of Light in fallen Man^. whereby the Work of the Law maybe found written in their Heart, as far as to make them inexcuiabie, when they do contrary to it; and albeit there is left in the Natural Man fome natural power of the Confcience to vex him thatrebelleth againftit, to reftrain him thereafter from doing the like, yet fome have £o fold thcmlelves to the Lull and Wantonnefs of their fieih, that they will not hear any Admonition or Check of the Confcience, which might make any remorfe, but do run madly after all fort of Unclcannefs, corrupting-them (elves as brute Beails.

The like Difpofition may be feen in openly prophane Perfons, who not only in their Deeds have denied the power of Godlinefs, but alfo renounce the profeffion of all Form of Godlineft, and fhamelefly foam forth their Ungodlinefs, as an open rotten Grave cafts forth the ftink thereof. Of this fort are thefewho when they do Blaspheme will not be reptoved.F/rt/. tz.^Our Tongues are our own.whoishord over ml and who as Dogs do trample under-foot all Holy Things,and rent them who reprove them, and who infult over the Godly in their affliction, faying with David's Enemies, where is there God* and who openly fcorn all Religion like thefe defperat Scoffers, a Pet. 3.4. faying where is the Promife of his cowing. Such as thefe are pradically Atheiits, and in feme fort alfo in their Minds: For, albeitthey have feme natural Principles of a God-head imprinted on them, yet they {mother all knowledge of God, and belch out their own ftiame againft God and Religion,and all the Godly.

2. Of Men's falling untofuch a fearful Abo-rnination; Four Caufes may be rendered. The Firft is,the Man's violence ufed againft his Confcience frequently,in committing of grievous Sins wittingly, and from the flighting of the Admonitions of the Confcience, arifing up to the con-temptof all Accufations, which the Confcience can lay in againft him, and at laft boldly rifmg . up againft the Confcience, as it wpre, to be a-vengedofit, for rebuking him, by committing

thefe

BOOK I. [ 245- ] CHAP. IX.

thefe fame Sins moft frequently, for which he hath been oftneft reproved by his Conicience. The Second Caufe may we reckon the Devil, who thinketh it too Uttle to allurcMen to Sin,and harden their Heart in it,and fpoil them of all fenfe of their Sin,except he alfo draw them to renounce God and bark againft Him, and become like the Devil himfelf, fo far as he can drive them. The Third Caufe,wc make the Holy Juftice of God, giving over the Man who cootemneth the Light and Checks of his Confcience, unto a reprobate (cafe, that being deprived of common ufe of Reafon and Judgement, he may run mad in his Sin like the Devil : For. if God did puniili the Heathen (b for this fort of finning, Rom. 1. 28. what wonder He pumlh feven times more them, who thus rebell againft the Light of Holy Scripture ? yea, thefe that do not come to this hight are punifhed, by giving them over to ftrong De-lufions, 2 Thejf* 2. n. The Laft, but finlefi, Caufe, is die deep Wifdom of God, who fuf-fering fuch Wretches to fill up fuch a mealure of Sin,doth make manifeft to all Beholders,the power and poyfon of in-born Sin in Man, and draweth forth to light the natural Enimity of Man againft God, the Seeds whereof is in all Men,and could hardly be believed to be incident to Men, except it were by Experience feen and found in fome Men.

For Remedy of this Evil, it is too little that fbch aMonfter-fliould be driven from all Church

Q^4 So-

BOOK I. [ 246 1 CHAR IX.

Society, and given over to Satan; it is the part of the Magiftrate to bind Beafts and mad Devils, and puniili them as it becometh the Bearer of the Sword to do, for avenging of Evil-doers. Bur, if the Magiftrate do not his part, yet, let the Faftor do what in him lyeth ; for, albeit the Scripture giveth fmall hope of the recovery of fuch vile Monfters, becaufe of the Stupidity of their Confcience, that cannot be wrought uport by Man, yet feing fuch eviis have been found, even in forne Eled,as Manajfeh and fome of the Corinthians before their Converfion, iCor. 6. 9, to, 11. and becaufe Experience hath often found, that fome of this fort going to publick Execution by the Magiftrate, have been Converted and Saved by Faith in Jefus Chrift ; a Paftor fhould not altogether defpair of fuch vile Men, but eftay what may be done by Conference, e-fpecially when God fends Calamity on them, or the Magiftrate executes Juftice on them for any Crime, if poffiblyfuch Mifcreants, being convinced of their perverfenefs, may Repent and fly to Chrift, the Redeemer of ftch as fly unto Him.

For removing the Fifth Impediment. 1. r T 1 He Fifth Impediment of Self-examination, X is a faife Fear of no fmall danger to their Souls, if they fhould rip up their Confcience for by-gones; for; feing they feel themfelves quiet, they think it were unprofitable, and dangerous to trouble their own peace* Such per-

BOOK I. [ 247 ] CHAP.IX.

fons will tell you, that their Faith is truely fet on God, and that rhey never had any doubt or fufpicion of God's Love to diem,- and therefore dare not trouble themfelves with Self-examination: . Firft, becaufe all Sermons bid them firmly truft in God. Secondly, becaufe they know, if they fliould trouble themielvcs with Self-examination, they might foon weaken their Faith, as they conceive. Thirdly, becaufe they know the fubtiiity of Satan as they fay, to whom if a Door were opened by learch of their old ways, they fear hefhould over-charge them with Accufations, and drive them to Defperation as (fay they ) it hath befallen fundry, who after wakening their Confciences,never relied till they put hand in themfelves, not being able to bear the Torment of their ConCciencc,

There are ether forne, who,nill they wilt they, are drawn before the Tribunal of God's Judgment, and their Confcience begimieth tollir a-gainft them, whibbfc loon as they do perceive, incontinent they interrupt the Procefs. Such a one was the Heathen Governor Felix, Act. 24. 25-. who after hearing, for a little/ Paul's difcourfc of Righteopfnefs, Temperance, and judgement to come, did tremble, and therefore dcilred/W to forbear for the time. Of this fort alfo are thev , who do with-draw themfeives from Church-meetings, and hearing of publick Sermons, left they fliould be troubled with the ferious Speeches of a faithful Paftor. Some are alio of this fort,

who

BOOK I, [148] CHAR IX.

who take the courfe that King Saul did take,and call for a Minftrel, or for merry company to fupprefs the voice of their barking Confeience, or do by fome fuch way divert their Confeience from entering in Judgement with them.

2,. The Caufcs of this Evil in the un-regenerat Man, may be found thefe Four, (befides others more particular) Firft, Ignorance of the Duty of Self-examination prefcribed of God, Fj. 4. 4, or a voluntar mif-kenning that fuch a Duty is required of all. The Second Caufe is a fixed purpofe to go on (ecurely in their old Ways. The Third Caufe is the fenfe of the fweetnefs they imagine they do find and have found of a long time in the carnal reft and fleep of their Confeience. The FourthCaufeis a Perfwafion,that they could tiot rid themfelvcs out of the grips of their Confeience, nor endure the blind blows,which Confeience, fet down on the Tribunal, fliould inflicSt on them; which Sorrow and Vexation they conceive they cannot otherways efhew,but by throwing down their Confeience from thebench> that he enter in no procefs againft them.

3. When the Paftor hath to do with fuch a Man, his firft care muft be, that this blind fear may be drawn forth to the light, by (hewing him,that this his flying from the light and hiding himfelf in darknefs,is to no purpofe, and that there is no place for him to fly unto and hide himfelf from God. Secondly, let him prefs

the

BOOK I. [ 249 ] CHAP. IX.

the Decree of God, that all Men muft once die, and then come to Judgement: wherein he cannot mifs perpetual Condemnation and endlels torment from an angry Judge; except he now judge and condemn himfelf, and fly to Chrift the Mediator while it is to day, while Chrift is exercL-fing his Mediatory-office, and is inviting all Sinners to Repent, and calling all weary and heavy loaden to come unto Him. Thirdly, let the Pallor ihew to thefe fearful Perfbns, that this their Fear is groundiefs ; For, if they mind to draw in to God they need not fear to confefs all their Sins and fly to His Grace, which iftheydonot, the Sleep which they love to ly into is deadly, becaufe God hath faid, There is no peace to the Wicked, Ifa. 48. 21. Fourthly, let himprefs the Precepts for Self-examination and judging our fclves, Pf. 4. 4. and trying whether we be in the Faith or not, 2 Ccr. 13, 5*. except they would chufe to be judged of God without Mercy. But feing here we fpeak to Pallors, or to fijfch as aim at the holy Minillry, we need not infill, but with the Apoftlc, 2 Tim. 2. 17, pray the Lord to give His Servants Wifdom and Prudence in all things.

For removing the Sixth Impediment.

THe Sixth Impediment is,a lazy and fluggifh putting off of the Duty of Self-examination from time, to time. And many are guilty of this

Siiu

finful Folly, who will grant, that if is a Duty lying on them to fet their Confcience on work for trial of their ftate or condition, but like ill Debtors, who, promifing to pay as oft as they meet with their Creditors, do notwithftanding put off time, and delay the work from day to day: Such Mens Difpofition in fpiritual Things is well refembled in the Defcription of the Sluggard, Pro v. 6. 10. How long wilt thou Jleep, 0 Sluggard* when wilt thou arife out of thy neep> let a little Jleep, a little Jlumber, a little fold- -ing of the hands to Jleep. So fliall thy poverty tome as one that travaileth, and thy want as an armed Man. And Prov. 26. 14, 15% 16. As the door turneth upon his hinges\ Jo doth the flothful Man upon his bed. The Slothful hideth his hand in his bofom, ■ it grieveth him to bring in again to his mouth. The Sluggard is wifer in his own conceit , than feven Men that can render a reafon. Such are our lazy Delayers of Examination, of whom we fpeak,they cannot endure to be at pains to fearch their Ways, or commune with their Heart: But, fo long as God iliffereth their Confcience to ileep, fo long they put off* the.Duty of fearching themlelves, and ly ftiil in Security, efteeming it a Torture to have their fluggifli Sleeping any way interrupted by any perfon.

z. Of this evil Difeafe, Fiye Caufes may be given: TheFirft is, The abhorring of all Pains in fpiritual Duties,how profitable foever Diligence might prove. The Second Cauie is, thetcwirch-

V ing

kig fenl'c of fweetncfs they conceive they feel in this their idle Carriage, The Third is, The deceit, of the Sluggard's Heart, ftill promifing to follow his purpofc of Amendment of Life from day to day, and yet, albeit deceived athoufand times.hc doth give credit to his own falfeHcarr, The fourth* is, A falfe Opinion which the .Sluggard entertains of his own fpiritual Abiiiius,a$ if he were fare be could repent at any time; and that if aaySicknefs or appearance of Death ihould befathim.he would chen undoubtedly make his Reckoning with God,and crave Pardon, and fo be Saved;and in fuch pleafant Dreams be count-eth himfelf a much wifer Man, then many who do put themfelves to daily toiling and vexation by keeping their Confpiencc on the Rack-dock, when with Ids M*fery they might follow his fluggiili way of it. The Fiftl^buc firileft, Caufe is,cheLords lengthening ofProfperiry reche&iug« gard,which although it ilioukl lead him co Repentance,yet he becomes hereby more and mors drunken.& lulleth himfelf o^er in a deeper Sleep. 3.This Sickrrefe is not eafilyCure,! cxgcjm: t\\z Lord take up a Rod and roufe the Slugard out of his Steep,But as for-the Paftor he (hali

do well in private, if she Sluggard con reft his Fauk, and howfoever, tofet r?n edge on thtfLaw in publick, chat allfuch Sluggards may apprehend the real Danger their.Soui is into % bydelay-ingthe:rRep,*nrancc,becaufetheendurancc orchis brittle and frail life is raoit uncertain; for the

fool

fool knoweth not whether the very next following night after Admonition is given to him, his .Soul fhall be taken from him. Secondly, lift rauft know, that the longer he delay,the number of his Sirvtand the hardnefs- of his Hbart f a ft i the wr^rh ofGod againft him, do daily grow to d higher meafhre. Let the Sluggard then bs convinced of his Madneis, if ho ihall delay for ail hour by acknowledgement ofhrs Sin and fly-v ing to Chrift to vomit up the deadly p6i(bn oi his fweeteft Sins, and to have the hot burning Wrath o? Grd againft him cxtinguiitiediThird-ly.let the Deceits wherewith he baguiiech hinv felfbelatd open and refuted, and an offer be made unro bim f whethcrhe will chafe that Hi$ Confcience be tormented forever in the Society of uncle&ri Devils, after a Abort while fleep in Sin in this Lifc t rather then while he hath time while Chrift offircth Himfelf Mediator in Hi$ Gofpel,while4i3 may have the fwect fellowfhip of tha Saints, he will chufeto put his Confcience to it and acknowledge his Sins, and fly ro Chrift that he may havo peace with God, and fo be. Saved for ever.

Far.rem*vhg theStptnth Impediment*.

THcScventh Impediment ofSelf-examination is the too earned:care for earthly things, & theMans involving himfclf in the Affairs of this Life: For there are many who do not refufe th$ Duty of trying thfir owa Spiritual flats and condition

BOOK i [ in ] CHAP. IX.

dition, who notwithftanding of this conviction of their Duty, do fpend all their time in the Bufincfles of this World, wherein they are fo involved and carried head-long, that they pafe perfun<5rorioufly all Exercifes of Religion,and do neither wait for the Direction of God's Word,or of their own Confcience, about what they have to do, nor call themfclves to account for what is paft, done or not done. . Of this fort are thefe, of whom Chrift doth fpeak, Luke 14. 18. who being invited to a free Supper, anfwered, fome of'them,■ / have bought Land, another, I have married aWife, another, I have fought a yoke of Oxen, &c. and fo fought to be excufed, for their not coming to the Marriage, all pretending their earthly Affairs, as ajuft reafon of their flipping of the invitation given them. Of this fort of Men fpeaketh Chrift, Matth. 13. n. He that received Seed among the Thornes, is he that hear-eth the Word, and the cares of this World, and the deceitfulnejs of Riches chock the Word,and he he-eometh unfruitful- This fort of Men are complained of, Jer. 8. 6 J hearkened and heard, but they fpake not aright, no Man repented him of his wicked nefs, faying, what have I done ? Every one turned to his courfe, as a horfe rujhethinto the Battel.

z. Of this Evil,FourCaufes among others may be given:Firft,inordmat Concupifence of earthly Things, which eateth up all the time and travel, which the love of Tilings fpiritual doth call for, and, as it were, fpurreth the Man to the immo-

de-

derat purfuing of things temporal. The Second Caufe is, The beguiling of the Confcience un-i der the pretence of feeking what is lawful and neceflary for a Man's well-being in this Life, asr if a Man's fpending of His Care and Pains, and and time in earthly buftnefs, in it feif lawful, were fuiBcient excufe for neglecfhng Things fpi-ritual and heavenly ; or, as if it were not required of all Men that hear the Word of God pointing out the way of MensSa!vation,to prefer that one thing neceflary before all Commodities of this Earth ; For, what can it avail a Man to gain the whole Earth, if he lofe his own Soul> The Third Caufe is, the Deceitfulnefs of Riches, which every Man naturally is enclined to purfue too eagerly, and which many pragmjatick bufie Men do attaimFor God ufeth to recompence every Man's Diligence in a lawful Occupation with a fort of external Reward of the fame kind with his work: This Succefs and Rewarding of Men's Induflry and Pains, by increaiing bufie Men's Riches, earthly-minded Men, do interpret to be thefpecial Bleffingof God, and an Approbation of their immoderat purfuing after things earthly, wherein they are ijiuch mittaken ; for God never ordained any Man's civil Calling to be a hinderance of the fpiritual Welfare of his Soul, and if any Man^iegied: his Soul and purfue worldly Riches, iflfe obtain them, what can be j faid? but verily he hath his Reward, and cannot look after the fruit of Pains taking in fpiritual

Mat*

BOOK I. [ ztf ] CHAP. IX.

Matters which he neglected. The Fourth Caufc is, a light eftimation of the Word of God, and of Matters concerning Salvation which, by Rea-fon they fall not under fenfe and prefent pofleili-on, but arc offered to us in Promifes, and are not beftowed for the prefent, therefore many are left careful for things promifed after this Life, and do follow the more eagerly after fuch things whereof they can take hold in this Life. 3. The way to cure this Malady, fo far as per-taineth toaPaftor, is, that both in pubiickSermons and private Conferences, he give unto, tilings lawful, and to the following of a Man's civil Calling, the own room and time, and wifely let Men know the fubordination of all civil. Affairs unto the welfare of their Souls, and fo to lay open the peril of Mens Souls when they are following too too eagerly their civil Vocation, as m the mean time lie do not condemn Mens diligence in their Callings,butthathe give Directions for fuch a wife Moderation of every^ Man's care about things of this World, that the precious Excellency of the Soul, and ihz infinite worth of eternal Lifebcfirfr,and above all earthly Things provided for,aad that in the iif-, ing or conquelhing of Riches, no prejudice do come to his own Salvation, which is not pofii-. b!e a Man ihall do, if he do not daily examine. his own Conlcience carefully, and keep \t in a tender Difpofition, reforting to Chrift upon all occasions for pardon of daily Sin, and keeping

Him, that if Riches increafe, he may not fethis Heart thereon, but may be forth-coming to the Duties of Charity towards others as his power fhall be, and opportunities fhall be offered.

CHAP. X.

Concerning them that are like to Defpair.

WE have fpoken of the Firft fort of them who do hinder their own Regeneration by abhoring, declining, delaying and fhifting off of the Examination of their Con-fciences. The Second fort or rank of thofe wko hinder their own Converfion, is of fuch as after the wakening of their own Confidences, whether voluntary or by compulfion, do Defpair of all Remedy offered unto them in the Gofpel of Grace in Chrift, and renouncing the Counfel of God, do follow the Counfel of Satan, and their own Heart.

2. We diflinguifli a voluntary Examination of the Confcience from a compelled and enforced Examination thereof, as was hinted at in the former Section : For, it is one thing to fay of a Man, he hath voluntairly Examined himfelf, and found out his Ditty, and deferved Judgment and to fay of him, he is forced to Examine him(clf,and in himfelf,to receive Sentence according as his ways have been:For,there are many who Will not judge themfelves, yet after are forced:

un-

unto it againft their will: Thefe arc faid to judge themfclvcs voluntairly, who, by a free A6t of their Will, do enter themfclves to be judged of their own Confcience, and do goa-bout the work either flightly andperfundtonoufc ly, or ftri&ly and exactly according to their knowledge of the Rule : But a compelled Examination is evermore exa&and ftrid:,and joined with theCaftifement of the Sinner for neglecting, orfKghting,or delaying of Examination, PfaL 5*0. a 1. This Diftindtion isholden forth to us by the Apoftle, 1 Cor. 11. 31, yi. If we would judge our fehes, we fhould not he judged : But when we are-judged, we are chaflenedof the Lord, that we fhould not he condemned with the World. Both thefe forts of Examination have a Bleffing following upon them, when Chrift is fled unto after Examination : But if Chrift be not fled unto, then Defpe-ration may follow upon both (light and ferious Examination, both upon voluntary and enforced Examination.

3. We do not take Defperation here for every Diffidence of God's performing of Promifes,' or of God's making good of His Gracious Offers, but for Diffidence to obtain Reconciliation with' God, or to find Mercy through Chrift the Mediator. Neither do we call by the Name of Defperation every Diffidence to obtain Mercy and Reconciliation, caft in Man's Mind by the tern-, pter Satan,and yeilded unto for a time under the fenfe of God's Wrath: For at fome fits ; tlie piffi->

R % denc§

BOOK I. [ 258 } CHAP. X.

dcnce will be found in renewed Saints, as In Jonah Chap. 2. 4. Heman the Ezarite, PfaL 88. 16. DaviJ Pfal 116, 11. who feerried to them-felves for the time to be caft ofF,but did fwim out of this Deep by Faith. Neither do we take De-J per at ion for every fliort or long ©cclipfe of Hope wherein a diftrefled Soul feems to its felf to de-fpair, yea, aad may poliibly utter and profefs they do defpair, and in the mean time will not renounce the ufe of the Means, whereby they do get or recover Hope: Such was the Condition ot Heman the Etraite, PfaL 88. 14. 15% 16. Lord why caft s Thou off my foul > why hi deft Thou Thy Face from mel I am afflictedand ready to die from my Touth up, while 1juffer Thy Terrors I am diflraUed. He thought he was caft off, yet for all thathe went on daily praying for thefenie of Mercy and found it, and was directed by God to acquaint the Church unto all Generations with his long anil fad Exercife. But we take Defpe-rathn for a prevalent Impreflion made by Satan u-pon the Spirit of a Man,that God will not fhew him Mercy, and fo fixed in him, as the Man re-folveth not to deal with God any more for Mercy.

4. Of this properly called Defperation, there are two forts, one which we may call Carelefs and Secure Defperation, another which we may call Anxious and tormenting Defperation. Cains Defperation in his laft Refoliition, was of the firft fort, and Judas Defperation was of the other

fort.

I ore We call that a Carclefs Secure Defperation* tfhcii-a Sinner, being convinced of his grofs and manySins,eirher belie vcz h notGod's Word,or con-ceiverh God implacable and irrcconciliab!e, and to have dcilinate him to dcilru&ion according to die Sentence of the Law. pronounced againfl jfuch Sinners as he knoweth hirofelf to be, and fo doth harden and oboure himielf againft all Threatenings, and goeth on in Iris own wa}s, efolved to takeEale andPlealiire in the World, To long as he livetln and not to make iumfelf miferabie before the time : Such was ;fpe-

ration ofcarnal Ijt-aeliies, /fa. it. 13. who,hearing the Threatenings of the Prophets concerning the jufl Judgments of God to come upon them, when they fliould have humbled therr*felvcs iti Prayer and Falling, in Sackcloth andAfhes.and fought Mercy from God, they did let themfeives to make good cheer, and to feaft one another, faying, Let us eat and drink, for tomcrrw we {hall die.- .Of this fort were al(b thefe in EzeheVs time, Chap. 33. ig. Thus ye /peak, faying, If our -fins and tranfgrej/fons he upon us, avd we pin a-way in them, hew fhaUr we then lire ? They do not deny that they are "leadened with Iniquity, they doubt nothing of the Righteoufnefs of the threatned Judgment; but, comparing thejutlice of God's Judgment with their Sins, andjaving a-fide all thought of a Remedy from Gods Mercy they flatly Defpair, as if there had been no Remedy provided in the Word of God for them,

R 3 cr

or as if the Threatenings had been pronounced as Sentences pronounced abfolutly without exception of their Repentance,

5-. The Caufes of this Evil, are fpecially thefe Three : The Frift, is grofs Misbelief of God's Word, contemning all Threatenings, as but the words of an angry Prophet ftirred up to vent his Paffions againft People. The Second, is the perverfenefs of corrupt Nature, (b hardened with the cuflom of finning, that the Con-fcience not being terrified with God's Threatenings, is nothing moved with inward Accufations, which they know to be juft : whereupon they re-folve neither to feek for Mercy, nor care for Reconciliation with God, nor to flied with their carnal Pleafures and finful Lufts, but will go on in their own ways, and take their hazard. The Third.is a falfe perfwafion, that it is impoflible they can be reconciled to God,arifing partly,from the vilenefs of their former Life and groflhefs of their Sins, partly, from the Ignorance of the Gofpel, and of the Rich Grace of God offered to the word of Sinners, who fhall forfake their former ways and fly unto Chrift ; and partly, a-rifing from the Ignorance of the Scope and End of the Law, which is appointed to be a Pedagogue to lead and draw Men unto Chrift, after their conviction of Sin by the Law, how grievous foever their Sins, have been.

6. The Remedy of this fort of Secure Defpe-

ration is very li£rd,and in fomeincurable^namely

: . thefe

hcfc,who do not believe the Thrcatenings and 3 'o on (till in Unbelief; or, do believe the Threatening, but are fo weded to their Lufts, that they will not change their courfc and manner of finful carriage, come what may come, but refolve to cat and drink and be merry while they live: Concerning whom the Prophet I fat as faith, Chap. 22. 14. It was revealed in mine Ears by the Lord of Hofls, furely this Iniquity fhall not be purged from you, till ye die, faith the Lord of Ho/is. The beft ground of Hope is of fuch,who through Ignorance of the End of the Law and offer of the Gofpel, have taken up afalfe Perfwafion of their defperat Eftate. Now becaufe the Pallor hath noWarrand to read the Decree of any Man's Reprobation in particular, his care mud be in private and publick, to waken the Epicures, and all befotted in their Sins, out of their deadly fleep;laying before them,from Scripture,the unex-tinguiihabieFire of Hell, and the Torments of the Damned, to be endured forever,by the Impenitent and Unbelieving Sinner, on the one hand;and on the other hand,making Offer of Rc-mifiion of Sin arid Reconciliation to all whofhalt forfake their former vitious ways,and be content to embrace Chtift Jefus for their Rightcoufnefs, Sandtiflcation and Salvation. And to this end, let him certifle all his Hearers,that Threatenings are not intended of God to drive away any Man to Defperation, but to lead all to Repentance, that they may be Saved, and that the

R 4 ex-

■BOOK I. [z6z] CHAP. X.

exception of Repentance and Faith in the Re* deemcr, is to be underftood in every Threaten-ing,forfo the Lord hath made a plain Commentary upon all His Threatenings and ail His Pro-mifes al(b, that He be not for ever miftaken, which is this infamm, that by His Threatenings He doth not intend to make any Man toDefpair, but to Pvepent and turn to God; and that by His Promifes He doth not intend, that any Man ihould prefume to Sin, or turn His Grace into Wantonhefs, a$ is at large fetdown, Ezek. 33. from Ver. 10. to Ver. zi. atidC/^/>. 18. fromK 21. to the end.

Of Anxious Tormenting Defperation.

ANxious and Tormenting Defperation is when a Sinner, from the apprehenfion of hisguil-tinelsof irremiUible Sins, and fear of inextricable; woful Mifery, wherein he hath thrown himfelf, dothcaft awayali hope of Relief to be had, and fo is tortured and vexed within himfelf without reft. In this fort of Defperation, the miferable Man having wrcftled a while, doth Either turn himfelf to a carnal temporary Confolation in this World, and maketh choice of a carelefs and fe-cure Defperation, .that he may be rid of prefent Anxiety ,orelfe herefolvethto difpatch himfelf by fome fort of Self murder counting it more eafie to die by his own hand, then to live and endure the tormenting Vexation of his own Mind.

^ As

z. As for that fort of anxious Defperation, which after the fore by ting of thcConfcienceonce wakned, falleth back again in carnal Security, it is moft perilous and givcth very fmall hope to the Pallor, or Faithful Friends who perceive the Man after fearful wakening of His Confciencc, to have fallen back to his old ways, and turned carelefs of the Means of Salvation : For, fuch a Man, is of fet purpofe and refolvedly wicked. Such was the Defperation of Cain, who, after a whiles lamentation and houlirrg for the Curfa pronounced upon him by God, plucked up his Heart, departed from the Society of the Church, where God givcth His prc'fencc, and goethinto the Land of AW, or voluntary banilhment, and giveth himfelf over to building of Cities, Gen. .4. 13. 14. Such alio was the. Defperation ofEfau, who, when hc.faw he was excluded from the fpintual -Bleffing of timBirthright,, .laments a little, and then turned hftnfclf toward the Earthly Blefling, and fought all his Confolation. in it, Gen. 27.34, 38. yet fuch Men mud be dealt with, if God poffibly may blefs the Means.*

3. As for v the other fort of Anxious Defperation, except it be cured.by God's Blefling of the Means ufed, it draweth on voluntary and dc-liberat Sclf-murther. We put a difference between Brute Selfmurther, and Voluntary or De-liber at Self-murther : For this beaftly Brute Self-_murther, may befal mad Perfons, furious melan-

cho-

BOOK I. [ 264 ] CHAP. X.

cholious, diftra&ed Perfons, orfuch as are befet by fome evil Spirit, in whom the Faculty of Reafoning is fo impeded, that without the ufe of Rcafon or common Senfe, they are carried to deflroy themfelves fome way. Such Perfons ean hardly be called Voluntary and deliberat Self-murtherers, becaufe they are neither able to ob-ferve and difcern their own condition nor their danger, wherein they are, nor any circumftances which might hinder them from the Mifchicf; and therefore it cannot properly in this Cafe be called Defperation,becaufe the miferable Perfon is not fo much capable of Reafon as to confider the Grounds and Motives of Hope or Defpair.

But voluntary Self-murther, proceedeth from properly called Defperation, becaufe the wretch, after deliberation,how to efoape from Mifery lying on and coming on,when all Reafon of Hope feemcth to fail him, he cafts away any further inquifition after the Remedy ; and out of ap-prehenfion, that he can be in no worfo cafe after his Death then he prefently feeleth;& that he can no other way be rid of his -prefent Torment than by Death wittingly willingly putteth hand in him-felf. In this voluntary Self-murther fometime the fenfe of Wrath for Sin committed doth predomine ^'m Judas theTraitorhisDefperation&Self-mur-ther;fometime the apprehenfion of more worldly Mi(ery,more bitter than Deach,doth predomine,as in King Saul, who choofed rather to fall on his own Sword, then fall alive into the Hands of the

fcOOK I. [ %H ] GHAP. X.

Vhiliftines, x Sam. 31. 4. and in Achitophefs hanging himfelf, when he forefaw whatMifery fliould come upon himfelf, when his Counfel was pot embraced by Abfalom, z. Sam. 17. 23.

4. Tofpcak ofSclf-murther iiTgenercl,requir-eth a Treatife larger than our purpofe doth permit; it fufficeth us to fpeak a little to it, as the Temptation thereunto, and Defperation of finding God s Mercy, is a hinderance of Regeneration. To this end, where any fear or fufpi-cion of any intention toward this fearful Sin doth appear, all Meeknefs Ihould be ufed by all that have interefl in the Perfbn fufpe6ted,thac may ierve to fave the vexed Party, from fuch a Mifchief; God muft be in called and requefted for relief unto the patient;Phyficians Ihould be called, and moe Paftors then one,if they can be had, th^Soul in danger muft by Friends be watched and waited on, in a prudent manner Night and Day, that he never be alone. If the Perfon be capable ofReafon, he muft bedealtwith freely toconfefs his Temptation £nd purpofe toward this,Sin, the Caufes moving him muft be enquired after;andif they be other then the fenfe of Sin & Fear,or feeling of God's Wrath,then courfe muft betaken to make the Party fenfible of Sin Sc to fear God's Wrath,& to confider,that if they give way to that Sin they are tempted unto, they do no lefs,inefied; then caft themfelvesinHell,where the Juftice & Wrath of God ihall ly upon them without hope of eafe or ending of their everlaftingTormenr/

from

from which fearful Definition, they may be preferved both in .Soul and Body, if they fliall acknowledge their Sin, and fly to God in Chrift offering Grace and Pardon of Sin, and Delivery from Hell and Right unto Heaven, promifed to all and everyone who fliall embrace Jefus Chrift for their Redemption, And for thefe, whofe Vexation is roain'y from the Conference of heinous Sins,and felt Wrath of Godpuriuing them, the Grace offered in the Gofpel muft be cleared unto them and inculcated; if they can be moved to giveReafons of their Fear and to propone their Doubts, who knoweth what Blefling may follow on their free-deali»g v and from faithful An-fwers from Scripture returned unto them ? Conferences of experimented Chriftians may with profit be made ufe of in the Patient's Audience, whereby the Party may receive both increafc of Knowledge and fbme beginnings of Comfort. Among other Means, Godly Perfons who have in their own Exercife had Experience of fuck Temptations, and have gotten Victory by flying unto Chrift, mayferve much by their Conference to encourage'them. In fome of thofe tempted Souls, Tokens of good hope will Ihort-ly appear, in others it may be, none can ecn-jed^jre what fliall be the event, till the time declare it, whether Juftice or Mercy was intended of God; for both in the Eled, who are cured of thisDifeafe, and in the Reprobate, who perifliin ^heir Sin, the fame Symptoms may appear ; if

the

BOOK I. [ z66 } CHAP.'X.

the Anxiety and Expreflions of the one and the other be compared: Therefore care mull be had of every one under fuch Temptations, whatfoe-verthe tvent may be, and the Lord's Blcffing waited for in the ufe of the Means, Scripture fheweth us how hard Exerciies God's dear Children havt been under. Befide many other Saints we fhallonly name two Witneffes, the one is Heman the Ezraite, that precious Soul,notmuch inferior to Solomon in Wifdom, i King. 4. 31. of whom no Man could fay, he was a weak Brain, and Hypochondriack, or Melancholious Perfbn, whole fad Exercile {lands regiftrated (Pf. 8 8.) for many Man's Comfort The other witnefs fliall be Job, whofe Perplexities we read in hisDlfpute with his Friends, and how he tailed of this bitter Temptation aifo, Job 7. 13, 14, if. When I fay my Bedjhall comfort me, my Couch ft)all eafe my Complaint, then thou skarreft me with Dreams, and terrifies me with Vifions, Jo that my Soul choofeth flrangling. Behold, there is a very fad Exercile of the moll Holy and Righteous Man on Earth; there is a lore Temptation even unto Self-murder, but how is this Temptation overcome? Firfl, he doth not hide his Temptation, but openeth it up in the worll lhape: This giveth die Temptation vent, he will not conceal it, nor be Satan's Sccretar in this; and this is one Mean to weaken the Temptation. Then he prefenteth it before God, and poureth out his Complaint unto the Lord, and this giveth him the Vi&ory. So lee

ail

BOOKL [ 268 1 CHAP. 3&.

all Souls Tempted unto Defperation do, and and cleave to God in Chrift, and they fhall be vi&oriousalfb.

CHAP. XI.

Concerning them that Ahjolve them/elves without Warrand.

THe Third Rank of thofe that impede their ownRegeneration^erftaineth to be fpokcii of. Of this kind are all they, who, after they have (lightly examined themfelves, and are convinced of Sim and Deferved Death, if they were dealt with 111 rigor of Juftice do unwarrantably Abfolve themfelves; deceiving their own Confcienceby a Fallacy, falfe Sylogifm, or captious Reafoning, and from the Confcience,as from a blinded or feduced Judge, do draw forth a Sentence of Abfolution to themfelves which God doth not allow. All fuch Perfons do either lay down fome falfe Principle or Ground for Abfolution of Sinners; or, if they lay down a true Ground, they make wrong Application of that Ground to themfelves, and fo beguile themfelves miferably.

thefirftfort. ,

SOme do grant themfelves' to be Sinners, but do peri wade themfelves^ that God is fo Merciful as He will not d'eftro/ any Man for Sin: which Principle being? once laid ddwn, no

Won-

BOOK I. [ 269 ] CHAP. XT

wonder fuch Men go on in their own way, and fing a Requiem to their own Souls. Of this fort of Men the Lord doth fpeak, Deut. 29. 18, 19. iliewing, that He makes His Covenant with His People, left there jkould be among you, faith He, a root that beareth Gall and Wormwood. And it come to pafs, when he heareth the words of this Curfe, that he blefs himfelfin his Heart, faying, I Jhall have peace, though I walk in the imagination of my own Heart, to add drunkennefs to thirft. It is poflible, few fhall be found fo impudent, as that they dare in exprefs terms, profefs this their Misbelief of God's Juftice ; yet, they are not a few who fofter this Error in their Heart, who having, as it were made a Covenant with Death and Hell,are far from fearing to perilh in their Sins. In this fort are all they to be ranked, who conceive, that all the Threatenings in the Scripture are given forth, to the intent, that Men, being bridled by Terrors, might compofe themfelves to a more Humane and Social Life among others; who, left they ihould fcem Atheifts in word, do cry up God's Mercy, Bounty and Love to Man, fo as they mate fmall reckoning of the Lord's Truth and Juftice, even as if the Juftice of God in punifhing Rebels,could not confift with His Mercy to the Penitent, or as if the end of creating Man, could not be obtained, if obflinat Sinners be deftroyed.

2. The main Caufe of fuch Error is an obfti-aat purpofe to walk after the Counfel and Imagina*

ti*

tion of their own Heart; and becaufe they cannot quiet their Confidence in following their own ways, except in promifingto themfelves impunity in their Sinning, they prcfume confidently to go on in their own ways againftall Threaten-ings, and fo do blow their Confciences blind. Such profane Preemption, although it deferv-eth to be beaten with a Rod,rather than to be rea-fbned with, yet let the Paftor deal with the Pre-fumer, as he ought to do with other defperat like Sinners ; and in the firft place, lec him propose for Remedy of this Evil, what the Lord doth fpeak againft fucha Perfon, Deut. 29. 20. The Lsrd mil not [pare him, hut then the Anger of the Lordand His Jealoufjte jkallfmoake agatnll that Man, and all theCurfes that are written in this Book JhfJl lye upon him, . and the Lordfhall blot out his Name from under Heaven. And as he findeth this work upon Him, (b let him deal with him. 2. Some are near of Kindered tofuch Perfons, who do not reject all Threatenings, yet do think in their Heart that none are in danger except grols flagitious and notorious Sinners ; but as to themieives, they conceive becaufe they are not the word of Men, they are without the reach of Divine JuflieGv efpccialiy if their Convention be according to humane Laws,lb regulated as they have the Reputation of honed Neighbours. With fucli Men Chrift dealeth (Luk.i 3*1,1, y.J when word came concerning the Galileans, whofe blood Pilate mixed with their Sacrifices, Chrift

faltU

BOOK I. [ 271 ] CHAP. XI.

faith to them ySuppofe ye that thefe Galileans were Sixers above all Galileans, becaufe they Juffered thefi things? I tell you, nay, but except ye repent you fh all all likeways perijh. This is the Remedy prefcrib-ed by Chrift to fuch Men.

3. Some there are who hope to be abfolved before God, and do abfolve themfelves in their own Confidence, by their good Works and Obedience done to the Law. Of this fort was Paul before his Converfion, who, till the time that thefpiritual Light of the Law brake in upon his Mind, and killed the conceit of his own inherent Righteoufnefs, was no mean Man in his own Eyes, Rom. 7. 9. Such was the rich young Man in the Gofpel, whofaid to Chriil, that he had keeped all the Commands from his Youth up, till Chrift did prove him a covetous Idolater,who put a higher Price on his Riches than upon Chrift and the Kingdom of Heaven: Such were the Pharifees y who, by their Obedience to the Law (Tuch as it was) doubted nothing to abfolve themfelves, and that God fhould abfolve them alfo. But that the Met-yaird lhould be no longer than their Cloath, or the Law of further extent than their imagined poffible Practice, they admitted no Metonymie or Figurative Speech in the Law,vyhereby under one Branch of a Duty commanded, all Duties of that kind are comprehended, and all Faults contrary to the Duty arc forbidden. As for Example, they counted not die Sixth Command to be violate, except the Man

S M

BO OK I. [ 27* I CHAP. XT.

did cake away his Neighbours Life, nor the Seventh Command broken,cxcept by grofs Adultery and violation of the Marriage-bed; nor the Eight Command tranfgrefsed, except another Man's Xioods were openly or privately taken away, whofe Mjftake Chrift doth corred, Matth. Chap. 5. and 6.

2. Such Men as thole are far from Repentance, far from humbling themfelves before God and feeking Remiftion of Sin through Chrift; for, they are Ignorant of the Righteoufnefs of the Gofpel by faith in Jefus Chrift, and of the way of coming to Ability for doing any acceptable Work by Faith in Chrift, and therefore they go ahout to eftablijh their own Righteoufnefs, Rom. 10.3. and 9. 31. 32. The falie Ground which they do lay for their own Abfolution, is this, they think to be Juftified by their Works; againft which Ground, the Apoftle hath pronounced condemnatory Sentence, Rem. 3. 20. By the Deeds of the Law,/hall no Flefh be juftified, in God's fight for, by the Law is the knowledge of Sin. 3.With this fort we may join thefe.who not only come fhort of theObedience due to theLaw,but alfo are inConfcience convi&ed of many Tranfc greflions of the Lord's Law; yet, they conceive that God will not exad: of them, or of any Man who is about to obeyHisLaw,more than the Man can in the common infirmity of Flefli overtake,& do perfvvade themfelves that God will be fatisfied with all them in whom is a willingnels to obey

the

BOOK I. [ *73 1 CHAP. XI.

the Law.-Their falfe Ground which they lay,is this that God will accept a Man's Will for the Deed And to this purpofe they doabufe the Scriptures* ffa.i.iyjfyoube willing & obedient,you flail eat the goods Things of the Land, And, iCor. 8,12. If there be fir (l a willing Mind.it is accepted\according to that a Man hath, and not according to that he hath not. 4. But here is their Error^vhereupon they pur-chafe from their Confcience mif-informed an unwarrantable Abfolution; Firft,they lay down for a Ground that they muft be juftified by Works. 2. Becaufe they know they, do come, and fhall comefhort in Obedience,they turn the Condition of the Covenant of Works, into other Terms than God hath appointed, and make the will of a Man to obey the Law fo far as he is able,to be the Condition of the Covenant, which God dif-ciaimcth. 3.They deceive themfelves in this,that what is fpoken to Converted Believers in Jefus Chrift,already Juftified by Faith,aiming at new O-bedieuce,they do apply to themfelves,lying under the Curfe and Covenant of Works : For,it is true indeed, when God is dealing with thofe that are already Juftified by Faith in Jefus, and have renounced all confidence in their o\vnWorks,& fled unto Chrift,& have taken on His Yoke 4 the Lord doth take in good part the firft Ftuits of the new Creature, & doth much efteem the tender Fruits of the Spirit, as the places cited (jfa. 1. and 2 G?/\8.) do fbew.But when the Lord hath to dowith the proud natural Man, the unrenewed Man, the

S 2

BOOK I. [ 274 ] CHAP. XI.

Man that is not humbled for violation of theCo-venant of Works, He dealeth with him according to the Rigor of the Law, according to the Condition of the Covenant ot Works, pronouncing His Curfe againft that Man, for every Sin, till the Sinner be humbled and fly to Chrift.

5. With the former we may join all thefe, who believe they may wafli away their Sins, partly by bearing fuch Afflictions as are laid on them by God in this Life; partly, by their Tears,Prayers, Fadings, Pilgrimages, Penances,and Scourging of themfelves ; and partly, by their Almes-deeds and other good Works, do believe they ihall make Amends for all their Mifdeeds ; and what they cannot perfect in this Life for the matter of good Works, they will take Afligna-tion to the Supererogation and Superfluity of the Merits of Saints, made over unto them by the Pope : And what for the matter of Suffering is not endured in this Life,they will take upon them to endure in an imagniary Purgatory, and place oi Hell after this Life ; and fo (poor Souls) they think they may Abfolve themfelves 3 at leaft from the Sentence of everlafting Condemnation, by fuch poor fhifts as thofe. But the truth is, fo long as they rely upon their own Sufferings and Satisfa&ions, they deny both the neceflity and the worth of Chrifts Sufferings ; and fo long a** they have confidence in their own Works, or Works of other Men,they reje&and difclaim

, when^

the Covenant of Grace ; and yet, behold how proud they prove themfelves to be, Ifa. 58. 3. when they plead with God, faying, Wherefore have we fa fled, and thou feefl not ? wherefore have we afflicted our Soul, and thou takell no knowledge* 6. Laft of all, unto the former fort we join thefe,who pleafe themfelves in the compofitions of Righteoufnefs by Works and Righteoufnefs by Faith, thinking to five themfelves under the fhelter of the one Righteoufnefs or of the other, however God ihall deal with them.Such were the Seducers and feduced amongft the Galatiam:\or. refuting of whofe Error, the Apoftle (as it were) travelled in Birth till he brought them to take up the right frame of ChriiVs way of Salvation. 7-The Caufe of all fuch Mens deceiving of themfelves in a falfe Abfblution of their Confcience,is their Ignorance both of the Righteoufnefs of the Law, and of the Righteoufnefs by Faith : For, fuch as think their Sins are fo few and light, or their Lives,fb innocent,or their good Works they have done fo weighty, and their Purpofe to do yet moe good Works to be fo Holy,or their Pains taken in Religion fo confiderable, or their Sufferings refolved upon, fo great, and thereupon do abfblve themfelves, confider not that the Law, or Covenant of Works, doth require perfe£r,per-fbnal Obedience to all God's Law, under the pain of God's Curfe, growing in Items, as the Law is oftener tranfgrefied,till they fly in to the perfect R^nfom of Chrift's Obedience. And as for the S 3 Righ-

Righteoufnefs of Faith in Jefus, they confider not, that His Righteoufnefs will not be bellowed upon any who do not renounce all confidence in their own or others Works,and betake themfelves altogether to the only Grace of Chrift : they confider not that if the worth of any Work be relied upon, the Bargain of free Grace is fpoil-ed, and clear marred; Tor, if it he hy Works, it is no more of Grace; and if it be of Grace, it is no more of Works ; for, thefe two are fo oppoftte one to another in the matter of Man's Ele&ion and Justification, that they can no more confift together, as Caufes procuring or moving God, then contradictory Sentences can be both true,as Paal teacheth, Rom. 11, 6.

3. A Third fort of Self-deceivers and unwarranted Self-abfblvcrs, we reckon all Perfons poi-fdned with deadly Herefies,who,being drawn a-way from the Do&rine of Chrift,fet down in the holy Scriptures,turn after fome falfe chrift &falfe religion of Men's, or their own devifing, giving unto their Idol,what Worfhip, what Service,what Employment, what Power,they pleafe,and making their own conditions of peace with God as they think good; fbme denying the Eternity of the God-head of the true Chriftjfome cheRealiry of His afTumed Humane Nature; fome evacuating fo far as they can His Three Offices, and the Fruit of His Execution thereof, all of them prormfing to themfelves Salvation in another,than

:hetrue Chrift described to us in Scripture,who

is

BOOK I. [ 277 ] CHAR XL

is Creator,Up-holder andGovernour of alf things, very coeternal God with the Father and Holy. Spirit,in the fulncis of time made Man, ever-living Prophet, Pricftand King to His Church,both before His Incarnation and conftantly fince, the Way, die Truth, and the Life, made of God unto true Believers in Him, Wifdom, Righteoui-nefs, Sanclification and Redemption^vho walks among the Golden Candle-flicks, and fearches the Ways and Hearts of every Man,as he holdeth forth Himfelf in thefe Epiftles unto the (even Churches of Afia, Rev. Chap. z. and 3. Of this danger of miilaking of the true Chrift and embracing a falfeinHis Room, He Himfelf doth carefully fore-warn His Difciples, Matth. 24. 4. 5, 24, 25*, a 6. Take heed that no Man deceive you ; for many /hall come in My Name, faying, I amChri(l 9 and fh all deceive many.

The proper Remedy of this Evil, is this, Let every one that hath an Ear, hear what the Spirit fpeaketh to the Churches,not only in thefe fevenE-piftlesjbut alfo in all the reft of the Hoiy Scriptures, which are the Exprefiions of the Holy Spirit; but if any Man receive not the Truth in love (et down by the Lord's Spirit in the Scripture,his Pu-nilliment isfctdownby the Apoftie, z Theff. 2. 11. and for this caufe, to wit, becaufe they received not the love of the Truth that they might he Saved, God fhall fend them firong Delufion, that theyfhould helieve a Lye,that they all might be damned who be lived not theTrUth but had pie afire in Unrigjneoufiefs.

1. The Fourth fort of AMblvers ofthemfelves without God's Warrand, are thefe who pretend unto true Religion, and deny the power of it; of whom fome are convinced of theirDuty to Repent their Sins, and to forfake their Lulls, and to en* deavour a Reformation of their Life ; and this they do promife to themfelves, and purpofe fe-rioufly to do (as they think)onlythey cannot pre-fently, and at once v break off the courfe they are upon, but do hope by little and little to come forward, and at length that they fliall wholly give themfelves to religious Exercifes, and a Holy Life; mean time they conceive, they may come in among the true Converts and young Beginners, albeit they come not up the length which they intend, but are under the power of fome beloved Lufts, \rhich they cannot rid themselves of, but do hope they fhall by time overcome them. Such Men do miferably miftake the Matter; Firft, in that they think their purpofe of Repentance,and a new Life bred in them by conviihon of their Duty, to be the very Grace of Regeneration and begun San&ification. Secondly, they conceive that the Lufts which do reign in themfelves,are common to them and all other Regenerat Perfons, of whom few or none (think they) want their own grofs Faults. Thirdly, they conceive they can repent more ferioufly when they pleafe, and will repent after a whiles following of their beloved Lufts, as if Repentance were not a laving Grace of the Holy Spirit

BOOK I. [ *7? 1 CHAP. XI.

rit, whom they do daily provoke by their Vile-nets, but a work in the power of every Man's Free will,being once convinced of his Sin.Fourth-| ly they do not confider, that by the delay of repenting and turning from all Sin unto God, their Heart is daily more and more in God's Judgement, hardened, and God provoked tq punifh their voluntary Impenitence with judicial hardnefs of Heart, that they thai I never repent. Such Men our Lord compareth to the Difobedient Son, who promifed to his Father he would go work in his Vincyeard,and went not. Matth.zi. 30. Such Men are they, who know the Will of the Lord, but do it not, and therefore worthy of double Punifliment, Matth. 12. 47. The Remedy of this Evil Chrifl giveth, Luke 13.24,25-, 2,6. Strive to enter at the (Irak Gate: for marry, I fay unto you, will jeek to enter in, and fhallnot le a-ble. Men know not how foon God may ihutriic Door, therefore Men had need while it u to day, not to harden their Hearts. Ptal. 95". 8.

x. Other fome are, who being of a civil Life, profefs and do perfwade themfelves, that they indeed do Repent and Believe in Chrifl, and by Faith in Him, do certainly exped Salvation freely of His Grace. If you pofe any fuch Men,whe-ther they do indeed Believe in Chrift. They thall prefently anfwer, that they firmly do believe in Him, and that they never doubt but He is their fweet Saviour who died for them. If you prefs them to fpeak in earneft from their Heart, they

fliall

BOOK I. [ 280 ] CHAP. %l

ihall prefently be*ill pleafed with the Queftion; and ask,what Caufe of fufpe&ing the Sincerity of their Faith and Repentance can be juftly alled-ged?or,what Caufe hath any Man tofufpedt them or,doubt of God's Favour toward them inChrift? In whomfhould we believe (fey they) if not in Chrift? Is there any other Saviour of Sinners be-fidehim?Jf a Manpleafe to try the Truth of their Faith by their Repentance, they ihall forthwith affirm, that they repent Day and Night,and have juft caufe fo to do; for in many things we fin all, and why then fhould we not always Repent? Jf they be asked of their Love to God and their Neighbour, they Ihall anfwer after the fame manner. Such Men arc thefe,ofwhomChriftfpeak-eth that they will confidently come to Him, and call Him Lord ,Lord, and yet be found no ways careful to do the Lords Will, but Servants to their own Lufts.

3 .Such Men do deceive themfelves,firfl,by framing to themfeives fuch carnal Notions of Faith and Repentance, and of the Lave of God,and of Saving Hope,& other Spiritual Graces,as in their. Phantafie they conceive they dopra&ife, which Conceptions are not grounded upon the Word of God. Secondly, they efteem the aflent-of their Mind unto the Truth, commending thefe Duties unto Men,as good as the performance of them: and they do take the Sentence of their Confci-ence concerning the Equity of fuch Duties, for, the Sentence of their Confcience bearing witnefs

:>f their Practice and Obedience of thefe Dudes, ihd while their Confcience faith whyjhould I do 0? they take that for as good,as if it liM* laid / Jofo:but Saving Graces go deeper than civil car-riage,and to commend the Duties of Repentance and Faith in Chrift, is not enough, except they put in practice alfo,in daily (brrow for Sin & hatred of it, and flying to Chrift daily to bewalhen and more and more landtified.

4. Some there are,\vho,\vhen they have heard that a Man is Juftified by Faith in Chrift only, without the Works of the Law,do imagine a Faith, which needech not to bring forth any good Works at all; and fo they take off the Juftified Man from all neccfiity of following good Works, as far as they take off goodWorks from being the Caufe of Juftification, and do open a Door to themfelves to live after their ownWill in the Lulls of their Flefli, conceiving, that they who believe in Chrift are fred $ not only from the Covenant of theLaw,but alfo from the Command of die Law, againft whom our Lord doth fpeak, and doth cut off liich Libertines & Turners of the Grace of God into Wantonnefs, from the Kingdom of Heaven,. /fo/-.^.17.18.19. And the Apoftle to guard againft thisSelf dcceit,(£feAi 2.1 ^command eth tofoliow ft&linefs, without which no Man'jhall fee the Lord.

5. Some there are who pretending to eiteem well of the offer ofthe Gofpel, & of the Duty of following the means of making them partaker ^f the Marriage-ftpyer, do yet think themfelves

BOOK I. C 't$*\Y CHAR XI.

(elves excufable, when they have much ado in their worldly Callings, albeit they prefer the care of theif family, and provifion for their Things outward/ unto the main work of their entertaining Communion with God; yea they conceive, that God will allow them in fo doing, as Chriftfe doth infinuate in the Parable of the Ghuefts in-]j vitedto theFeaft, anfwering the Invitation with I pray h&vewe excufed, Luk. 14.18, 19. This is a rife Evil in great Perfonages, rich Perfbns,and fuch as are much imploied in earthly Affairs; {uch Men deceive themfelves: Firft, in laying down this Ground with themfelves, that theiri earthly Affairs, the neceffity whereof doth,firft,; and moft fenfibly appear, muft in the firft room! be cared for, and that the one thing neceflar may* be followed after,as their civil and earthly Affairsf may permit. Secondly, they reckon Gain to be Godlinefi, 1 Tim. 6. 5. for they cannot be per-fwaded, when Gain may be had, that God re-quireth of any Man to flip the occafion, or to put his wordly Goods in hazard, by defending or following Matters of Religion. Thirdly, theyj think themfelves fo wife,as they can well enough fervc two Matters, God and Covetoufnefs, albeit when it cometh to the proof, they will be found] to ferve, not God, but their own Lufts. This Error our Lord refuteth, and giveth warning to beware of it, Matth. 6. 24. and Luk. %s.- 34. Takel heed to your felves, left at any time your Hearts he ever-charged with Surfeiting, and Drunkennefs, and\

cares

BOOK I. [ 283 ] CHAP. XL

lares of this Life. No wonder tken, that fuch Vlen profit not by the Word of God, but remain iruitlefs, becaufe they arc by our Lord compa-ed to the Ground that receiveth the Seed among Thorns, Mat. 13 22. Heheareth the Word, but he Cares of this World, and the Deceitfalnefs of Riches, choaks the Word, and he remaineth unfruitful.

6. Some there are, who, having received a iifficient Meafurc of Gifts, whereby they may >romove the Kingdom of Chrift, and be profita-)le to the Society they live in, by making ufe of heir Gifts, do pack up all their Duties in a Se-jueftration of themfelves from allBufmefs, con-* eiving this way to be fitted both for God's Service and their own Salvation. Whereupon they >etake themfelves to a private Life in feme ob-cure Corner, choofing rather to live as Monks nd Eremites, than to appear in publick and make ife of their Gifts,with the hazard of toiling ehem-elves, and toffing of their Eftimation among Be-idlders of them. And this their Refolution is acked with a pretended purpofe, to fpend their ime in Reading and Prayers, without provoking ny Man to Hatred or Emulation againft them: Thus they conceive they ihall provide belt for heir ownEafe and Safety : And if withal, they pprchend that they are not fitted with Gifts, /hich may be profitable to others, and do think, v'hat they have beflowed upon them by God,to c fcarce fufficient for the carrying of themfelves

on in the courfe that tendcth toHappinefs, diet they conceive they are well excufed, if they let all publick Works alone, without putting forth their Finger to help what they fee amifs. We do not deny, but fundry Godly Perfons, in the heat of Perfecution, have been forced to lurk in a Wil-derriefs among wild Beads, during the time, of* danger, of whole fellowfliip the World was not worthy ; neither do we deny that Age and Infirmity of Body may make Men unfit for all pub-lick Imployment; but the Fault we tax is of fuel Men, as being able, in Church or State, to d Service to God and the Society they live in, do for the love of their own Eafe, hide their Talent, and not make ufe thereof for the benefit o£ others ; for if a narrow fearch be made of fuel? Mens Refolution, the fear of outward trouble in the World, a declining to fight the Fight of. Faith, impatience to be at any Pains, and a de-fire to keep the edimation of their Parts from the hazard of Mens Cenfure, and love of their own fieflily Eafe, will be found the Fountain of! their Refolution. But, here we deal with none but fuch as the Apofile andChrift doth fpeak a-gainft, to wit, fuch as in fome honed Imployi merit, for the common Utility, refufe to be at I Pains and Work, and therefore are not worthy of their Bread, 2 Tkejf. 3.10. And let us hearken;! to Chad's Judgement of fuch Men, whom the World admireth for mod Holy Monks, in the Parable of the Talents, He taketh up the lazy

Lub- I

1

Lubbarc, of whom we fpeak, under the reckoning of a knavilh Servant, who becaufe he had but one Talent (which amounteth to no (mall Sum) went away and hid it in the Earth, Matth. z$. z6. Thou wicked and'JlotbfulServant , faith He, &v. and Ver. 30, call the unprofitable Servant into utter darknefs, there Jhall he weeping andgnajb-zug of Teeth.

The Remedy is, that Men of parts and Abilities do not yeild unto their lazy huipor, nor to their difcouragemenrs which may fofter their Temptations to Idlenefs, but itudy rather to live in the (enfe of their Obligations to God, and to improve all that they have received from Him, I for His Honour and the Well-fare of His People: i and to this end, it is fit they Ihould hearken to the counfel of judicious Friends, rather than lean to their ownjudgment over-fwayed with Temptations, left the Lord decipher them, and lead : them forth with the Workers of Iniquity.F/i 2 5-.5-. 7. Some are very like, in all Externals, to the true Converts, fo far as can be obferved by Beholders: For they profefs the true Religion with others, they feem to have confecrate themfelves untoChrift, they ailbciate themfelves unto, and haunt the company of thefe who are in bed cfteem and join therrifelvcs always with the reputed Godly, they feem ready prepared to bear Chrifts Crofs,and to go forth out ot the City after Him, bearing His Reproach,& to be Waiters upon His Second Coming, yet inwardly they were never

re-

BOOK I. [ 286 ] CHAP. XI.

renewed, they are not troubled with thefenfeof Sin and Sinfulnefs, they do not in earneft, or ferioufly feek after ChrilVs Righteoufnefs and Remiffion of Sin through Him, nor worfliip God in their Spirit. Thefe are deferibed to us in the Parable of the Foolifh and Wife Virgins. Matth. z$. the Foolifh were in company 2nd outward fellowship of Religion with the Wife, their outward Converfatibn was without Scandal, as was the Behaviour of the Wife; they had Lamps of Profeffion as the Wife, and were not fufpe&ed by themfelves or others to be unfound, they went forth in Profeffion waiting for the coming of the Lord, as the Wile did ; and laftof all, no other Infirmities were found in them, than fuch as the Wife Virgins were fubjed: unto alfb, they all fell aileep now and then, nothing could be outwardly found to difference them from the Wife Virgins ; which external liknefs, as it deceived the Beholders of thefe Foolifh Virgins,fo alio it deceived themfelves ; neither fhall this perfonal difference be openly manifefted, till the the Judge, the Searcher of Hearts, fhall come and feparat the Goats from the Sheep, and the Hypocrites from the unfeigned Believers. ■ The Remedy is, that every who pretend unto Holi-nefs externally, fearch their owivHearts, and inward Sinfulnefs,/daily, and fly to Chrift in earned, that their Nakednefs may be covered, and their Affections made fpiritual 3 feekiag after things above, and that by Faitlr in Chrift they may be

filled with the Undtion of the Holy Spirit, for bringing forth true Fruits of Faith.

8. Unto the former, we may join fuch, as for their eminent Gifts above the common fort of

(piousPeople, and their Abilities to confer, dip-courfednd difpute of Matters of Religion, iecm to themfelves and to Beholders alio, eminent Saints, cfpecially if they appear fharp Cenfurers of others, and zealous againft every icafi degree of Sin in others,but moft of all, if they,for their Enduements,be fitted and called to Pray in pub-lick,and Preach the Gofpel to others, and withal do live without Scandal,thcy doubt nothing but they are high in God's eftimation, as they are fee up in Reputation among the Godly in the vifible Church. Now that fuch gifted Men may deceive themfelves, and pais Sentence in their own favours for their own Abfolution from any Chal-lcnge,which may condemn thcm,our Lord doth fore-Warn us, Matth. 7. 21, 22. telling, us that not only many private Profellbrs of the Chri-ftian Religion,and teeming zealous Worfhipcrs, crying, Lord, Lord, may deceive themfelves and mils Heaven, but alfo Preachers of the Gofpel, yea and Prophets, yea, and Men endued with the Gift of doing Miracles, and calling out of Devils in ChrifYs Name, not a few ihall b * di£ claimed by Chrift and condemned by Him in the Day of Judgment. If it be asked, what can be their Miftake,and the Caufe of Chrilt/s rejertmg of them>\veanf\ver,Such Men deceive themfelves

X 1. Be-

BOOK I. [ 288 ] CHAP. XL

i. Becaufe both they and Beholders alfo think them Ho!ier,than they who are inferior in Place and Gifts unto them. 2. They compare them-felveswiththofe they live among, and not with the Law of God. 3. They put not due difference between common Gifts and laving Graces. 4.They confider not,that to whom much is given, much will be required of them; and therefore, after trial they will be found puft up with the cftimation of Gifts,EnduementsEmployments and Succefs which they have had, as if thefc were the undoubted Evidences of their Regeneration, and of God's {pecial Love towards them;they will be found Men void of Repentance and far from bumble walking. In the fenfe of their natural, habitual and actual Sins,they will be found void of all fear of Wrath,which might drive them, in the acknowledgment of their Blindnefs, Poverty and Mi(ery,unto Chrift the Redeemer and Jufti-/ fier of Sinners;and they will be found void of all u care of, and endeavour after new Obedience, conceiving.that the Exercife of their Gifts and Succefs in their Imployments, arc fufiicient Ho-linefs>and evidence of the Holy Ghoft's dwelling in them and working by them; for, othervvays, y^Chrift will never dilclaim them who have fled ' to Him in the fenfe of their Sin,and haunted Him as their Refuge, in the fear of deferved Wrath, and ftudied by Faith in Him to be furnilhed to bring forth the Fruits of the Spirit,which He hath promifed to them that abide in Him.

It is one thing to be Juftified before God, a-nother thing to be reputed Righteous by Men, and efteemed fo by a Man's own felf; it is one thing to be endued with the knowledge of Divine Myfteries, another thing favingly to believe them,and have them written in their Heart; it is one thing to teach others the way of Salvation whereby the Hearers may be Saved, another thing to apply Saving Doctrine to them* felves> and make right life of it; it is one thing to cleanfe the outer fide of the Plater, and reform the Man's outward Carriage,another thing to be inwardly renewed; it is one thing to teach Repentance and Mortification of Lufts, another thing by the Spirit of Chrift to mortifie in-bred Pride ? and the Love of the World, vain Glory and other carnal Lulls. The courfe which Paul followed, is the only fafe way,though he was a Man moft laborious in the work of the Lord, yet he lived moft fenfible of his natural Corruption and the Body of Death ; he did not truft in his Holy Life but in Jefus Chrift, Rom. 7. 24.25-. lie fomadeufe of Faith in Chrift, as he did not neglect the Means of Mortification of his fuiful Nature, 1 Cor. 9. 27. I keep under my Body,and bring it under fubjeclionjeft that ly any Means .when J have preached to others, I my felfjhould be ,a Qajt-away. The Fifth and laft ibrt of Self-deceivers, by abfolving of themfelves without the Lords allowance or approbation,are Temporizers, who/or

thtil'

their temporary Believing,temporary Repenting, temporary Motions of their Affcohons.and temporary Amendment of their Manners, do ' feem to themfelves and others alfo.true Believers.This fort, however it be in fundry Cafes co-incident with one or moe of the former Four Self-abfol-vers, yet becaufe our Lord,in the [arable of the Sower of Seed J Matth. 13, ii. and Luke 4. 17J doth put a difference between the ftony Ground and the other forts of Ground, we fhal! give it a Room by it felf/ipecialiy becaufe ic may have the own proper Confiderations.

Temporizers then, we call fuch, as upon temporary Motives, from temporary Principles, for, temporary Ends, do embrace the Word of the Lord readily, but flightly,and do as readily and lightly pafs from it upon temporary Motives, in fpecial, when Persecution arifeth for the Word, Mark. 4. 16. when they have heard the Word immediatly they receive it with Glarlnefs^ni afterward when Afflidhon or Perfecution antes for the Word's fake, immediatly they are offended. Lightly they take up Truth delivered, and lightly do they pafs from it again;thcy have no root in themfeves, or folid believing of the Truth,for the Truth's Caufe; but what pleafeth others,pleaP eth them, and what difpleafeth others, doth dif-pleafe them,in the Matters of Religion ; the way of God iet down in Scripture, when they hear if, they can fay nothing againftit; yea, they think it good to hear the Gofpel, and the largnefs of

Gods

BOOK I. [ 191 J CHAP. XL

God's Grace, and becaufe it fheweth unto them, a pofliblity of their Salvation, they receive it With a fort of natural Gladne(s,which fort of be-living doth endure for a rime, to wit, fo long as the way of others among whom they live and the Laws of Country, and Profperity and good Eftimation with others goeth along with the Profeflion of the Truth received^but when the Wind of another Dodtrine b!oweth,and doth carry with it power to trouble and perfecute them who will not receive it.by and by they are offended, and' renounce the Truth controverted,becaufe it draw-eth trouble witli the profeflion of it.-For.fuch Per-fonsluppole, that Gain, Eafeand Appiaufe are very Godlinefs. It is true, tomenme the true Believer may be furprifed with afudden Tentation to renounce the Profeflion of Trrith in fome point for fear of Death, as Peter s Example cloth fliew us; but true Faith recovered! tlrength,and arifeth after a Fall, and endureth Perlecution for that Truth,as temporary Belief doth not, but faileth altogether: And the Temporizers Repentance failleth alfo.becaufe it arifeth from natural Prin-ciples,and is for natural Motives and Ends.Such was the Repentance of Saul in weeping and jufti-fying David for fparing his Life, 1 Sam. 2,7. 21. Such was the Repentance of the carnal Israelites PfaL 78. 36. and the humiliation of Ahah; and fuch is their Amendment of Life,all nothing but temporary ,andwhich doth not continue as Hofea (chap. 6. : <4.) ilicweth/ 0 Ephraim, what (hall I

T 3 do

BOOK I. [ 291 ] CHAP. XI.

do unto thee} 0 Judah ! what Jball I do untotheel jor thy goodness is like the morning Cloud, and like the early Dew that pajjeth foon away.

Neither is it any wonder,that unrenewed Men may attain to fomething like unto Faith and Repentance and outward Amendment of Manners, if we confider that humane Writings find fo much credit with Men as riCttobecalledinquefl:ion,but believed to be true;for Experience tcftifieth, that their Affections are moved fometime with De-figpb and fometime with Indignation and Pity, not only when they read Hiftorics,but alfo when they read very Fables and fained Romances, which they know to be fuch, and yet they cannot command their AfFe&ions in reading of them: May not then an unrenewed Man give as much credit to Holy Scripture, and be affedted with the Holy Hiftcry thereof, without any change made of h:s perverfe Nature, the Wifdom whereof is Enmity againfl: God, and cannot fubjed: it (elf either to His Law or Gofpel? Secondly, if we consider what the power of a natural Confcience can work upon the Affe&ions, by jufl Accufa-lions, or Excufations, for raifing Grief and Joy therein, whereof not only Scripture, but alfo Heathen Writters do bear witnefs, we need not doubt, but the natural Confcience may hare tfi'e lame power in a temporary Believer. Thirdiy, if we con&der what the Precepts of Moral Philcfophy lk-rh wrought upon the Scholars of Socrates and Ariftetle, and other

Hea-

BOOK T. [ 293 ] CHAP. XI

Heathca Maflers, for the outward framing of them unto feeming Vermes, we need notdoubt what the Precepts of the Moral Law may work upon a temporary Believer, for putting a luftre on hisLife,as was to be found in fundry Thartfees without Converfion and Renovation of the inner Man toward God. Fourthly, if we confider what Delight is found by Scholars in the Contemplation of thefe things which Philofophy doth treat o r , we maycafily perfwade ourfelves, that more Delight may be had in Contemplation of what Holy Scripture doth hold forth, without making the Man a new Creature. But when unto the natural Man's forefaid Teeming Perfections, Knowledge of the Myfteries of Religion and the Gifts of Preaching and Prophefying arefupperad-ded, which are but movable Gifts, common to renewed and unrenewed Men, and far from being Saving Graces, what wonder the natural Man and temporary Believer be puffed up with a high eflimation of his own worth and hope of being received by Chrift the Judge, and yet be found at laft to have deceived himfeif, and unwarrantably abfolved himfelf by his own deluded Confc\ence,as Chrift giverh warning, Matth. 7. 21.

Quejh But, what > can a temporary Believer want coming up all the length that is now fpo-ken of, and iuppofed to be endued with Co many feeming good things, whereunto many Saved Saints do not attain ?

T 4

BOOK I. [ 294 1 CHAP. XL

Anf. Every favcd Saint, is beaten out of Self-eftimation, for any thing in himfelf, beaten out of Confidence in any thing he doth or can do, and is humbled in his Heart by the Law, the fpi-ritual Perfection whereof being understood, kil-leth his natural Pride, Rom. j. 9.

2. Every Saved Saint is chafed for Refuge to fly to Chrift,to His Righteoufnefs and the Riches of Grace holden forth in Him,and every Saved i Saint is a new Creature, aiming more and more I to follow the courfe of New Obedience,and drawing Vertue from Chrift by Faith to pleafc God, and worfhip Him in Spirit, Phil. 3. 3. So that his purpofe and endeavour in feme meafure, is Ijlit unto that of David, PfaL 71. 10. if, i<5» &ying,I will hope continually,and I will praije Thee more and more,my Mouth fhallfhew forth Thy Eighteen feejs and Thy Salvation all the day; for I know not the numhers thereof, I will walk in the Strength of the Lord God J will make mention of Thy Right e-oijnejs, even of Thine only. But the temporary Be-, liever,reckoncth not for his Debt and Defervings with the Law. he is not humbled in the fenfe of his Sins and Sinfulnels, and Inability to fatisfie the Law by himfelf, he hath not the root of Repentance in him ; for immediatly upon the hearing of the Gofpel, he receiveth the Word with Joy,witl;ouc Godiy Sorrow for his Sins, Luk. 8. 13. The temporary Believer is ignorant of the RtghteouhefsofGod by Faith in- Jefus Chrift, and gocth about to eftablifh his own Righteouf-

nefs, upon the bottom of his own blamelefs Convcr(ation,Privilcdges of the vifible Church, common Gifts of the Spirit, and fuccefs with pro-fperity; all \vhich,becaufe he is not Juftified by Faith in Chrift, do not advance him above the ftatc of the Workers of Iniquity, Matth. 7. 21. 22. 23.

The Symptoms and ordinary Signs of this Malady of unwarrantable Sclf-abfolution, are thele,

1. All of this lort,are well pleafed with their own ways,they are not daily humbled in the fenfeof fhort-comingin Duties, and chafed to Chrift's Righteoufnefs, which may hid their nakednefs.

2. They are all fecure and fear no Wrath, buc put the evil Day far from them. 3. They cannot be induced to any accurat Examination of their own Life, Ways, Condition or Eftate. If any Man infinuat any fufpicion of Hypocrifie inthem,or if their own Conscience begin to que-flicn theirSincenty^hey cannot endure it. 4.AI-beit they fay unto Chrift Lor J, Lord, yet they make little life of His Office of Mediation, of His Power,and Vertue for Jl!umination,Humili-ation, Healing and Helping on to Salvation. 5-. They look more to the feeming good things in in themfdves for (irengthening their carnal Confidence, than they take notice of the Evil of a Body of Death inthemfelves to drive them to Chrift, the only Deliverer from it. 6. Yea,they all ferve fome Idol, lurking in their Heart, they yield obedience to foni£ reigning Lull which

they

they will not forfake, for which caufcChrift foretells, That He will declare them to be but Workers of Iniquity, Matth. 7. 23

ThcCaufes of this Evil, are, r. The Ignorance ofthe Law and the utter Inability, yea, A-verfenefs of Nature to be fubjedt to it, the knowledge whereof might make Men live all their days in a loathing of themfelves, and cut off all hope of obtaining Righteoufnefs by the Law. 2.. The Ignorance of that dear bought Righteoufnefs of Chri(t,and of the Riches of His Grace, offering to impute His Satisfaction to every Self-condemned Sinner,who fhall fly toHim & accept His Offer. 3. The Ignorance of the neceiiity of the bringing forth the Fruits of Fa^th in Love, and ftudy of new Obedience and San&ification, by the Furniture of Chrift, without which no Man fhall fee God. 4. The taking of a prefumptuous dead Faith, in (lead of that true juilifying Faith which layeth hold on Chrilt and worketh by Love. The taking of a vain groundlefs Hope for that lively Hope which purifieth both the Heart and external Converfation alfo. 5. The comparing of themfelves either with the worft fort of vile Sinners, or with fuch as are like to themfelves, or with the Saints in their groft Failings, not judging themfelves according to the Law.

The ufe to be made of thisDo&;rine,isFirfl,to ftir us up to take notice of that power of the Soul called Conference, which God hath put in every Man to obferve all the Man's Words, Deeds

and

BOOK I. [ 297 ] CHAR XI.

and Intentions, and to compare them with the Law and Will of God, lo far as it is ihformed, and to Accufe or Excufe, Condemn or Ablblve, Smite or Comfort the Man as it findeth Caufe, that we fuffcr not our own Confcience to flecp, but fet it on work whilft it is time, that we may know how all Matters do Hand between God and us.

Secondly, That we inform the Confcience well from die Scripture,not only concerning the Law and Covenant of Works, whereby we may know how guilty we are of manifold Sins, and how impoffible it is for us to be juftified by our Works, or to efcape Condemnation,butalfo concerning the Gofpel and Covenant of gracious Reconciliation by Faith in Jefus Chrift,and concerning the Covenant of Redemption, whereupon the Covenant of Grace offered in Chrift is grounded.:

Thirdly, The we make due and orderly Application of thefe Covenants, that the Confcience may always be furmfhed with matter of Humi-liation,and held on in theExercife of Repentance, and not only keeped from Defperation, but aifo may be furniflied with Grounds of good Hope to be Saved, through the Grace of our Lord Jefus, who hath purchafed Remiflion of Sins and Imputation of His Righteoufnefs, to every hujm-bled Sinner flying to Him for Grace.

Fourthly , That being ingrafted in Chrift by Faith, we, fey way of Thankfulnefs, ftudy in the Furniture of His Spirit, to live IJolilyJuftly, and

So*

Soberly;and that whatfocver meafure of Sancti-fication we attain unto, wc beware to fall back to that deadly Error of feeking Juftification before God by our Works, whereunto we are naturally inclined : For, upon this Rock the flour and mod fhining Profeflbrs in Ifrael, after the Flefli, made fhipwrak of their Salvation,/?^. 9. 32. Ifrael which followed after the Law ofR/gh-teoufnefsjoath not attained unto the Law $f Righte-ofnefs, wherefore becaufe they fought knot by Faith, hut as it were hy the Works of the Law. And,Rom. 1 o. 3. For they being ignorant of God s Righteou/nefs, and going about to ejlablifh thetr own Righteoiifnefsjjave not Jubmited themfelves to the Right eoufnefs of God. Unto this Error of feeking Righteoufnds by our Works, after entering in the way of Juitiftcatioii by Grace,we are all naturally inclined; for, the Covenant of Works is fo engraven in all Adam's Children, Do this and live, that hardly can we renounce this way of Juftification, and howfoever it be impoffible to attain Righteoufnefs this way, yet hardly can we fubmit our felves to the Righteoufnefs by Faith in Chrift, which not only the Experience of Ifrael after the Flefli maketh rnani-feft,but alio the Experience of the Galatiam "lets us fee; for,they having once outwardly renounced Juftification by Works, and embraced the Covenant of gracions Reconciliation by Faith injefus.did turn about for a time,to feek Juftification by the Works oftheLaw,and were on the way of falling from Grace and Communion with

Chrift

BOOK I. [ 299 1 CHAP. XI.

Chrift. And the Experience of Papifts doth fhew the fame; for, whatfoever'they profefs concerning Faith m Chrift, yet they abhor Juftification by Chrift's imputed Righteoufnefs, and do blaspheme that way as a meer conceit of Men, and a pautatitious or only imaginary Righteoufc hefe, and do feek to eftablifh their own Righ-"teoufnefs,and to be juftified,not only before Men but alfo before God, by the Merits of their own and other Men's Works and Sufferings; the Imputation whereof they can fell for Money, in the midft of their Blafpheming the imputation of ChriftsRighteoufnefs.Whatcan befaid for aThief condemned to die for his Faults, and redeemed by a potent Man,upon condition that he fhould be the donieftick Servant of the Redemer, to work his work all his Life-time, and live upon his Allowance, and fo never be neceflitated to fteal any more ? if the ranfomed Thief fhould after fteal his Maflers Goods and make himfelf a flock purfe whereupon he thought he might live, & loofe himfelf from his Redeemer's Grace, and live upon his own finding, were he not worthy, upon the finding out of his Thifts and other Faults, to be left in the Hands of Juftice, to die according to his defervings? And what coukl be faid for a Tenent,labouring a parcel of Ground of his Landf-lords for a yearly Farm-duty,by his own mifcarriage falling to beggary, if he fhould be taken unto the free Table of his Landf-lord,

and

BOOKT. f 300 ] CHAP. XL

and trufted with the fame parcel of Ground to be laboured for his Mailer's ufe, if he fliould in-terrertthe Fruits of thatGround,and being weary of his Mafter's Bounty and Grace, fliould feck to be frcd of his Mafter's Service, and to labour the ground for himfelf, for payment of Rent? if upon die finding out of his Thift, and not payment of his Rent, he fliould be caft in Prifon, did he not deferve tb be dealt with according to Juflice, who would not live by Grace* So may be faid of the Man, who fliall turn from juftifi-cation by free Grace!, to feek Juftification by his Works.

The Fifth and Lafl Ufe of this Do&rine is f That to the intent we may not Abfolveour felves without God's Allowance, we ftudy tb make our Calling and Election fure, by endeavouring to walk in the fenfe of our Unworthinefs and 111— defervings, and renouncing all confidence in any thing without Chrift, to rely on Him for Righ-teoufnefs and Life-eterna], and by Faith in Him draw Spirit and Life from Him, for furnifliing us unto new Obedience: For he is the Jullified Man, approven of God, who hath no confidence in the Flefi?, and rejoiceth in Jefus Chrifi, and wor-fbippeth Sod in the Spirit. Philip. 3. 3.

THE

[ 3<* I

... ■.

':

THE

SECOND BOOK

CHAP, t

OfConfideratiom to he premifed.

HITHERTO thcSicknefTes of the Con-fcience of the Unregenerat Man are fpo-kento, and this was needful, to the end, that we might fhcw how Regeneration is either altogether kept off, or hindred from growing where it is begun. And becaufe many of thefe Sicknefles, which deftroy many of the Sons of Adam, cleave to the Regenerat Man, and though they do not reign, nor altogether prevail over him, yet do moleft and vex himj and hinder his comfortable walking toward his everlafting Bleflednefs. Now we come to fpeak, Firft, in this Book, of thefe Cafes of the Confci-ence of theManRcgenerat,whichdo brangle,and bring in queliion his ftate in Grace,and make him doubt whether he be a Man tranflated out of the ftate of Nature, out of the Kingdom of Satan, or not. And Next, of thefe Cafes that concern his Condition in the ftate of Grace in the following Bopk,

As

As to the firft fort of Cafes, which concern the Regenerat Man's ftate, fome Confiderations muft be premifed, for making Particulars afterwards more clear.

i. In the Queftion of this, or that Man's Regeneration, or his being in the ftate of Grace, it is all one to queftion whether he be Born again, or be effectually Called, or endued with laving Faith, or be a Juftified Man,or be Reconciled to God, or be an Adopted Child? AndintheAnfwer of this Queftion, let it be proven, that he is any of thefe, and it is proven alfo, that he is all thefe: For albeit thefe Denominations, in their formal Conceptions in the abftra£t,may bediftinguihed, yet upon the Matter in the conceit they fail upon the fame individual Perfbn altogether, becaufe it is impoffible to prove a Man to be Regenerat, but he mult be proven alfo a true Believer in Chrift, a Man Reconciled to God, a Man juftified, and an Adopted Child.

2. It is neceflary therefore, for proving a Man tabe Regenerat, to know the right Delcription of the Regenerat Man,whichis given by the A-poftle, Phil. 3. 3. We are the Circumcifion, which worjhip God in the Spirit,and re Joyce in Jefis Chrift, and have no confidence in the Fie fh. Wherein the Apoftle holdeth forth the truly Regenerat circum-cifed in Heart. 1. He is not Sinlefs; but fofen-fible of his Sinfulnefs, as he hath no confidence in himfclf, nor any thing elfe in himfelf. 2. He is not free of Accufations or Teneations and Doubts,

but he flyeth toChrift for Righteoufnefs. 3. He is not an idle and unfruitful Branch, but a Worlhiper of God in Spirit and Truth. 1. He is burdened with Sin. 2. He cometh toChrift for Relief. 3. HeputsonChrifts Yoke, Matth. ir. z8, 29. If a Man have thele three Properties jointly in him, he is a Regenerat Man, and may defend his Intereft fin the ftate of Grace) and Right to Righteoufnefs and eternal Life through Jefus Chrift.

3. Divine Operations and Saving Graces which accompany Salvation, fuch as are Faith,Repentance unto Life, Hope, Chriftian Love to God and Men for God's Caufe,erfeduai Vocation Ju-ftification, Reconciliation, Adoption go together in time by God's Gift, but one of them goeth before another in order of Nature ; for, effectual Calling gocth before Fa:th, and Faith goeth before Hope, and before Charity or Love. Again, thele Graces which are given to the Redeemed Child of God jointly, in refped of time, do not ihew themfelves in their evidence alike

* fbonin time, nor do they equally manifeft them-felves when they do appear in time. And (b the Evidences of Repentance may be difcerned in not a fe\v Converts; before Faith in Chrift do fhew it felf in them clearly. So alio Love to God and His Saints oft-times may be difcerned

t in a Regenerat Man, before he himfeif dare affirm any thing of his Faith in Chrift.

t7 4. Al-

4. Albeit there be many RegeneratPerfons,w ho for the prefent time cannot perceive in themfelvcs any undoubted Signs of their Converfion ; yet it is certain alio that there be many, who,to their own unfpeakable comfort,are allured of their Regeneration, and that they are tranflated from Death to Life, and that they have received the Spirit of Adoption, and Earneft of eternal Life,as is pointed out in the Experience of the Epbefijws, Chap. 1.14. And this is certain alfo.that all who are fled to Chrilt for refuge.iliould by all I/leans labour to make their Calling and Election clear, and certain tothemielves, 1 Pet. 1. 10. And to this purpofe wc are commanded ta examine our felves, and try whether we be in the Faith or riot,whcther Chrift by His Spirit be in us or not, 2, Cor. 13. 5. For otherwife, except a Convert know certainly the Bleilediiefs of his own State, and that he ftandeth in Grace and Favour with God, it is not poflible for him to give Hearty Thanks to God for the change of his State,from being an Enemy, to be made a reconciled Subject and Child of God. It is not podible for him to rejoyce in the Lord, or let chearfully himfelf to lerveGod, or comfortably call on God, as a Father to him in Chrift: Wherefore, all who in the fenieof their Sins and fear ofdeferved Wrath are fled for Refuge unco Chrift, ihould deal by Prayer earneftly with God, that He would gra-cioufly grant unto them His Spirit, by whole o-perauonin them, they may kno.v the Saving

Grace*

BOOK II. [ 30H CHAR I

Graces which He hath freely beftovved upon them of which Gift of the Holy Spirit the Apoftledoth {peak, i Cor. z. n.

5-. The knowledge of a Man's own Regeneration, hath many degrees of clearnefs and af-furance, by reafon of the variety of Conditions wherein a Man truely Converted may be: For, rriany Doubts may rife in the Man Regenerat, which may darken his fight, and hinder the af-furancc ofSaving»Grace granted unto him, whereof fundry Caufes maybe found, and in fpecial thefe Four among others. 1. In a Man illume hat and renewed by the Holy Shirit,there remains a great deal of Ignorance, much doubting mixed with Faith, by reafon of unskilfulnefs of the Convert to examine and difcern this blefled change made in him, where through that cometh to pafs in many young Converts, which will be {ben in Infants, who have a Soul indeed, but do not know or perceive that they have a Soul till they come to fome Years of Defcretion ; yea, many found Chriftians, are oft-times at a (land a-bout their Regeneration, and know 7 not what to make of their Faith or Repentance, efpe-cially when they feel the power of the Body of Death, the ftrength of natural Corruption ih themfelves, and great indifpofition for any fpiritual exercife ; they are forced with ths Apoftle to cry, Miferable Man that I am, who Jhall deliver me ? Rom. 7. 24. mean time for weaknefe of their Faith, they arc not

U x able

BOOK. IF. [ 305 1 CHAP, h

able at the firffc to wrelVea ^ainfldifcouragement, and to come up unto the Apoftle's thanking God through Chritt 1. By the Tentation of Satan oft times the Perfwafion of Holy Men isdarkned, fo as chey cannot fee the Evidences of their own Regeneration clearly : For,£atan fets himfelf to vex the Saints who are delivered from his kingdom and bonds, whom albeit he know that he cannot deftroy them; yet he will not ccafe to trouble them, that at lead he may make them lome way unfit for God's Service,and marr their cheerfulnefsin His Service; and becaufe he fear-eth harm from them unto his kingdom, by their dealing with the Unconverted to repent their Sins, and to turn unto God, therefore he finds them work at home in their own Bofom, and puts them to defend themfelves, and to forbear to invade hisfubje&s, till they befetled themfelves. 3. Oft-times the Lord is offended by the Sins of the Regenerat, and fpecially by their grois Tranl-greflions, for which His Spirit being grieved, doth for a time ceafe from comforting them,and doth not bear wltnefs with their Spirits that they arc the Children of God,as He hath formerly ufed to do. 4. Oft-times the Lord by differing Doubts to arife in their Hearts, uleth to try and exer-cife the Faith of His Children, and thereby to ftir them up to the purfuiugof the Duties of Piety and Righteoufhefs more vigorously and fincerely, that after victory obtained over thefe TentationSjthey may be more confirmed in their Faith,and more diligent in His Obedience. 6 It

BOOK H. [ 307 ] CHART.

6. It may com? to pa s, that while the true Convert doth molt doubt of his own Regeneration, that the work of God'sTpecial Grace may be obferved m him, and clearly feen by others more experienced in the ways of God, and endued with the Spirit of Difcretion. The realbn whereof is, becaufe howfoever the weak Convert, and Child of Light, walking in darknefe of Tentation and Delation, cannot difcern his own blefled State, yet there may appear, and be perceived in him fuch Signs and undoubted Evidences of Saving Grace, that the prudent beholder of him under his fad Exercife, may in the judgment of Difcretion and Chanty, declare his Rightcoufnefs,and him for his ftate to be in Grace and Favour with God. In thefe two Difcipies going loEmam, Luk. 24. Saving Faith was not extinguiflied, albeit they were driven to fulpedfc themfelves to have been miftaken, when they once believed that Chrift was the promifed Saviour ; for, in that fame time,there appeared in them evidentTokens of their unfained Love to ChrifbFor, while they are troubled With fufpicion of their being miftaken about Chrift, they are very fad and forrowful,and wercregrat-ing the Sufferings of Chrift, and were gathering what Arguments they could for fupporting their Faith,whereby their dying Faith might be fupported by Conference about this Matter, laying forth their Doubts and Tentations one to another.

U 3 The

7 .The precife time of begun Regeneration's not always obferved nor known, either by the Rege-nerat Man himfelf or by Beholders of his way, as Experience maketh evident in many,who from their Infancy are brought up in the Exercifes of true Religion, in whole Converfion no notable change can be obferved. In thofe the words of Chrift in part are verified, The Kingdom of Heaven cometh not with obfervation. Such Perfons when they begin to examine them{elves,whether they be Regenerat, whether they be in Chrift, and at what timcthey were Converted,they can neither determinatly condefceiid upon thp time of their Converfion, nor can they confidently fpeak of their Converfion, till after fundry Trials and Experiences they can gather Proofs of their Sincerity from fuch Signs, Effects and Marks,of the Work of Saving Grace in them, as may prove that Chriithath dwelt in them of before.

8. Aibeit Regeneration be of the fame kind, fpece and definition, in all the Regenerat, yet iz doth admit fundry accidental Differences, when the Converfion of fuch and fuch Perfons is compared ; For,{ome do not flay long in the ftraits of Regeneration, or New-birth, but within a fliort f pace of time they are both wounded and healed, are both caftendown and raifed up again, are both flain by the Law and quickened by the Go-(pel : Of this fort we have a pad Proof in fo.me thcufandConverts, Jti. x. who by one Sermon pr two were Converted to the Faith pf Chrift,

BOOK IT. [ 309 ] CHAP. I.

and FellowJhip with the Church. On the other Hand Experience of many doth lhew,they have been under the Spirit of Bondage along time,bc-forethey could receive the Confolations of the Gofpel, Heb. z. if. Some in the beginning of their Converfion are handled very tenderly, and afterward fall in hard Exercifes of Mind, as we may fee in David, who in his youth, while he was keeping hi s Fathers Sheep, did pafs the time m holy Songs, and playing on his Harp, but afterward he was more iharply exercifed, and much afHi&ed frome time to time with the fenfe of Divine Wrath. Some in forrow and much weeping do follow Chnft, and ftudy to promove His Kingdom : Such a one was Timothy, whom the ApoUie exhorteth to admit a larger meafure of Confolation allowed unto him by the Lord, that he might be the more cheerful and coura-gious in the Warfare vvhercunto he was called, x Tim. 1. 4. Another of this fore was Hemanxhz Ezratte who (Pfai. 83.) declareth that from his youth up he was fo keeped under Terror, as he was ready to die under difcouragment. And in the experience of this holy Man, we have a Proof of what was holden forth in the preceed-ing Confideration, to wit, that Regeneration may be begun in a Man, and weli promoved before either himfelfor others can welidifccrn it: For, of them who are keeped under the Law and Spirit of Bondage, it is hard determinate to

jucge

BOOK II. [ 310 ] CHAP. i.

judge, before Faith in Chrifl begin to appear in them, whether their Exercife be the fpecial work of the Holy Spirit of Regeneration, or not : For as it may come topafs.that the Spirit of Fear and Bondage may for a time work, and go no further than to Convid: a Man, and not go on to Convert him; fo alfo it may come to pafs, that there be fome wreftling of Faith lying under-footin the midft of Terrors, not perceived for a while; of which wrcftling none can well give out Sen-tence,that it is a wrcftling of Saving Faith,before Faith get fome vi&ory over Tentations, and break forth in fome evident effects. In which cafe it is very needful warily and circumfpe&ly to apply the Do&rine of the Gofpel,fo as the af-fiided Soul may be fupported with hopes of a gracious:Qut-gate ; for, the work of the Law humbling the Sinner, is a fair Call to come to Chrift, and a Meflenger fent by Chrift to bring him up, Gal. 3. 24.

9. Aibeicthe Regencrat Man, inrefped: of the ftate of his Perfon, by ftaading in Grace and Favour with God,f.xeti and unmovable as the Apo-ftle doth fliew u$,Row. 5-. i 5 i, 3. partly, becaufe the love'of God' manifeftcd to the Believer in Chrift is unchangeable; and partly, becaufe the Covenant cf Grace through Chrift is an everla-fling Covenant, Ifa. 55. 3. and partly, becaufe the Saving Gifts and Calling of God are fuch,as God will never repent Him to have beftowed fhem, Rom. 11/29. yet in refpedofhis con-

di-

BOOK. II. [ 3T1 ] CHAP. i.

dicion, the Regcncrat Man is fubjcd: to many changes in his Life and ConverfatiOn,in the Dip-pofition of his Mind and Affcclions, and in the excrcife of his gracious Habitcs, and in the fenfe and obfervation of the Grace of God in him,and Favour of God toward him : For, it may come to pa(s,yca,and oft-times dotli come to pafs, that Men who are Regenerated in the date of Grace, which is a notable good {Tate, may be in a very evil condition, in a miferable and deplorable difc pofition of Heart, as befel the Church of Epbe-fus, Sardis and Laodicea. And it may be alio, that Rcgenerat Ferfons after their Confciences are wakened, and they do perceive ths miferalxe and finful condition of their Aifeclions and Con-verfation, that no fmall Doubts arife in their Hearts, whether their flate in Grace be real or not, which Doubts will evani(h,when after the renewing of their Repentance,their condition is changed to the better: For, Chrift pre-occupieth this TentationXpeaking to the Church of Sardis and Laodicea, counlelJing them to ftrengthen the thing that remaincth,which was ready todye,and not to doubt of His Love toward them, Revel, z, and 3.

ic. Thefe Tentations whereby the Regenerat Man is troubled,and tempted to doubt whether he be m the (late of Grace,fhouldbediftinguifhed and difecrned trom aftual Doubting: For,there may be a Temptation unto Doubting without a yielding unto the Temptation.as we fee in drift

our Lord, whom the Devil durft tempt to doubt ( whether He was the Son of God, but His Holy Heart could not admit fueh a Temptation. And the Apoftie ( Eph. 6. ir, 12, &c. ) doth warn the Saints, that our Ad verfary Satan ufeth to throw fiery Darts at th^ Children of God ; which firy and poifonable Darts, the Regenerat Man fhould not meddle with nor finger them, but by the fhield of Faith, with all (peed,quench and excinguifli them. But when a probable Reafon is joined with the Temptation, and the Temptation doth appear to be very reasonable, and when there is a Fear, that the Tentation fhall be yielded unto, except the Scruple be removed, then let the Temptation be examined and brought to the form of Reafon or Sylogifm, that the flrength of it being tried to be null, it maybe rejected; or let the Temptation be communicated to a prudent Friend or Paftor, who may discover the Sophiftry of thcTemptation; for,if the Temptation fhall be flighted and not difcufled, albeit it lye quiet for a time, yet it will return again and raife more trouble and vexation to the Confcienee, then it did before.

11. lnanfwering of Doubts and Temptations tending to weaken Faith,it is needful to obferve and flicw an ufual Stratagem of Satan, whereby he doth multiply and heap together a number of Doubts ; and after he hath fuggefted on doubt, prefently doth iuggeft on the back of that another, aad after that, another,\ybereby he marreth

?he

BOOK I. [ 3H 1 CHAR r.

the anfwcring of the firft Doubtrwhich from the Word of God, either immediatlv, or by tome faithful Friend or Minifter, is offered for Solution thereof. By this Mean, Sacan endeavours tha; the mind of the affli&ed Perfon may, at one time, both be turned off from taking notice of the Anfwer offered, and be taken up wholly with the confideration of the new fugge fled Doubt, fo that the Anfwer to the new Doubt hath no place, becaufe the affli&ed Party doth not take heed thereto. In this cafe, both the Party aP-Aided, and the Party offering Confolation,muft hold to the firft Doubt, and not fuffer any other new Doubt to have place, till afatisfa&ory Anfwer be given to the firft Doubt, and after that let every Objection, moved by the Party afrli&ed, be anfwered one after another in order.

i*. Seing ever}'Doubt, whereby the Regene-rat Performs troubled,doth tend either to weaken Faith in Chrift.or to hinder the bringing forth of the Fruits of Faith, let no Anfwer to any Doubt of this kind be efteemed fufficicnt, except it lead the afflidted Perfon unto Chrffi, teaching him to humble himfelf before God ; and being brought low in his own Eyes, to lay hold by Faith on Jefus Chrift the only Redeemer, and Relief from Sin and Mifery; and after laying hold on the Phyfician, to requeft for the Remedy of that Evil, which hath moved and given ftrength to the Doubt; For, Chrift

is the End both of the Law and of every fpirituaf Exercifc.-For, the enjoying of fuch and Such moral Duties,whercby un-skiiful Pfrj ficians uictoo-ver-chargedifea(edConfciences,co!nmanouig the afflicted Party in die firfl p!ncc to go about fuch and fuch Duties, and the gxemfe of fuch and fuch Vertues, as may remove the Evil which gave ground to the Doubt, can never avail the difeafed Perfbn,exccpt he be led firfl: unto Chrift forRemiffion of Sin andAcceptation of his Pcrfon, that in Him Power to do thefe Duties may be obtained, and by His Spirit moral Precepts may be quickened: For,if thefe Precepts be prefled u-pon the difeafed without Chrift, they can do no more but detain the affli&ed in Self-confidence, and make htm hope in vain,that he may,or can by his own work over-come the Evil felt in him, or that he can by himfelf, attain to that Good which he conceiveth neceflar for loofing of his Doubt;but let him go ro Chrift for Remiffion of Sin,and then for Strength to go about the Duty. 13. Becauie almoft in all Coles of Confcience which pertain to the Itate of theRcgenerat Man, fome Grace or Chrifrian Vertue is pitched upon 3nd called in quefiion, whether it be in him or not.heed muft be taken that E\ angelick Graces, Vertues or Actions,be not weighted in the Bal-lance of the Mora! Law and Covenant of Works, wherein nothing hath weight which cometh fhort of abfolute Perfection of perfonal Obedience; foria the ftricl judgment of God and the

Con*

SOOKII. [3*H CHART.

3onfcience,according co the law of work^no mccr Man,nor any A&ion of Man cm ftand, Pf i^oi 2. for, there are fo many Imperfection andBle-miflies i.i the Saints and theirbeft Works, being compared with die perfect Rule of Righteoufncfs by the Law, that whatfoever luftre or appearance of good may be in a Work, it is blecked? and made to hide it's Face before the Law : Bur, let the tender Buds of new Obedience and Fruits of Faith,be examined by the Grace of the Gofpel, which judgeth of the begun Obedience of the Believer in Chrift, according to the Sincerity and Uprightnefs of the Man aiming at Conformity to the Law, howfhort (bevcrhe come of his aim, and of the fpiritual Perfcdion of the Law, and it will be taken for new Obedience. It is true, the Evangel requireth, that a Man fled to Chrift for Juftification,and reconciled to God by Faith in Chrift, fhould fet himfelfto work the works pre-fcribed in the moral Law, for the Glory of God, and fhould aim: at the exafi: Obedience of all the Commands ; yet, the Gospel doth notrej^ft a, good work for the Defers, Imperfefhons and Blemiftics thereof, but accepterh and taketh in good part the firft Fruits and Buds of new Obedience, and doth fofter the tender and fmall Be-ginnings,that they may grow and increafe. And the reafonis, becaufe the Gofpel doth not teach ustofcek the Juftifeanon oFour Perfons before God by Works, but by Faith in Chdft, and then teachethus to ieek the Judication of our Faith

be-

BOOK II. I 31(f) CHAR

before Men in our own and others Confcience, by the fincere endeavour of new Obedience, And therefore,

14 While we are about the cure of the Wounds of the Confcience, and ftrengthening of Faith, we muft on the one hand take heedjeft we fofter preemption, and hinder either the Excrcife of Repentance, or doing Diligence in following Duties ; For,Chriftiari Graces do not impede, but help and ftrengtheti one another, if they be real and kindly ,becaufe they mud flow from the fame Fountain of the Spirit of San&ification, and do run toward the fame end, which is the Glory of God: and on the other hand, wemuft take heed lelt we prefs the Exercife of Repentance,as it \tere, out of ourownStrength,or the pra&ice of Duties, fo as we hinder the Exercife of Faith in Chrift,Who is that exalted Prince to give Repentance,and is the Author and Finifher of Faith. Let us focry up the imputed Righteoufnefs of Chrift, that we negled: not to prefs the Regenerat Man (freely justified by Grace) to bring forth the Fruits of faith, and to follbw hard after the growth of Sandtification, without which no Man {hall fee the Face of God; and let us fo extol the Covenant of Grace and Freedom of the Believer from the Covenant of W r orks, that we negledt not to keep up the Authority of the Moral Law and the Commands thereof, as the perpetual Rule of new Obedience, the ufe whereof is very profitable; in the whole Courfe of a

Qui-

BOOK II. [ 317 1 CHAP, t;

Chriftian Life, to hold forth the Duty of Delivers in Chrift, and to fhew unto diem by their fliort-coming in Duties, the Poifon and Power of Corruption remaining in the Saints, and to make them fenfible of the neceflity of flying daily to that imputed Righteoufnefs by Faith irt Chrift, and of drawing Strength from Chrift to bring forth more abundant Fruits, whereby Chrift fhall be more and more precious in our Eyes and be acknowledged abfolutly ne-ceflar for our Juftification, San&ification and Salvation.

1 j. When queflion is made concerning Chriftian Vermes andOperations of the holy Spirit in us, the order of God's working held forth to us in Scripture, is carefully to be marked by us; which is, that fenfeof Sin fhould go before Faith in Chrift: ; for, the Law is a Pedagogue to Chrift, for, He came not to call the Righteous, but Sinners to Repentance, Matth. 9. 13. And Faith in Chrift goeth before the Fruits of Faith, and the Fruits of Faith before the fenfible Approbation of them, and Approbation of the Fruits by Scripture goeth before the fenfible Sealing of the Believer, and the quieting of the Confcicnce in its Approbation of what the Scripture appro vcth ; for afcer we have Believed, we come to be Sealed, Eptief. 1. 13. Now, for the not obierving this order, many real Chriftiansdo make unto themfeivesa very uncomfortable Life : for,albeitthey be convinced of Sin,& humbled in thefenfe of their own

BOOK II. [ 318 ] CHAP. I.

Inability to help themfelves, and are fled to Chrift for Pardon and Help, and do lead a Life b!amelefs,yet do they unhappily fufpend the ac- ,' knowledgirgoftheWorkof Faith beftowed upon them, and do diiquier themfelves, io as they cannot reft on Chrift, but do quarrel the Reality of their Faith, nil they lhall feel and perceive, with Approbation of their Confcience, fuch and fuch Fruits ofFaith in themfelves,& that in fuch a rrieaf-fureasthey have fore-imagined to be the neceilar Evidences of Faith ; yea, and they refufe to account themfelves Peribns juftiried, becaufc they cannot perceive fuch mature Fruits in themfelves, as they conceive muft not only be, but be acknowledged a!foto be, in the juftified Perfon, before he can lay hold on Juftiikation. Such Perfons do, in eife&dnvert the order which they jhould obferve; for,when it were their part to fly unt6 Chrift the only Mediator,becaufe they come fhort of new Obedience, and becaufe they ate leaden with Sin, that in Sift they might have God reconciled to them, and by His Spirit, pouring in of His Grace in their Souls, to make them more Holy, they take another and contrary courfe, by fufpending their Faith upon their Works, and do exacT: of themfelves Works before Faith,and fo do weaken their own Faith, and hinder it to bring forth fuch Fruits as they do require. It is reafon indeed, to prove our Faith by our Works, and it is juft, that fuch a Faich be accounted dead, which is not accompa-

nv-

nicd with thepurpofc & endeavour to live hoi Iv, juttly,& fobcrly;butitisagainft all Rea(r>fi & E-quity to condemn weak Faith accompanied with the purpofeof a ncwLifc^s if it were noF;iich.be-caufeic hath not as yet brought forthfofair 8c fully" ripeFruits as the weak believer would It were their wifdom,when they perceive fuch imporency to do what is good,& fuchftrcngth ofthcBody of Death in them,to fly unto thcRedeemcr (o much the more,and inHim to feekRemiffion of Sin.and Strength to bring forth goodFruits,and to befucfc-ing Juice andSap out of Him,as the trueVine;For if we come to Him & abide inHim.wc fltal b i nig forth muchFruitJ0/.M5- 4. $. For,Faith inChrifhin order ofNature goeth before goodWorks;for only they who come to Chrift and abide in H m, do bring forth aboundant Fruit.and notthey, who upon the apprehenfion of their want of fruits do loofe or flacken their grip of Faith .& »pon difcou. ragmentarc ready to depart from the living God. 16. The like Wifdom is required in dealing With the Conferences of Men coticcrninglhe preparatory Difpofitions of fuch as may confidently come untoChriftto bejuftified, £a*u3ified 2nd Saved; for albeit it be true that all that come ro Chrift, ought to come in the fenfe of riictr 5m and acknowledgement of Wrath $nd Death deferred for their S1HS5 ought to corns with Con/ trition of Heart,with godlySorrow for their Sid, and a humble Renunciation of &\\ Corxfid^ndHnl jfhemfelYes; yet mult not fuchperfonsas do ntii

x a

BOOKIL [ 310 ] CHAP.l

fatisfis thcmfclveainthc meafure or finccrity of inch preparatory Difpofitions it* thcmfelves, be kfeped bzck or debarred (torn coming toChrift, becaufs they not only want,as they conceive.both thcHumiiiation & fdrrow of //cart for Sin, & fear ofwrath required in fuch ashavc accefs urttoChrift; but alf* do perceive in themfclves fuch 2?!indnefs of Min-d& vanity thereof, fuch ftupidity ofCon-fcience & fluhborn&fs of a proud heart as is not fit fas they conceivejtobe received byChrift.Orfir to be comforted by bxmjfuchPctfonS I fay arc not to be forthwith debarred from coming torhcThronc of Grace; for oft times Sincerity of Conviction, Compunction, andHumiliation is to be found in fufji as arc difpleafed with their own shortcoming ioiuch preparatoryDifpofition$,more than in many others who make a fairer (how and profcflSon ©f their godly Sorrow and Humiliation, and arc well pleaujd with thcmfelves in that refper% We mud bewary alfo while we require Sorrow and HuraiUation,atfd other like prcparatOryDiC-pofitioiis in them who may come unto Chtift, left wefccrerly import find .infmuate a forr. of Merit to be in fuch Difpofitions, fo as if he that ck>r& net pared ye himfelf.thus qualified, could ixpe& no good at Cbtifl's Hands, except he have in his Hand fuch preparatory Difpofitions as if it were a Price . of purchafing ^ddrels to Chriil. Buries; us bold rhisfaft, that the more poor and empty a Man be in his owo Eyes, he he to draw the more near unto the Riches

BOOK II. [ 311 ] CHAP. L

of Grace in Chrift, becaufe in Him only arc to be found all the Treafuresof every Saving Grace and preparatory Difpofitions for receiving thereof ; He is that exalted Prince Who giveth Repentance unto Iftael, Aft. 5. 31. He is the Author and Finftier of Faith, unto Whom all they who in thefenfe of their want of Repentance and Faith, do figh m themfelves, ought arid fafcly may comc,that they may have from Him a more ample meafure of Faith and Repentance. Neither need we in this cafe be feared, left any iuch Perfon go, or be fent toofoon unto Chrift, and that the Teacher of this Do<Srinc be found to fofter Prefumption, and to offer untimous Con-folation ; for, it is one thing to di>ed:a Man to go to Chrift, for fupply of vvhatfoever good is wanting in him, and another thing towarranda f^cureSinner to lay hold on theConfolations of the Gofpel, wliich God hath referved in His own Hatid, to be difpenfed indue time and order, to the truely humble Penitent. The ' Lord knoweth how to deal with fuch as come unto Him ; He can hold an imhum-bled Supplicant Praying and Knocking at Heaven's Door, without giving him a comfortable Anfvver until he be humbled, and (6 prepare him by Humiliation for Coiifolation in due time.

True it is, that many draw near to Chrift with their Lips while their Hearts are far away, and re-

X 2 main

BOOK II. [ ux ] CHAP. I.

main fenfelefsof their evil Eftate and Condition, and are far from the earneft defire of the Remedy which is to be had in Chnft: And therefore it is, not without caafe, that Paftors in their Sermons require the fight and fenfeofSin, and hunger and third forRighteoufiiefs in them who come to Chrift, and defire to profit by their coming to Him : For, albeit it be free to God, Without antecedent preparatory Exerciles, to fall in upon Mans Heart fuddenly, and at one Sermon both convince him of Sin, and lead him in to Chnft, as he huh fome time dealt with a Multitude, when Peter was preaching, A'Cl. z. yet it is not free for Men to neglect their Duties, when they are advertiEed that the order of GoUs working ordinarily, is, to take a time for information of their Mind concerning their natural Mifery, and His gracious way of Delivery, and for a time to work on their Hearts by the Law, before He give them the felt Fruits of the GofpeL Mean time this muft be remembred, that no Man, difpleafed with his Difpofition, as not fitted for Mercy,and who doth regrate that he is a itupid Sinner,and fo hard-hearted that he cannot repent, Ihould be keeped off, and debarred from going to Chrift, till he difcern in himfelf the Contrition and Humiliation of Heart which he would have : For this were as much as to fay in efl'edt, that before a Sinner may go to Chrift, he muft leek, not from Chrift, but out of his own Strength apd Abilities to work up his own

Heart

BOOK II. [ 323 ] CHAP. I.

Heart to the fenfe of Sin and Humiliation of Heart, and other tuch like D>iponcions, p.s ordi-narly go before the ad and decerning of favirig Faith ; for, if even Simon Magus, difcovered and Foimdout to be in theGall ofBitterAefs and Bond of Iniquity, was exhorted to Pray that Cud , would forgive his Sins, and remove the Perverf-nelsofhis Heart, and favehim from deferved WrarJi,^#.8.2i. EIovv much more are they to be encouraged to go to Ghrift for relief from thele Evils which they feel and fear, in whom not only this Gall of liitrernefs doth not appear, but aifo fome appearances may be marked, by wife Beholders, of a begun work of Grace in them,al-beit the Man himfeif cannot perceive fo much for the time ?

17. Seing it is certain, that God doth preveert by Grace every converted Man's Actions, before the Man do a&ually turn himfeif to God, and that the Lord ufcth to open the Eyes of the Man whom He is converting, to fee fuch and fuch Evils in himfeif before thefe Evils be taken away; and feeing it is God's ufua! way by preventing, to give fbme meafure of the good to be prayed for, that the Man may pray foL more good upon the receit of fome meafure of that Good already bellowed ; therefore all they who defire to approach to Chrilt, mud be taught to make, ob-ferve, and take notice of the lead degree of Good bellowed upon them, of the finalleft beginnings of lUufflination,of the meaneft degrees of

X -x coiv*

Convi 3:ion for Sin, of the lead meafure of Efti-rnation ofChrift and His Grace,wrought already in themfelvcs, and ro thank the Lord for fb much Eyc-falve as hath opened their Eyes to dif-cern their ownBiindnefs and Mifery, and Chrift: to be the Remedy of all the Evils they do fee; and after they have marked what is beftowed already on them, and haveblcfled God for the Gift, theymuft be exhorted to requeft the Lord to make out and perfect the begun Mercy, that they may be fure of their own real Conversion; for fo doth the new Convert pray, Jer. 31, 18. Convert me, and I (hall be converted ; and the humble Soul, Can+li. 4. Draw me after Thee, and we will run after Thee. And this we fpeak not as if any unconverted Man could in the fen(e of his Sin an i Mifery fuicerely and heartily feek after Chrift,or for more Grace from Him. But becaufe fame that areConvcrtcd donor perceive that they are Converted, we frame cur fpeech to their efti-mationofthemfelves, that they may be edified

ire brought unto Chrift, by thedraughrof effectual Calling.and have not as yet received the Gift of the Spirit to perceive thefe things, which are freeiy beftowed upon them, 1 Cor. 2. 12.

18. As itufeth to be in the Sicknefs of the Body, (bit fallethoutin theSicknefies of the Confci-

, that as there are forne Sicknefles fimplc,and

io:v.o complicar,when moe Sickneiies concur together* So in the Confcience, there are fome

e, fomc complicat ill Cafes, Sirnole and

BOOK II. [ 3x5- ] CHAP. 1.

fingle Cafes of Confcience arethefe, wherein the difeafed Soul is troubled with one Doubt only for the prefent: As for Example, when the Party* affli&ed, is doubtful only of the Will of God toward him,and not of His Power. Such was the Cafe of the Leper, Matth. 8. 2. Thoucanft make me clean, if Thou wilt.

Complicat and involved Cafes,are, when many Evils concur together, and the Confcience is troubled with many Doubts. In which Cafe many Queftions may oficr themfelves in a throng together, which the aiili&ed Party cannot well diiiihguiflh, and thereupon is driven to darknefs and confufion of Mind. In this Cafe the Pallor, or prudent Chriftian Friend, mud obferve Como order, beginning with the moft perilous Doubt, that it may be firft folved; Which Doubt being anfwered in the firft place, let him fail upon the anfwering of the reft of the Doubts in order. As fbrExample,ifthe Party be afflidted with Tenta-tions unto Defperation,let him be cleared and led by the Hand to lee and acknowledge a poflibility of Salvation by Chrift,and then a Probability and Appearance that it fhalibe by an Argument taken from his prefent exercife, which putteth an Ear-rand in his Hand,andfoaWarrand to go to Chrift, and fo piece and piece let him be dealt with to accept the general Offer of Grace inChrift,and to believe in Him. Now that fuch may be the Exer-ciicof theChiklofGod,appearethF/^/.4x.7. Deep talleth unto deep>at the noije of thy Water-(?o>:ts all

X 4 thy.

BOOK II. [ 3^ 1 CHAP. I

thy Waves and Billows are gone over me. And Pjal. 77. 7. 8. Will the Lord cafl off for ever y and will He be favourable no more ? Is His Grace clean gone for ever ? and will He be favourable no wore > &c. At lafthe difcovereth his Duty to believe iti God, ahd concludeth againfl himfelf, that his giving fo far way to the Tentation was his Infirmity.

19. We mud diftiriguifti worldly Sorrow, and Hypocondrick-pafflons and Perturbations of Mind, from Cafes of Confcience, and fpirirual Exercife in the Wreftlings of Faith, that for a natural Difeafe and Diftemper a pertinent Remedy may be called for fromthebodily Phyficians; and to fuch as are under a fpiritual Exercife, the Doubts of their Confcience may be prudently lou-fed. In fuch a Cafe, when both the bodily Di-ftemper and fpiritual Exercife are joined,Circum-fpecftion is neceflary,that proportionable Remedies be ufed by the Phyfician, and the Paftor, or prudent Friend, that bodily Medicineand fpiritual Confoiations may be each in their own time and order wifely made ufe of: And becaufe ituf-eth to fall out.that exercife of Confcience and Di-ftcmper of bodily Humors are oftentimes joined one with another,let itbefufficient, that a word is caften in here for Advertifement.

20. In curing Cafes of Confcience, it is not fuf-ficient to loofe ibme one Doubt or other ,but after {atisfa&ion given to the Parties affii&ed concerning the prcfent Cafe, which hath troubled them

they

BOOK II. [ 317 ] CHAR I;

they muft learn to obferve other Caufes, which may trouble them afterward, wherewith for the prelent they poilibly are not troubled, and muft be direded to acquaint themfelves withGhrift, that in Him they may have Relief from every Sin, & every fort of Mt(ery;and to that end & purpofe they muft confecrat and devout themfelves to Him,to depend upon Him in all things.and at ail times,whatfoevcr way He iliall be pleafed to ex-ercife them; for,whoibever do come untoChrift, muft come of fet purpofe to abide in Him, and never depart from Him, but to live in Him,and draw Grace afterGrace out of HisFulnefs; Grace tomortifieSin, Grace to renew the Ads of Faith and Repentance daily,according as they find new guiltinefs contracted,and weaknefs in themfelves to do commanded Duties: For except they do fo, theyfhall eafily Aide back from their begun San-dhfication : and furnifh Matter to Satan for rafing of new Doubts in their Souls, and new Tenta-tions unto Sins, wherein they have not fallen before : Therefore muft they keep the Habits of Faith and Repentance in aitual exercife daily.

ir. In dealing with a troubled Confcience, let not the Comforter, whether a Pallor or a prudent Friend, truft to his Abilities, or ar-^ rogat to himfelf above what is due to him, but let him keep his Eye upon the Lord, and in his Heart be praying to God to blefs the Word in his Mouth, giving Glory to God expreily, if he perceive the affli&ed Party laying hold on

God's

BOOK II. ( 318 ] CHAP. I

Word delivered by him. And let him alfo teach the Affii&ed to lift his Eyes to the Lord, when the Word of Confolation is difpenfed to him by the Miniiler or prudent Friend, that God may have the Glory in his Confolation, and no more afcribed to the Inftrument then is due: For,the Miniiler may fow the Seed and plant, and water, but God only can give the Increafe : Men are ready to fail in this point and mar the Blefi ling; for God is a jealous God and will not give His Glory to another.

22. In cafe the expected Confolation be not found, or the Doubt propounded be not folved fo loon as isdefired, let the Afflicted be exhorted, that he make not haft infeeking Comfort, but patiently fubmit himfelf to God's Will in exer-cifing him for a while, and humblq himfelf under His mighty Hand, in Meeknefs waiting for Clearnefs and Comfort in due time; for,Affliction is fent to work Patience, and Patience to work Experience, and Experience to work Hope,which {hall not make the patient Man afhamed : And it is far better for a Soul to ly for a time in the Bonds of Amiction, till it be daunted and fub-dued, than before Patience hath had the perfect work, to feek to have its foolifh Willies granted unto it: For if once a Soul heartily fubmit it (elf to God, or drive to fubmit, and patiently wait on, Confolation will be found not far off.

23. In regard the Work of the Holy Ghoft, working the Convcrfion of a Man, may begin

be-

BOOK II. [ 319 ] CHAP. T.

before it can be marked, it is the part of him who medleth with the afflicted Conscience, to deal tenderly with the Affli&ed, and fo to temper his Speech, as he may both furchcr Repentance and Faith, pre-fuppofing the Parties exer-cife may prove a begun Work of Grace; for,it is better fo to judge in Charity of God's Difpenfa-tion, than to fortcr finifter Suspicions of the Party ailh£ted, which may readily break forth in fome unhappy Expreffions to the hutting of the Patient, and hindering his profiting by what may be faid beftde.

2,4. Becaufe we have to do in this Book with the weak Believers, who, in the fenie of Sin and deferved Wrath, are fled or fiying unto Chrift, with a purpofe of Amendment of Life, but do fear they are not, or mall nor be admitted into that Kingdom of our Lord jefus, for this and that pretended Reafon : Therefore, it will be to purpofe in comforting them, to make ufe, as of other Scriptures, lb inipecial ofthefe twoPaflages; the one z Cor. 5-. 19. the other, 1 Cor. 1. 30. the one iervi.ig to convince them, that they are already in the (late of Grace, and of the number of Believers in Chrift, how ftrongly fo ever they are aP> faulted with Fears, Doubts, ana Suipicions, that it is otherways: for,in thisPaflage, zCor. 5.19. theApofde fummeth up the whole Gofpel in few words, holding forth, Firft, that die fuinefs of

God

BOOK II. [ 330 ] CHAR r.

God in Three Perfons, was in the Second Perfbn of the God-head the Mediator Chrift Jefus, and is upon the Work ofreconcilingthe World to Him-felf, notimputing their Tranfgrcffions unto them that receive the gracious OiFcr of Reconciliation, tendered through Chrift in the Gofpel. Secondly, that God in Chrift hath committed unto His Miniftersthe Word of Reconciliation, that they, with Authority, may offer Reconciliation and Friend (hip with God unto the Hearers of the Word of the Gofpel. Thirdly, that the Apofties and Minifters of the Gofpel, are fent focch and directed as Embaf fodors, to exhort and requeft Men, in God's Name, and in the Name of Chrift God Mediator manifested in the fleth, to be reconciled unto God. Fourthly, that fo many as do confent unto, and embrace the gracious Offer of Reconciliation, are reckoned to be Believers, even all they who do acknowledge their natural Enimity and Sins againft God, and do welcome the Meilage of Reconciliation. (Tent by the Minifters of the Gofpel) and do engage themfelves to hold faft this Covenant, aiming to walk as reconciled Children and Servants unto God, uprightly laying forth their Burdens and Defires before Him daily : All thefe (I fay ) are Believers in Chrift, and may allure themfelves of Reconciliation ; for there is no more in the Apofties and Minifters Commifiion required, for entering of the humbled Sinner into a Covenant of Friendfliip fave this, We requeftyou in God's

Name

BOOK. II. [ 331 ] CHAP. I.

Name, and in the Name of God incarnat, Jefus Chrift the Mediator, we befeech you be reconciled to God, V. 20. Now we judge, that humbled Sinners fled to Chrift, and purpofing to a-mend their Lives by His Grace, wiiinot be found Unwilling to accent this Offer of Reconciliation, but will declare their hearty Content to this Offer ; and to may be convinced, that a Covenant is clofed between God and them, and th^t God hath given unto them faving Faith, how weak fbever it leemeth unto them; for, the consenting unto, and accepting of,this Offer, is the Condition required for entering in Covenant,& the proper acl: of Saving Faith. Fifthly, the Apoftle holdeth forth the Ground-right ofthis Covenant, and Reafon whereupon the Sinner fled to Chrift maybe allured of Juftification : Becaufe in the Covenant of Redemption paft between God in Three Perfbns on the one hand, and the Second Perfonof the God-head as Mediator and perfect Redeemer by Price-paying on the other hand, it is agreed, finally ended and decreed, that Chrift's Satisfaction, made for the Embracer of this offered Reconciliation, ihall as certainly make the Believer judicially Righteous and juftify him, as Chrift was judicially madeSm,or aSa-crifice for the Sins of the Redeemed : For, God, faith he, V. 21, hath made Chrift to be Sin for us,who knew no Sin 9 t hat we might be made the Righ-teoufnefs of God in Him. Therefore as Chrift the only Mediator, by accepting the Covenant of

Re-

BOOK II [331] CflAP. f.

Redemption, \nd the Sins of the Redeemed imputed unto Him, (albeit there was no Sin at all, nor could be in Him,) and was punifhed fot them unto rhe Death of the Crofs; fo the humbled Sinner, by flying unto Chrift, and accepting the offered Covenant of Recoriciliation,hath Chuffs fatisfa&ion imputed unto Him, ( albeit he can fee nothing in himfelf but a mafs of inherent Sin) and ihali not enter into Condemnation, but be brought to Life-eternal through Jefus Chrift our Lord. Both the Covenant of Redemption made with Chrill in the Redeemer's Name,and the Covenant of Reconciliation made with us through Chrift,are of God's making, and fomuft {land, and cannot bedif annuled for ever. The other place, r. Cor. 1. 30. holdcth forth the Right which God hath made to the Believer, unto the unfearchabie Riches of Chrift, where-unto the weakeft Believer, fled from Sin and Wrath unto Chrift, as the Refuge and perfect Remedy from both, may claim namely,Wifdon?, Righteoufnefs.SandHfication and Redemption by Him,and that by Covenant and Decree regiftrat iii this, and other places of Scripture,as judicially declared and adjudged unto all and every Believer in Him; fo that they may and fhould make ufe of Chriil, as made unto them Wifdom to direifc them, Juftification to juftifie them, Savciification to perfed: them piece and piece in Holineis, and Redemption to fupport them under, and deliver them from, ail Bonds of Miftry.

BOOK II. [ 333 ] CHAP. I.

For the better underftanding of this rich PafTage, vvc ihall take it up in Four Sentences, pronounced from the Holy Spirit by the Apoftle; in every one vvhereof,thefe three things arc infi-nuat and imported, Firft, our need of Chrift; 2,. His engaged Help and Supply; and 3. our Duty to lay hold upon, and make ufe of Him according to the Right and Intereft in Him,madc unto every Believer.

The Firft Sentence is this, Chrift is made unto us Wifdom, which importeth, Firft, that not only we are by Nature blind and ignorant of our Sin and Mifery,blind and ignorant of the way of Salvation and right manner of ferving God, butalfo after that wc are illuminat by Grace, and made in fome meafure to know our loft Condition, and to fly unto Chrift for Delivery, we are compafled about with much Darknefs and foggy Mifts of Doubts 5 Errors,and Miftakes, and have need to be in every ftep of our way dire&ed and powerfully taught by Chrift's Word and Spirit, to know what is that good acceptable Will of God.

Secondly, It importeth, that as Chrift is the Treafureof all Wifdom and Knowledge, Who hath revealed in the Scriptures the whole Coun-fel of God concerning our Salvation; fo 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 oar

(elves

BOOK. II. [334] CHART.

felves to His Teaching, to imploy Him and depend upon Him, as Prophet appointed to us,for diredfron by His Word, what to Believe and how to Live before God. Whereupon thewea-kefl Believer may trull in Him for guiding them in the uk of-the Scripture, and excrcile of the Means appointed by Him unto Salvation; became He is made of God unto us IVtfdom&nd intimation thereof is made by His Apoftle.

The Second Sentence is this, Chrijt is made of Gcd unto us Righteoujnefs : Which prefupponeth, Fn ft ,that we arc by Nature deftitute d r R ighteout neis coi,w:en r.cd as Unrighteous by the Law, and unable to deliver our lelves from Condemnation, and when we are fled to Chrift and delivered from Condemnation, that we are not able to fiand in that ilate. but by our daily Sins wherein we fall, do deierve to be condemned as Unrighteous.

Secondly, It imports, that Chrift is not only Righteous in Himfelf, and able to fatisfie Divine Juftice for our Sins, but alfo hath undertaken to pay, and actually hath payed the Price of our Redemption, by His Obedience unto the Father, even to die Death of the Crofs, and hath taken on Him the Office of High Prieft,to apply unto us Abfolution from our Sins, make us accepted, and to be dealt with as Righteous, and to keep us in that blefled eftate by His Interceffion.

Thtrd/y, It imports our Duty to lay hold on Chrift our Cautioner; by vertue of our Right

BOOK II. [ $if ] CHAP, t

and Intcreft in Him, granted and intimat unco us, and fo to reft on Him, that whatfocver Satan, Confcience, or Lavv violat by us, fhall (ay, we who are fled from Sin and Wrath to Him, may oppofe this Sentence of our Abfolutionregiftrat here, Chrift is made unto us Right eoufnejs judicially by the Decree and Decreet of God. •• The Third Sentence is this, Chrifl is wade unto us of God Santlification : .Which prefupponeth, thatia thejuftified Believer there are remaining ftill the Rcliques of Sin inherent, from which we are not able of oiir felves to deliver our felvcs, but have need of Divine Power to morti-fie Sin in us, and to repair the Image of God by increafing Holinefs in us.

Secondly, kimporteth, that Chriilthe Media-tor, the Holy One of Ifrael, hath not only payed 'the Price of our Redemption for removing of ourGuikinefs^nd faving usfromCondemnatioLi, but alio hath undertaken to tha Father to write His Law in our Heart, and aclaft to prelenc us perfed: without Spot'or lilemiili, for .which end,He hath taken by appointment the three-fold Office of Prophet, Prieft and King.

Thirdly, It imports, that it is.our Duty to lay hold upon.this rich Gift and Right, intimacunto us judicially from God, and vvhatfoevar commanded Duty we. are to go about, we do it in the Name of Chrift, fucking by Faith, Sap and Vertue from Him to bring forth gsod Fruits, holy and acceptable to God through Him : Becaufe

Y Chrift,

BOOK H. [ 33* ] CHAP. I.

Chriftjthe Second Perfon of the God-head incar-nat is made unto us, and judicially intimate from God to us, our Sanilification.

The Fourth Sentence is this. Chrift is madeof God unto lis Redewption.-Wh'ich importeth,jFir/?,That we who have fled from Sin and Wrath unto Chrift, and arejuftifiedby Faith, and begun to be San&ifi-ed,are yoked in a Warfare with our finful Flefli, the World and Satan,being fubjecft to many Miferics in this Life, and to Death natural and the Grave. In which Warefare we are not of our felves able to Hand, nor to deliver our (elves from the Mife-ries whereunto we are fubjed, except by Divine Power we be fupported,brought thorow & Saved.

Secondly, It imports,that Chrift not only hath payed a fatisfa&ory Price for our Redemption, and is able to deliver us from all Sin and Mifery againft rhe power of whatfoever Adverfary;but aifo,that He hath undertaken the Work,and hath by compact with the Father, obliged Himfclf to deliver us powerfully from all Sin and Mifery, and to overcome to our behoove all our Enemies and tread them underfoot,and that He is judicially eftablifhed in His kingly Office,& made over to us for our ailliranee by Decreet intimat to us.

Thirdly, It importeth our Duty,that byvertue of theRight and Gift of Chrift God-man,made over unto us by God's Decreet now intimat, we ihould rely by Faith on Him, as the Pledge of perfe&ing our Salvation throughly,and fight out our Battles, againft ail adverfar Powers and all

Mi*

BOOK II. [ 337 I CHAP II.

Miferies,in His ftrength,rejoycing in His Victory over all our Enemies; for, God hath made Him unco us Redemption.

CHAP. 1%

Wherein the Eegenerat Mans Doult of his leing in theflate of Grace* by reafon of his felt umvorthi-nefs, is anfwered.

THefe premifed Confiderations, may ferve for the more eafy Solution of Doubts,and particular Cafes, wherein the Regenerat Man may be troubled about his being in the ftate of Grace. For which end it is needful alio, by way of Example, to propound fome ufual Queftions in particular: The Anfvvering whereof may ferve to anfwer all Queftions which do a-iife from the like Original: For,

i. Howfoever it be certain from Scripture,that the Regenerat {hall not pcrilh,and that their ftate in Grace is unchangable, and that their perfeverance in the Faith is eltablifhed by Chrift's undertaking to make them perfevere,according to the charge given unto Him from the Father, Job.6. 39. 40. yet,it istrue alfo, that every Regenerat Man is not clear about his Regencration,and many Regenerat Perfons have only a conje&ural Opinion that they are Regenerat,who are not come up as yet to an aflurance & perlwalion of their blefled E-ftate. And the number is noe great of thele who al-ways,or any long time together, do enjoy that

Y %

BOOK II. [ 338 ] CHAP. E

Serenity and Tranquility qf Confcicftce,thatthey can confidently triumph, and glory with the A-poftle, Ror/i. 5 3.4,J. becaulVof Dcfcrtioas and [; Tentations raifing Doubts in their Confcience, concerning their Eftatc.oft- times holyPcrfons arc difquieted. With fuch Perfons, while they .are in that cafe, a Pallor or a prudent Friend raud deal fo, as he would dca! with the Infirm, and with them who think themfelves not Converted, be-icaufethe fame Remedies will fcrve to ftrengthen a weak Believer, and to draw a Soul, fenfible of Sm, and under the Pangs of the New-birth, unto Faith in Chrift.

2.. But let us come more particularly to examine the Doubts of fome that are Regenerated their pretended Reafons for their doubting. Some are fo fenfible of their own umvorthinefs* that they queftion ifthcmfclves.or any like unto themfelves, C2n be in the ftatp of Grace,mean iftm their Carriage is fuch as becometh aChri-fiian, blarnelefs: I feel in me (faith one) fuch ftrengrh cf inward Corruption, as doth defile every beft adioh I go about; I fee what fiolinefs is required in thofc that approach unto God,that I do utterly loath my felf, as unworthy to be admitted into the Feilowfhip of God or Chrift the Holy One of Jjrael: yea (faith another) I thittk it no fmall preemption todrawnear unto Chrift, or count my feif among His Saints and Followers.

This

BOOK II. 1 3 39 ] CHAP. If;

This for a fliort time was the cafe of Ifaiah, when in a Vifion he (aw the Glory of Chnft in the Temple, and heard theScraphims proclaim Him thrice Holy, Tfa. 6. 5*. Wo is me [(kid he) for I am undone, lecaufe I am a Man of unclean Zips, and I dwell in the miJft of a People of unclean lips ; for mine Ryes have feen the King, the Lord of Hofls. This a!(b was the cafe of Peter, who in the fenfe of his own unworthinefs, wakened up by the Alining of the Glory of ChrilVs God^ head in the miraculous Tack of Fifhcs, Lak. 5.8. failing down at Chrift's Knees, he cryeth, Depart from me, 0 Lord, for I am a fitful Man:whi<$\ is as much as if he had faid, I am utterly unworthy to be admitted unto fcllowfhip with Thy Holy Majefty. The like alfo was the cafe of the Publican in the Parable, LuL 18. 13. out of which cafe, after fome wreflling of Faith, he cometh forth toward God, yet Handing a far of£ not daring to lift up his Eyes to Heaven : Wherein is pointed out to us the fenfe of his unworthinefs, hindering him to approach confidently to the Throne of Grace.

3. For removing of this Doubt, Five or Six Considerations may be reprefented to the Party affiidtcd, with this Provifo, that the fenfe of his Unworthinefs be not difcharged, or dirriiniilied, but wifely entertained in him rather; for, it is not to be prefuppofedj that any Man can e-fteerri himfelf fo unworthy, and far from meriting any good at God's Hand, as lie is

X 3

BOOK II. [ 340 ] CHAP. II.

But yet his Doubt, how he dare or may draw near untoChrift becaufe of his felt unworthinefs may be folved. 1. If he confider the nature and offer made of the Covenant of Grace, whereby thefe that are fenfible of their own unworthinefs are fo far from being debarred from the Covenant of Grace that the Covenant of Grace doth not admit any Perfbn to be received into it,but fiich only who do renounce all confidence in their own Works and Worthinefs, and do fly unto the offer of the free Grace of God in Chrift: For, our Lord hath faid, Matth. 9. 13. 7" came not to call the Righteous hut Sinners to Repentance: And thePromifes of the Evangel, are made to the Poor in Spirit, to the Hungry and Thirfty for the Righteoufnefs ofChrift, which onlycanfatisfica hungry Soul, Matth 5*. 3, 6. yea, the fenfc of Unworthinefs is in efFed: that Self-loathing whereof Ezek. fpeaketh C/^.36.31. which fenfe of Unworthinefs may befeeninj^, as a fpecial ad: and evidence of His Repentance, Joh. 41. 6.

Secondly, Let him confider,that becaufe by rea-fon of Sin,no worthinefs can be found in us,there-fore God hath freely loved theWorld and provided Grace in Chrift,that all that fly to Him,may out of His Fulnefs receive Grace for Grace, Joh. 1.1 6.

thirdly, The threefold Office of a Mediator, wherewith Chrift hath cloathed Himfelf,doth ob-yiat and meet the Doubts of the. humbled Soul under the fenfe of unworthmefs;For 5 a!beit he be ig-

BOOK. IF. [ 341 ] CHAP. IE

norant and flow to underftand and believe the revealed Will of God,about Mens Salvation, and his prefcribed Service ; yet, upon his flying to Chriit, he hath Chrift offered and given to him for his Wifdom,a Prophet able to inform him, to open his Eyes, and perfvvade him to embrace by lively Faith all faving Doclrine. Albeit he be exceeding finful and worthy ofCondemnation,yet he hath Chrift as Pried made of God unto him R'ghteoufnefs and Sanct?fical/(M 9 upon his flying to Him for Refuge from Sin and Wrath, undertaking alfo powerfully to fanfHfie him, by mortifying his Corruptions,and perfecting at laft the Image ofGod in him. And albeit he have the World and his own Flefn, and the power of all Principalities and fpiritualWickednefs,with many Miferies in this Life to wreftle with;yet, he hath Chrift Jefus as King made of God unto him Re-demption, upon his flying to Chrift for Refuge againft all his Enemies; fo that he may be fure to be found among them whom He hath Redeemed by Price-paying, and for whom He hath undertaken powerfully to fuftain them in all this War-fare,whatfoever Mifery they may be in,and at laft to bring them out of all Sin and Mifery to a perfect Reft in everlafting Glory. And to what end hath our Lord taken on the Office of a Mediator and Redeemer, if not to open the Eyes of the Blind that fly to Him for Eye-Salve, to coyer the Naked flying unto Him, with the precious Garment

BOOK It T 34* 3 CHAR ft

of His imputed Rightcoufncfs, and to enrich the Poor,Needy andUnworthy outof the Store-houfe of His urtfearchable Riches of Grace? Rev. 3 .18. Fourthly, Let him confider the conftant courfe of Grace and pra&ical Difpenfation thereof,in all Ages toward all the Converted. Are not all they to whom the Gofpel cometh, in the ftate of corrupt Nature,when God cometh to convert them? For, never was there any Perfon called unto the date of Grace, but he was found in his Sins,and in ftate of loft Shiners by Nature: none but Children of Wrath and Enemies by Nature are reconciled; none but they, who, by the Law, are condemned,are jufdhed; none but they, that in. their own fenfe are loft, do obtain Salvation; tor Chrift doth plainly tell us, I came to feek and i fave them that are loft. Did he ever rejed; any that fied unto Him, became they were unworthy I No ; for it is hid, Pf 9. 10. they that know Thy Name will trufl in Thee ; for' thou never forfook them that fought thee. And (Joh. 6. 37. ) He faith, thefe that come unto Me J will in no cafe cafl out, z Tim. 1. 9. Not according to our works, hut according to His own Purpofe and Grace, hath He called its.

Fifhiy, Let him confider the Worthinefs of ChriftV Perfon and Merits/ Who, (becaufeHe being Gad and Man in one Perfon, hath paid a Price of infinite value for Redemption ofSinners who By unto Him) is worthy, for Whofe Caufe, the unworthy Sinner flying to the Throne of

Grace,

Grace,fhould be received in favour,& made fit for eternal Life by the San&ification of His Spirit. Sixthly, Let him confider, that if he itand a-back fromChrift, and do not riy unto Him, how unworthy locver he think himfelf, lie remains under Wrath and the condemnatory Sentence of the Law, Job, i. 8. but iet him rather remember, that he is warranted by a Command of God the Father, to fly to Chrift, i Jab. 3. 23. This is His Commandment, that we [hwld believe on tbe Name of His Son Jefus Chrifl,and love one another as He bath commanded us. And therefore, let him fay of his own Soul with the Centurion, (peaking of his Servant toChrift, ( Luk. 7. 6. 7. ) I am net worthy that Thou jhould come under my Roof; but fay the word, and my Servant fhall he healed. The Word is faid frequently iraScripture, let the AfRided reft himlclf on it.

CHAR HI.

Wherein the Regenerat Mans Doubts, arifing from the multitude and weight of his Sins aga/nfj the Law and the G of pel, and again]} the Light of his Confcience, are anfwered. -

AS in the Pangs of die New-birth, this Doubt hath much weight to keep a Soul a-back from embracing Chrift,and receiving Pardon through Him; fo after a Man is Regenerat and made quiet in his Confcience,whcn through fad AjJli#ion and {oreTemptation,thefe

wounds

BOOK II, [ 344 ] CHAR HI,

Wounds ofhisConfcience begin to bleed again.his Pardon & Peace is called in queftion.Of tins Exer-cife there are three Degrees: the Firftis,when Sins

againft the Law are muftered 3 and led in an Hoft a-gainft a Soul; which was the cafe of the affli&ed Pfelmift for a time, till by Faith he over-come the Doubt, PfaL^o. i z.Innumerable Evils have compaf-Jed me about y mine Iniquities have taken hold on me Jo that I am not able to look up: they are more then the Hairs of mine Head;therefore my Heart fvleth me.

The Second Degree is, whenbefide the Man's Sins againft the Law, his Sins alio againft theGor fpel,againft Chrift and the Means of Salvation, do arifb in battel againft him, and do drive him to cry out. with thefe not yet converted Sinners, {Ail, 2. 37.) Men and Brethren,what fhall we dot

The Third Degree is,when the Regenerat Man, forfbme gro(s Sins againft the Light of hisCon-fcience,isgivenupfora time tobefcourged with the Temptations and Accufations ofSatan,asif he had finned againft the Holy Ghoft, and no more Mercy were referved for him;and this was the cafe of the Prophet Jonah % vj\\z\\ being guilty & confeiousto his late Rebellion againft God,he is purfued and apprehended by God, andcaftenin the Sea, he falkth in a Fit of Delperation till trod gave him vidtory by Faith,jfo//.i.4. Thenlfaid, I am cafl out of Thy fight ;yet I will look again to Thy holy 7ew/>/?:Which wa$ the tryfting place of God with Sinners in a Mediator. This was alfo the cafe of Pavid for a time, after that his Confcience is

wafc-

DO OK. II. [ 34? ] CHAP. IB.

wakened by the Meflage of God fent unto him in the Mouth of tfathanzhc Prophet,when he found the Spirit of Confolation with-drawn from him, and the Wrath of God breaking his Bones, and confuming the Marrow thereof, /y^ 1.8,9,10,11. 1 x. Make me to hear joy and gUancfs that the hones which Thou haft broken may rejoice,ike,

2. In anfvvering this Doubt, we muft proceed futably to each degree (everally.In curing thisCafe in the Firft Degree,let the Afflicted admit all the juft Aggravations of his Sins againft the Law, which theConfcience doth prefs;For,by extenuation of Sin neither is Gods Juftice glorified, nor theConfcience fatisfied;and Contblation or Hope of Remiffionof Sin muft not arife from the tew number or lightnefs of Sins, but from the multitude and largenefs of God's Mercy: And therefore, we muft not cut Ihort the reckoning with the Lords Law,nor muft we deminifh the weight and eftimation of our evil Defervings;but courfe muft be taken, that by the fenfc of Guiltinefs, the judgment of the afflicted Perfon be not fo confounded and perplexed, as if his Cafe were de-fperat, and poftibility of Salvation were pafled ; but rather let the Afflicted humble himfelf under the Mighty Hand of God, Who alone can deftroy and make alive,and Who ufuallybringeth down to Death and brink of Hell, and bringeth back again,and Who alone doth work Wonders.

This Doubt then arifing from the multitude of Sins, may be loofed, Firft, by a frefh confidera-

tion of the infinic Excellency and Worth inefs of Chriftjefus, God roanifefted in the Fielh, and of the incomprchenLble Value of the Trice of Redemption, payed by Fr.mfor all who fly unto Him : For, the Father hath declared .Himfeif (a-risfied by Him in beha'.f of the Redeemed, for whom He did offer Himfeif, Matth. 3. if. faying. This is My b:loved Son, in Whom I am well pleafed. Ana K Heb 7. 25. ) This is He, Wl.o is able to Cave to the utfermcfl, all that cone to God, by Him. Secondly, by confidcration of the infant iargenefs of God's Bounty, Grace and Mercy wherein He hath &z no bounds to Himfelf.in pardoning and abolishing the Sins of thole that come unto Him, how grots and grievous foever they have been. If a. 44. 21. I have blotted out as a thick Cloud } thy Tranjgreffions and as a Cloud thy Sins, return unto Me,, for I have redeemed thee. And, {Ifa. 1. 18.) Come now and let us reajon together, faith the Lord, though your Sins be as Scar-let, they fhall be as white as Snow, though they be red asCrimfon, they Jhall be as Wool. And. {Matth. 1 r. 28.) Come unto Me, faith Chrift, all ye that -r affdare heavy.loaden,and I will give yon reft. Thirdly, By die confideration of the many Examples and Experiences of the Mercy of God roanifefted in the Pardon of hainovs Sinners, bodi in the Old and New Teftarnenr, fet down in Scripture, of ice purpofe to invite fuch as are troubled with the ienfe of their manifold Sins to-come unto Chrift the Mediator, or to God in

Chrift

BOOK II. [ 347 1 CHAP. HA

Chrift. reconciling the World to Himfclf.lv/ not imputing Sins to them who embrace the Oiler of G ace and Reconciliation, tendered unto them in the Gofpel.

As to the Second. Degree, wherein the Doubt is augmented by the addition of the Sins againfl: the Gofpel, unto the Sins againfl the Law, by dcfpifing or flighting the Mews of Salvation offered in the Gofpel; true it is,that the defpifmg or flighting of the Offer of Grace in CHrift cannot be fufficiently aggreged, becaufe the Sins of Sodom indGGryiorah will be found ligfoterj^eing laid in the Ballance with the contempt of the Gofpel, Matth. 10. 14, 15*. yet notwithftaiiding, when God is entered in reckoning with a Sinner, and is begun to challenge him for his Sins againfl the Law and the Gofpel alfo,and hath by His Terrorhumbled;the Man, there is Mercy infinuated unto that Perfonin the bofomc of rhc Threatening. Wherefore die Soul born down with the fenfe of Ul-defervjng by Sins againfl: both Law and Go{pcI,muft-be exhorted to humble himfelf before God, and fly. in unto Chrfft, Whoof fctpurpofe that He might anfwer this Doubt hath declared, that whefoever fpesJcetha word againfl the Son of Man,iriha!l be forsfiven him,towit, if he repent thislnjury donetoChrift, Matth. 11. 31. and He ftandeth krtockin? at the Door of luke-warm Ldodicea, with an Offer |.qF coming in to them, and Tupping -with them, I that fkall open to Him, nocwithftandfng they

have

BOOK II. f 348 ] CHAP. III.

have (lighted Him long in tHeir fenfeleflnefs of Sin, Nakednefs and Mifery.

As to the Third Degree, wherein the Afflicted doth fufpedt, that he hath finned againft the Holy Ghoft, becaufehe hath finned againft the Light of his Confidence, and Ditcment of the Holy Spirit : Let the Afflidted confider, that the finning in a&ual grofs out-breakings againft the Light of the Confcience, is indeed a high Provocation of God to His Face, for which the Offender is to be humbled all the days of his Life. Secondly, let him learn to glorify God's Juftice, Who hath made a proud Rebel to be fcourged with Scorpions, and fore bitten with the remorfc of a flighted and contemned Confcience.

Thirdly, Let thofe particular Tranfgre/Tions, obje&ed to be done againft the Light of the Confcience, be examined with their Motives and Cir-cumftances : And out of the bitter Rod of Gods correcting the Offender, that he fhould not pe-rifli with the World, let the Affii&ed take up the , Lord's Love in judging him, that he may not be condemned. As alfo let the Paftor, or the prudent Friend, who goeth about to comfort the Affii&ed, carefully obferve if the Afflicted be grieved for the grieving of the holy Spirit, if he defire and long after the Confolation of God, Whom he hath offended, if he purpofe to walk morecircumfpedly afterward^nd eihew the fiiare he hath been taken hito,6r what other Evidence of Repentancecafl bV feen in htm.whereof

BOOK TL [ 349 ] CHAP. HI.

ufe maybe made to aflure the Affli&ed, that he hath not finned unto Death, Bccaufe the Sin againft the holy Ghoft,as it isdefcribed unto us in holy Scripture, is cither a malicious refufing and oppofing wittingly and wilfully of Chrift Jcfus,aftcr that the Spirit of Chrift hath convinced the Pcrfon.that Chrift is the Redeemer; and this was the Sin of fome PharifeeSj defperar, profefled, and irreconciliablc Enemies to Chrift, Matth.1x.z4. to 33. or, it is a total Apoftacy from Chrift,after they have known Him to be the Redeemer, joined with a malicious oppugning of the Chriftian Religion, as it is fet forth Hek 10. 26,27, to 32. and whofocver falleth in this Sin he neither repents him of it,nor defires tore-pent or be reconciled with^God.

And therefore, let the humbled and aiflifted Penitent, longing to be reconciled unto God through Chrift and to find the fenfe of His Favour granted or reftored, not fufpe6t himfelf any more guilty of this Sin, but let him make ufc of the offer of Grace in the Gofpel, and of the Example of Penitents mentioned in Scripture. Who knoweth how foon the Lord may take the Penitent in His Fatherly Embracements, and comfort him abundantly? Mean time, till the fenfible Comfort be given unto him, let him hold faft the Promifes made to them that fly unto Chrift.

chap:

CHAP. IV.

Wherein isfohed the Doubt ofthe-Re^emrat Man, raifedby his fufpicionj,vketb(sr he be Eiefted ornot.

IT cometh to fbtfs fometimes, that a Sinner lamenting his S\n$ % and faeking Liberation from Sin and Milery, doth call in que-ftion whether -he be Regeiierat,b£caufe he hatha deep and fixed fufpicion,ehat he {foil poilibiy be found not amorig the El&fej and by.coniequence be found a Reprobat : of whofaif ye ask a'Rea-fon why he faith fo, he can g$v£ hcvfblid Arifwer, only he will tellcyou he catr perceive no certain Signs and Evidences of his Election ; yea, thai he findeth nothing in himlelf, but that which may be found in Reprobats,* 3tid thac he -is af-fraid he be found one of that number, and that thisfufpicion hath taken deep root in him, that he cannot rid himfelf of this "Doubt and Fe

L. This Cafe, w*e moft eonfeis, is very dangerous, except it be timoufly cured; for, here Faith is taken as it were by the Throat, and the ground of Hope is like to be razed. The fufoi-cion ofGod'sDecree is daily foftcred and augmented, and the affii&ed Pcrfon, not only doubteth of Gods Good-will to him, but is tempted unto Defperation: By this Means the Command of God to believe the Promiies and Confolations of theGofpel, feem to Him to be offeredko him all

in

BOOK II. [ 351 ] CHAP. IV.

in vain: the hope of fucceft, or profiting in the ufc of the Means appointed by God, is under mined, fo long as this Sufpicion is entertained ; yea, all the Exercifcs of Religion become, bur-denfome, out of a fear he iliail follow the cxer-cifc thereof to no purpofe ; and fo the Duties of Religion, are oft-times left undone, or call off for a time, if theTentatioh g:ovvflrong,and continue with him without cure or comfort; thus he (landeth upon the Border and Precipice of fomc fort of Defperation, if his Fear and Sufpicion be not removed infbme meaiure.

3. For Cure of this Cafe, the Pallor or prudent Friend,as in all his Conferences with the Afflicted, fo herein fpecial, muft ferioufly Pray to to God that He would blcfs the Means of Information and Confolation, which lie is about to ufe for the fatisfying of the ^ffiicled.

To this end therefore,/ 7 ;///, let all the Reafons whereby the AtinrQcd pretendcth to make his Reprobation probable, be refumed and refuted as frivolous, ail of them, and certainly they cannot but be found frivoious,beciuie Go J hath not given any certainEvidence orSign of P.eprobanon,fo i long as aMan is alive, except that Sin unto Death the Sin againft the Holy Ghoft, in a maiicio.u refufing, rejecting, and hoftile oppofirg of Jefus Chriil wittingly and willingly : For. as to final Unbelief and Impcuitency, no Man can pais Sentence upon any Pcrfon, that hath heard any thing of the Gofbel, fo long as Breath Z is

isia^him ; for, God can convert a SouL to Him ieif ill the Pang* of imminent Death, as He did «thc Thief on the .Croft.

Ail the evil which the Aifli&ed can fay of ■himfelf, cannot prove hitn a Reprobar, the liight which his Reckoning can rife unto,-tofortifie his own fufpicion of himfelf, is only to give appearance that he is not Regenerat ; mean time we prefuppone the affhdred Pcrfbn under thisTenta-tion, to labour under the fen(e of manifold Sins Cwhich doth furnifli ftrength unto the Tentation.) and to be hungry and thirfty for Righteoufnefs, and to be defirous tojdraw near to God in Chrift, if he could be delivered of his fiifpicion of God's Purpofe and Affe&ion towards him. And therefore his Chriftian Friends ^re bound in Charity to expound this his Hunger for Righteoufnefs, and thirfiy Defire of Reconciliation through Chrift, to be a begun work.of gracious Regeneration,and fo alfo a hopeful Sign that he is Elected s Secondly, After Refutation of his pretended Rea-ions for his Supicion and Fear,this fufpicion mufl -be fet before him asaftrong Tentation of Satan and aSodi-muthering lie,thro\vn as a fiery Dartai jbim/fuchas the Apo'ftle, £/?/^/6.maketh rnentior of) of fet purpofe'to'bea: the Shield of Faith out of his Hand: Wherefore he muft be exhorted tore fill the Tempter,and that fo much themore,as Sa can out of Envy and Malice doth flander God,& th begun work of Grace in the Man, and all to ve: the Soul of him whom he cannot keep in his fnatf

Third

,OOK II. [ ?53 ] CHAR IV.

thirdly, The giving fo much way to this vvic-ed Suggeftion, muft be reprefented to the Patent as an adt of Ignorance and Folly,yca an adt f Iniquity and Injury unto God, and to his own oul: For, what a madnefs is it to pry in upon he fecret Counfel of God,and to negle<3: His rc-ealed Will fet down in Scripture? what prefurhr> on to intrude our felves upon His fecret De-rees,and to cafl behind our Back His open Com-lands given to us? To refufe obedience to God's Ordinances given to us for our Salvation, excegt ie {hall firft: tell us what is Hispurpofe about us n particular? To open our Ears to the fallcSuggc-tions of the Devil a Liar, and Murtherer from he Beginning, and ftop our Ears from hearing he Voice of God fpeaking to, us in Scripture ? Vhcrefore let the Arrh&ed under this Tempta-ion take heed to what is laid. Dent. 2,9. 29.-r he fecret things lelcxg unto the Lord our Cod, but hefe things that are revealed belimg unto us and ur Children for ever, that ne tpay do all the

-ds of this Law. Let c-hc Lord's Corr.niand >c firft obeyed, and then the Decree of God oncerning the Believer in Kim, fhaii be timc-revealcd : For, His Profits are ^;reeabie vith His Decrees, and His Promiies ireo^ered ;o us, that thereby His Decrees m$y be brqught >n unto a jutl and gracious Execution. , Fourthly, Let tlic.Mli&cd caii to Mind, wfi.n benefits the Lord hath bellowed upon him fnprn lis Infancy, and inipccisl, tharjie hath c%cd,

BOOK II. [ 354 ] CHAP.V.

and doth continue to offer Chnft Jefus unto hi'm, if he will receive Him for Wifdom, Righ-tecufneis, Sanflification and Redemption ; and upon this ground he is bound to give unto Go J a good conftru&ion in every fort of DHpen-fatiori toward him, and look upon God as his Friend and Father.

CHAP. V.

Wherein the Regenerat Mans doubting of his Rcge-titration, becaufe hefindeth no power in himfelfto Believe in ChrijI, u anfwered.

SOmetime it ccmeth to pafs, that the renewed Man, after a long time ftandinginthe ftate of Grace, falleth in doubt about the work of Grace in himfelf, becaufe when God doth change His Dlfbenfation toward him,and bringeth him to trial by Trouble, wherein he is found weaker then he expected, he begineth to fufpedi: whether the former work of Grace hath been found omot,and his P v eafon is\becaufe hefindeth by Experience often repeated, that in Straits and DilHeu!ties when he would moft exercife Faith and Believe in Chnit, he is found lead able to do it ; yea, he findcth it nalcfsimpoffibleto observe the whole Moral Law, then folidly to believe in Chrift: Hence arifeth Anxiety iti the Soul of the Aiflicted, while he neither dare depart from Chril^nor yet is able to approach unto Him confidently, In this caie many new Doubts |

and

BOOK II. [3**1. CHAP. V.

Temptations do arifc.which weaken his Faith vet more, and hinder him in the o Re-

ligion and difchargc of Duties not a little.

Thac chis fometimemav Be the cale of fomc Convctted,thc experience ofthe Saints,fee down in Scripture maketh evident Ff. 30. 7. Lordftith David,by Thy Favour Thou had made my Mountain to ft.wd ftro?:?; Thou didfl hide Thy Face and I was rr^/^.Aftdinhis Prayer// 7 / 61. z.) while.his Maid was overwhelmed in him with perplexing Thoughts, he findetb in himielf no Strength or Ability to deliver himielf, or .put forth Ads of Faith on the Mediator, as he wouid have done, butprayeth, that while he is now exiled and driven far off from the Tabernacle and Ark of the Covenant,he may be raifed up to believe in Him who was fignifiedby thefe Tipes, to wit, Chrift the Rock of all Salvation .- which Rock of Salvation, he pcrceiveth to be a higher My-ftery than he can difcovcr or afcend upon, without the Hand of divine power. And therefore faith, from the end of the Earth y will I cry unto Thee when my Heart is overwhelmed, lead me to the Rock that is higher then I. Yea, the Gojly afHided Hebrews fell in this ficknefs, whom the Apodle exhorteth to rake courage unto them, Heb. n. n, 13. Wherefore lift up 'your Hands which hang down, axd the feeble Knees,

I and make Jlraight paths for your Feet. 2. For anfweringof this Doubt, the afflrdicd Pcrfon muft be convinced of his Infirmity and

BOOK If. [ 356 ] CHAP, \

fmful Diffidence, becaufe being called of Go< to the exercife and trial of his Faith in Chrift b' whatlocver fort of Trouble, he hath been dii couraged and fainted, which did not become

Souldier of Chrift, and that for no other pre tended rcafon but this, that he could nc give fuch a proof of his Faith as he ftioul have given and hoped to give, before he wa

.put to trial.

Secondly , He mull confider how far he ism:

en in leaning to his own tlrength, in the Exei

cue of his Faith-of which Self-confidence the mor

2 Man is emptied, the morefpeedily he fliallb

.•furni (lied,if being emptied he fly to Chrift for Sy\ ply. This was the Experience oftheApofti z Cor. 1%. 10. who was made weak in himfe taai the Strength of Chrift might be made pe ft-1: in his Weaknck; and therefore he reiolve to make ufc p|chg 'kengmof Chrift in all his fc vmjtics,andchat he did, with good fuccel For when I am weak, iaich hc r then am I {Iron Whole example we muft refoive to follow. Thirdly After icarch,it will be found, thattl

• Per (on a-Hidted, under the notion and expreffic of XqamwtIclicvch^in, in ekeih this meaning cannot find firch a ft:II ailurauce ofFaith as 1 wou be at; or, I cannot find fuch a ienie of the A prbbatioii of my Faith as can fatisfie me, ar peruva.ie me chat I do believe really in Chri And Co it is another thing, and another Gift

£h<b Spirit lie is feeiurig, than what he prccende

BOOK ]V [ &f ] CHAP. V.

ro feck : For, the fenic and feeling of approval Faith and full aJiurance of Faith is not given to every Believer, but to him that rights the fight of Faith, and in his Trials adhered] clofely to Chrift and to His truth, when he is tempted to fin, as the Clauie in the clollc of the (even Epiftles to the Churches of Afia doth teach us, Rev. 2. 3, To him that overcometh I will give to eat of the Tree of Life, to eat of thathid Manna ; /will give him that white Stone., and a new Name written thereon, which no Man kmweth fave he'that receiveth it.

Fourthly, The AiiMed mull be intruded or put in mind ' to diitinguifh between believing in Chrift, and the knowing that he doth believe in Chrift, as may be learned from 1. Job. 5*. 13. Thefe things I write to you, that believe on the Name' of the Son of God, that you may know 'that yen have eternal Life ; and that ye may -believe on the Name of the Son of God. He muft diftinguiih between true (though weak ) favntg Faith and ftrong Faith. True laving Faith is in that Perfon, who, being purfued by the Law, doth fly for Refuge to lay hold u-pou Chrift the Hope fct before us. The Mail that dwelleth in this City ofChrift, and makem life ofChrift as the only Remedy againft Sin and Milery,as He is offered to us in the Gofpcl, hath right unto the ftrong and well grounded Confolation fpoken of, Heb. 6. 17. 18. 19. True and laving Faith is in that perfoii^whoack.^ i

Z 4

BOOK II. [ 358 ] CHAP. V.

ledging himfelf a Child of Wrath, heartily received! the Lord Jefus Chrift, as He oftereth Himfelf to us in the Gofpel: For, fucha Perfon hath the Right and Priviledge of a Child of God, and may reckon himfelf among Believers in Chrift, Job. 1. 12. As many as received Chrift, to them gave He power to become the Sous of Go J, even to them that believe in HtsN&me, True and Saving Faith is in that Perfon, who, being convinced of his Entmity agiinft God, doth anfwer thcRequcft of God in Chrift, in the Mouth of His Miniftcrs with a hearty confenc unto the Covenant of Grace and Reconciliation offered to all that hear the Gofpel, % Cor. $> 19. 2,0. God was in Chrift, reconciling the World unto Himfelf \not imputing their Trefpqffes unto them ; and hath committed unto us the Word of Reccnciliation.Now then we are Em b a (fa dors for Chrift, as though God did be-feech you by us, we fray you in Chrift's fie ad be ye reconciled unto God: for He hath made Him ("that is, Chrift) to be Sin for us, who knew no Sin, that ire might /e made the Righteoufnefs of God in ffihk Therefore let the Affii&ed anfwer thus, I receive the Operand do content, upon thete Terms to be reconciled to God, Lord help my Unbelief ; for, Thou haft faid, feekye-My Face ; and my Soul anfwereth, Thy Face 0 Lord will I Jeekfi'devot Thy Face from me, PC 3.7. 8. 9. He that upon thete Terms doth fly to Chrift, and rcfolveth to adhere untoHim,needeth not doubt bur he is received in the ftatc of Grace : for,

Cone

BOOK II. [ 359 ] CHAP. VI

Confirmation whereof, let the Fruits of Faith outward and inward, which may be obferved by the Afflicted himfclf, or by his Comforter, be called to Mind, and let hi m reft and go on in the courfe of Obedience of the Gofpel.

CHAP. VI.

Wherein the Doubt of the Regenerat Man, concerning his being in the ft ate of Grace, arifngfrom his apprehended defeit of Humiliation and Sorrow for Sin, is anfwercd,

SOme Regcnerat Perfons will be found, who mourn indeed for their Sin, and do acknowledge, that they deferve Death for their Sins, do confefs they ftandinneedofChrift, do thirft for His Righteoufnefs, do defire ear-neftly to be united unto Him by Faith,do follow the cxercife of Religion, and do endeavour to keep their Coniciences undcrillcd in ail things; and yet for all this, do not only doubt whether they berencwed,but alfo do erteemit a prefump-tuous Rafhnefe in them to approach untoChriit, or to caftthemfelves over on Him by Faith,before they be more ferioufly Humbled, before they feel a more hearty Sorrow and Gricf,beforc they feel the Pangs of the New-birth more fharp,before they be more prciled with the burden of their Sins, and do feel in thcmfelves the Spirit of Fear wd Trembling and Bondage in a higher meafure.

From

pOOK II. [ 360 ] CHAP." VJ.

From whom,if you ask a realbn oftheir doubt, they fhall anfwcr, That they are not yet called to come unto Chrift/ bccabfe thefe are only' called to come unto Chrift, who are weary and ' laden in the fuperlative degree, and are fo born down with the weight of Sin, as they cannot be more, and not defpair; for fo do they interpret that'Spying of Chrift, Matth. 11. 2,8. Chrift is lent only to the Contrite and broken in Heart, who fit in theDuft, under the Spirit of Bondage, that is to fay, as they take it, to them who are under Grief unipc.akable, as they expound, / 61. 1, 2, 3. So in their opinion, Chrift came to Save only thofe who in their own fenfe are loft,, that is, who are on the brink of Dtfperationlf Wherefore, in refped: they are not gone down deep enough, as they think, into this Gulf an^-Hell of An£uifh and Sorrow, they dare not.approach or look toward Chrift.

Mean time they ly daily Mourning and Weeping, and will nor grant that their Grief is worthy of the Name of Grief; which Sorrow they cannot difieroble or hide, but do bewray it in their Countenance, Habit,Walking and frequent Sighing, and will profefs, that they can hardly think-they have Right td eat or drink of God's Creatures, and were it not for fear of adding yet more Sin to the former, they would not eat or drink at all: Oft-times they chatter as Swallows, and figh as the Turtle Dove, and oft-times their Bowels found out, as if their Parents, or Children,

BOOK II. [ 361 ] CHAP. Vf.

or neareft Relations were dead, and yet for ail this do not fatisfy themfelves in Sorrow, but do complain that they are ftupid and fenfelcfs of their finful and miferable Condition,wherein they ^o ly bound: And though they do confefs, that fom> times they Mourn,yet they ailedge their Mourning is but like the early Devv.,or Morning Cloud, that goeth foon away.Ail the while it is in vain to offer to the Afflicted Confolation in Chrift, becaufe (faith he) lam not one of the Mourners in Sion, whom He will comfort: And in this their .Miftake, they do confirm themfelves by another Error,fay ing,That the meafure of Repentance and Sorrow fhouid anfw r er unto the meafure of Sin; my Sins,faith he,go far beyond the Sins of others.

This and the likeObje&ions they call in,where-by they do obftrud their own way unro Chad, and keep themfelves aback from Him, till they be fatisfied with their own-preferibed ineafureof Sorrow; which Cafe indeed deferveth much com-; paifion : For who would not comrniferate their Cafe, who, being in a very miferable con J Irion, dare not feck relief from their own Mifery which they do feel, and ail becaufe they are not yet more miferable? and when they are asked, cannot determine what mealiire of aife&ed Ha-miliaiion they wouid (land at asluffitcienc.

2. In the Cure of this Cafe, as much muft be yielded to the Affiled, as reafonably can be: And Firft , It muft be coiifciTcd, that it is the Duty of all who approach unto Chrift, to come

BOOK n. [ 362 ] CHAR vr.

iii the fenf: of Sin, and acknowledgement of their miferable condition, and that the due deferving of their Sin, is everlafting Death.

It mu(l be confefled alio, that the rneafure of Compunction, Contrition and Lamentation for Sin, may poffibly be exceeding great, as we in the experience of Herman the Ezrute, Pj. 8d. I /. I am affliilcA and ready to die from my Tcith up ; while IfiJjerThy Terrors / am difiralied. And David, Pfal. 38.

This alfo further mud be yielded unto him, that the Operation of the Spirit of Convi&ion by the Law, doth ordinarily,and of its own Nature, go before the Spirit of Adoption, or the Operation of the Spirit of the Golpel, according to the Covenant of Grace, fo that no Man can in carneft embrace Chrift as a Phyfician, as Mediator and Saviour of his Soul, except he be fenfible of his Difeafe, acknowledge his natural Enmity against God, and his own loft Condition, being by Nature under thcCurfe of the Law.

Secondly, When thefe Things are agreed upon, the afliiited Perfon may be poled concerning the mcafure of the Sorrow forSin,whetheritmuft be the fame in every Convert, to wit, in that extremity and fupcriative degree,which he doth mils and defiderat in himlelf, and how long that Sorrow in this eminent meafurc muft continue? By this Qucftion he cannotchoofe but be at a (land, and unable to anfwer with Scripture-warrand: for the Scripture doth indeed require fcrious Repentance

BOOK II. [ 363 ] CHAP. VI.

tance, but the mcafurc of Sorrow and Sadnefs, it dock not prefenbe: For Matth. Ch. 3. V. 1, 6. many upon the hearing of John Baptift Preaching, were convi&ed of their Sins,and did confefs their Sins in the general, and forth-with were Baptized by him. And Ail. z. 37. 41. Three Thou-fand Souls at the hearing of one Sermon of Peter, were convinced of their Sin, pricked at the Heart, Repented and Fled to Chrift for Gracc,were Converted, Baptized and entered Members of the Chriftian Church, all in one day. Again, the Afflided may be pofed with another Qucftion, (eing he defiderats fuch a mcafure offound hearty Sorrow in himfelf before he can make his Addrefs unto Chrift, out of what Fountain mindeth he to draw this forrow > of himfelf he hath it not, and from Chrift by his Grounds he cannotfeek it: For he faith, for want of his imagined meafure of Sorrow for Sin he dare not approach unto Chrift,becaufc,as he alledgeth,none are called to come unto Chrift, except fuch only as are inafuperlative degree weary and loaden, and fo full of the Spirit of Heavinefs,that he muft be at the point of Defperation near by. But the Scripture doth teach us, that Chrift is that exalted Prince to give Repentance unto Ifracl in what mcafure of Sorrow He plcalcth; and that therefore, fuch as arc convinced of, and in any mcaftirc forrowful for offending God, lhould run unto Chrift, that He may give them abetter meafure of PvCpcntance.

third'

BOOK II. [ 364] CHAP. VI,

Thirdly, The Evils and Danger which accompany and follow upon this practical Error, may be reprefented unto the Afflicted: For firft, by this his Error he giveth way to Satan's Tentation, who when he perceiveth the fenfe of Sin begun in the A Aided by God's Mercy, and that the Afflided cannot now be hindered from Repentance, nor be keeped in his former Snare, doth change himfelf as if he were an Angel of Light, and letteth all at nought the meafure of Sorrow which the Afflided hath already, and fhews unto him, how unanfwerable the proportion of his Sorrow is unto the multitude and hainoufiiefs of his Sins.and fo fpurreth him on to Mourn more ana tnore,that if it be poffiblc he may diftemper and diftrad him, or make him pine away and periih in his Sorrow,without Faith or Confoiation inChnft: This is one Evil.

Another Evil is this, the affedation of fuch a degree of Sorrow, fmelieth of feeking fome fort of Expiation of Sin,and Conipenfation cf the plca-lure taken in Sin, by fuitabie Sorrow for it : Unro which pradical Error, we are by Nature too too prone: For as by Nature we drive to be juftified by Works, according to the Covenant of Works, written in the Children of A Jam; fo when we fee our felvescome fhortof the Righteoufnefs of Works, we go about (as is to be iken in Pa-pijls) to fupply the defed of Works, by fome one fort or other of our Sufferings and Satisfactions for Sin, in fpecial, that by Sorrow and

Teats

Tears in abundance, we may wafh away the Guilt and Pollution wc have contracted by Sin And in this Courfe we run on naturally, after wakening of the Confidence, to exadt Pennancc and Punifhmenton our (elves, till the deluded -Heart fay, it is enough. And then, as if all were well, the deceived Sinner refteth himfelf: .Which deceit of the Heart, theoftcner it hath place and prevaileth, without-being obferved, it •is the more dangerous.

A Third Evil, following on this practical Error, is, by it the free Grace of God and Merits of Chrift, are greatly obfeured, and both the Man s Confolation and Sanihhcationare marred: The lofs that the Afflicicd fu'ftaineth on the one hand, and tha drawing on of new Guiltinefs by fuch a courfe on the other hand, is covered under the vizard of Humiliation.

A Fourth Evil followcth this Error, which is this,the afflicted Perfon, fo long as he continueth in this,Miilake, he giveth way to the Testation, and doth of fet purpofe fofter his own Misbelief, that he may thereby fofter and augment his own Sorrow,and afright himfelf with dreadful Imaginations what Jliall become of him, that he may augment his afti&fcd Heavinefs ofSpirit,and make the Fountain of hjs.Tears run the more abundantly.

A Fifth Evil is, the AfHi&ed folong as he fuY-pends his going toChrift,becaufe he hath not mom-ned fuifiaently for Sm, he foftcrs another Fault unawars.to \vit r a purpofe to lay down any more

for-

BOOK II. [ 366 ] CHAP. VI.

Forrowing for Sin, if once he had overtaken his imagined meafurc of Sorrow, and had his accefs fo made unto Chrift. This Deceit of the Heart, is brought to light in the pra&icc of forne Anti-vomians, who allow thcmfelves once to mourn for Sin,that their Mourning may make way for Faith in Chrift ; but after they apprehend they have once Repented, and caften their Burden on Chrift, and do number themfelves among Believers,they fcorn to mourn any more for Sin, they harden themfelves againft all Remorfe of Confcience, and do reje&fecret Challenges asgroundlefs,and make themfelves merry with their own Fancy, and reckon all Penitents to be under the Spirit of Bondage: Which Evils, if the afflicted Pcrfon would perceive to follow upon his Error, which as a Net is fpred before his Feet/ to keep him from going to Chrift, and following the courfc and exercife of Repentance all the d ays of his Life, he would take heed better to his fteps.

4. The Afflu9:ed muft be informed,or called to mind concerning Sorrow for Sin, that it is nor commended from the quantity or meafure of it* but from the quality or fincerity of it. Now fin-cere Sorrow for Sin, is beft difcerned by the hatred which the Mourner hath againft Sin, by the Mourners humiliation of himfelf before God, by his abhorring himfelf both for his Sin, and for the hardnefs of his Heart under Sin, by his purpofe to drive againft all Sin, by his flying in unto Chrift for Pvdief from Sin, by

hit

BOOK If. [ 367 ] CHAP. VI.

his entertaining and renewing of godly Sorrow after he hath believed in Chrift, according as he findeth the inherent Roots of Sin to be (pringing up in him. This is indeed fincere and godly Sorrow; which caufeth Repentance never to bo repented of.

5. Fifthly, and lafi of all, The Affli&ed muft be exhorted not to linger any more but fly to Chrift, and let him be humbled Co much the more, as he is not (o humbled as he ihould and would be; let him call to mind,that Chrift came not only to comfort Mourners for Sin,but alfoto call Sinners unto Repentance: For,Chrifthath not put fiich a rneafure of Sorrow, whereof we are (peaking, to be the condition of the Covenant of Grace, He doth not fell His precious Wares, nor His Gifts of Grace, for the Price of Men s Tears; but let him remcmber,that whofoever is fo defti-tutc in his own fenfe of all Good, as he finds neither the fenfe of Sin,nor Repentance, nor Faith, nor any other good thing in himfelf, which may commend him to God, but by the contrair, much Evil of all forts, and yet cometh to Chrift, is no doubt the Poor in Spirit, whom Chrift hath pronounced BUfled, Matth j. 3. and that the fenfe of his Sin and Mifery, in the mieafure which he hath of ic, is the Evidence of the Eye-falve already beftowod upon him, to encourage him to buy of Chrift all the Riches which He holdcth forth to the Poor in Spirit, Revel, 3. 18.

A a CHAR

BOOK IT. [368] CHAP. VII.

C H A P. Vil.

Wherein the Chriftian's Doubt, whether he he Re-generat, hecauje he findeth not his Right eottfnefs exceeding the Right eoufnefs of the Scribes and Pharifces, is anfwered.

Heie are forne Regenerat Perfons, who, in the fenfeof their Sins, and acknowledgement of cheir Uuworthinefs.and Inability to help themfelvcs,arefled unto Chrift,and have given over themfelves to Him by Faith and are endeavouring to bring forth Fruits futeable to Repentance, who for all this, fall a doubting whether they be renewed, whether their Faith be true and faving Faith; and the reafon which they give of their doubting, is, becaufe the Reformation of their Life, whereunto they havs attained, appeareth unto them not to exceed the Righteoufnefs which may be found in fome Pa-gans, or in Scribes and Fharifees, of whom Chrift hath (aid iii the Evangel, Mattb. 5-. 20. I fay tin-to yoii^that except your R'nhtezufr.efs exceed the Righteeufiefs of the Scribes and Tharifees, ye fhah in no cafe enter into the Kingdom of Heaven.

This Doubr is followed with'Grief, Anxiety oi| Mind.and fearJeft all Vermes in them be founc nothing but counterfeit; and in this cafe, except it be fpeedily cured, cannot chufe but draw af tcr it heavy and hard Confequences.

For curing whereof werjratt confeis, that ma By Pagans and Infidels may be found in human'

Hi

BOOK. II. [ 369 ] CHAP. VII

Hiftories,who from the Principles of Nature and civil Education, have led a more innocent and plamelefs Life, than many who glory in their ChrijlLw Profeffion, for whole conviction and condemnation Pagans and Infidels lhall arifein the day of)udgement,and be brought forth for a Wit-nefs againft many called Chrfflians ,and who lhall be beaten with fewer Stripes, than many who are counterfeit Chri-lians, and do difgrace the Profeffion of Omflian Religion.

But we have here to do with thefe that are indeed Regenerat, and indued with laving Faith, who endeavour to be Holy, and do lament their Imperfections, and do not give over the ufe of the Means, whereby they may profit in Holinefs, albeit with Grief and Fear they go on heavily; fufpeding they meet at laft with difappointmeht and be excluded from the Kingdom of Heaven, for their coming fhort oiScrihes and Pharifees in the point of Righteoufiie'fe,

% In this cafe, FJrfl, The Complaint of the Afflicted, concerning the Imperfections of his Life and Fruits of Faith, in as far as it is true andjtft, muftbc admitted, granted and con* firmed, and the Afflicted nauit be taught upon this confideration to be ferioufiy humbled in the prefence of God, that he may profit in Self-denial, and more and more renounce all confidence in his own Works or inherent Righteoufneis, To which purpolejethim confider yet moreths body of Death and original Sin, notyetttai-ghiy

ii

BOOK ft [370} CHAP. VIL

mortified in him; let him look upon and acknowledge, in his prefcnt cafe, the bitter Roots of Infidelity and Inclination to depart away from the lmngGod,eTen then when he is moil called, and hath mod need to draw near and adhere un-toHim: Upon the fight and confideration whereof, he lhall perceive a ncceffity daily to renew die ads of Repentance and Faith in Ghrift.

Secondly, Let the ncceffity and timeous ufe-makingof the imputed Righteoufnefs of Chrift be fhewed unto him: which Righteoufnefs, if the Lord had not fct before us for a refuge, what fhould become of us in the examination of our Works, and felt imperfe&ion of our inherent Righteoufnefs ? And here the AfRi&cd muft be exhorted, in the ienfe of his own urirightiouf-nefs, to run always toward Chrift, to have his Nakcdnefshid by the Garment of Chtift's,imputed Righteoufheis, and exhorted to apply and imbrace more and more ftraidy the Righteoufc nefs of Chrift our Cautioner, Who is judicially by die Father adjudged to the Believer fled unto Him for Righteoufnefs, 1 Cor. 1. ^o.Eut of him are ye in Chr'tfl Jefus, who ?s made unto us Wifdcm and Righteoufnejs, and Sanclification and Redemption. And here let the Friend,Comforter of the Afflj&ed, infift, that he may confider the value of theranfom paid for us, andoftheRighteouf-nefs purchaied unto us, for the cuiIy Garment able to hide our Nakednefs.

Third-

BOOK II. [ 371 I CHAP. VII

thirdly, Let the affli&cd Perfon undcrftand, that it is Rightcoufiiefs with God to be difplca-fed with His Children, when they efteem little, and make little ufc of the dear bought Rightcouf* nefs which Chrift hath purchafbd, and in that Wifciom and Rightcoufiiefs, Chrift doth not in-creafe the inherent Rightecuftefe of thofe who flight Him in the matter of His imputed Righ-teoufnefs ; for, we are not juftified by the Perfection of inherent PJghteoufnefs, which in this Life isimpofliblc;bi:t by the Perfection of Chrift's Rigbteoufncfs imputed unto the Believer m Him.

Fourthly, When the Paftor or prudent Friend pcrceiveth the Afflidcd new convicftcd of his Miftakc and Error,and to be brought to acknowledge that the J uftification of a Sinner doth come by the imputation of the Righteoufbefs of Chrift alone, without refpedt to the Works of the Law; and that the juftified Man muftfethimfelf to bring forth good Fruits in the gracious furniture which Chrift hath promifed to the Believer, Now, I lay, let him enter upon the companion of the Rightcoufiiefs of the penitent Believer in Chrift, with the Pvighteoufnets of the Scribes ao& Pha~ r/fees, and then it Rial! be clear to the afflidtcd Perfon, that the RighteouGiefs of die weak Chri-fllan fhall far exceed the Righteoufnefs, not only of Pagans, but alio of Scrttes and Pharisees of the higheft pitch, and that for three ReaiPns; The Firjt, is this, The Pharifee cutteh fhort the Interpretation of the Law, unto the meaiure

BOOK II. [ 372 ] CHAP. VII.

of his own external obedience, left the Law whereby hefeeketh Justification lliould Condemn him : But the Chriftian acknowledgeth in all things the Spirituality and Perfection of the Law, and doth not reject any Duty which the Law doth command, but finds himfclf bound to o-bey the Law in all things, and to aim to be perfect as his Heavenly Father is perfect. The Se* cend Reafon is, Becaufe the Works which the Pharifeeox Scnhe doth, are all Counterfeit and Corrupt,in regard they arife from the ftrength of the natural Man, and are done for his own Glory and carnal Ends, and not for the Glory of God; but the Works of the Chriftian, excrcifmg Faith in Chrift, proceed from the power of the Spirit of Chrift in him, and are done to the Glory of God by him. The Third Reafon is, becaufe the Righteoufnefs of Works which the Scrihes and Pharifeesdid a9e&at, is altogether impoffible/artti roaketh void the Grace of God: For, if Righteous nefsbe by Works, it is no more of Grace,it overturns thatHeavenly way of juftification by Faith in Chrift : For, the Righteoufhefs of the Than-fee by Works, cannot confift with the Righteouf-nefs Which is by Faith of Grace; but the Rjghteoufnefs and Juftification of the Chriftian by Faith in Chrift, is podible and ready at hand, to every one who renoun-ceth all confidence iti his own worthineft, and flieth unto Chrift for Grace: And this is a moil perfed way of Righte-R«6ie|s, which dependcth upon the Obedience

and

BOOK II. [ 373 ] CHAP. VII.

and Satisfaction of Chrift imputed to the Believer in Him. Which Righteoufnefs only canftand in the Judgment of God as perfect, which only doth open tl^e Fountain, whereby the power of the Holy Ghoft runneth down upon the Man juftified by Faith in Chrift, no enable him to bring forth the acceptable fruits of new Obedience.

By this Companion, it doth eafily appear,that the Righteoufnefs of the weak Believer in Chrift, doth far exceed the Righteoufnefs of thcScr/fejr and Pbarifees; and thus may the Afflicted be fol-ved of his Doubt, arifmg from companion of his Righteoufnefs with the Righteoufnefs of the Fhar/fees.

3. If thefe Grounds of Satisfaction, laid before the Aiilicted, donotfatisfy, but his Wounds do break up and bleed a frefh, let us examine his Reafons. O! faith he, what 1 have been aiming at in the way of new Obedience, 1 fa-fpect is not accepted of God, becaufel find not thefe Fruits of the Spirit, which the Apoftlc ipcakerh of as evidences of a new Creature, Gal. y, zz. Love, joy, Peace, Long-iufycring, Gen-denefs, Gocdnefs, Faith, Mcckneis and Temperance; the defect and little feeling of thefe Fruits, doth argue, that God doth not approve my Works.

For anfwering of this doubt, let us remember, that it ispre-fuppofed and found by Experience, fhat feme that are afflicted with this Doubf

A a a ■ tavi

ana .Wpicion, do not eeafe to follow Duties howbeit heartlefly, do live blamelefs in an evil World, and fo are not idle nor unfruitful: Only this doth trouble t\iem, that they find not the Peace of Conscience which they did expe&, they mifsjoy in God, Confolation in their Prayers, Patience in Affedicns, Chearfblnefs and Alacrity in following their Calling; they do not find fenfible approbation of their Work from God, as they did promife to themfelves and did ex-ped. Hence flow their -Tears, Lamentations and Complaints of themfelves, and Sulpicions of the reality and fincerity of their Faith, and all without j'uft caufe : For, as in bodily Sickneiles, fometime moe Maladies then one are eomplicat, and to each of them refped: muft be had forper^ fedting the Cure; fo in this Cafe, moepradicai Errors do concur, and eachef them muu: be deciphered and removed. We fhall condefcend upon Four; The Firft practical Error of the Afflicted, is the fufpending of his Faith upon a ta-cite condition, that fuch and fuch Effe<fi$ be produced, and that Gods fenfible approbation ofhis Diligence and Works be felt, as if there were no warrantable act of Faith for laying hold on Chrift, except after a certain time and trial taken whether it (hall produce fuch or fuch Fruits or not. And here Three Deceits do concur; The Firft is, a Faith with a fecret Refervation ;h fruits follow , is by fuggeftion of the Tempter, chruft in, in the place of ablblute : * be-

BOOK II. [375] CHAP. VII.

believing without Refervation, and in effedr, is a trying of God, in ftead of trufting in Him; for through Temptation , the Aiih&ed tacitly crav-eth a Condition to be performed by God, that when God performeth the preferibed Condition, then theMan's Faith after that may reft uponHim, othcrways not: For when a Sinner cometh to Chrift, he fliould fpeak to this fenfe. " O Lord '• my God, feing it hath pleafed Thee to reveal " Thy Self to me, a blind impotent Sinner,run-" ning toward Hell,and haft offered Thy Self to " niefora Saviour, in Whom I may have Wit " dom, Righteoufnefs, Sandtification and Reft demption. Behold, O Lord, I heartily receive " the Grace offered, I imbraje Thy Word, and " Thy Self offered to me in Thy Word,and do " give up my felf wholly to Thy Government, " that Thou may repair in me the loft Image of •-■ God,and powerfully carry me on unto Saiva-? tion. In ftead of faying thus, and clofing abfo-lutely the Bargain with God in Chrift reconciling the World to Himfelf, the Tempter would have the poor afflicted Man to fpeak, as it were to this fenfe. " O Lord, the Condition whete-' uporiThoudoft oficr to be myGod andSaviomr, " doth pleafe me well, but becaufe I fear I may " deceive my felf in performing that Condition, I P require another Condition of Thee, that Thou " wpuldeft, firft, let me fee the Fruits of Faith ' in me, which ifl fliall find within fome tiaie [' hence, then will I count my felf a Believer,

and

BOOK n. [ 376 ] CHAP. VII.

** and will reft on Thee : But if I find not fuch " Fruits as may evidence true Faith in me, I " muft pronounce my Faith, either no Faith, or ** a dead Faith, which hath a name of Faith, "' but neither Power nor Life in it. For Faith " without Works is dead, as James faith,Ch .z.z6.

Now, what is this clfe in e2ed, then to make a new Condition in the Covenant of Grace, and to promife upon this Condition, to believe on Chrift, if God fhall do as the Sinner givech Him dire&ion ? that is, if God ilia 11 make him bring forth the Fruits of Faith firft, when it became him abfolutely to imbrace Chrift, that he might both be forgiven of Sin, and enabled to bring forth fruits of Faitly

Another Fault is here alfo, which is this, the affad:ed Perfon doth require mature Fruits from a weak Faith, from a Faith that is not fettled and fixed, but fufpended Qn a Condition, which is 110 lets unreafonabic, than if a fooiifti Gardner fhould require Fruits of a young Tree lately planted, yea, before the Roots of it were well fettled in the ground • yaa, and would not let it Hand in his Garden, except it iliould firft bring forth Fruits, whereby it might evidence it (elf worthy of Pains caking on it.

A third Fault is this, that the Afflicted, in this cafe, cloth pre-fuppofe, that true Faith is pofteri* or to the Fruits of true Faith, both in Nature j&rid Time; For, if he will nor believe in Chrift, till after he perceive and feeiin himfeif the Fruits of

Faith,

BOOK II. [ 377 ] CHAP. VII.

Faith, upon this ground he can never Believe till he firft find the Fruits of Faith in himfelf, which is nothing eife in effed: than to imagine, that the Effedi muft go before its Caule.

Unto this Threefold Self-deceit, we offer this one Remedy in general, that the afitidted Per-{'on in the forefaid Cafe, humble himfclf before God in the fenfeofhis Barrennefs, and fo much the more as he findeth fmall or no Fruits in himfclf, let him fly to Chrift and taften himfclf the more on His imputed Righteouihefs, and cleave unto Him by Faith, without delay, that he may drawvertue and furniture from Him to bring forth good Fruits; for, this is the only way to make Him bring forth Fruits in abundance, as Chnfl: doth teach us. Jnh. ij. f. He that abuleih in Me, and I in him y the fame bringeth forth much Fruit : for without Ale, ye can Jo nothing He, and He only, can make a good Tree of an evil Imp, and caufeit bring forth Fruits anfvverable to the nature of the true Vine wherein it is Ingrafted. And icing Chrift in the Canticle, Ch. 2,. 13. doth make no fmaii account of the green Figs and tender Grapes, let not the Auli&ed do fpifethe day of fmall Things.

4. The Second pra&ical Error in the AfHici> ed's foreuiid Cafe,is this, the afflidcd Perfonhath imagined in liimfeif, that fuch and (uch Fruits would prefently follow upon his receiving the offer of Chrift, as that he fhauki forthwith be skiifal in the knowledge of thcMiftcrics ofSalvaao^abie ta

pray

BOOK n. [ 378 ] CHAP. VII.

pray eloquently, made chearful in finging Songs of Praifc unto God, ready and expedit to every good Work, and that he fhould feel conftantly anun-interruptedPeacc in hisConfcience,and Joy in the Holy Ghoft; but after that by experience he hath found, that he cannot fo much as ester upon any good Work without a Fight with Satan and with his own corrupt Nature, and other Impediments, and withal he doth feel the Peace of his Conference and the Joy of the Holy Ghoft with-drawn, hereupon he begins to fufped: the whole Work of God's Grace in himfelf, and that he remaincth in the (late of Nature unrenewed.

5. For removing of this Error, let the Afflicted know, that the Hopes winch he hath conceived at the h«anng of the Gofpel, fliali not be disappointed (albeit according to his Childifli Fore-conception they come not to pafs ) for in a time due and acceptable,God ihail perform allHisPro-mifcs, and bring the Believer ( fled unto Him ) eaupon his way, till he put Him in full pclicf-fion of Freedom from all Sin and Mifery. But yet this Felicity is brought about, not all at once but piece and piece, and not without conflict wi:h the Enemies of our Salvation, and not without uie of the Means appointed of God. Wherefore let the AfHi&ed be exhorted to take courage unto him, asbccomcthaSouldier of Chriit, and let him go on in the ways of the Lord in Hope aad Patience, b^ing allured, that whatfover

God

BOOK II [379) CHAP. VII

God hath promifed, He will furely perform, in that manner, meafure, order and time, and by His own appointed Means, as He hath fet down in His Holy Scriptures.

6. The Third pra&ical Error of the Afflided in the forcfaid Cafe, is, that he doth not judge rightly of his own Faith, nor of the Fruits thereof : For of his own Faith he judgeth no other-ways than of the Faith of another Man, whileas there isadiverfe way to judge of my own Faith then of another Man's Faith; for becaufe I cannot reach to the internal A&s of the Soul of another Man, therefore I muft judge only by the outward Effects, according to the Rule that James giveth, Chap. 2, Ver. 10. Shew me thy Faith without thy Works, and I will fketv the my Faith by my Works. Yet of my own Faith I may judge, not only by the external Effects of it ( which in the firft clofing with Chrift, are not yet obfervabie poffibly ) but aifo by the internal act of Faith,which the Holy Spirit, who knows the Heart, doth reveal unto me, by making me not only heartily to embrace Chrift offered in the Gofpel, and love Him, but alfo can make me reflect and turn back mine Eye upon His own Gift and Grace in me, according tothatofthe Apoftle I Cor. 2. 12. We have received the Spirit of God\ that we might know the things freely given tons of God*

Again the AtHicted doth not judge rightly of his own FiUics af Faith, according as the Truth is, and as the Lord in his Word doth judgt; he

feould

BOOK II. [380} CHAP. VII.

Ihould diftingufli between the Sincerity of the Work and the perfection of it (a work may be done uprightly, and yet be imperfect) he Ihould diftinguifh what is God's part in the work,from that which is wrong and corrupt, flowing from the remainder of Sin in him. Thefe things he doth confound, and doth To fix his Eyes u-pon the defeats and imperfc&ion of his Work, that he feeth nothing but what is wrong, when it is his Duty both to obferve what is wrong, that he may humbled, and call away all confidence in his work, and to obferve a!fo what is good and right in his work, proceeding from the Grace of God in him, and fo Praife and Thank God for it in Chnft, ivho will not quench the jmoaking Flaxi I fa. 41. 3.

7. For the remeay therefore of this Error, let the Affli6ted,firft,look upon the acts of his Faith both internal and external,both on the elicit Ads of Faith and theimperat Ads (as they are called in the Schools) and let him judge of both according to what is right and equitable,that whatsoever be the meafure of new Obedience, it may be differenced from the mixture of lnfirmity,De-fects, or Corruption. And let him not judge of his work according to the Suggestions & Calum-niesof Satan, who always condemneth fo far as he can, what is good in God's Children:or if he cannot condemn it,doth labour to have itabufed.

Secondly. Let the Afflicted obferve the due order both in doing his duties and injudging thereof:

for

for of necefiky he muft, Firft, put forth an act of Faith and Love on Chrift,before he can pafs judgment on it, and let him firft do the work commanded to' the Believer, and then pafs Sentence, that he may be ftrcngthened to do moe Duties, and foto prefent them to God to be vvaihen accepted and amended in his followihg fetvice,

Thirdly, Let him carefully look unto the end which he mould propofe to himfelf in judging of his Acts of Faith, and Obedience; for the end of judging our felves and our works, fhould be to confirm our .Faith in Chrift, when we find any thing done according to the Rule, and to fly to Chrift for Pardon and Grace if we conceive all is wrong after we have examined matters

6. The fourth practical Error, is, that the Afflicted fnffcreth his Faith to be wounded and weakened by Satans Tentation, and then to be drawn forth to the Field to give a proof of the ftrength of his Faith in a difficile duty, before the wound of Faith be bound up or healed; for, it is agreat difodvantagc to enter the lifts with Satan about thfc Fruits of Faith, whether they be fincereor not when Faith is wounded,yea,fainteth and is brought in q.ueftion whether it be true faith or not. Now this isafpecial Stratagem and Wile ofSatan, by whatfoevcr Mean he can, to flurt the Faith of Gods Children, that he may by that marr Communion keeping with God, and cutoff, if he can, the conduit whereby the power of Chrift is conveyed to the Belt.

liver for making him give acceptable •bedience unto God. And certainly, it isnolefs difficile when Faith is wrefted,andforatimeoutofjoint, to fet about acceptable Service, then it is to make a Man to fet upon his work when his Arms are out of joynt.

Therefore, for Remedy of this Error, let the Afflicted,fo foon as he findeth his Faith wounded, incontinent let himfelf down before God humbly, and acknowledge his FooUftmefe, want of Watching, Unworthinefs and Inability, either to know how he hath grieved God's Spirit, and made open a Door for the Tempter to fall in upon him, or to repent the Sins which he knoweth might have provoked God fo to exer-cife him; and next let him look unto God in Chrift reconciling the World to Hirofelf,and lay kold on the Floras of the Altar, on the Throne of Grace for ftrengthening his Faith, that he may find help for the prefent need, and thereafter alfo to walk more wifely : for, this is the Counfel which Chrift doth give to the corrupt Church of Sardis, Revel. 3. %, Strengthen the thing which remanineth and is ready to die. Thus may the Afflicted recover ftrength of Faith, and Ability to refifl: Satan, and Furniture for bringing forth unqucftionable Fruits of Faith.

CHAR

BOOK II. [ 383 [ CHAP. VIII.

CHAP. VIII.

Wherein the Regeuerat Mans Douht, whether he he in the (late of Grace % arijwg from his unquietnefs of Spirit, is anfwered.

T His Cafe is incident to many dear Children of God, and may befal Champions in time offad Affli&ion, as we fee in the Prophet, Pf. 42. 11. and 43. 5. Why art then cafl down, 6 my Soul: and why art thou difquieted within we ? But even in time of outward Profps-? rity, or when no great Affli&ion bodiiy lyeth oa. many, who inthe fenfe of their Siafulneis have fled to Jefus Chrift, and have taken His Yoke upon them, are troubled with Doubtings, whether they be of the number of true Believers, whether they have rightly eome unto Chrift; whether they have been well accepted of Him; and for their doubting they can give no other reafon, fave this, I cannot be quiet, nor reft in aflurance, That I am in the ftate Grace; if they be interrogat, what they think of the evident figns of their Regeneration, which have been and are to be fcen in their Converfation, iince they began in earnell to feck the Face of God in Chrift ? They will poflibly not altogether deny God's work in them ; but yet dare not lean weight upon thefeSigns,becaufe .they do find theie Signs alio brought in queftion,whetherthey have been ©r are kindly and iincere; meantime thev

B b are

BOOK II. [384] CHAP.VIIL are about to do that which is acceptable to God in the courfe of their Calling, albeit with more Heavine s and lefs Alacrity than becometh Per-fons reconciled to God in Chrift.

x. This Difeafewill be found complicat and made up of moe Miftakes and Errors than one-: And therefore is to be the more narrowly confide-red,becau(e it is no finall hinderance of a comfortable Chrifltan Converfation,which God doth allow on His Children;for in the party troubled with unquietnefe, wepreiuppone, 1. There is a fe-rious fenfe of Sin, and purpofe to do better. 2. An unfained embracing of die Covenant of Grace and Reconciliation in Chrift Jefus. And 3. An boneft though weak Endeavour to bring forth the Fruits of new Obedience x And yet notwith-ftanding'the Perfon is not quiet, but walketh faeayiiy and is difcouraged, byreafbn of his uncertainty, whether he be m the date of Grace or hot: Yea, he is call down and difquieted, becaufe he isdifquieted, and cannot get a reasonable Anfvver from his Confcience when he asketh of it, why art thou call dpwn and dif-quieted within me?

3. The Miftakes and Errors, whence this Dif-fatisfadrion and Unquietnefs dothflow,are many; but we fhall condefcend upon Eight or Nine only. The Firft Error, and Caufe of Unquietnefs is, or may be this, that the Party afflidted, albeit he have the Habits of laving Grace in him, and doth by God's Grace put forth theft Habits

BOOK II. [ 389 ] CHAP. VIII.

in adual exercife, yet he doth not reflect upon, nor turn his Eye to obfervc, the Operations of God's holy Spirit in himfelf, nor the Adts of Giving Grace,which the holy Spirit hath made him put forth, of which if he take not notice, they are to him for the time as if they were not ; and fo no wonder he be diiquict, while he per-cciveth not in himfelf that which might make him quiet:For Example,when the fenfe of Sin is raifed up in a Man's Spirit by the holy Ghoft, if he do not cbferve that this is one of the Operations of die holy Spirit convincing the World of Sin, or. if he do not tunvback his Eye on this Operation, and upon his own ad:,- flirted up thereby, to fubferibe the Sentence of the Lawagainft himfelf, no wonder that he doubt of hisConverfion, till he fee the foot-fteps of God the Converter of him, from the love and approbation of Sin, unto the hatred of it ; and when he is fled to Chrift the only Redeemer from Sin and Mifery, and hath laid hold on Him according to the Covenant of Grace offered in Him, if he do not look back on this Operation of God drawing him to Chri(l,and upon his own ad of coming unto Chrift by the Draught of Gods Spirit, what wonder he do not reckon himfelf among Believers, albeit he be in God's account one of that number? And when the holy Spirit hath kindled in him not only a purpoie of new Obedience, but alio a begun Endeavour to live Holily, Juftlyand Soberly, if he do net obfervc and 13 b ^ ae<

BOOK II. [ 390 ] CHAP. VIII.

acknowledge thefe Operations of God's Spirit, making him to bring forth thefe Ad's, what wonder that this Miftake and Inconfidcration do o-pena Door to Difquietnefs and Dcubtipg, whether he be in the ftate of Grace or not >

4. For removing this Caufe of Difquietnefs, the affli&ed perfon muft beware that he pafs not Sentence of Gods Difpenfation towards him, according to the Tentations and Suggeftions of Satan, nor yet according to the Opinion which his Paftor or Friend may have of him, judging fome what uncharitably of him, uponfinifter fufpici-ons; Neither let Him ftand to the fufpiciems of his own incredulous heart; but let him confider what the Word of the Lord hath faid of the Perfon in whom thefe three Graces do concur, to wit, 1. The fenfe of Sin and Inability to help our felves. i.Flying unto Chrift for Relief from Sin and Mifcry. and, 3. Some meafure oi upright Purpofe and Endeavour to ferve God in new Obedience;for of fuch faith the Apoftle, TV;//.}.3. We are the Circurncifi&n or true Ifraelitesjvho have no confidence in theflejh, but rejoice in Jefus Chrift, and worjhip God in the Spirit. Let him therefore efteem the difcovery of his finful and wretched eftate in himfeifto be the very fruit of the Eye-ialve and Work of the Spirit bellowed on him by Chrift, and let hirn efteem his hearty Confenc given w the Covenant of Grace and Reconciliation, to be the undoubted Ad of faving Faith. For, hearty Confent to the Offer of Grace in Je-

BOOK II. [ 391 ] CHAP. VIII.

fus Chrift, prefuppones, Firft, that the Pcrfon fees no (landing for hirn by the Law or Covenant of Works, but is beaten from all confidence in himfelf, and made to believe and fubferibe the Righteous Sentence of the Law a-gainft himfclf to the praife of God's Truth and Juftke. Secondly, it imports the Man's believing the Teftimony which God hath given of Chrift Jefus, to wit.that God hath made a Gift of Life-eternal to the Soul that hungereth and third eth for Righteoufne(s,and that thisLife is in His Son;yea it imports the Man's receiving & embracing of Chrift offered in the GofpeL Thirdly, it importeth, that the Confenter to the Covenant of Grace as he hath renounced confidence in his own Works, fo he hath given up himfclf to God, to live by the Grace of Jefus Chrift unto eternal Life. Now if the Afflicted fhall re-fled: upon thefe two Operations of the holy Ghoft, making him humble in the fenfc of Sin heartily to receive Chrift Jefus for his Reiief, and withal do obferve anunfained Purpofc and begun Endeavour to live more holily and fruitfully by the Grace and Furniture of Chrift, how-foever he labour under many Infirmities, not only is he undoubtedly a new Creature, but alfo by obfervingtheforefaid Evidence thereof, may cori-clude,that God hath begun a good work of Grace in him,and{o iMll this firft Caufe ©f Difquictncis Ire removed.

BOOK. II. [ 392 ] CHAP. VIII.

j. Another caufe of Difquietnefs is, or maybe tbisjf the Affli&ed,afcer examination of the work of Grace in himfelf,being convinced of his blelled Efhte and confirmed by prefent fenfe of God's Love flied abroad in his Heart, do not hold faft his Efrimation of God's Work in himfelf, longer than the fenfible comfort thereof remaineth with him, but either doth retreat his Judgement of of his blelled Eftate,or doth not defend his Right, doth not refill Satan by being fteadfaft in the Faith, no wonder his difquietnefs and deje&ion of Courage return upon him.

6. For removing of this Caufe of Difquietnefs, let the Afflicted confider, that fpiritualConfolati-on,and fenfible feeling of God's Favour,is granted to God's Children to make themftedfaft in the Faith of God's Grace toward them, when fenfible Comfort is with-drawn, and when they are put to the trial and exercife of their Faith, under Trouble and Temptations. And therefore, when the Afflic3:ed,once being made clear of his interett ia Chrift, and of his keeping on him the Yoke of Chrift, doth find a change in his condition, let him prefently humble himfelf before God.in acknowlegment of the power of the body of Sin in himfelf, and of whatfoever evil Fruit it hath brought forth,whereby he hath procured the change of his own comfortable condition.-and let him renew the Acls of his Repentance and of his Faith in Chrift, driving againll all Temptations for the Faith once given to him, and difputing,

lor

BOOK II. [ 393 1 CHAP. VIII.

for his Right and Intereft unto God's Grace in Chrift,that he may with patience obtain the Victory over his Temptation,and be able, not only with DaviJ to charge his own Soul to truft in God, the help and health of his countenancefit.^z. and 43, but alio to glory with the Apoflle, and to fay, x Tim.1. zz. I know whom I have believed .and I am perfwadedjhat He is able to keep that which I have committed unto Him againjl that day. And fo may the iecond Caufe of Difquietnefs be removed.

7. A Third Caufe of Difquietnefs is, or may be this, If a fincere Convert, finding himfelf come fliort both of his Purpofe and Hope of making progrefsiii the courfe of new Obcdience,and Reformation of Heart and Conversation, fhall inftead of being more humbled,and beaten more out ofconfidenccinhisownftrength and works, and in ftead of laying fafter hold on the imputed Righteoufnefs of Chrift, yeild unto difcourage-ment,and fo open a Door for ca! ling his own Con-verfion in qucftion.ln this Cafe, the Difquietnefs of the true Convert is augmented ,by reatbn of the Confcicnce of his Sincerity in his Converfion, wherein hercnounced the Love and Service of all Sin,renouncedall confidence in his own Worth or Works,did fly unto the Grace offered in Chrift and received Him heartily, andpurpofed honeftly to fcrve God thereafter in newnefs of Life,whicli maketh him lay in himfelf,! can never putRc-pentaneefrom dedd Works,and Faith inChrift,and

BOOK II. [ 394 1 CHAP. VIII,

purpofe of new Obedience more fincerely in exer-cife, than I have done : And now feing I come fhort of my purpofe and hope of Profiting, and can never more fincerely Repent of Sin, or Believe in Chrift, than I have done,have I not juft caufe of doubting of my Eftate, and of Difcou-ragement and Difquietnefs.

8. For removing thissaufe of Difquietnefs,let the Affli&ed confider, Fir ft, That there is a great diffcreace between Purpofe and Pra&ice. A holy and finccre Purpofe oft-times cometh Ihort in practice: For the Apoftle faith, Rom. 7.18. To will is prefentwith me,but how to performtthat which k good, I find not. The inlake here is of Strength to perform, and not in the fmcerity of the Will and Purpofe.

Secondly, Let him cohfider, that there is a difference between the Confent of a well-informed Conference to the difcharge of holy Duties, and the pra&ical coming up of the not well-reformed Heart, unto the a&ual diicharge of thofe Duties: For oft-times the Heart is like a deceitful Bow, thatdilappointeth the Archer; therefore let not the Affii&ed deny the fmcerity of his Purpofe, but let him be humbled for the Corruption of his Heart, which hath not anfwered his Purpofe and Expectation.

Thirdly, Let not the Affii&ed think that he hath fo fully renounced ail confidence in his own Works as he conceived .* We may be clearly convinced not to lean toourownRighteoufnefs^nd

fo

BOOK II. [ 39* J CHAP. VIII.

fo moreeafily in our Judgement renounce all confidence in our good Behaviour; but the dregs of the Sin of misbelieving Jews is not cafily purged out of us, wherein they went about to eftabhfh their own Righteoufneft, and did not fubmit themfelves to the Righteoufnefs of Faith, Rom. 9. and 10. 3. As he therefore who denieth,that he leaneth his weight on his StafF,andyet falleth to the Ground when his Staff doth flide,is found to have leaned more weight on his Staff than he pretended ; fo he is found to have leaned too much weight upon his own Works, who is call down, becaufe his Performances are not anfwe-rable to his Purpefe and Hopes. Humbled indeed he ought to be, and to lament his Mifery under the body of Death, but not be fo deje-ded and difcouraged, as to loofe or flacken his Grips of the Covenant of Grace ; efpecially when he doth confider, that the Lord, by this experience of his own weaknefs, is teaching him thereafter to have a more high eftimation, and make better u(e of Chrift's imputed Righteoufiiefs, and to lean lefs to his own Purpofes, and Pr©mifcs, and inherent Righteoufhefs,that fo he may draw more Ability from Chrifi; by Faith, to bring forth better Fruits: For without Me (faith Chrift)jp« can Jo nothing. Joh* 15. j.

Lafl *f a/2, Let him neither fay nor think, that he cajanot put forth any Adt of Repentance or Faith, or purpofe ef amendment of Life, more fincerely than he hath done; for no Man hack*

at-

BOOK II. [396] CHAP. VII.

attained fuch a meafure of Sincerity in the discharge of any A6t of (aving Grace, but there is room for him to receive a greater Meafure both of Activity and Sincerity ina&ing, then he hath attained already.- but rather let him examine more narrowly, and find out the corrupt Inclination of the Heart to lean to its own inherent Righteoufnefs, and difficulty of fubje&ing it felf wholly to the Righteoufnefs of Faith, and San-edification through Faith in Chrift; for, this doth the Apoftle teach us to do, Philip. 3. 12. 13.14. he did not think himfelf already porfed:, but reached himfelf forth tothofe things which were before him, prtffing toward the Mark, for the prize of the high Calling of God in Chrift Jefus. And the end of the prefling of the Law is, that Sin may be the more clearly difcovered; that as Sin hath reigned unto Death, even fo might Grace reign through Chrift Jefus our Lord, Rom. 5*. 20, 21-

9. The Fourth Caufc of Difquietnefs is, or may be this, If the true Convert, being frequently convinced of the manifold Deceits of the Heart, for this caufe lhall begin to call in queftion all the work of Grace in himfelf . Which Inconvenience doth flow from his not putting difference between the ttue Content of the Heart unto the Covenant of Grace and Ads of Holinefs, in fo far as the Heart is renewed on the one hand, and the Doubting or Hefitation of the Heart, in as far as it is noc purged from the Reliefs of

t

BOOK II. [397] CHAP. VIII.

Incredulity and BackwardnefsuntoGodlinefs 011 the other hand; orbecaufehe puts no difference between the effects of renewing Grace, and the effedts of in-dwelling Sin in himfelf, both of them putting forth their power in the felf fame A&ions: for, if this Difference fhall not be ob-ferved, and Sentence fo given, as that which is in the renewed Man be abfolved and commended, and that which flowes from indwelling Sin be difallowed and condemned, without prejudice to any good which fhali be found in the renewed Man, it is impoflible that the Confci-ence can be quiet, or that any good A&ion of the Sainrs can be approven by reafon of Sin in us; for, the Evil which we would not, fliall be found in us, as is clear in the Apo(lie's Cenfure of himfelf, Bom. 7. 15. to 20.

10. For removing this Fourth CaufeofDiP quietnefs, let the Afflided learn fo to obferve the Inlakes and finful Imperfe&ions and Pollutions of his bed Works, as he obferve alfo that which is good in his Adtions, that of the good he may make thankful confefTion unto God and pray for the increafc thereof; and of the inlakes and Pollutions of his Works, he may make con-fefiion alfo, and be humbled for them, and fly to the unfpotted Righteoafnefs of Chrift, and to the Fountain opened up in His Houfc for Sin and Uncleannefs, Zech. 13 1. This Wifdom is taught us in the example of the Father of the Child poflefled with a dumb and deaf Spirit,crying

BOOK II. [ 398 ] CHAP. VIIL out and faying with Tears, Lord Jhelieve, help Thou my Unbelief, Mark 9. 24. he maintains the begun Work of Faith in himfelf, and confefleth the Evil he found in himfelf,and flyethby prayer toChrift to help him.

11. The fifth Cauft ofDifquietnefs is,or may be this, if the true Convert fufpend the Abfolu-tion of his own Faith, and Fruits thereof, from being hypocritical and counterfeit, unril he find himlclf freed from Difquietne(s,and do injoy Peace and Tranquillity of Mind, which he deth apprehend fhould always accompany found,fincerc andunfained Faith, and on this Ground he e-fteemeth that Faith only to be true Faith, which hath overcome all Doubtings, and now being victorious, bringeth Peace and Quiecnefs with it ; and that Faith which is tolled, or troubled with Doubtings, he thinketh may juftly befuf-pedtedof unfoundnefs,as if Tentation to Doubting were a fufficient reafon to make a queftion of the fincerity of Believing: Or as if it were afuffi-cient Reafon for a Man to call his Faith in queftion, whether it be true Faith or aot,becaufe Satan calleth it in queftion;For if this were afuffici-ent Reafon to queftion a Work or Ad: of Grace in a Man,no Work of Grace,nor no Point of true Reli-gionjhould beholden for (bund and true,becaufe Satan never ccafeth to calumniatand quarrel the Truth,both of God's Word and Working, for he was fo malicious and impudent as to queftion If Thou he the Son of God, Match. 4. 3.

ii Fos

BOOK II. [ 399 ] CHAP. VIII.

12. For removing of this Caufe of Difquict-nefs, let the Airlifted confider, Frrft, That the Aflaults of the Enemy do neither diminiili the Worth, nor the Eftimation of Faith ; for, Faith fighting, is no Iels folid and found in the time of Battle, then it is after Vidtory, Handing vi£fc> rious. 2. Let him confider that we are called to a Warfare, not only againft Flefli and Blood, but alfo againft Principalities and Powers and fpiritual WiekednefTes, Epbef 6. and that we may not promife to our felves, freedom or exemption from Satans throwing fiery Darts at us, fo long as we live, as the Apoftle doth warn us, Ephef. 5. Let him confider thirdly, that Obje&ions and Queftions, moved againft the Converts Faith, are rather a Token of the Sincerity thereof then a Reafon for bringing it in queftion : For the Pirat Satan can difcern well enough between an empty Veflel and a Ship loadened with precious Wares,& ufeth to let upon the rich Ship,that he may fpoil it, if he can, of that moft precious Faith, and not trouble himfelf to moleft a fecure prefumptuous Perfon, left he fhould waken him, by fuch means, out of his Dream, and chafe him unto God. But as for a Man that is already fled from him and turned to God by Faith m Chrift, he will not fail to follow the chafe, thai if he cannot bring him back, yet he may vex him and dog him at the Heels till his Entry m Heaven. Fourthly, Let him confider, that the Lord ufeth to iufler Satan to trouble the Believer.

BOOK II. [ 400 ] CHAP. VIII.

ver with Suggeftions to waken his Faith, of fet purpofe to teach the Believer to fight His Battles, and by frequent Exercifes to be purified more and more, like Gold or Silver put oft-times m the Furnace ; yea, and that the Wreltler may be made valiant in Fight, Heh. ir. 34. whereupon the Afflidted muft be exhorted not only to take Courage, and to defpife the Malice of the Ad-verfary, but alfo to rejoice when he doth meet with manifold Tentations (as we are charged Jam. 1. 2.) becaufe of the Fruit following by Gods Bleffing on fuch Exercife. And to this end, let him put on the whole Armour of God.that when he hath refilled and overcome one Tentation, he may Hand and refill another, Ephef. 6.

13. The Sixth Caufe of Difquietnefs, is, or may be this, If the true Convert do not diftin-guiih, but confound the Peace he hath with God, iyid die Peace he hath in his Confcience ; if he do not diftinguiihjbut confound Peace with God and reft from AfTauIts of the Adversary; if he do not diftinguiili, but confound Peace of Mind, and Peace of Confcience; if he do not diftin-guifli and put a due difference between thefe forts of Peace, he cannot choofe but be difquie-ted, by fufpe&mg his Peace with God, becaufe he hath not Reft nor Peace fromSatans Ailaults; he cannon efhevv Difquietnefs,whcn he conceives that his Peace with God is dilTblved , when Trouble arifetk m his own Confcience- And go wpnder he be difquieted when he apr

pre?

BOOK II. [ 401 ] CHAR VIII.

prehendeth every Perturbation of his Mind to be a breach of Peace with God, or with his own Confciencc.

14. For removing of this Caufe of Difquiet-nefs, the Affii&ed muft confider, Firft, that Peace with God, doth follow iramediatly upon an humbled Sinners flying to Chrift,and embracing the ofler of Reconciliation with God in Chrift, when, in the mean time, the Confci-ence poflibiy may be going on purfuing the Convert with Challenges for all fort of Sin and Guiltinefs ; for he that is fled toChriii by Faith, isjuftiried, and being justified by Faith, he hath Peace with God, granted, decreed, pronounced in his favours, and regiilrat intheGourt-book of the Evangel, albeit poffibly the ab-folved Converr, hath not drawn forth the Extract of. the Decreet, nor confidered it, when he hath read it, nor applied the fame to himfeif according as the general Sentence gi-veth him warrand.

Therefore, the humbled Sinner fled unto Chrift, and engaged heartily to His Service, muft take heed fo much to what is fickly, and not clearly informed Confcience doth fay, as to what God, Who is greater than the Confcience, and giveth Order and Rule tQ the Confcience, doth fay to fuch a poor SpiU fled unto Chrift.

Secondly, Let him confider, that his Peace is not marred with God, by Satan's warring a~

gaini\

BOOK II. [ 402 ] CHAP. VIII,

gainft him; for Peace with God ftandeth well with War againlt all fpiritual Enemies .• And therefore the lets Reft he hath from Satan's Trouble and Moleftation, let him be the more confident of his Peace with God, Whofe Battles he is fight-ing againft Satan.

Thirdly , Let him confider, that Perturbation of Mind, doth neither hinder Peace with God, nor Peace of Conference: For the Mind and Thoughts of a Man, for many Reafons may be rroubled and difquieted, when Peace with God and Peace ofConlcience are fettled andeftablifh-ed : For when the Mind is troubled, and tempted to Anxiety, the Apoftle fheweth how to remove the Perturbation of the Mind, and fettle the Peace of Confcience alfo, Phil. 4. 6, 7. Be careful (faith he, or anxious) for nothing, but in c icry thing by Prayer and Supplication with Thankf-giving, let your Requefls be made manifefl to God, Mid-thePeate of God, which paffes all Under (landing, jiall keep your Hearts and Minds through Chrijl Jefi/s. And in his own experience he lets us fee the difference of Perturbation of Mind,from Peace with God and the Confcience alfo, 2 Cor. 7.5,6. When we were come into Macedonia, our Flefh had no rejly but we were troubled on every fide, without were Fightings, within were Fears ; never the lefs 9 Gcd that comforteth thefe that are cafl down, comforted us in the coming of Titus. So alfo, 2 Cor. %. lz, 13, 14.

15. The

15, The Seventh Caufe of Difquietncfs, is, or may be this, if the true Convert be cither ignorant or forgetful of the way of obtaining, maintaining repairing and recovering th* true Peace of God in himfelf, and of the Change of God's Difpcnfation toward his Children which is common; through many Tribulations God doth bring his own to Heaven. Sometime He (hews them His Countenance in a comfortable Providence, fometime He hides His Face, but doth not change His Love toward them, Pfal. 30. 7. Thou hideft Thy Face, fiaith David) and I was troubled y hxxt here was his Wifdom,he went the ftraight way to recover his J?Qacc f lcryedto thee ,0 Lord\and unto the Lord made I my Supplication&nd his Mourning was turned in* to Dancing, PfaL 30. 7, 8. to the end. But many weak Converts are not fo wife, who by their inconfiderat Courfes do call: themfelves in Fears*, Jealoufies and Sufpicions, both of God's Love to them,and of their own intereft in Him: when they mifs felt Conizations they fall to quarrel their Right. And if they rcfolvc to have their condition helped, they prefcribe their own time, way and meafure, and nothing can fatisfie them rill they recover poflellion of loft ienfe with the Spoufe, Cant. a. 5-. Stay me with Flagffns, comfort me with Aples ( faith lhe) for I am fick of Love. It is rrue, fometime God doth con-defcend to their paffionat purfuit of Comfort, but their not believing, in the mean time, and their hailing to have their conditionalte red,

G c be-

BOOK II. [ 404 } CHAR VIII.

before Patience hath wrought the perfed: work, is not to be commended or approven.

16, For removing this Caufe of Difquiernets, let the Affli&ed confider, Fir[t, that the Lord neither fheweth His Loving Countenance to the weak Difciple, nor hidcth it from him, but ous oflove ; He neither corre&eth nor comforteth him,but out of love;/ am thcLord and change not (faith He) MaL$. 6.Thercfrreyou Sonscf Jacob are ■not cenjumed. If He give confolation fenfibly, it is to confirm their weak Faith, by fenfible Experience of the Fruit of believing in Him, and if He withdraw His Confolation, it is that He may exercife their Faith, and train them to believeHisWord without a fenfiblePawn for it : And therefore,for removing this Caufe of Dil-quietnefs, by allMeans let the Affii&ed be ware to mi£conftru<3: die Lord's dealing, but let him ftrive againft all Suggcflions of Satan,or his own misbelieving Heart, and entertain friendly Thoughts of God; for a true Friend, or Father among Men, will take it for no fmall Injury to <o be fufpe&ed of His friendly or fatherly Af-fedion to His Friend or Child, yea, even Phy-ficians and Chyrurgians, find a good Expofition from their Patients, when they give them bitter Potions, when they cut and carve and burn their Flefh,full they are exponed to aim at the Patient's Good;much more ihould every Man,whatibever Dilpenfatioii ofGod he meet with, give a good Conftru&ion of His working.

BOOK n. [ 40s ] CHAP. VIII.

Secondly, Let him cotifidcr,that the Lord hath his own way and order of working; firft, He difcoverth Sin and Mifcry and Weaknefs in the Crdature,and after that he difcovereth his Grace, Mercy and Power in Chrift to relieve; firft, He humbleth and then liftcth up: firft, He woun-deth, and then He healeth; firft He fmiteth, and thenbindeth up; firft He bringeth down to Death, and then rcftoreph unto Life, Hof. 6. 1. and, Pf. 9. 3. and therefore, let the Afflided be humbled under the (enfe of apprehended Caufes of his Difquietnefs, and feek of God the reltor-ing of w r hat is loft or wanting, and the healing of the wound infli&ed in due order. Now God's Order is thiSyHe will, firft, have the Law magnified, and His Juftice acknowledged by all affli&ed Sinners, even by them who are in the ilateof Grace,andnot are under the Covenant oc Curfe of the Law, to whom notwithftanding the Law muft ftili be a Pedagogue to lead them to Chrifl.-and when the Lord's Juftice is acknowledged, and all fretting and murmuring againft his dealing flopped, then cometh, in the next place, the difcovery of Grace in Chrift: for, fince the fall of Adam, God hath always been in Chrift, going about to reconcile the World to Himfeif, not impuring their tranfgreflions to them, z Cor.5. 19. And when God hath drawn the Sinner by Faith to the Mediator Chrift, God incarnat, then there is a matrimonial Con-•radt made betwixt God in Chrift recon-C c 2 •*-

BOOK II. [ 406 J CHAP. VIII;

died and rhe Believer, and an union between Chrift and the Believer in a judicial manner; and fo the Believer is made to have a Right unto Chrift's Perfon according to that of the Spoufe, Cant. 1. 1 6. My lelcved is mine> and I am his. And by this means alfo, the Believer is madeto J have Right unto Chrift's Purchafe and Benefits, and to Communion with Him and His Saints, as the Apoftle teacheth us, Rom. 32,. He that /pared not Hts own Son, hut delivered Him up for us alljhow fhallHe not with Him alfo freely give us all things ? And after Right given to the Believer, in due time die Lord giveth and renewcth the Earneft-penny of the Inheritance, Ephefi. 13. In whom alfo ye were fealed with that holy Spirit ofPromife % who really teneweth the Believer and giveth him Peace, Joy, Confolation, Strength and other Gifts of Grace, with an ebbing and flowing thereof in the (enfe and feeling of the Believer, as may befl: firve the good of the Believer, and glory of God's gracious Difpenfation: and therefore, Thirdly, Let the afflicted Perfon, whatfoever Crofs-difpenfation he meet with, whatfoeyer Di-ftemper of Soul he fall into, whatfoever'Grace or meafure of Grace he mifleth or cometh fhort of, feek his Relief in God's order; that is to fay, let him juftify the Lord's Wifdom andjullicc, humble himfelf under His mighty Hand, renew the A&s of Repentance in Humility, turn his Face toward Chrift by the renewed Ads of Faith in him, lay hold on his Right unto ChrilVs Per-

foa

BOOK II. [ 407 ] CHAP. VUl.

fan and Benefits, that he may come to the fenfible feeling of what he hath right unto by the Covenant of Grace. And whatfocver De-feds, Tranfgreflions, Temptations unto Difcou-ragement and Misbelief, do branglc his Confidence, let them humble himfelf indeed, but fo as they do not drive him from that Covenant, but be made of as Spurrs, and forcible Motives to lay the faflcr hold on Chrift, and His infinit Grace contracted in that Covenant.

17. The Eighr Caufe of Difquietnefs, is, or may be this, If the true Conrert,daily lamenting his own finfulacfs, and daily troubled with fu-ipicion of his own bleffed eiiate,by reafon of his felt manifold Corruptions, iliall meet either with the/Calumnies of Men, or Comforters like Job's Friends, whom (lead of healing his Wounds in his Affiidion, ihall fofter'his fufpicion of his eltate by uncharitable cenfure of the poor Man's Complaint of himfelfan this cafe,if the Aftlidcddo not maintain his Righteoufnefsby Faith in (Shrift as Job did,& his upright endeavour to pi cafe God, which is m'anifeft 'by his daily godly Grief for his ihorc coming in his aimed-at Holinefs* no wonder he be diiquieted.

18. For removing of this Caufe, let the Afiii* ded confidcr and diltinguifa what is right in him, and what is wrong, and beware to confoun-A thefe. For example, 1. This is' right,rhatHe; ( dbth hot lean to theworch of his own Works, nor is puffed up with a vaiii conceit of himfelf before

Cc 3 God

BOOK II. t 4^8 ] CHAR VII!.

God. 2. That he isfenfible of his finful Imperfections and Corruptions, and of the bitter Root of original Sin in him. 3. It is right in him alfo, that he aimeth toward Peffe&ion, forgetting what is behind, and preffing toward the Mark and Prize of his Calling. But this is wrong in him, 1. That he foftereth Sufpicions unjultly of his own Biefled' Eftate. z. That he doth not obferve the Work of God's Grace in himfetf Co carefully as he obferveth his Imperfecfiions and Corruptions. 3. That he doth not fo much the more make ufeofChrifFs imputed Righteoufnefs, as he findeth the Imperfection of his own inherent Righteoufnefs. 4. That he meafureth God's efdmation of him, according to the eftimation lie hath of himfelf, when indeed God in Scripture cloth fliew no leis approbation of him in his wreftljng, then he doth in the time of his vidtG-ry and quiet condition. f.l That he doth net ob&fve the difference of the way he coth Ivafk into which is good, from the Slidings; Imperfections, Errors and Miftakes m particular A&ions and Pafiages, in that way. 6. That he doth lay more weight oft-times' upon the Judgment of miilaking Spectators of his Courfe, then he hath reafori to do, and doth not rake heed to the Sentence of the.Lord in the Gofpel, concerning pie Poor in Spint, the Contrite; the Meek anUTdwIy Difciplc" Thcie things let the Af-fiid'ed jconjaer and make good uic thereof,fo: his 'c^^r'ageiTKnt in the way of lieiv obedience. •

» -^ v. .

:

le

i BOOK II. I 409 1 CHAP. Vin.

19. The Ninth Caufe of Difquictnefs 1*5, or Jmay be this, if the true Convert be not acquainted with living by Faith; for there arc many honed and tender-hearted Converts, who, in the fenfe of their Sins,are fled unto Chrid,refoIved never to depart from Him, and careful to lead a blamelefs Life, whonotwithftandiag, whenfoever they meet with Changes of Difpenfetion, with variety of Temptations, frefh feehfig of the power of Sin in themfelvcs, or any Crofs bodily or fpi-ritual, aredi{quiercd and cad in Sufpicion of their date .* And albeit they neither will give o-vcr to follow after Chrid, nor will God differ them toperiili; yet they niakcthemfelvesan uncomfortable and miferable Life, by their leaning to prcfent Senfc and Feeling, when they fliould remember the Saying of the Apodlc, ( z.Ccr. 5. jWe walk not by Sight but by Faith} they are cad down, do mourn and complain, becaufe it is not w T ith them as they would, and are mod pare male-content with their lot, frequently regrating unto God their Wants and Imperfections, andfei-dom are they praifmg or thanking God for what they have gotten of Him.

20. For removing this Caule, let the Aiflicl> ed, fird confider what the Apodlc fpeaketh to the* afflicted Hebrews, Ileb. 10. 36. Te have need 'of \ Patience, that when ye have clone the Will of God ye way receive the Promife; for yet a little while, and he that will come, (lull cwne % and will not tv,-j\lh^ the Jul} MaitjbaU live by Faith, faith he,

k

Secondly, Let him conftder, that to live by Faith, doth require thefe fix Duties. 1. That we renounce our own corrupt Reafon and Senfe, left we count that to be our Life which may be ieen or felt,or that which may be altered and changed, but reckon that to be our Life,which is hid with God in Chrift, and fhall be revealied at the glo rious coming of our Lord. %> That the Covenant of Grace, and Rich promifes of the Gofpel be efteemed of us as our Meat and Drink,where-byour Hearts may be fiiftainedinall Adverfity, mid our Hope upholdenin Patience through the Comfort of the Scripture.3.That we make ufe of all God's Benefits beftowed upon us by vertue of that new Right made unto us in Chrift for being Partakers thereof. 4. That in all our Actions, we implore and feek our ftrength from Chrift,and give Him thanks for the meafure whatfoever He beftoweth. So did the Apoftle live, Gal. % 20. The Life which I new live in the fkfh % I Jivehy the Faith of the Son of God. 5. That we tejoyceand glory more in Chrift Jefusilithe midft oftrouble, then we grieve for our Troubles whatfoever,whereby as with a fliarp Pinfel, He is thawing in us the Lineaments of His ovvn Image and Conformity with Himfelf; fo did the Saints, Rem. 5. 3, 4, $r. Laftofall, to live by Faith, re? quireth that in every condition we ihould keep Faith and a good Confciencein Chrift Jefus, and efteem our felves blefled of the Lord, albeit we ^e rolled with Troubles immediatly fept fronx

Qq4

BOOK H. i 411 ] CHAP. V-m.

God to exercife uS;albeic wc do fall in manifold Tentations, be affaulted with Doubtings, and perfecuted unjuftly by Men.- For, it fhould and may fuffice a Believer in Chrift, if he bo not diftrefled, albeit he be troubled on every fide; h<* muft not difpait albeit he be perplexed; he ihall not be forfaken, albeit he be perfecuted ; he (hall not be deftroyed, albeit he be caft down, a Cor. 4. 8, 9. Upon thefe and the like Grounds, the A-poftle lived a comfortable Life, Th.L 4. xz. I know hotb how:to be abafed % and I know how to a-boundy every where and in all things I am ivJlruUfd, both to be full, and to he hungry f both to abound and fuffer need ; lean do all things, through Chrift who flrengthens me. Thus mud Chriftian Souldiers live in the midft of their toyling, itrwarfar, in wanr of many things, in watching and runing hazard of Life, in hope of Vidtory-and promifcd Glory, holding up their EJearts by Faith in Chrift.

And thefe things which we have fpoken in Explication of this Cafe, arc jnqt< intended to hinder the tender hearted Believer from pr aying,and endeavouring by all Means, that the Face ofxlic Lord may lhine upon him, and that-he may be filled with the Joy of His Spirit; for we are charged to fcek His Face agd Strength continu^ ly, Pfal. ioj, 4. Butallour Speech doth drive at this mainly, that the Affh&ed in his AiP? couragement and unquietnefs meekly fubmit himfelf to the Will of God howfoever he be-exercifed, always going on in the way of Goi^

God according to his Vocation, through Honour and Dishonour, through good Report and evil Report, looking unco the Promifes which are made to him that cndureth to the end. And what is fpoken here of living by-Faith, muft not be abufed to fofter Neligence in well doing, or ^bringing forth Fruits of Faith in every condition or to hinder the daily exercifeof Repentance,or to require of a Chriftian a ftoicat Stupidity under Trouble; but the thing we aim at,- is, That, the Chriftian in ail crofs Difpenfatidns and Vexations, endeavour by Faith to be of good courage m the Lord, and endeavour to draw Vertue from Ch'rift to Bring forth Fruits, giving Glory to Him, wliatfoever mcafure He Hialtbeftowmore or lefs becaufd itiVChrift Who is made unto us Wtfdom and Righteoufnefs/Sanclification and Redemption, and in Him alone fliall the Soul of theAf-

Aided have reft/ Matth. i r. M . ... .

CHAP. IX.

IVkereiK the Com erfs Dsuht, arijing from his un-srtshiy aixchattime-he was converted, isfohed.

^Here are feme true Converts, who after they have paft a good part of their Jour-^ ncy to Heaven, begin to halt and make flow progrefe, by doubting whether I they be walking in the'true Converts foot-fteps, ^r ^h^thbf'they %c* converted-at all, or

net

not. The reafon of their doubting, arifeth from this, that in conference with iundry of the Saints of their acquaintance, they have : ob-ferved, that evry one of them could defign the time of their Convcrfion, and from that time can reckon their Age inChrift: Or, from "this is their Doubt ariferi, that in the Treatifeoffome modern Writer, they have read, or from th« Sermon of fome well cftecmed Preacher,they have heard fome iucli dodtrine; whereupon thttrue Convert falleth*>iir with himfclfin faying, 1 wa3 bred and brought up in a Gbdly Family, I have followed the Exercifc of Rejigion; after hearing the Heads and Strmm ofChriftian Religion, i have embraced the Truth; I fe'enfed to my felf to belies in Chrift, and entert&iri the exercife oF Repentance, and to endCaVouf the' 1 amendment of iny Life ; I love thefe whom J "fee to live ho*-liiy, and! do hate the ways of the Profane, but becaufc I cannot tell when or what Day or Year 1 was really converted, as I know fundryof the Godly of my acquaintance can eta ; therefore I doubt whether my Convcrfion be begun, or not, but mean tifrfef though I will notrarn ofTthe way I have been following, yet I'go on. halting arid heajdefs till.! he cleared of m}^t>oub^

a.For rcmoyingthis Doubt, weWtift yield this ftr to the AfBicted-.that many indeed deceive them-{eivcs,who being civilly educatecF,and from their Bairn-age ac^ftomed with the exercife of Religion

gion;. are nothing beyond the foolifii Virgins,and do rettfatisficd ; \vith their own and others Opinion of themfelvcs. Iffuch Perfons be queftioned, .when they began tq Repent, or Believe in Chrift; it is true they, cannot, defign the time when they were unconverted,, but have dill . been pleated and are pleafedr, with their own eftate, and in ef> fed: were never converted. But it is no lefs true 00. die other hand, that there are fome who in* deed are re:ie\ve;d,in whom,peece and peece,with-x)ut any notable change, Faith and Repentance, and a hoiy Convocation, have grown with the growing knowledge of the Gofpei, and Will of jGod therein ;. of whom it may be truly faid, the the Kingdom of Heaven cometlv not with obfer-vation ; of whom it is faid, Mark' 4. 26, So is Kingdom of God, : as if a Man jhould cafl Seed into the Ground, and fh^uld fleep, and rife night and Jaj, and J he Seed jhoufd fprin^ jwd grow up, he fecweth net how. -

ztlpyi to iblvethe Deubt, ; it matters not whettyet t^fSO/lP^dff fifij know the day of his,Conyecr ifefa provided he.be indeed regenerat and made fgfiW Creature.' Wherefore the AiBi&ed.rnay be p^jgood courage, if' after ferious Examination of his own Confcie;ice,he be "humbled,frequently jipthe fenfe, not only, of his a&uai Sins and Short-.coming of his Duty,, but alio in the fenfe of his ■gnginai and. in-dwelling Corruption or body of jL^cath; if as he doth indeed h^Mxmklfand tQ-jounce all confidence ia his befi: Works Jo he feri-

rioufly

BOOK II r^fl CHAP. IX

rioufly imbrace the imputed Rightcoufnefs of Ch'ri{t,and in His Scrcngth,by Faith in Him,doth endeavour to UveHolily,Righteoufly and Soberly, (albeit joined with many Imperfections) he may conclude he is Regenerat: for, if thefe three be joyncd in him in any meafurebfhoncfty, he nee-deth not be anxious what Day, Month or Yeai the holy Siprit began to work thefe things in him. Only let him give all diligence to grow iti Humility Faith and new Obedience, and hold on this way, whatlbever Doubts or Impediments he fhali meet with ; for the Apoftle cxeemeth fuch a Man from the number of Hypocrites and Unconverted, FhiL 3.3.^ (faith he) are the Circunt-cifion, (orthe ChriftianConverts) who ivorfciptied in the Spirit, and rejoite in Chrijl Jejus* an J have no confidence in the fiefb.

CHAR X,

Wherein isfohed the Convert's Douli of his Regeneration, arifing from his apprehenfton } that the beginning of the change of his Life, was not from the fincere Love of God, but either from Terror or Self love, which he conceivethto he hut carnal.

Omc true Converts are, who can d'eiigri the time of the change of their way from Sin to Chrift, and to a holy Life, whereof they have not only the Church they live in,but alio their own Conference Witness;

yet

BOQKH. [416} CHAP.X.

yet after a confiderable time, do fa.ll in fufpicion, whether that time of their change was the time of their effe&ual Calhng;fome of them bringing no other Reafori of their Doubting (ave this,that they were never much troubled with the Terrors of the Law, butrrioft part allured to draw near to God, and to eihew the way " of fuming by the love of eternal Life. Other (ome,doubt-ing of thefoundaefs of their Converilonjbecaufe the Terror of God and Fear of Condemnation and Hell prevailed more with them, for changing their courfe, then the love of God and true Holinefs did; and both the one fort and the other do conceive the chief rife of their change to have been natural or'carnal^Self-Love,, fearing Harm, and loving Life.

2. For removing of this Doubt, we grant a that there are many,who after fome notable delivery from Death,or fome notable Benefit received, or after fome lharp'Rod of Chaifcfcment for their Sin, have changed their outward way of living, left off gro(sVices,and led a more civil & blame-lefs outward Life^and yet have neither ferioufly repented them of &n,nor ferioufly fled in unto the Grace ofJefusChrift offered in the Gofpel,neither knowing what (avingFaith i$,nor careful to know it; but of fuch we do nor fpeak here, for wc are fpeaking of the true Convert and renewed Man,whoin the fenfe,of Sin is fled to Chrift,in the fenfe of his Un.worthmels maketh theGracq

•ft

BOOK II. { 417 ] CHAP.X

offered hisRefuge,and in thefenfe of Indigence, lookedi up toChrift and feekcth Supply of Him in all things, and by the Holy Spirit is driving againft Sin, endeavouring in fbme meafure of Sincerity to bring forth the Fruits of Faith and Repentance; and yet for all this he doubteth of the Sincerity of his own ConverHon for the Reafbns forefaid. To this Souldier and Wrcft-kr we (ay ("as before we faid to him that doubteth of his Converfion,becaufe he cannot defign the time of his Converfion) it is not material by what Way,or Means or Motives a Man is brought unto Chrift, provided he doth come, and indeed adhere to Chrift; it is all one whether the rife of the Man's turning ftom Sin to God, was Love alluring, or Terror driving him, whether a Benefit or a fliarp Rod, whether Fear or Hope did at the firft beginning of his change, mdve him to kek God ; provided, God mainfefted in the Fie lb Chrift Jefus the Redeemer of Sin-ners,be now his beloved Lord and preciousin his Eyes: for, he that is mod fweetly allured to come to God, and without much Fear is converted, who poflibly after feriousconvidion otSin and defcrved Death, is not keeped long ar the Door of Mercy, but forthwith is admitted to the Throne of Grace, aed tenderly entertained by the Spirit of Confolation, may^fall in hard Exercifcs afterward. This is evident in the experience of the Prophet David,m whom his lire-thrcn^iving in the fame Family with him,did not

per*

BOOK It {418} CHAP. X

perceive any figns of a forrowful or heavy Heart, as his Brother Elia&'s Words do fliew I Sam. 17. 28. I know thy pride\ and the naugbti-rejs of thy Heart. Thus did Elial judge of Da-iid\ chearful Carriage, whereof alfo we have fome evidence, that David was of a ruddy and beautiful Countenance, and for fome Years of his youth, did pals the time pleatantly, ferving God with his Songs and Harp,while he was feeding his, Sheep inthe Wildernefs : Now none can jufily qucftion his Cabverfion all this time, or his Sincerity in this fervice, yet afterward he was otherways exercifed : For oft-times he felc the Power of the Law upon his Spirit, and was tolled with the Terror thereof, and made to mourn and weep heavily.Suchdoth Joh's condition (eem to be m his youth, as it isdefcribed, Job 29. but afterward in the trial of his Faith, what a Conflift with Temptation he had, the facred Hiftorydothteftify. Therefore, there is no rea-fbn why any, in whom theft Evidences of a true Israelite are found in any meafure, fhould fuf-peeft the Sincerity of his Regeneration, becaufe he hath been gentlely handled in hisConverfion.* For it may come to pafs, that the fame Perfon may fall in fiery Trials and fo hard Temptations, as he may falUn doubt of his Converfion, ia regard of the fad AfHi&ions inward and outward whereby he is exercifed. In which Cafe he will be found to be miftaken no lefs then he was mistaken in the former Cafe'and Condition; for,

(omc

BOOKH. [ 419 ] CHAP. X

fomc dear Children of God may poflibly, both in their Conversion and moft part of their Life, be exercifed with the Terrors of the Law, and yet retain fafl hold by Faith on Chrift's Grace in tfiairdeepeft Afih&ions .• For inftance, we offer that precious Soul Heman, the Ezraite, who came near unto Solomon in the point of Wifdom, 1 King. 4, 31. and yet how bitter his Afflictions of Spirit were, the 88 Pfalm beareth witnefs, specially, V. 13, 14, ij. But unto Thee have I cryed, 0 Lord± and in the Morning fball my Prayer orevent Thee. And why cafiejl Thou off my Soul ? vhy hidefl Thou Thy Face frsm me ? / am affiiffed' md ready to die frim my youth up-while I fuffer Thy Terrors, 1 r am difir atled\ &c. And therefore, :here is no juft caufe, that any, in whom the evidences of Faith and Repentance may be bund, fliould call the Sincerity of his own Con-^erfion in qucftion, how hardly foever he fcem o be handled of God: for whofoever is joined othe Lord Jefus, and will neither fuffer hira-elf to be driven from Him, aor yet Will endure' Jhi to remain in himfelf uncontrolled, is certain y a true Convert, As for theie, who for fomc emporal caufe, are come to Chrift(as many id come in the days of His Flcfli) that they right be delivered from fpme temporal Evil, ' r obtain fome temporal Benefit, and for that aufe do doubt of their Convention or Sincerity Wreof, they need not difpute much about the ccafons ©f »tkcir- firft feekiag after God, P 4 pr^

ai

BOOK II [ 4 iq ) CHAP. XL

provided that; they have learned what Chrift's? Grace is, and do leek Righteoufnefs and Salva-?| tion in Him; for, we read in the Evangel, that C fundry, that they might be cured of Leprofie/ 3 Pa!fie,Blindne(s, &c. came unto Chrift, who af-f terward came and adhered to Him by Faith, as I the only Redeemer and Saviour of their Souls., from Sin and Mifery. Wherefore in fuch Doublings, let not the Afflidcd trouble himfelf, nor call his Converfion inqucdion; but let him give all dilligenceto ftrengthen his Faith and to in-creafeinHolinefs, making hisCalling andEle&ioti fure by well-doing; For, if he do this, he fhall neither be found idle, nor unfruitful in the knowledge of our Lord Jefus, as the Apoftle promifeth, % Pet. i. o.'

CHAP, XL Wherein the Convert's Douht of his heing in the flute ofGrace , arifing from heavy Jffliclions and grievous Tent at ions, isfolved.

«

SOme true Converts fometime fall into great Sufpicions of their Regeneration, of their effe&ual Calling, and,of the Love of God unto them, and that becaufe they meet with fore outward Afflidions, and are aflaulted alfo pof-fibly with horrible inward Tentations which do befal them unexpectedly, and are ready to fwat- J a| low them up ; for whereas, after divers Con Aids in their Converfion, and Peace of Con-. L fcience following after thefe fad Exercifes* of ^

Mind,

JOOK II. [ 411 ] CHAP. XI.

Mind, they hoped to have enjoyed God's Peace [Hill after, they do meet poflibiy with fad Calamities which they did not forefee nor fear, and and being yoked in conflict with more fearful Tentations than ever before, which they find rhemfclves unable to overcome, they fcem to hemfelves, to havejuft caufe to call in queftion ill the former work of Grace in themfelves, and :o doubt of their Regeneration, and of their Reconciliation with God. Of this fort, fome who ived in great Wealth and outward Profperity, lo fall in fo deep Poverty, that they are nei-her able to fuftain themfelves nor their Fami-ies, but arc forced to live on the privat Chari-y of others, or openly to beg. Other fome do all in heavy Sicknefies,yea in uncouth Difeafes, rfhidh but rarely do befal any, which feemto be Evidences of the Wrath of God. Other fome do all in horrible Tentations,and arc troubled with )lafphemous Suggeftions againft God and the loly Scripture, and the way of the Saints, which s fiery Darts do flick fall unto them, and dif-[uiet them continually. Other fome are temped unto hainous Sins,and to fuch Wickednefs a-;ainft themfelves or others, as Nature doth ab-or, to which adtsof Wickednefs they find them-:lves fo powerfully folifted, as they fear God ath decreed to give them over, and that they lail be overcome with the Tentacions; )me after one way, fome after another ay, by one fort or other of Vexation, are Dd x toG

tofTed,fo as they fufpe<3: God-xs- purfuing thcin i in Wrath,and dealing with them otherways.than r with any of His Chiidrei. Whereupon ofttimes c; they break forth infad Complaints, and m -believing Sufpicions, faying, If God loved me C c He would notdeafthus and thus with me; if I were a true Convert and Reconciled with God, t< He would not thus purfue me ; my cafe is mm the cafe of the Children of God, for any thing \\\ I know, and other fuch like Regrates and La-w mentation are uttered by them,

i. For folvingrhis Doubt, we neither eftecraL fuch Exercifcs, and Tentations proper to the Re- \ generat Man, or a Tokeh of Regeneration; jnciHft rherjao we deny, that fuch Exercife$ may befallp true Converts: For, all forts of Afflictions ancLcc Calamities are common to the Good and Evil,y-to the Godly and.the Wicked, fo that by thofe Troubles and .Mifcries neither the Love orHa-£ tred of.God cari be certainly •.concluded: Butitf thus much may be laid in reafon,.if thefe Cala^fce mitics . do befall a Man, while he is walking^ in his own finful ways, then are.they undoub-^ tedly to be interpret as Evidences, of God's Wrathjfrc at lead fatherly.Anger againfcthe : Auiid-ed,a:-to be efteemed as Fore warnings afniore and moot heavy Calamities to come upon him, yea, and final Perdition alio* if he do not Repent.

3. In which cafe the Affiidted -fliall do we to humble himfelf before God, and givea good Confttuttion ofGcdVpurpofe.infending on h

fuch

ROOK If. r 413 J CHAP. XT.

ufiich Calamities, in regard when He might forthwith have deftroved the Sinner He hath fent S forth thefe fad Afflictions to waken his Conlci-;, .snce, and to warn him to fly from the Wrath to

* :ome leaft he pcrifh utterly.-

I .4. He fliail do well alio to confider withhim-I felf, and.to acknowledge that ibch a bitter po-

* don was necdlary, in io .deadly and dciperat 9 like Difeafe, as his Soul was ''lying into ! For, fcwhat fhould the Lord dountb thofe whodifpiic

:he worth of their own Souls and of eternal flLifc, and do feck their Felicity.in vain and pe-I rifhing Plcafurc, Profit and Honour? what fliail I Hie do with thofe whom He will not fuffer to J 3erifli with this evil World, but break their I-idols in peices and put themfelves to grief, who Ijrtex.His Holy Spirit.

Wherefore let the Afflidted read his Sin in the £od wherewith he is beaten; if he be deprived if temporal Goods, or earthly Comforts, which ic hath abufed to the hazard of his own Soul, it God have the glory of Hisjufticc and Mercy ilfo, in that- He, by cutting- oft earthly Things rom him,is fending him tofeek Things fpintual uid everlafting. in Heaven, where Chriii: is at he right Hand of the Father, -Col. 3. hi

If he be vexed wichTentationsunto Blafphc-nies, and fuclrhorrid fearful Sins, which even TJarure doth abhor, let him confider, that Misbelief of Threatemngs and Promifes are no lei's in ffe£t,then realafierting ofBlafphcmies, and rhr.: D d ; car

BOOK If. [ 4M 1 CHAP. XI

entertaining of finfulLufts which fight againft hii Soul, is in effedt a defiling and destroying of hiiij-own Sou!;by which. Affii&ions and Tentations,i|o the Afflicted take not warning and repent, hc n; may juftly fear thefe Calamities and tormenting h Tentations are but the beginnings of Sorrows.

But if thefe Calamities and fearful Tentatiotfc befal a Man walking in the ways of God, whc is a Believer in Chrift, who hath caften his Anchor within the Vail, and ftudietb in any mea-fure of Uprightnefs to pleafe God,let not fuch i Man be afraid; for, God is net purfuing him ir wrath, as Satan his Adverfary fuggefteth, but as a mod wife and loving Father is trying, anc w training his Faith, and bringing forth the E-vidence of Grace beftowed upon him. to th< Praife of His own Name,fhaming of Satan, and ( edifying all Beholders of this Man^s Exercife Wherefore let the Afflided comfort himfelfis the Lord, and be (Irong in the Faith of holy j

Scripture, which is granted to the Church for upholding of Believers in patience and hope of the promifed Reward; For even Job, the holiefl Man on Earth in his Generation, was both fud-denly furprized with a multitude of concurring Calamities, and alfo deprived of all Confolatior from God and Man for a feafon ; for at once he was fpoiied of all his Goods, deprived of all his Children, tempted by his Wife rCf difpair, defpifed by his Servants, judged to be i\[ Hypocrite by his moll entire godly Friends,

ftril

BOOK II. [ 42? ] CHAP. XI.

ftricken by Satan with an unufual Plague of Botch-biles; and how far the Lord did hide all :omfort for a time,the Hiftory of his Complaints -make evident: Yea,burblefled Lord JefusChrift, hathTan&ified in His own Perfon, the hardcft Exercifes of this fort which HisChildren can fall into; for a-lbeit He -could not be defiled with Sin; yet He was tempted of Satan unto moft abomi-iable Sins, in fpecial He was tempted to caft Himfelf down from the Pinacle of the Temple, which was to kill Himfelf ; He was tempted to fall down and worfhipthe Devil, which O how horrible Blafphemy is it ? yea, for a time power, was given to Satan albeit not tohurtChrift, yet :o carry His Body from one place to another, £s ( we read in Matih. 4. and therefore let this be for Confolation to fuch of God's Children as arc vexed with vile and blafphemous Tentations, and Soliftations to abominable Sins, Heh.i. 18. For in that our Lord Him/e/f hath faffered, \being tempted, He is able to Juccour them that are tempted.

4. But if the Afflicted infift, and fay, he is fo put to it by Satan's Tentations to commit S'm againft his light, and is ready to fuccumb, be-caufe he neither hath ftrength in himfelf torefift and (land out, nor is their appearance or hope bf God's aiTifting him in his Conflict, becaufc God feemeth to have not only* deferted him f but alfo to have given him over in the hands of an unclean Spirit to be vexed.

D d 4 Unto

BOOK II. [416 ] CfMF. XL

Unco this Testation we anfwer, Firft, that the deareft of God's Children have been exetg ciied after this, manner : for' even the Apoftle Paul (2, Cor. ix. 7. ) there-was given to hima> Thorpe in the Flcfbjhe Mejfevger of Sat a* to hiffet him co keep him from Pride: Which Tentati<>f* vasfc.fUong and violent, that.he could not re-fill it by any lirength in himfelf, -but was forced to fly unto God by Prayer, and beg ftrepgjriv from Gitrift to bear him out againft the Tenta-tion,and to be; delivered from the power of it.

.Secondly, Let the-Afflicted under this Exercife

put a difference between the Siw of Satan the

Tempter of him,, and his own Sin under the

Tencation ; for, the fiery Darts of Satan, and

fuggefted Blafphemies are Satan's Sins, and not-

properly the Sins of the Aifh&ed,to whomtbefe

xcd Tentations are not pieafant, but are his

greateil afflidionJtis true indeed .that Tencations

unto Sin in fome meafure draw on fomc degree

of Pollution oft-times in finfyrl Men,becaufe it is

not with us as it was with Chrift;- for when the

Prince of this World 'came p tempt him, he

had no ftuiTof.his own in Chrift to work upon;

bui: when he cometh to Sinners, lip findeth our

corrupt Nature.and Inclination toyeiidtohis

Tentations, a$ his own Materials to work u-

on, ready to be kindled by his fiery Darts ;

dyeimuil we (till diftinguifli the £in of 5a-

fuggefting and tempting, from the {liffering

Vpoor atHicted Child of God, who is vexed

with

BOOK fl. [ 417 ] CHAP .Xf.

•with the* Natation : fox if tlie Aiflided fliali own the TeQtatioti ashi^pvvnSto, and confound Satan's pgtfhaa4h is \ own pare in chat Excrcife, he isin^a#gatr,^;ke ; fwalbvyed up in the ihnCt of the'Sin wkfck i s CK> c his p^n, but Satans. - Thirdl\, The Afflicted- rauft put difference between Sin and troublfoii)e;Exercife : For God is ;riic Author of Trouble, whfcreby He is about to try,cxercifc^pd train {he Faith of his Child to teach hifri Patience, ^nd Hope under his Trouble ; but Satan is the Author of the Sin, whereunto he doth tempt the Affli&ed, and fliali be puniilied for it.

Fourthly,. Let the. Afili&sd wifely obferve Satan's drift, and wiles to drive him unto Sin one way or other, by.thefe his horrid and bitter Tenta-tions; forthough he prevail not with hisgrofler Testations, to caufe the Affh&ed commit or content unto that- Wickeq 1 ncfe which he fugge-fl.eth by hisjiery Darts, ytx he in feme meafiirc prevailed* ©ft-times by new Tentations follow-ing on the back of the other; for when he hath troubled the Soul of the affiled Child of God with thefe terrible Tentations, then he beareth in upon the Mind of the Afflicted, that he hack adted or contented to thefe vileBlaiphemies,and ibllidteth him to impatience, under this Trouble, and to doubt of God's love to him, and of his being in the (late of Grace, and to iiifped: he is not one of the Elecft,. and to fear that God Will not deliver him from thefc Evils whercun-

to

BOOK II. [428 ] CHAP. XL

to he is tempted. Now, thefe latter Tentations oft-times prevail fo far with the Affli&ed, as he hearkens unto them, yeildsunto them in fame meafure, and fufpedts Satan's falfe alledgeancc to be too true. And fo thefe ad's of Unbelief, Impatience and Difcouragement, become indeed the Sins of the Affli(3:ed,becaufe they are not fo refiftedjdifclaimed^bhorrecl and forrowed for, as the firftfort of Tentations were, which do moft vex the Affli&ed. Thefe wiles dfSatan the Afflicted mud bevVare of, left he continue in, or fofter thefe ordinary Sins, whereinto, that Satan might caft and catch him, he did lay his Net in thefe extraordinary Tentations.

Fifthly, Let the Affii&ed after he hath perceived Satan's Wiles and Malice,and his ownFoolifh-nefeatod Weaknefs,k>okupon the Lord's wifepur-pofe; who by fuffering His Child fo to beexer-cifed is calling him to a deeper acknowledgment of his original Sin, that he may be humbled yet more before God,and loath himfelf yet more,and have Ghrift'sRighteoufnefs imputed to the Believer in higherEftimation.Upon which confidera-tion, let him (bprefs the removing of the trouble-(bme Tentation, as in rhe mean time he fubmit himfelf unto God, and patiently endure the Trouble, and put Repentance and Faith, Hope and Love to God in exercife, following his external Vocation as he is able, left Satan take advantage of him if he be idle ; and withal let him have fuch a care of his bodily Health as

he

BOOK II. [ 4*9 ] CHAP. XL

he may be fitted the better for God's Service in his Calling : For we are not our own, but Chrift's, Who hath bought us with a price,and are bound to glorify God both in our Bodies and Spirits, which are the Lords, 2, Cor. 6. 19. 20. and therefore, whether we Eat or Drink, or whatfoever elfe we are about,which is lawful,we ought to do it in His Name, and fo to glorify Him, 1 Cor. 10. 30,

CHAP. XII.

1 Wherein is folved, the Convert's Douht of his Com-verfion arifingfrom the power of his Corruption, manifefting itj elf more after his entry upon the courfe of new Oledience, than it Aid lefcre he ieganto Repent.

SOme Converts being yet but young Soul-diers in the Chriflian Warfare, when they find the Corruption of their Nature breaking forth more powerfully,than it did before they did engage their Heart to (erve the Lord, do readily fall in deep Difcouragement and fad Su-fpicion, that the renewing Grace of God was never beftowed upon them, whatfoever were their Purpofes,Promifes,and Beginnings to mor-tifie their jLufts and Affe&ions. And we muft confefs that this is no fmall Tentati on .• For, they who have renounced the Service of their Lufts,and have confecrat their Life to God's Service

BOOK tfc) [ 430 ] CHAP:XE

vice, when they fmd; their Lufts prevail,and like to'reign in them^no wonder they fufped: their Rats M\;Gzacc;/farlz Pet Chafi.r.z.Ver. zb.) it is told to us. If Men after they have efcaped the Pollutions of the World, .through the knowledge of the Lord and Savhur Jefiisj Chrift, they are a-faifcy.intangled therein, and overcome, the latter 4tid is worje with them than the beginning: For, it had fieen better for them, not to have kno'&h the way of Righteoufnefs, than after they have known it, to tifcii from the holy Commandment delivered unto them. But it is happened unto them, according to the true Proverb, The Dogis turned to his own vomit again, and [the Sow that V>as wajhed to her wallowing in the Mire.

2. This Condition indeed is perilous, when after profeiTion of Repentance, Sin doth recover its flrength again, and prevail over the whole Man, and .(hew-forth its vi&ory over him in the grofs pollution of the external Man: But moft o,f all is it perilous,'when the overcome ancHtf-fiaved Sinner, lyeth ftill in his Sin fenfelefs and iecure, and doth pieafe himfeif ia iris Pollutions ; for, whatsoever h^ may be, the holy Ghoft points him forth among the Unregenerat as a DogorSow.Iffuch a-Man after a time fhali Ro-pent and bewail his Conditioned icthimfelfto the feeking of God in Ghrift^md to draw Grace out @f Chrili to Mortifte his- Liasfts, Ave {hall not pro-Hounce or determine of liis former eftate, whether he was before that time Regenerat or not,but

for

BOOK IT. t 4jt ] CHARvXlL

for the prefent Cafe of his Reperiting,he i# on the way toevidence his Regeneration more clearly than before ; only let him take heed to Humble himfelf in earned before God,-and to Repent more ferioufly, that fo he may confirm himfelf, and go on in the courfe of Faith and Obedience of the Evangel,ftrengthening*his Brethren as Titer was commanded to do by our Lord, LuL hwi 21.

3. Bur if Corruption of Nature do not break forth to defile the whole Man, but inwardly ftir-reth and ftriveth to bring its oki Serrant ineo bondage again ; unto which Tentations albeit the Affit&ed do. not fuccumb, yet he is fhaken and daggers in his Faith, doubting of his ftate, and of the fineeri.ty.of his Converfion,becaufe he findeth the power of Sin in him more vigorous, than he had found it before the change of his old Converfation. We do not deny, but this cafe is readily incident unto fiich as are lately converted from Formality in Religion, and fair civil carriage before Men, to true Repentance and inward Hblincfsbefeeming^G^r//?/^//. This Cafe, becaufe it may have fundry Caufes, doth requite alfo fundry Cures.

4. FirII, This Cafe may^befal a young Convert, who becaufe he hath not as yet gotten tke exepcrience of his own weaknefs, isfome-what puiIed up in the conceit of his own ftrength* and is more confident than he hath reafon, that the Sincerity of his Purpofe,fhall bear dswaaad overcome all his fpiritual Enemies, fo oft as they

fliali

BOOK II. [ 43*1 CHAP. XII.

fhall oppofc his holy Refolutiohin this Cafe,what wonder is it, that the Lord by a new proof of the Man's weaknefs, Jet him fee, that it is not in him that willcth, or in him that runeth,but in God that hath mercy ? to the intent his Pride may be broken down,: and that he being humbled in himfelf, may learn not to truft anymore to himfelf, but to God, to Chrift, who by His Spirit maketh His Children to mortifie Sin in themfelves, as the Apoftle teacheth us,! Rom. 8. 13. faying, If ye mortifie the Deeds cfthe Flejh by the Spirit ye /hall live.

Therefore the Affli&ed in this Cafe, muft beware to fret or murmure, or entertain fufpicions of God's Grace in himfelf, but racher let him after experience of his own weaknefs, humble himfelf and renew the Exercife of .Repentance, and refolve in the ufe of the Means to lean to the ftrength of Chrift, Who doth Help his Soul-diers in their Conflict againft Sin and Satan, either by giving them the Vi&ory quickly, or eife fuftaining them in the Conflict by HisGrace,as He did the Apoftle,z Cor.iz. 7. to whom Chrift did not grant the vid:ory,till he,defpairing of his own Ability to ftand out againft the Meilenger of Satan,did humbly beg Deliverance from the Ten-tation, and then He gave him afiurance, that the affiftance of His Grace ihould prove fuflicient to fiiitain him in the Conflict, and to deliver him iadue time.

Secondly, This Cafe may fall out by the meer

Ma-

BOOKjH. [ "433 1 CHAP.XII.

;Malice of Satan, who doth fet hirftfelf to vex •the young and tender Convert,latcly taken out of his Dominion, to the intent he may make him repent his coming out of Egypt, if it be pot fible, and by leading out againft him anew Army of Temptations, may move him to defpair of the vi&ory, and fo bring him back to the Flcfli Pots,-and taking on again the yoke of Bondage, if he can.

x.And here conilderation muft be had,of God's wife and holy Permiflion, who fuffereth Satan to put a young Convert to fo hard Trials,thatinthe weaknefs of His own Child, He may make c-vident His great power, in upholding His young Souldier againft the foreft Aflaults of Satan; and His VVifdom,in breaking by this mean the ftrength of in-born Corruption, raging againft the Work of Grace in His Child.

In this Cafe, let the Affli&ed remember he is called to give a proof of his Faith and Sincerity, that he may acquit himfelf manfully; and not be afraid of the power of Temptations but I bear out ftoutly,refifting Satan, being confident of the victory, and of trampling Satan under his Feet fliortly; yea pre-fuppofe with inward Temptations, external Perfecution be joined, let the Lords Souldier follow the example of the godly Hebrews, whom the Apoftle doth exhort to prepare themfelves, after: >Spoliation of their goods, to meet with grievous Affliction, under

I hope t© overcome, 'Htk to. jto 36. and u. 4. 3 This

B0OK ft [ 434 J CHAP. XII feO

>:bj.^This Cate iHa^4nll-our, notfomuch from L: the growing power of Corruption, as from rife W growing light of Grade, discovering Sin moftjfins, clearly than beforeRegeneratiomEor he,who be^ m fore Regeneration, was lying dead in Sin,didriofc ,t, feel the weight bf Sin at -all, orwas feofible only of L gro(sOut-breakings 3 but when the clearer Light r> u te of the Law doth comejOpeningup the Dens and fed Caves of Narure's Corruption, out of which come teo forthLcgionsoffinful Motions,and amongft thefe, fundry Monfters of unperceived wick'ednefs, are &h difcovcred to the young Convert, what wondeg tag be be afraid, arid caltan many Doubts and Su* M fpicions? For, if eventhe Apoftle Paul himfelf, our of the fenfe of inherent Sin, and of the Bonds thereof, where-with he did find- himfelf bound, wis compelled with. Tears ttf ery^but, Mifera- p r hie Man that I am 9 who /hall deGh^r-we from the My of- this.^Deaihl Rem. 7. 24. what wonder is it that a Novice in Religion do-tremble when heifeethand fmelleththe Dunghil and filthy Stable of his awn: unclean Heart >

. .In this Cafe, all the Comforts which the Go-Ipel doth furniili ar,e to be miniftred to the Af-fli&ed, Hope is to be foftered in him of Vidtory over all thofe Evils; the Wifdom of God is to U be fet forth before his Eyds under this Exercife, & wherein the Lord hath brought to light die latent Corruption of Nature, of ftt purpofe, tha'^p ( he might yokerHis young Soiddier in Combat with k, and give him the Vidory by ths holy

Ghoft

0t(

k

k id

_r on

id: Lc;

JOOK II. [ 435- ] CHAP. XII.

jjhoft, over not only thofe Evils which do [rouble him for the time, but alfo all other >ins, and fo promoveth the Mortification and A-)olition of the whole Body of Corruption in him. 4. The fourth Caufe is, or may be this,that le Affli&ed hath notfuch eftimation of the im-uted Righteoufnefs of Chrift as is requifit, but vith the flighting of ChriftsSatisfa&ion and Righ-eoufnefs purchafed to the Believer by Chrift, ;oech about to eftablifli his own Righteoufiiefsj vhereupon the Lord difcovereth his fhort-com-ng in San edification, which in this Life isimper-ed-, and fliould indeed be followed after care-iilly,butnot berefted upon. It is indeed natural into us, to feek to havePerfe&ion in our felvcs, or our own Glory, and not to follow the way >refcribed to us of God,for perfecting of us unto he Glory of God, as may be feen in the flower Hfrael after the Flefti, Rom. 9: and 10. Now le Order of God is,that we fliould be firft jufti-ed by Faith in Chrift without the works of the .aw-that is,God will have us in the firft place to onfefs unto Him ourSins, and renounce all con-idcnceinour own Works before, in,and after our Zonverfion, and to renounce all confidence in urovvn VVorthinefs or our own ftrength, and be-lke us to that Rightcoufnefs,which by the Obe* ience and Satisfa&ion of Chrift is purchafed nto us, and offered in the Gcfpel robe acquitted ours of meer free Grace. In the fecond lace, God will have us, being clcathed with

E e (Thrift's

BOOK II. [ 43$ ] CHAP. XII.

Chrift's imputed Righteoufnefs, to approach unto the Throne of Grace, that by Faith in Chrift, We may receive the power of the holy Spirit in a larger and larger meafure, for encreafing our San&ification more and more. And in the third I place, He will have us, as wc profit and grow in \ Holinefs,to giveThanks &Praife &Glory thereof untoGod injefus Chrift, Who bothjuftifieth us and fan&ifieth us by His own Spirit; and in as Far as we come fiiortin the meafure of San&ifi-cation which we aim at, He will have us to be humbled in our felves, and lay fader hold on Chrift Who juftinethus ; that He by His Spirit, may more and more fandhfie us, and that be-caufe Chrift is made of God unto us, not only bur Righteoufnefs but alfo our Sanclincation, as theApoftic tcacheth us.i C0/M.3O. Now when a-ny Man breaks this order, and feekcth Juftifka-tionby ChriQ; but Sandhncation by himfclf, as | it were; and when he findeth Sanclification not to grow as he hoped it Ihould, doth notfiy in to the Garment of Chrift's imputed Righteoufnefs, which alone is able to hide hisnakednefs, Revel. 3. 18. but in ftead of humbling himfelf in the Ex-ercife of Repentance isready ro call hisjuftifica-tion and Convcrfion in qucftion, and to caftita-way as it were,what wonder is it, that God,being juftiy oilended, becaufe the Righteoufnefs o£* Chrift is not in due eftimation and precious iri that Man's Eyes, doth not grant unto him a be ier meafure of San&ificatioii.cfpcciaily while h§

is

k

1 BOOK If, [ 437 ] CHAP. XII.

• is contending to have his own prefcribed mcafure of Sandtification, with the prejudice of that divine Righteoufnefs which is by Faith in Jefus Chrift,and will not, as a humble Penitent, hold grip ofChrift's Righteoufnefs, except he obtaia iueh a mcafure of Snn&ification and freedom ( from wrcftling with Sin, as he hath refolvcd to us find in him(e)f,hefore he can Hand to his iutcreft M m Chrift for J unification? What wonder is in, jy that God fuffcr Sin in the Afflicted ro put forth he its power more than before, xhat He may teach J His young Convert and Souldicr, ignorant of his J Duty, and of God's order of proceeding with his Children, to be more wife, and to adhere more ciofcly under the fenfe of his finfulnefs, unto the Righteoulhefs of Chrift, unro which he did fiy and was forced to fly in hjs Converfton? As alio, that He may teach His Child, That Sandb'nca-tionmufl.be drawn out of no other fountain than Chrift, out of Whofe Fulnels we nuift receive Grace for Grace, and who by Faith appliethto His redeemed Ones His imputed Righteoufnefs, and by Faith applieth and worketh in" t hern San<5tificatiofi,purchafed unto them in the Covenant of Redemption?

5-. Wherefore, for Remedy of this Miftake, Firft, Let the AfHi&ed, when he perceived* and feeleth the power of Sin to be more than conceived he Ihould have found in himfelfaf-:er hisConverfion,lethim^lfayyforth\vith humble

BOOK II. [ 458 ] CH A P. XII.

bimfelf before God,acknowledge his natural Un-c!eannefs,and utter Inability by his own Strength P to refill Sin, and being humbled at the Heart let h him blefsGod.who of His frceGrace hath prepared ^ and freely granted unto him a Righteoufnefs pur-L chafed by Chrift, 2 Cor. 5. 21. with which being cloathed,he may (land before the Tribunal c: -of Grace abfolved. Next, let him earneftly and'G daily pray, that he may both hold fad Grips of P that Righteoufnefs of Chrift by Faith and out of r the fame Fountain of God's glorious Grace in F Chrift, ftudy to increafe in San&ification, and peece and peece to mortifie and abolifh the Cor- 1:: ruption of Nature, thirdly, let the Afflicted " ufe the Ordinances and Means appointed of God W for mortifying of Sin, and reparation of the I-; mage of God in him.. And Fourthly, let the Af- i fiicled, in the ufe of appointed Means and Or-l^ dinancesof God byFaith look untoChrift,thatout [ of Him he may fuck fap,and the furniture of His * Spirit to bring forth good Fruits : For, withr Hi wive can do nothing^ hat [five abide in Him, rre r fhall bring forth abundant Fruits. John 15. 5.

to

CHAP. XIII. Wherein is fohed the Convert's Doubt, whether he * 4 be in the (late vf Grace,a fifing front his comparing} 1 of himjelf with the Hypocrite and Unregenerat^ in ihofe Perfections they may attain unto.

SOmetime a true Convert, when he percci- J | veth how far fpecious Hypocrites may make :

pro

r:

:>rogrefs in the way of Righteoufnefs, with

low many Vertues they may be endued, with

iow many Gifts they may be adorned,how-like

:he foolilh Virgins may be unto the wife, and

iow far temporary Faith may carry a Man,efpe-

:ially when it is busked with fpiritual common

Gifts how many glorious Profeflbrs of the true

"Chrijlian Religion have made Apoftacy, how

Jnany ways men do deceive themfelves,and may

boflibly further and further deceive themfelves,

}'of which felf deceiving s (bmewhat is fpoken

In the end of the former Book) what wonder is

t, the weak Convert ftagger, and fear left he

ilfo cl^ceivc himfelf, efpecially when he feeth

lothingin himfelf which may not be counterfeit?

2. For loufing of this Doubt, wherein many

lave been pufled, we muftyeildto the Afflicted

that there are many indeed,who do deceive and

icftroy themfelves with their vain Thoughts;

vhichbecaufe it doth very frequently come to

Dais, it ihould Air up all men to be circumfpedi

md wary left they deceive themfelves in the

natter of their Salvation, and for that intent to

examine themfelves whether they be in the

aith, zCor. 13. left they be beguiled, and (a

>eri(h. And becaufe tender Faith is eafily hurt,

1.11 their fear muftbe turned into a holy Care-

ulnefs, to be found fincere and ferious in the

itb of the Lord's Ordinances, left Satan beguile

hem on the right hand or on the left. And for

his end, we offer Advice to the Afli&ed to dif-

Ec; corn

K

»n<

ii ;c nil

H

BOOK II. [ 440 } CHAP. XI;

cern Things that differ, and firft to diftirigiiifl [ Gifts, commoirto Hypocrites- 'and true Con verts, from laving Graces or ■ CfencntS accompa nying Salvation: For, learning, and skill t( govern great Matters, and Eloquence and Un derftandmg of deep Myftcrics, and Revelatiot of Things to command the Gift of working Miracles, and the Gift of Preaching the Gofpel may be granted unto the Unregenerat for thi .Ufe and Edification of the Church: The obfer-ving of this difference iliall teach the Affli&ec :to efteeni well of all the Gifts of God, whicl may icrvc for humane Soeiety, or to edifie the Church,but not to look upon them as Evidences of Regeneration; for they are nothing in compa-rifon of Saving Graces; for, if he iliall ftudy tc Humility und Repentance toward God,and Faith toward Tefus- Chrift, and love to God and His -Saints.and to a holy Life by the Grace of Chrift in any meaiure, let him efteem more of them, than of all thefe common Gifts how glorious foever they feem.As alfo let him-put a difference betwixt the: judgment of Charity concerning o-i ther Men's eftate, which contents it feif with Probabilities,and the judgment of Certainty and real Verity, concemi jg his own eftate, which proceeds from the operation of the holy Spirit, bearing witnefs to our Spirits, that we are the Children ofGod & revealing unto us whatThingS are freely given to us ofGod,to wit,among other gifts,giving i?nto ; iis Eye falve to make us know,

that

jjhac we arc blind, poor, naked and miferable, 1 ^ 7 ith Grace leading us to by without Money or 1; Price from thrift. Gold tried in the Fire, ;cr ind Garments to hide oar Nakcdnefs, which 'As the Righteoufhefs of Chrifl: imputed un-io us. In the judgement of Charity concerning other Men's eltate, we fee nothing fave j'whatis outward ; and cannot pierce into their gflearts, which God only can and doth fearch; .but concerning our own cftate, we may know j c rrainly, if we fearch well, 1 Cor. 3. 10, tx, u. ^Yherefore tlVat the Affl&ed' may overcome this .Doubt, let Him leave unto God the judgement * of the Hearts of chefe Hypocrites and. Apoftats, which were never humbled in the fenfe of Sin,' nor fcrioufly believed in Chrift; but to farisfie bimfelf concerning his own eflate, lcthimftudy j to difccm the power of Sin in himfelf more and mor?, and daily be humbled before God in the fenfe of it. And. the more he cliiccrn the loathibmenci's of Sin in himfelf, let him rjid more heartily embrace Chrift. offered in the Gofpcl, and confecrat himfelf wholly unto Him, that in His Furniture, drawn by Faith out of Chrift, he may bring forth good Fruits, and add one ver-tue to another, and fo ihall he be fure, that he hath paficd the p-erfeftioti of the Un-regenerct, and is a true fubjedt of the King-donr of God ,efle£hia;ly called, and elected of God unco eternal Life, 2 Pct.i.j y 6, 7.8, fie 4 ' CH'A P.

CHAP. XIV.

Wherein is folved the Doubt of the true Convert, whether he be in the Bate of Grace, becaufefome godly Perfons look upon him as an Hypocrite.

SOme true Converts, do fufped: themfelves not to be true Converts, becaufe fome of the godly of their Acquaintance (whofe Judgement othcrways is not to be lightly rejected ) not only do fufped them to be Hypocrites, but by words fpoken of them and behaviour towards them, declare their Judgement of them.

2. This Tentation doth not a liitle afflicSt the weak in Faith, who of themfelves are ready to call in queftion their own Converfion, and when they perceive their own flifpicion of themfelves, to be as it were confirmed by the fufpicion and Teflimony of fbme Saints, ( howfoever raflily judging other Men's Hearts) no wonder the Tentation of Satan, queftioning whether they be the Children of God, grow ftrong againft them.

By this Stratagem Satan ufibril to aflault the flrongeft in Faith, and to vex them at lead, as we may fee in the exercife of Job, whofe Faith was mightily aflaulted when his godly Friends miftock his affliction, and condemned him as a wicked Hypocrite. The like we fee in the exercife of the Prophet. Pf. 38. n. when his Friends flood aloof from hts Plague. ..

3. For

BOOK II. [ 443 1 CHAP XIV.

3. For flxengthening the Affli&ed under this Tentation; Firft, let him examine himfelf fo much the more acuratly, becaufe of the Sufpi-cion that the Godly have of him; After which (examination, if he find any mcafure of forrow for Sin in himfelf, and of Faith flying to Chrift for Relief, andofendeavourtolive holily, righter oufly and foberly, albeit joyned with much infirmity and manifold imperfections, let him not cad away his Confidence, but rather ftrengtben what he findeth of the Lord's gracious work in ?him, although it feem to him ready to dye.

Secondly, .Let him confider whether this Exercife and Affii&ion be a Corre&ion from God,chaftifing him for his ralh Judgement of others, whom pof-jfibly he hath wounded with fuch ralh fufpicionsof them: but whether he find this or ftot,let him not Idefpife this Exercife,but be humbled before God in the acknowledgement of the Reliques of Hypo-Icrify in our corrupt Nature & fly unto Chrift ( in WhofeMouth there was no guilejthat he may be zloathed with His RighteoumefsHead &Feet;and let him ftudy unto more and more Sincerity, that le may approve himfelf toGod,& to difcreetjudg-es of hisConverfation,& let him not alienat himfelf altogether (b far as in him lyethfrom them,by whole Sufpicions his Faith and good Name hath been wounded,but inHumility &Charity towards :hem,in the conftant following of Piety towards 3od, and RighteoufneG towards men, labour to sommend himfelf to all Men's Confcienccs.

And

BO O K II [ 444 ] j CHA P. XIV; And in Co doing" he necdeth not Hand for the rafh judgementof any Man : For, by fo doing Job was victorious over this Testation in his Conflict with his Friends: And it is fure, that Men may be deceived in their Judgement ofo-ther Mcnseftate; for Fir (I, the ignorance of another Mans Heart, maketh the Judge to judge what he knoweth not. It is true, God hath gtantedunto Kis Children Liberty according to His Word,to judge ofthe Actions of other Men, and from their ildions to judge of their condition and temper in relation to thofe Adrions ; but to judge of their State who outwardly do what is right, doth not belong to Men, but to God, Who hath referved toHimfelf the fearch-ing of every Man's Heart, and only knoweth who is the Upright and who is the Hypocrite who is the Wife and who is the Foolifli Virgin, the outward Conversation of bcrh being like one to another. Again to know another Man's Manners, Ingine, IncHnunon' and way of his Life, doth rquire long converting with him, comparifon of Ins Adrions one with another, and a prudent conjunction of all Signs of his inward Difpofition, b:fore a dii-creet charitable judgement can be had of him. And whofoever do judge rafhiy of other Men's Hearts,do not well know their own Heart, or of what Spirit they are in judging: For, many prc-fume too much tojuftiSc their own condition and ftate,& make themfeives to be asRulcs&Paterns'

BOOK II [ 445 ] CHAP. XV.

urlto others,and fo become too too rigid Cenfu-rers and feverejudges of other Men's conditions and ftate, except they find it like to their own. And if there be any diflimilitude of Manners or difcrepance of Judgement, or contention about any Matter, then Partiality hindereth a right Judgement one of another,and Affe&ion rparreth Reafon many times that it cannot difcern what is right.

Therefore let the Pcrfon affli&ed with this Tentation,turn himfelf to God Who fearcheth the Reins, and let him humble himfelf in His fight, renewing the exercife of Repentance and Faith in Chrift, and let him Apply to himfelf what the Scripture doth pronounce of thefe who in the fenfe of their Sin do fly to Chrift Jefus, thatinHim they rr^iy have remidion of Sin and amendment of theirLife: For fo did the Prophet in the whole PfaL 17. when he had to do with his uncharitable Friends and Kinsfolk, and fo'let the Afflicted do.

C H A P, XV. 1 Wb erein the Convert's Jouhting of his ieing in the

J} ate of Grace Jo oft as he doth not feel ihe fenfe of

his Reconciliation with God, is examined and

anfivered.

^i Ome true Converts are, who indeed are en-^^ dued with the faving Graces of Faith,Hope ^* and Charity,and give evident proof of the in-dwelling of the holy Spirit in tiiem & do rejoyce

novr

BOOK II. [446] CHARXiV

now and then in God their Saviour,when His love to them is died abroad in their Hearts, but when a Cloud cometh over their Eyes,and they do not feel the warm BeamsoftheSunof Righteoufnefs Jhining in their Soul as they before havefelt,they are aflaulted with doubting, if any faving Grace be in thetn at all,and do entertain thefe Tenta-tions oftimes,fo far as to fufpedt & exprefs inWords, that there is no folid Faith in thernfelves,no lively Hope, no ChrijiHan Charity, no Mortification of Sin, no Purity ofHeart, and fuch like; if when they are thus tempted and toiled they lay hold on Chrift, as in their firftGonverfion, and find the fenfible comfort of the holy Spirit by the Word of the Gofpel applied unto them,thenall is weli,their doubting is overcome for the time, they rejoice & praife God.-But if the Lord (hall delay,forHis own wife Ends, to renew their leftfible Confolations, and to renew theEarneft:-penny of theirlnheritance, forthwith they begin to doubt again, & to hearken toSatan's fuggeftions,& to fufped: that their former feelings were but temporary, and not the fpecial Operations of the holy Spirit,and at length break furth in many fad Complaints. An4, in a word, they do not maintain the work of faving Grace inthemfelves longer than the Sunfliineof fpiritual felt Confolations abideth with them. And albeit their Exercife be no ways fo hard as was the Prophet's, Pfal.77.yet they fall out.in the fame Complaint which the Prophet cxprefleth, Verfe 7, 8. 9, Will the Lord ca/l off for ever ? and

win

BO OK II. [ 447 1 CHAP. XV.

will He be favourahle no more ? is His mercy clean gone for ever ? doeth His Promife fail for evermore \ hath God forgotten to be gracious? hath He in anger font up His tender Mercies.

2. For clearing of this Cafe, two difeafes may be perceived in the Afflicted which is here de-feribed. The one is this, the Afflicted fetteth himielf to live rather by fenfe than by Faith, and doth put his Faith on work offer purpofe that he may obtain or recover Confblations iliortly; but if his defire be not fhortly granted, he maketh noc ufe of die formerly felt Confolations to ftrengthen his own Faith when Confola-tion is withdrawn. The other ficknefs is this, the Affli&ed doth not take up the Nature of fav-ing Graces, nor perceive the beauty thereof, except in thefun-fhineof fenfible divine Approbation thereof,he doeth not take up the Right definition or defcription of faving Graces: For Faith is to him nothing, if it be not a full Per-fwafion ; except he can pour forth Tears always, he thinks he doth not repent; except he find a joyful expectation of Chrifr coming in Glory, he thinks his Hope not lively; andfo of Charity and Patience,Temperancc, Righteoufnefs and Holinefs, if he do not find them in fome eminent meafure as they may near by Hand before the Law, the Afflicted of whom we are now fpeaking, thinketh he hath nothing of faving Grace in him. Wc grant that this Sicknefs is i very rare, and few they are that are troubled

with

with it; yet where it appeareth, it mod be fpeedily cured, but with great circumipe&ion cured; for the earned defire he hath of feeling the fvvect fenfe of the joy of the holy Ghoft, mud not be difallowed, but commended to him, and he taught to cry as it is faid, Cant. z. 5. Stay me pith Flaggpns, comfort me with Aples, for I amjick of love, yet with holy Submiilion unto Gods Will for time, manner and meafure. 2,. He is alfo to be commended, that in his trouble he goeth to God in Chrift, not altogether without Faith, which he puteth forth in a drive exercife thereof by ConfeiTion ofSin,by Supplication and otherways; but here is he to be reproved, that while he is actually exercifing Faith, Love, Hope, &c. he reckoneth all he doth to be nothing, no Faith, no Hope, &c. becaufeitis not in fuch a meafure as he would. 3. He is to be commended, that he doth aime at the higheft Degrees of Faith, Love, Hope, Patience, Mortification of Sin, and Practice of Holinefs, and all commanded Vertues ; but here he faileth, that he counteth all as nought, when Confolation and fenfible Approbation of what he hath is not felt; for here he defpifeth the day of fmall things,and unthankfully Mif-regard-eth the lower degrees of the'le faving Graces, which notwithftanding are bought to the Redeemed by the fame price, wherewith the high-eft degrees are bought, to wit, with the precious Blood of Jefqs Chrift.

3. Where-

BOOK II. [449] CHAP XV.

3. Wherefore let the.Affii&ed confider, Firfl, that the Will of God revealed, requireth of us, that we walk hy Faith, and under the fenfe of our Sinfulnefs and ArHi&ions whatsoever, hold fall the Covenant of Grace in Chrift Jcfus, and bv adhering unto Him hold up our Heart, and entertain fpiritual Life in us. Secondly, let him confider, that this way of living by Faith and dependence on the Word of Gods Grace, doth pleafe the Lord well; for, without Faith it is impoflible to pleafc Him; and thus living by Faith in Him, doth give more Glory of Truth, Grace, Mercy and Conflancy unto God than when we fufpend the glorifying of Him, till we find the fenfe of Confoiation from Him: For if we believe in God, only becaufe we find the Co:i(olations of Hi$Spirir,ourFaith in that cafe is weak.&leaneth more upon the pledge &fenfible evidence of His Truth bellowed upon us,than upon HisPromife without a Pledge: For, no Man will refufe to give credit to a Man upon a Pawn, but God is worthy to be credited upon His Word without a Pawn,yca, when His Difpenfa-tion feemeth contrary to his Promife. thirdly, let him confider, that the Lord ufeth to give fenfible Confolations not only to help our Faith, in the time of Confoiation, but alfo to help our Faith when theConfolations are withdrawn from i;>. and we are pu: to hard excrcife.- wherein it is our duty to glorifie our God for His Truth and prace,whcreof we have fometimc had confirma-

ti-

BOOK II. [450] CHAP. XV.

tions by felt Confolation, and patiently to wait till He reftore unto us the joy of His Spirit: For if in the want of fenfible Confolation we fliall put Afperfions upon the Lords Work and Graces beftowed upon us,and call them inqueftion, we fliall be found in fo doing more careful of felf-fatisfa&ion than to do theDuties which God re-quireth of us. Fourthly, Let the AffMed learn fo to defcribe and define every Saving Grace of Faith, Repentance, Hope, Love and Mortification of Sin, as tlieDefcription, may take in the meaneft meafure of thofe Graces; for, it is hard to fay, that there is no found Faith where there is not a full perfwafion; for the hungry looking of 3 trembling Sinner untoChrift, muft not be excluded from being an a& of Faith; it is hard to reftrain the exercife of Repentance to the {he-ding of Tears, for many other Signs of Repentance may be found where thefe are feldom, fuch as is the hatred of Sin driving againft all Tentations unto it, and flying from all occafions which may enfnare the Believer in Chrift in Tref-pafles. Fifthly, Let the Affli&ed diftinguifh between Faith and fenfe of Joy, both are God's Gifts, but the Grounds of Faith whereupon we are commanded to reft our felves ihould bere-fted on conftantly,whatfoever difpenfationof Joy or Grief we fhall meet with: And this is ourperpe-tua!Duty,but fenfe isatGod's freeFdifpenfation to give and withdraw and reftore at His pleafure, and is a movable Benefit, which, the Lord, as

His

BOOK II [ 4?i ] CHAP. XV.

His Wifdom fecth expedient for our Good, doth give and continue, withdraw and reftore, dimi-nifh or augment. And therefore the Afflided is bound by duty (till to believe and rejoycein believing: And to have the joy of lenfe alio he may lawfully ftudy,but ought not to fufler His Faith to be weakened by the want of it, as the Prophet doth teach us, Pf. 42. 11. and 43. 5-, and, 88. Laftofall, let the Afflided be pofed upon his Confciencc if he dare condemn his tying to Chrift inths fenfe of his Sins as no ad: of Faith, or he if daredeny his hunger after renewed Confolation,and beholding of God with oy as reconciled in Chrift, to bean ad of Love :o God, and of Communion with Him ? Therefore let himconfefs with the Pfalmift F/77. 10: This my doubting is my infirmity, I will remember the years of the right hand of ike Lord.

CHAP. XVI.

Wherein is fohed the true Convert's Doubt of his, Regeneration f becaufe he feemeth to himfelf not to grow in Grace by the ufe of the Means appointed for his growth.

SOme true Convert's are brought to fufped their own Regeneration, becaufe in the ufirig of the Means leading to Sandifica-ion and Salvation, fundry complain and lay, t io not perceive the Lord's Bleihng on my pains ind diligence; I grow not in the knowledge of

F f TW U £*

BOOK It { tfz ] CHAP, XVI,

things Spiritual; my Faith doth not grow by Hearing nor Reading of the Word of God, noi by Meditation of it; I dp not prevail in wrefr jing againft my in-brcd Sin and corrupt Nature, peither by Prayer nor Fading: and therefore, what fhall Ijudge of my ftate, but that it is like i am not converted and renewed ? For, if] were indeed, converted and reconciled with God. l f I conceive it fliould fair otherways with me than j 1 |t dotb.

%, In this Cafe the true Convert is in hazard of growing flack and carelefs in the ufe of phe Means, and to grieve the holy Spirit, by prefcribing unto him, and limiting of him, unco Bach a njeafure of proRur.g in the ufe of the .Means, £nd making him know how far he Iiad profited and advanced in thecourfe of San <THfication. Yea there is danger, left in this cafef d the Convert not only become cold-rife in the cxerciies of Piety, but alfo turn loofe in his Con-yedation, and follow the Allurements of the World,having fo far hearkned to the Tempta £iQn,asto think it in vain that he hath waflien his r Hands inlnnocency, as (f/73 v befelltheProphet.

3 JFor removing of the Doubt,the Affii&ed hath^ reafon to check himfelf for hearkening fo far unto the Temptation, as to join with Hypocrite in his Complaint, Jfa. 5:8, 5.Wherefore have m fefied( fay they ) and Thou Jeefi not > where fort have we ajfliftedoitr Souls, and thou takefl no know

But

But becaufe nothing doth more trouble the Afflicted than his fufpicion of his ownHypocrify, lettheCaufes be fearched from which his fu£-virion doth arife. One of them may be this, that in the utethe Means, the Eyes of the Afflicted ire more and more opened to perceive the Power md Poyfon of his natural Corruption more :learly than he perceived before. And this deciphering of Sin more & morc,doth under him o fee the growth of hisLight,& the growth of his jhatred againft manifeftedSin joined with the over-'urning of his own high Imaginations and native ; 3 ride.AnotherCaufe may be this,that the trueCon r ert hachpromifed unto himfelf,in the ufe ofth® Jvleans, more and greater Benefits fpiritual from }od, than he doth by experience find,which be-aufehedoth not find, he thinketh he hath not rofited. A Third Caufe may be this, that le Lord is about the purging of him from radical Errors, fuch as are high eftimation of is own diligence in the ufe of the Means, as if lerc where iome fort of merit annexed unto the orks perfcribed to the Convert by the Lord, r as if the ufe of the Means had in them fome >rce and efficacy in producing fuch effects in im as the Convert hath expected .* or, as if the ord had obliged Himfelf to blefs, fenfibly, iligence in the ufe of the Means, to the diligent lan's fatisfadHon.

4. Therefore, firft, let the Afflicted continue

his diligence,and beware of rhe forefaid practi-

F f % cal

BOO K II [ 454 ] CH A P. XIV.

cal Errorsdet him humble hirafelf beforeChrift, tha r He may draw more Vertue out of Him by Fa\ch, and by fomuch the more as he findeth Sin in himfelf, and not profiting in the ufe of the Means, let him lay the fafter hold on the Covenant of Grace, and on Chrift offered therein, for givingRi^hc.oufnefs and San&ification. Secondly, jet lujra let upon the exercife of every Duty with Prayer, that he may follow the Duty in Chrift's Name with his Eye fixed on God's Grace I and a c rthc difeharge of the Duty,let him look to thrift,that from Him,he may have the Blef-iing; For, without Chrift we can do nothing acceptably, nor with profit. Lafl of all, let hi n not efteem lightly of the effe^s of his Diligence,as if he did no wayes profit; but when he hath rightly confidered matters, if he find tke leaft fruit following his ufing of the Means, | let him give the Glory of it to God in Chrift the Giver thereof, and humbly put Up his Lamentation for his fhortcoming, in Duties unto God by Prayer : For, this is the way to make progrefs in Faith and Repentance; and Humility and Submiffion of his will unto God in the u(e of the Means, and let him thank the Lord, that from day to day he is fceepod from fsandalous out-breaking.

CHAP

ao'OKir, [ vs 1 chap.xvd,

CHAP. XVII.

h Wherein isfolved the Convert's Doubt, whether he be Regenerate becaufehe feemeth to himfelf to follow Religion and Right eoufnejs,from the common operation of God's working by moral fwafion, and not from the fpecial operation and impuljion of the holy Spirit.

THere are fbmetrue Converts, who have profited fofar in the amendment of their Life, and conforming their Converfation unto the Rule of God's Word, that rheyoke of Chrift is become eafy to them, and their dehghr is to be frequently about theExercifes ofRdigion and Works ofRighteouf:•■..'".., and yetfome-tioie they are troubled with fuipicion, whether the work of Regeneration in them be folid, becaufe any thing they do,may be done, as they conceive, by temporary Believers, in whom no found Renovation of corrupt Nature will be found. I find nothing in me ( faith one) of the effectual motion of the holy Spirit, but ail by way of Moral Swafton, by Imitation of others, by Education, as may be found in the unrenewed ,Dif-ciples of moral Philofophy: For as they by fre-Iquent actions do acquire Habits, wherewith being indued, they djfeharge moral Duties more, eaiily. and with delight;fo 1 by difcharging A&s of Religion and acquainting my fclf with them daily,do feem to my felfto have acquired a

B OOK II. [ 456 ] CHAR XVII.

Facility and Delegation in religious Actions and Works of Righteoufnefs toward my Neighbours 2. This Cafe we grant is very perilous, and fubtilely coloured by Satan ta deceive and weaken the true Convert; for, it is true, what power hath been feen in moral Philofophy among Fa-gans< to put a lufter on Men's civilConverfation, muft be alfo granted to Theology among profef-fed Chriftians, becaufe Divine Threatcnings and Promifes, for procuring outward Reformation of a Man's Life, are more apt to prevail with a Man, than all moral Philofophy; and it is true alfo, that Education by Parents, and imitation of good Men, is of great force morally to per-fwade a Man to the following of the outward Duties of Religion, and to a civil Converfation. Wherefore it is no wonder to fee a true Convert doubt of his own Regeneration, when he compared! externalDutiesdifchargedby himfelf,witli the external Duties difcharged by others,whofc Heart he cannot fee,but muft judge charitably of them, and yet can neither be clear determinatly to affirm all fuch o be true Converts, nor to affirm himfelfto be a true Convert, fo long as he fufped-eth, that as fome others Reformation, fo alfo his own Reformation, may prove no better than from moral Swafioli, which may be found in a Man unregenerat.

3.For loafing of this Doubt and (trengthening of the Faith of the true Calvert, let him examine, himlelf whether in the Confcicnce of his natura-

ral

BOOK II [ 457 ] CHAP. XV2T.

Sinfulnefs,and fenfe of his 6wn Unworthinefs and Inability to deliver himfelf from the power of Sin, Wrath, and Mifery, he hath fied, and from tine to time doth fly to Chrift according to the tenor of the Covenant of Grace, to be Juftificd Saridrified, and Saved by Him,anddoth follow :he Exercifes of Religion and Righteoofnefs in DbedienCe to the Commands of God. If hisCon-feisnee anfwer him, that fo he doth, then, Firff, let him look upon his doubting of his ftate, as thefjbtile Ten tation of Satan; and that he may be ftrpng againftthis Tentation, let him renetv~ the acknowledgement of his Sins and Slnfulnefs, cf his AVeaknefs and Unvvorthifjefs,and renew ai-fo his Content ro the Covenant of Grace in Jcfes Chrift, and his purpofe to obey the Corrmiand-mentspfGod iri the ftrcngthof Chrift:For,by this Means he ihali gain the e'mry unto his refuge where-from Satan was drawing him,by furnilhing ;brs and weakening his Fa:rii.£faW/?,having Safet^'hisi Anchpf witftin the vail, and (cried his ' Faith on Chrft Jefus, let [rim now mantain his former courfe, ib far as truth will fufrer, that his former courfe of Life, in following with delight the exercife of Religion and Righteoufc nefs, did proceed from the holy Spirit; and let hiirr confider, that it is not a lufficicnt reafon to call in queffiori the infufed r Habits 6f faving Grace, bccapCe fupernatiirai haftifV, mfufed immediatlv ' bv the Spirit of Ghrift

F tjt are

BOOK II. [ 458 ] CHAP XVII

arc entertained, augmented "and confirmed by frequent A#s and daily Exercife, no lefs than natural or moral habits are, which are acquired by exercife : And this is clear from Scrip-lure, wherein are many Exhortations to put Faith,Love,Repentance,Patiencc,fi?c. in frequent exercife, that thefe gracious Habits may grew ftrong, as the Apoflle Teter doth fpeak % Epifl. i. chap. ver. 5.6. &c. Thirdly, let him put a difference in judging of his own Converfation and the Converfation of others, of whofe Principles and Ends of outward godly carriage, he cannot judge, as he can do of his own: For, a Man in Nature unregenerat, or a temporary Believer, may make Profeflion,of true Religion, and outwardly go on in ablamelefs Converfation, with this opinion, that by his Works he fliall pleafc God, and] procure Salvation to himfelf. But the trueConvert fliall be found a Renouncer of confidence in his own Works, a man fenfible of his own Si'hfulnefs and Imperfections, who hath fled andrefolveth flill to adhere toChriftfor Righte-oufnefs and Salvation through Him; theiiading whereof in any meafurc after examination, may folve the Converts dcubt:For,.a Man in Nature cannot fo hate Sin and follow Holinefs, as to renounce confidence in his Holinefs, and .fly unto Chriftfor Righteoufnefs. Fourthly, let the sffaded- Convert confider, that the Lord's.deal-g with His Children both by moral Motives, ' gnd by effe&ual perfwafion unto the obedience

BOOK II. [ 459 } ] CHAP. XVIII. of Faith, may and doth very well concur and .agree together, neither is the fpecial Operation of the holy Spirit with any reafon to be fufpe-<5ted, becaufe he fweetly leadeth on His Child, by way of Coulifel, ("without the Child's obfer-vation of any notable Impulfe) making him to overcome flrpng Tentations unto Sin, whereun-to he is naturally inclined: For the more victorious Grace is over Corruption, the Efficacy of the Lord's Grace is the more confpicuous, , and that Obedience is moft pleafant to God, wherein corrupt Nature makcth moft oppofition. Therefore in this Cafe here prefuppofed, let him-ftand to the Defence of his Faith in Chrift, and go on cheerfully in the way of Righteou Cnefs againft Satan's Tentation, foliciting him to Doubting and Difcouragement; which Counfel if he follow, he fhall find by experience, that he hath made ufe of the Shield of Faith, and gotten the Vi&ory, not without the fpecial Operation and Impulfe of the holy Spirit.

■" CHAP. XVIII.

Wherein isfolveJ the true Converts Doubt,whether he be Regenerate becaufe he. jinderh not Self-deny al in the weafure which ts rejurfite in Converts.

SOmc true Converts are found, who having for a time injoyed Peace of Confidence, have called their Conversion in queftionby occafioti

°f Hearing or Reading fome Sermon of feme z ealous Preacher prefTwg the Marks of true and fincere Converfion, and making Self-denial and Loving of God for Himfelf, the main Marks of Converfion, and without circiimfped: and wife difference put by him betwixt legal Perfection and evangelical Sincerity, prefling Self-denial and the loving of God abftra&ly, further than any Saint doth attain unto in this Life.Whereu-pon fome tender Sods do fall in queftion with themfclves, whether they be among the true and fincere Converts, becaufe they know char bur Lord requireth Self-denial in every Perfon who will follow Him, and doth condemn them all for Unbelievers who feek Glory of Men,and not the Glory which is of God r And becaufe the Preacher poffibiy hath mads the Loving of God for His Benefits, to be too too mercenary, and hath preffed without refpedt tqBenefits/that Gqd mud be loved foe Himfelf, theref&rfc the vvda'fc Convert beginneth to be troubled, as if he were not a true Convert at all, faying, What fhall I think of my felf and of my following of Chrift, feing I feel fo little of Self-denial in me, feing I have loved Chrift' for my own good, and many a! time in my beft Actions 1 have Tought the Commendation of Men in my Heart, arid 1 have been ill pleafed when I did not obtain it>

2. For folving of this Doubt, we grant that every Man vvh© will follow Chrift, is bound to deny himfelf: Andti^eitis, there is-nothing

mere

B O O K II. r ( 461 ) C H A E XVIII. more Difficile than to forfakeour own carnal Wit dom, aad eftimation of our own Worth, Works and Abilities, how fmall foever. Neither is there any more dangerous evil, than in the difcharge of Chriftkm Duties, to feek or accept our own Glory and the Applaufe of Men-.For he that iti this point doth fofter his natural corruption, certainly doth not in fo far favour thefe things which are God's, but ferveth his own Flelh. Therefore, becaufethe Reliquesofthis and all •therSin do remain in the Rcgelierat, the Lord by variety of Exercifes fetteth His Children daily to learn this leflon over and over for mortifying their corrupt Lufts.lt is their duty therefore, when any Spark of this evil ofSelf-feek-ingdoth appear, to call:themfelves down humbly at Chrift's Feet and confefle the Sin, left fomc fpark of Wrath break forth upon them from the Lord. For,the end of this Exercile, yea,and the reafonof the Lord's not removing fully indwelling Sin, is to humble us, and fend us to Chrift,left if He fliould otherways deal with us, we fliould grow proud, and not make fuch ufe as becometh us of God's free Grace, and drift's Righteo'jfnefs imputed to rhe Believer ; meaa time we muft noc ycild to Satan's Tentatioa, coloured with pretenfe of Scripture, as if Chrift had difcharged us to (cek any good from Him to our felves, or to love Him for the good which He hath purchafed to us, and which He from time to time bcitoweth on us:

for

BOOK II. [462] CHAP,XVin For when Chrift requireth of us to deny our felves, He requireth indeed the reuonntiation of our own carnal and corrupt Lufts,and confidence in our own Wifdom, Worth and Works. But He doth not require of us to renounce the fan&ified love of our own well-being, or the feekingour San#ification,Confolation and Salvation in Him alone : For the love of God and of His Glory, is the main end of all ourDefires ; and the feeding that God would glorify His own Grace and Truth in His Promifes to us, by fandtifying, comforting and favingus, is a fubordinat Mean unto God's Glory ; yea, the more we leek our Righteoufhcfs, Confolation and Salvation in God through Chrift,. the mote we glorify God, and do fay in fubftance of God,that He is the Fountain of all Felicity, and that. He is good and faithful to grant all good Things to fuch as believe in Him, and do feck Grace for Grace from Him.

3»; It is true, that we fhould love God above all things, and love Him more than our felves, and dove Him though He (liould flay us; but it is.truealfo, that the more we love Him for any<Caufe,the more we efteemof Him,the more >Y£ magnify and glorify Him: And what is lore tp,and leeking of God,but the acknowledgment of our own emptinefs and HisAli-fufficiency? And what is our feeking Communion with Hinv bufca refounjding of our felves into the Fountain whence we have our Beeing,' that He may be.

BOOK II. [463] CHAP. XIX.

glorified in our Beeing, and fully Well-beihg ? And fo ouripiritual love of God forHimfelf/and for the Goodnefs which is let forth in doing good to us, is not mercenary Love, but is the acknowledgement of His Perfections, and of His Grace to us, to whom He will be our God in Chrift, even all in all to us in Him. As for feeking of Mens Applaufe whenfoever, whether upon receiving of any Benefit, ordilchargeof a-ny Duty, the corrupt luft of vain Glory doth mix it felf, (which cannot butobfeure and hinder the fliining of His Glory, which fliould be aimed at in all things by us) incontinent upon the firft motion of this our finful Corruption perceived, let our Sin be humbly acknowledged and confeffed unto God, the Searcher of the Heart, and let Supphcation in our Spirit be made unto Him, to pardon our Sin, and mortify the bitter Root of this and all other Evils in us.

CHAP. XIX.

Wherein is folved the Doubt of the true Convert, whether he he indeed Converted,arifing from this, that he kuoweth no Child of God fo hardly exer-cifed as he is.

SOme Converts are, who by the Light of the Law of God, are brought to the acknowledgement of their Sin and Mifery, and by the Doctrine of the Gofpel are brought to feck

their

BOOK II t 4«4 ] CHAR- XIX.

Relief inChrift,and have takenonHis Yoke and fubmitted themfelves to His DtfcipHne,&yet fall in queftion, whether they be Converted, becaufe they do find fuch inequality in their Converfa-tion, and fuch chahges in their Condition, and variety of Testations, as they can find no Example of the like in Scripture ; and where it pleafeth them to be free with their Paftor or confident Chriftian Friend, do fallout inqueftions, if ever they have read in Scripture any like unto them,in fuch and fuch particulars as they pleafe to condefcend upofc; and if their Paftor or Chriftian Friend ihali givexhemfome Example in the Scripture, of God's Children fo exercifed, they are ready to find fuch differences between the cafe of the Godly in Scripture, and their cafe,as they cannot receive fatisfa&ion. And if poffibly it be told them,that their Cafe is not fingular,but fuch as hath befallen fundry of their Chriftian Acquaintance in this prefent Age, yet they cannot receive fatisfa&ion for all this, but (till do infill, that their cafe is not like to any of the Godly. Whereupon they fofter the fufpicion of their not being Converted.

z. This ground of judging of MensConver-fion by the manner ot God s exercifing of them, £9 as other converted Saints have been exercised before them, and of judging she Man to be Unregenerat, who is otherways exercifed then chey know any Convert t# have teen exerciied, jdid deceive the Friends of Job, who in JoVs

face

face avowed this their error, Joh, 5. 1. Call now, (%y they, iff here he any that will anfwer thee, and *nto which of the Saints wilt thou turri> that is, name any Example of any upright Man who hath been dealt with by God as thou art > and what Saint or holy Man can thou name, to whom thou can compare thy felf and fay, luch a Man hath fuffered fuch things as I do?

This Doubt doth ante from this Error and Mi-(lake ; the AffiicSred doth without ground fup-pofe, that exprefs Examples of every particular cafe of the Saints is (et down in Scripture. It is true, there are Examples,of many Cafes which may befal the Godly; but it is not to be expected that we ihall find Examples of every particular Exercife of Mind, wherein the Saints may fall: For as theEvangelift faith, if all particulars were written, the World could not hold or make ufc thereof. It is fufficicnt that the Scripture hath fet down Rules, whereunto the Saints (hould la-feour to conform themfelves, and that it hath opened up the Caufes and Remedies of all fpi» ritual Difeafes, and hath given fo many Examples as may clear the Rules. It is alfo a Miftakc to make the experience of the mod exercifed Souldier a Rule for every Saint's Exercifes, or to think that any Man can know the variety of Cafes which befal the Saints : For there are many whofe Cafes are not revealed to any, but laid open unto God only, by Prayer, and are helped fey Faith iaChrift.

j. Where-

BOOK M ' [ 4*4 ] CHAP. XIX j. Wherefore the Affli&ed mud walk by Rales fee dowii in Scripture, whether he find the Practices thereof m Scripture, or not. Now this is the Rule, that whacloever evil condition we fall into, whatsoever Tentation, wharfoever Pollution hath defiled cur Confciences, we muft humble ourie'ves before God,& fly unto Chrift for Remiiiion of theGui!tinefe,for waffling away the Filth inefe thereof, for breaking down the power of Corruption, and pulling out the Roots thcreo f; withal praifing and thanking ChrifLwho hach difcovered unto us thefe Evils, and hath madethem ourAffii&ien, and not differed them to break forth to the fcandal of others. And whatfoever Calamity or temporal Mifery we iliall fall into,the Scripture hath given order unto-us, humbly to fubmit our felves to God's Dif-penfation, and to make a good conftru&ion of God's Love and Wifdcm in exercifing us fo: For by this Rule Job did walk, defending his Faith in Chrift,his living and loving Redeemer,againft Satan's Temptations, and his Friends uncharitable wrangling Difputations, when the queftion was about his ftate, whether hehad ever been Converted or not, Whether he was a wicked Hypocrite or not? and by fo over-came die Temptation whereof we are new i peaking. And let not the Afih&ed lay it for aground, that by his hearing of the Exercife of another, like unto his Condition, he can be curd ; be-caufe no example of the Exercife of another can

be

<T50OKII. I 467 ] CHAP.XXT.

/ be found fo quadrant unto his Condition, as h c ' 2 could thereby take Satisfadion. Forasincotrr s paring Mens Faces one with another (fuch is the 2 incomprehenfiblc variety of the Riches of God's * Wifdom in framing them) (bme difference and : diffimilitude will be found betwixt Face and Face; fo in comparing of thcCafes of theSaints,none of them can be found m all things fo like one to another ,bu>fomefdifTimilitude fhall be found between them. Wherefore the Affiided ihall do well, in every condition, to draw near God, aad pour out his Heart before Him at all times; For God is a Refuge for us in all Cafes. Ff 6zs 8.

CHAR XX.

Wlierein isfolvedthe Convert's Doubt, whether he be converted, becaufe he doth not find in himfelf the infallible Marks of Regeneration.

SOME true Converts fbmetime arc in faC-penfe, doubting whether they be indeed Converted, becaufe they do not difcern in thcmfelves the unqueftionable Evidences of their Converfion ; and albeit they have the undoubted Marks of Regenerations witjrhe daily Convidion and Acknowledgement af their Sins, and do fly daily by Faith unto Jefus Chrift,and arc endeavouring in fome meafure gf Sincerity to

G § fcring

BOOKIi; [460] CHAP. XX\*

bring forth the Fruits of new obedience, with] refped to all the Commandments concerning' Love to God,and the Brethren;yet they dare not defend the Sincerky of rhefc evidences, becaufe of thedcfcerned Imperfedrion thereof: For,when: they do compare thcfe Marks of the new Creature with the Rule, they find much halting and iliort coming therein. In fpecia!, they find their 1 Senie of Sin to be but weak, their Faith in Chriil to be weak, and their Failings and fhort-comings in the Love of God and their Neighbours, to be many : fo that they fcarcely dare allow thefe begun faving Graces, the name of faving Graces. And among other Defects, they reckon their not feeiiqg of the Spirit of Adoption, whereof the Apoftle fpeaketh to the converted Galatians, Gal, 4 6. Becaufe ye are Sons (faith he) God hath fent firth the Spirit of His Son into your Hearts y cryingAbba,Father Ax\<\Ephef\.'i\ln whom after you believed, yewerefealed with the holy Spirit of Promife. Which Spirit of Promife and of Adoption, fealing Believers, they conceived was Jcnown and defcerned in the Apoftles time by every Believers feeling in himfelf.

%. For folving of this Doubt,(bmethingis fpo-&en before concerning the irriperfed: Fruits of Faith, the Buddings and Blofibming whereof are #ot defpifed by Chrift, Cant. %, 13. and, 6. 11., But that this doubt may be more fully anj fwered, let us take up the caufes thereof, 1. One.' Ca^ft is or may be this, tha.c the AfHi&ed, alJ ~ """ bcc

BOOK II. [469] CHAP. XX

?4| beit, together with the endeavour to lead a blameleis life, he be endued with the Grace of "°t Praycr,and looketh on God as his father; yet he doth-not take up this work of God in him,to be the work of the Spirit of Chrift, illuminating his Mind about Duties, framing his Will and Afledtions unto new obedience,ftirring him up to 'Prayer and helping him in Prayer, but in the earned defire hcahath to find the Operations of the Spirit in a larger meafureof evidence, he doth not mark the prefent Operation, but doth flight it as nothing, or doth not efteem of it as becometh, and fo in his Advertance raifeth and foftereth Doubts in himfelf, which do keep his Faith in Chains; For removing of which Caufe let the Affli&ed obferve the Operation of the Spirit of Chrift in the meaneft degree, for the confirmation of his own Faith, and comfort and Thankfgiving unto God, as narrowly as he doth obferve in himfelf the firft Motions of Sin and Stirrings of Corruption, for his own Humiliation and excrcife of Repentance ; for wrong Judgement under pretext of Humility, doth not plcaie God. Now it is an ad: of Injufticc not to give unto God the praife of e-very good thing in a Man, efpecially when the Man is found to be caft down in himfelf, and be thirfting in his Soul for a more intimat com-munion withChrift,as is prefuppofed in this cafe 3. The Second caufe is or may be this,thac the Afflicted, albeit he hath had oft-times fw^t G * and

BOOK II. t47o] CHAP. XX,

%n& fenfible Confolation, and Confirmation of the Promifesof the Gofpcl, and hath thereby bsca put out of doubt of his Adoption for the time, yet when new Tentations do arife (accor» ding to what was expedient for the exercife of His Faith) becaufe the fame fweetnefs is not felp bat hcavinefs for the while, 1 Pet.i. 6j. he forgetteth the Confoiationshe hath had, orfuf-fereth them to be called in quftiion. For removing whereof whenfbever the Afflicted is cue fliort in the point of Senfc or fenfible Confolation, let him then ftrive to abound in the work of theLord,and notflaken.his hand intheexercife of Religion,and of his lawful Calling,and hisen-deavour to pleafe God in all things ; for, feeing the Covenant of Grace imbniceci, is a firm and folid ground for Faith to fix upon, albeit full Perfwafion and vi&oricus Confolation were neither at all, or but very rarely felt in thisLife; the ArH.i&ed (whom we have to fpeak to here) hath no caufc to flumble, but reafon to blefs God, Who hath in any meafure or at any time, comforted him by the Gofpel •' For, that condition which the Affli&ed wifheth for, is referred unto us in Heaven; and prefuppofe the Aft fitted fnould have what he wifheth, Confola* lions always running like a River, where were place for trying, exercifingand training of him in hi$ Faith ? but let him Work and Wreftle on, and among hands he fliall Have as much peace as may (alike-a Pilgrim.

q. The

4. The Tbird Caufe is, or may be this, thai, the Affli&ed hath grieved the Spirit of God cither by atcribing His gracious Operations ro fomc other caufe than Grace, or counting this Confoltations to be but Flafhes, and like unto delufions; or that the Affli&cd by corrupt Com-inunicauon, or grofs Offences, hath provoked God to anger, as befell David Pfal. 51. For removing of this Caufe, whether the Sin of the Affli&sd hath been more or lefs provoking; iec him with Dav:J( Pf. $1. ) renew the excrcife of Repentance and Faith in God's Mercy, who only can renew a right Spirit in him, or rather reftors. him to the formerly-felt Confoiation and Joy of his Spirit,& let him walk more warily hereafter, that he provoke not toWrath fo merciful a Father. 5. The Fourth Caufe is, or may bethis,thafc the AlHided, albeit he liatK consented to the •Covenant of grace, and hath embraced Chrift jefus offered in the Evangcl.-yethc dothjnot fet to jHisSeal to the Truth of God without an hink, or fear and fufpicion of his right to apply the Grace offered; in wkichCafe fo long as he doubts*, and dothjnot reft his fiaful Soul on the Word of God, offering Grace to every Soul fenfible of Sin, who lhall fly to JeVus Chrid, what wonde.c the holy Spirit doth with-hold the icaling of tha Man's Faith.-For thisisGodV order holden fott.lT; Bphef.i. 1 j.that a Sinner ihould firft fix bis Faitlv onChritt offered in theGofpe!,& after he hath be* lieveu(not before he do believe)vvait for the fe^U iag of the; holy^Spirit. j*r

BOOKIL [47*1 CHAP. XX,

For removing this Caufe, r. Let the Affli&ed acknowledge that his Hefitation, Doubting and Sufpicion, isjuftly chaftifed of God, becaufehc hath not firmly-adhered to the Covenant embraced by him, and becaufe he hath not given unto God the Glory of His Truth with out a Pawn, and yet doth in effecft quarrel and complain, that he doth not find thefe Confolations which are given, and but rarely, it may be even to the found and ftrongin the Faith. ^. Lee him for the Confirmation of his Faith, hereafter confider well, how ftrong and folid a Foundation Faithjhath to lean unto,evenGod's Promife & Oath given unto all that do fly toChrift for Refuge and % Relief from Sin and Mifery, Heh. 6. 17. 18. that the Afflided may with the Tjalmijl I Tf. 56. 10. fing, in God I will praife His WordA 3. Let the Afflidted ftudy to be fo fail glewed | unto Chrift in every condition and cafe he fin-deth himfelf, and go about the exercife of Repentance of Faith and new Obedience in his Calling, fubmitting himfelf to the Will of God m every Difpenfarion : which direction if he fnall aim to follow, he (hall not want the fruic of his Faith, and hoped endeavour to pleafe God : For, PJaL 97. 1 r. Light is fovon for the Mhhtuus, f.nd Joy for the upright in Heart.

CHAR

CHAP. XXI.

Wherein is fohed the Doubt of the true Convert whether he be indeed converter! Lecaufe he can no-confidently apply to himfelf the Promifes ofth$ Gofpel.

THcre are fome true Converts, who albeic for fear of the Wrath of God for their Sins, ar^ already fled unto Chrift,and have hid themfelves under the Wings of the Propitiatory, in the fliadow of the Almighty Mediator, and are al* ready begun in earncft to give new obedience to the Law of God; yet from time ro time they fall in fear and trembling Sufpicion, that all be not a found work of Grace ih them ; and that partly becaufe they cannot confidently apply to themfelves the Promifes of the Gofpel, whether Abfolute,fuch as are made to the Eled:, Jer, 31. 31. or Conditional, .fuch as are made to Believers in Chrift offered in the Gofpel; or qualified Promifes, fueh as are made to the Meek and Merciful, Mat, 5. which qualified promifes they look upon asConditional,excluding them(as they conceive) who do not find in themfelves fueh Qualifications: and partly becaufe they are not clear about their right to receive the Offer of the Gofpel, becaufe they want, as they conceive fitnefs in themfelves to receive the farne.and thus are they oft-times vexed with doubts whether be they in the Hare oi Grace of not,

8. Fo«

BOOK II. [ 474 1 CHAP. XXf.

2. For loufing of this Doubt, fundry things are already faid, by the way, in anfwering other doubtful Cafes. But becaufe many do meet with this difficulty, we fhall fpeak a little more particularly to. the Cafe; and, Firft, it is needful, that the Afflrded be confirmed about that which is right in him, that the thing which remaineth and is ready to die, may be ftrengthned J To this intent we commend the Affli&ed, that being fenfible of Sin, and feared for-wrath, he hath fled unto Chrift for Refuge; Next we commend him that he hath begun to give new obedience to God's Law, and doth purpofe to follow on as he fhall be enabled: And thirdly, we commend him, that albeit he cannot attain that near conjunction with Chrift, which he would, yet he neither w T ill, nor dare for fake Chrift, nor put himfelf out of the number of weak Believersin Chrift; for he hath faid in his Heart with Peter, John. 6. 68- To whom jball Igo> for Chrift bat!} the words of eternal Life. Hitherto all is right, and the afflicted muft refolve to cleave clofs to this Foundation, becaufe Chrift hath faid, Job. 6. 37. Thefe that come unto Me I will in no cafe call out;

3 For his Doubt arifing from the nature of the Promifes Abfolute, Conditional and Qualified, looked upon by him as if they were Conditional, we Anfwer. 1. That thefe Qualified promifes, having fome mark in them of true believers, are not exclufive of thefe Believers who

find inthemfclves a defect of the Qualification,, but they are indu&ivc unto all Belicrers, to ftudy the attaining of that Qualifiation, and arc corroborative of thefe Believers who find in any fenfible mcafure thefeQualificatioras: For example, Promifes made to the Merciful, to the Peacemakers, to the Upright in Heart,do not exclude thefe who find themfelves fhort in thefe Graces, and yet are hungry and thirfty for Righteoufhefs; yet are poor and indigent of all Good in themfelves, and daily Beggersat the Throne of Grace for what they want, Mat. 5. for, thefe Qualifications found in a weak Believer are Signs and E3e#s of (bund Faith in them. And we muffc grant, that of thefe Graces, fpecified in thefe. qualified Promifes, fome of them are more eminent in fome of the Saints, and other fome of them are more eminently fcen and felt in other. fome of the Saints. And in the fame Perfbn,one of thefeQualifications mayfometimefhine more dearly, and at another time by fome Tenta-tion, or miftake, be over-clouded, and not fliine fo clearly as before ; yet the Qualifications are comfortable to all them who find the fame in themfelves, and are inductive to make every Believer to aim to excel in thefe Graces, and fo to confirme their own Faith mors and more, as ( z Pet, 1.4, 5, 6, 7. ) we are exhorted. Again, thefe Qualifications are figns of a Believer already entered in the Covenant of Grace by Faith '.tftfiktiik & n 4 begiw to bring forth good Fruits,

b

BOOK II. [ 476 ] CHAP. XXI.

but they are not the Conditions of entering into the Covenant; for then none could enter in Covenant till firft thefe Qualifications in exercife were found in them, and that were to dif-annul the Covenant of Grace, and to fet up a fort of Covenant of Works; for there is not another condition of entering in the Covenant, but Faith in Chrift only, whereby the humbled Sinner, renouncing all confidence in any good in himfelf, or from himfelf, doth betake himfelf wholly to the Grace offered in Jefus Chrift, in Whom perfect Righteoufnefs is to be found.Now unto the Man who fhall believe in Chrift, allthePromif-es of the Gofpel are made upon this Condition, that he do believe in Jefus Chrift; which condition of Faith in Chrift, when it is now perform* ed, and by the Grace of God, the Man made a Believer in Chrift, then the abfolute Promifes of making a new Heart, and of writing the Law of the Lord therein, ( Jer. 31-31. and Ezek. 11. 19 ) and all the Promifes of faving Graces fet down in Holy Scripture, do all of them belong to the Believer in Chrift, in Whom all the Promifes are Tea and Amends if His Name were fet down.

4. As to hisDoub^arifing from his weak and infirm Application of the Promifes, let the Affli<3> ed confider what God hath already wrought,and is a working in him by way of Application:For, Fir(i, God hath granted to him the ufe of the Means with others in the vifible Kirk; fo that it

may

BOOK, II. r 477 1 CHAP. XXV

be faid unto him in this refpe&asit is,Efo 5.4. what could>be!done in outward means &Otfermak ing of Grace which is notdonc?S<rcW/y,God hath drawn more nearuntohim.and hath illuminat his Mindabou this finfu 1ftate in Nature, & about the way of delivery by Faith in Chri£,and yet more hath Inclined his Heart to accept of the offer of Chrift and make Anfwer to the call,as£>aWdid: When Thou fatdeft, fee k My Face .my Soul anfwer ed, Thy Face 0 Lord mil I feet Pfal.xj.g.Thus God hath applyedChrift & thePromifes of the Gofpel to the Afflicted, and hath made the Affii&ed to fly unto Chrift offered in the Gofpel, and to apply him unto himfelf, that hitherto the Afflicted hath no reafon to complain of not application cf Chrift and His Promifes, 011 God's parr, not yet of begun-application on the affli&ed's part. Where is the in-lake then > I Anfwer, the Defed is, firft,in the Afflid;ed,who hath not due-ly confidered the PafTages of Gods gracious approaching to him, and drawing of the Man to. Himfelf in Chrift; another Defedt is, that the Af-fli&ed upon groundlefs Miftakes, doth not lay claim toChrift,and to all the Promifes ofGracefot Righteoufiiefs and Salvation in Him,and that be-caufe he is not fo clear of his Right unto, and Intereft in, Chrift, as he can lay ciaim confidently unto the fame.

5*. For clearing of the Affli&ed in this his Right and Warrant, confidently to apply Chrift

and

BOOK, II. [ 478 } CHAk XXL

and all the Promifcs of the Gofpel, let him confider, Firfl, the dreadful Sentence of the Curfe and Condemaation of all them that do not believe onChrift John, 3. 18. Hethatbeli-wth on Christ, i* not condemned ; but he that be-lieveth not u condemned already, becaufe he hath mt believed in the only begotten Son of God. Secondly, let him confider the largenefs of the Gofpel, wherein Grace is offered to all and every Believer, Job. 3. 16, God fo loved the World; that He gave His only begotten Son, that vohojoe-wer believeth in Him jhouldnot penfb, but havee-<verlafting Life. He feith vobofoever, without exception, left any Man who defireth to believe inChriftjfhould doubt that hefhall be received and made wele*me<7&ir;//y,let him meditate upon the wonderfulMyftery of thelncarnation of the Son of God, Who, that he might ranfom and Redeem His People from Sin and Mifery, hath aflumed humane Nature into the union of Perfbn with His Divine Nature, and given a perpetual Pawn, and Pledge of his Hearty willingnefs to reconcileJuftify,San(9;ify, and fave to tke uttermoft every one who fhall come unto God through Him: whereunto His mediatory Office, and cloathing Himfelf with mod fweet Relations of Prophet, Preift and King to all His followers, doth bear abundant wit* nefs. Fourthly, let him hearken to the quicken* ingand comfortable invitations which by his Spirit, fpeaking in Scripture,he uttererh in the

BttOKH. [479] CHAP. XXU Ears of all to whom the Gofpel cometh with a joyful found; Ho every one that thrifteth Ifa.j^.r. to 1 o. Come unto me all ye that labour and are heavy loaden,Math n.zZWe are Embaffadors for Chrift,as though God did befeech you by us, we pray yon in Ch rifts (lead be ye reeonciled to Gsd, z Cor. 5. 20. Andwhofcevtr will, let him take the water of Life freely. Rev. 2,2. 17. Fifthly, Let the Afflicted confider what Anfwer he will give ttf the cxprefs command of God, 1 Job, y z$,This is His Commandment, that we Jhould believe in the Name of his Son Jefits Chrift,and'love one another as He hath commandedus$o? this Commandment being directed to all the Hearers ofthcGo{pel f chargeth every one without Cxceptieii.Fir^ i to examine ferioufly their Life by t. Ic of God's Law,that thereby they may be convinced of their damnable ftatein Nature,& madeto acknowledge their Sin and Mifery & inability to help them-fclves..SVcW/y,having examined & acknowledged their natural loft Conditionally arc commanded to fly tojefus Chrift, thatbyFaithin Him they may be delivered. 3/y. that having tied toChrift, theylhpuld evidence theirFaith byLove toChrift, or God iji Chrift, and their Ncighbour^efpecially fuch as are of the houPhoId of FaithJn whichCom-mandment,boi:hthe order of applying Law and Gofpel is fet dcwn,and the neceffityof Believing in Chrift, upon the Warrant of this clear Com-?nand;fo that whofocvoris a Hearer of theGofpcJ, gti4 doth tiot in this ord$? fly unto Chrift

he

BOOK II. I 480 ] CHAR XXf

he is inexcufable, even the Wicked and worft o^ Men. And much lefs excufable is the affli&ed Convert of whom we are now fpeaking, who already hath acknowledged his loft Condition without Chrift, and knovveth that there is no hope of Relief, except by Faith in Jefus, and hath fled to Chrift, and dare not depart fromHim, if this Man fliall ftand here, and not rely on Chrift, and reft his Soul upon Him Confidently, what excufe can he make > If he do objed, than his Name is not written in this Command, ijoh. 3,23. it hath no force to impede his Faith; for neither is his Name written in any of the Ten Commands of the Moral Law, and yet he findeth himfelf. tyed to the obedience of every one of them; and why is he not tyed alfb to this fvveet Command of the Gofpel of Grace, as well as to other Commands ? this Command being given forth as the laft Declaration of God's Will, for relief of them who acknowledge that they by the Law are condemned? wherefore let not the af-fii&ed any more pretend the difficulty of applying Chrift and His Graces offered in the Gofpel, ieingitis prefuppofed he hath fled to Chrift,and dare neither depart from Him, nor for the pretended fcruple draw confidently in unto Him; but let him check and chide himfelf for not haunting Chrift, and converfing with Him in Heaven, in that humility and confidence which the word of the Lord doth allow unto him, and command-cth him to wkc up aad hold faft,

CHAP.

CHAR XXII.

Wherein is folved the douhtof the true convert con* cerning his converfion y arijing from the ohfervati-on in himfeif of prefumption and fecurity in his profperity,and of his misbelief in advcrjity.

THere are fome true Converts, who albeit they are neither Idle nor Unfruitful in the work of the Lord, and in acknowledging of Chrift, yet are frequently called in queftion about their ftate in Grace ; for when their Confidence is quiet, they fall in fufpicion that their Faith is but Prefumption, and when through Tentation in Adverfity they are put to WrefUing* their fufpicion is, that then felt weakncfe of Faith in wreftling is but Misbelief. And when the frequent perturbations of their mind, do make them indifpofed for any exercife of Religion, a fufpicion is raifed, that the Faith which they fecmed to have, is but dead, becaufe when there is moft need of bringing forth Fruits they are altogether unfit and untfble to bring forth any Fruits. What (hall I think of my Eftate, faith the Af-fli&ed, who when an Enemy doth not appear am fecure, and when I mud enter the Combat with theAdverfary, I Faint, and oft times when 1 am called to the exercife of Religion, I am con* founded, / am ftupid and impotent to difcharge any duty therein ?

2. That this doubt maybe (blved, the three caufes of his doubting mull be removed. As to

the

he hrft, which is the fufpicion, that his Faith *s Prefumption, we do not deny that carnal Confidence in Profperity ufeth to aflume to it felf the Name of true Faith, and that even true Converts, do fometime deceive themfelves concerning the meafure of their Faith,both on the right hand and on the left, by judging Faith not queftioned, to be ftrong Faith, and Faith in wraftling to be weak or none at all. We grant alfo, that fome mixture of Prefumption will be found joyned with true Faith, and of Misbelief alio. Which Evils do lurk and hide their power, till the Man be put to fome tryal. Wherefore the Afflicted hath need of Discretion; that he may have a Right eftecm both of the Operation of the Holy Spirit, and of the Power of Native Corruption in himfelf; For Faith muft not be condemned for the Imperfections of it, or for the mixture of Prefumption and Misbelief with it. And to help his Judgment, let him obferve the nature of prevalent prefumption, and the nature of true Faith, which differ one from another in thefe four refpedts, Firft, Prefumption is founded upon a falfe Imagination without any warrant of Gods Word; but Faith taketh heed to the Scripture, that from the Word it may give a rea- i fon of Believing, l. Prefumption is negligent and Idle in th« difcharge of Duties, but Faith taketh j head to the Commands of God, and is diligenc j and ferious in the ufe of the Means. 3. Thepre-fymptuous Maadodtnot make cjueftion of hi$ i

Eftate i

BOOK II- [ 4*3 ] CHAP. XXH.

Eftate, but blefleth himfelf, when his way is to be hated, for he doth not examine himfelf, that he may know certainly in what condition he is B but he that puts his Faith in exercife,doth care* fully examine his carriage and condition, left he deceive himfelf. 4. The prefumptuous Man in all his Ways and A&ions is weil pleafed with himfelf, butthe Believer, becsufe of the finful-nefs he findcth in all his A£tions,is ill pleafed with himfelf in his bed A&ions many times, and re* nounccth all confidence in his Works, that he may wholly depend on the Grace of God.

3. Let the Affii&ed therefore who (b doth look to the Gpfpel, as be alfb maketh ufe of the Law, both in Profpcrity and Adverfity, maketh Confdcnce of theExercife of Religion and Duties of his Calling in foma meafure, and is never fo well pleafed with himfeif, but he ob-ferveth the power of Corruption in himfelf, let him (I fay) not reckon himfeif among the Prefumptuous, let him not efteem his quietnefs iti believing to be preemption.

4. As for his fufpieioivthat his Faith is null, becaufe it pro^eth weak in co»fli<5fc,let the Af-fli&ed beware left he help and ftrengthen Satan's f entations againft his Faith, albeit he find his Faith weak iaTryotls & affoults,and notanfvVera-ble cither to his own Hope or others expectation of him; yet fee him not quench the fmoik-ing Flax, not.break the bruifcd reed, but lee kirn follow Chrift, humbling himfeif before God

H h fc c .

BOOK If. { 484 ] CHAP. XXII,

caufe of hisDefe&s, and going about to (lengthen that which is remaining, z. Aibeit in fome fit of Tentation he flide,as Peter did, and find that he hath prefumed too much of his own ftrength and honeft purpofe as Peter alfo did, yet let him not think that his Faith is null, but let him weep with Peter, and turn again by Repentance.and watch better over his own Heart for time to come.

5. As for the Sufpicion he hath, that his Faith is dead or idle, becaufe when Fruits are chiefly called for, he finds himfelf uterly indif-pofed, unfit and unable to difcharge any work of Religion, as cometh to pats in the time of Paffions, Pertrubations of Mind, and pollution of the Confcience . For clearing whereof, we do acknowledge, that Wrath and Contention do hinder Prayer and other Exercifes of Religion, ss the Apoftle doth infinuat, 1 Pet. 3. 7. where he commandeth Husbands to carry themfelves difcreetiy towards their Wives, left their Prayers in the Family or in fecret be hindred ; and, 1 Tim. z. 8. the Apoftle commandeth Men ta p ay every where, lifting up pure Hands without Wrath or Doubting. Weacknowledge alfo, that not only Wrath, or any other Paffion or Action which defileth the Confcience, are able to hinder theExercife of Religion, and difcharge efChriilian Duties at a time, but alfo it is found by experience, that any Preturbation of Mind aibeit it do not defile or concern the Confci-

ence£

BOOKIL ( 485 ) CHAP. XXII. cnce, may in fome pare hinder the difchaarge of a religious Exercife, as may be feen when &ny perfon is furprifed with the report of fome notable Damnage, or is poflibly wounded by fome Accident, or terrified by the fight of imminent Danger; yet for all this, none of thefe I things can proye Faith to be dead, but dotl> I Ihevv the infirmity of a Man's Mind, the ufe of ! whofe Reafon may be hindered for a time by j Perturbations and fudden Paffions; and at flij? mod, the Prefuppofed Cafes may prove c weaknefs of Faith, and the Interruption of it in. the putting forth it (elf vigoroufly for the time, but cannot prove the deadnefs or Nulity of Faith, which after fuchPafiions are pail, dcthfec fore* Ward to bring forth Fruits m better meafure : wherefore let not the AlHi&ed halt in his way. for fuch Testations, but let him make ftraight ftcps to himfelf,lcft that which is halting be tut Add out of the way;let him reje<5t thefe firy Darts & Testations tending to weaken his Confidence, let him humble himfclf in the fenfe of inherent Corruption, and vvalli frequently his Gonfcience at the Fountain which is opened in the Houfe of David for purging away £in and uncleannefs let him carry himfelt the more Circumfpeclly in all things, becaufc of his frequent experience, of Satan's Malice, of the power of Sin, and of his own Infirmities

*

Hhi rGH.VP

BOOK. II. I 486 ] CHAP. XXIIL

CHAP. XXIIL

Wherein i$>fched the Doubt of a true Converts Regeneration, arifing from fome falfe Rule applyed without reajon tohimfelf

SOmetrueConvertsJudging theirflate by fome falfe Rule, do not only torment themfelves* but allbff fo far as in them lycth) by pronouncing falfe Sentences of their own ftate, go about to exdnguifh the Spunk of Piety which is in them. The falfe Rule whereby they do judge them-felves, is ftrengtbnei by agroundlelsPerfwafion, that it is a true and fureRule, and ordinarily when they think orfpeak of it, they prefix no Reafon for it, but fome confident Afleveration, fuch as without doubt, it is mofl certain, andIam per/wade J of it, and fuch like, lfl were Regenerate and truely Converted, without doubt, I ihould be in a better difpofition than / am, I fhould love the Lord more fervently, 1 fhould underftand the Myfteries ofGod's Word more clearly, 1 fhould noebe fo little affe&ed with the fenfe ofGod'sBe-nefits beftowed on me, / lllould not go fo lightly under the Conviction of fo many Sins againft God as / feel in me, / fhould be more diligent in the Work of theLord,in my Calling/ fhould \va!k more humbly and circumfpe&ly in all my Converfation,and fuch like manyExpreflions. The fame Courfe doth the Affli&cd follow in his Examination of the Operations of the holy

£pi-

BOO K 11. [ 487 I CHAR XX111. Spirit and of every Chriftian Vertue in himfelf* without doubt,faith he, if this were truly as a Chriftian Vertue in me,therc would not befuch

i a difpofition as 1 find inme,my condition fliould be fuch and fuch as became a new Creature, which becaufe 1 do not find in me, 1 have

ie juftreafon to call in queftion my Converfion.

^ And here is a port opened for Satan to enter at

> and to throw all his fiery Darts at the miferable Soul of the weak Convert; whence many Complaints do brake forth, and Thankfgiving for Mercies received and for the time enjoyed, is

y broken off and ceafeth; And partly through 1 diffidencc,partly through murmuring, the Spirit aj of the Lord is provoked to Wrath.

z. We grant that this is a dangerous Evil not I only to the Perfonafflided, but alfo to fuch as J are familiarly acquainted with his Condition, 1 becaufe this Difeafe readily doth infeft others,

* as it came to pafs in the Gamp of Ifracl, where

• the Murmuring of fome, fet the Body of the Army on a Mutiny againft God : For, one that Is weak in the Faith, when he heareth fuch Complaints in the Mouth of one whom he judgeth to be holier then himfelf, incontinent

t he falleth on complaining of his own ftate, j faying that he hath more weighty reafon to [ fufpedtthc foundnefs of his Converfion, than the perfon hath whom he hath heard fufpe&ing 5 bis being in the ftate of Grace,

feOOKII [ 4 8S ] CHARXXIir. 3. Wherefore let the Affli&ed before he (hall vent his fufpicion of his State,examine the Rule whereby he hath parted Sentence on himfelf, whether he can make it ggod from the Scripture : For it is not fufficientto fay, without doubt and I am pcrfwaded it is true, except it can be confirmed by the infallible Warrand of God's Word: and let his Friend who (hall hear his Complaint, exprefly require a Reafon of his Confidence, that fuch a rule is clear from Scripture, and that the Application thereof is made righteoufly. Which if he cannot prove other-ways than Satan doth enforce his Tentations, that is either without Scripture, or. by abufing Scripture contrary to the intent thereof, let him acknowledge his rcadinefs coMisbelieve andDif-obey the Word of the Lord, and to hearken to Satans Tentatiops to the weakening ofhisowq Faith and hindering of his cheerful obedience to the Lord's Commands : And becaufe fuch queftion-making ofbeing in the fete of Grace, is ofttimes very incot^deratly uttered, even* before them who do not allow the Complainers Mifconflruftipn of his ftate,or if they fliould allow it, and fay to the Compfainer,that they believed that fufpicion of his (late were very jud, it fliould grieve the Compiainer mcr.> than the doubt it (cif'Thcreforc let the Afili&qd neither hearken to the fufpicion, nor xenz it when it is ftrongly fuggefted ; but let him humble him-fci-f before ChriiV bejaiife of thefe Defects and " " Wants

BOO K II [ 489 ] CHAP. XXIV:

Wants officii Evidences of faving Grace as he would have ; and in the fenfe of thefe wants let himclcave clofsto Chriftfor covering his naked^ nefs, and carncftly endeavour by Faith inChrift co be made more and more conform to the ex-amplar of Holinefs holder* forth in the Scripture,

CHAP. XXIV,

Wherein is fohed tie Convert's Doiiht of his cwn Converfion, lecauje he hath found the Deceit fulnefs of his own Heart> and dare not trujlit any mote,

SOme fincere Converts, who uprightly do fcrve Chrift, and adhere unto Him by Faith, when they confider the Dodlrine of the Dcceit-fulnefs of the Heart of Man, and how many are deceived by milling to the Tcftimony of their own Heart, concerning their Regeneration and Ju(lification,do begin to call in queftion all the work of their own Converfion, and do fear left they be found in the number of the finer fort of Hypocrites,who deceive both themfelvcs and others, having nothing in them but a Civil Life and Form of Religion, without the power of Godlinefs, and do fleep to Death in Security. Of which fort our Lord Jefus forewarneth, that not only private PerfonS, but alio many Preachers fhall be found, Mat. 7. zz. of whom we may fuppone, that they were not con-fcious of open and grofs WickedneCs, but Were of a blamelefs Carriage before the Hb4 WorU

BO O K. 11 [ 490 ] CHAP. XXIV World, profeffing theChriftian Faith, and teaching others to believe in Chrift, and doubted nothing but Chrift Ihould judge of them as real! Saints ; to whom for all that, Chrift fliali one day fay, depart from Me ye Workers of Iniquity, I never hew you. It is certain that fuch Men have been deceived by their own Heart: which when the Afflided doth confider, he ftandeth aftoniflied and trembleth for Fear, faying with himfelf, what ihall 1 think of my former Opinion of my blefled ftate, 1 ft;ar my Heart hath deceived me, as others of greater Gifts and better Life, have been deceived by ehcir own Heart.

z. This is a Doubt which hath need to be folved; but neither this nor any other Doubt can be (blidly and efle&uaily folved by any M^an, except the Holy Spirit give a 31e(Iing to the Means .• For, it is terrain, that there are many, who being religioufly Educat and free from grofs Vices, do not repent of their Sins, are not touched with the fenfe of their original Sin and corrupt Lulls, but without taking any burden on their Confciences for.thelc, dopaf$ by their time, well pleated with their owneftate. Some alio there are, who having fallen in gro(s £nd fcandglous Sins, do find for fome time re-mcrfe of Confcience for thefe gcofs Sins, but for fcheir odier Sins befide thofe, and for their inborn Corruptions, are not careful, thinking it foiSdenc if .cbczcafter they do not fail in fuch

grofs

BOOK. II. ( 491 ) CHAP. XXIV-

grofs Faults; The Firft fort of Men, do deceive themfelves, thinking they have little to repent of,in regard they are free of grofs Outbreaking*. This laft fort deceive themfelves aifo, becaufe they efteem their natural Sorrow for fuch Sins as are grofs and Scandalous, to be true Repentance, albeit they be not humbled for the Fountain ofthefe Out-breakings 5 to wit,thcir In-Bant Corruption of Nature and filthy Concupifcence, and the daily Oat-breakings thereof, to the polluting of their Spirits, whereof they do rake little or no notice. Many alfo there are who deceive thcrnfelves,efteeming thq outward exercifes of Religion, and fome works ( in themfelves commendable) to be fuffieient Fruits and Evidences of rheir Faith in Chrift, and of their Regeneration, albeit they have not as yet fled to Chrift fincerely, neither ever put a Right Efti-mation upon the imputedRightcoufnefs ofChrift. Such men, when they fliouid renounce all confidence in their own Works, and in the fenleof their Sinfulnefs fly unto the Covenant of Grace offered in Chrift, that in Him they might have RemifTioti of Sin, and from Him by Faith draw Strength and Ability to bring forth good Works, they run a contrary courfe; for in the confidence oftheit own Srreneththey go about fundry Duties toward Men, and Exercifcs of Religion toward Qod, trufting in thofc Works.as if by Work? they were to be Juftified. Therefore juftlyfliall ChriiJ fay unto their?, depart from Me ye workers

ff

BOOKII. (49O CHAP. XXVI

of Iniquity, I never knew you. Such were many of the Ifralites, who being ignorant cf the RighteouinefsofGod, went about to efiablifli their own Righteouihefs. Thefe things when one weak in Faith doth confider, no wonder he be troubled and be afraid, left he deceive him-felf, and perifh, as others have done,

3. This is a dangerous Difeafe, and fo long as it is not cured, it hinders much the tender beginnings of the New Creature that it cannot come up to manlyStrength./v/7? thereforejet the Afflicted wifely examine theCourfe of his bygar e Life,left he either Abfolve,or Condemn hitnfdf, rafhly ; and let him beware left he eftcem the worfe of, the Evidences of a NewCreature, and the Fruits of Faith, becaufe thefe that look to be Juftified by their Works, can produce the like works.*Sfc^/y,lettheAfflided call to mind whether in the beginning ofche Reformation of his Life, the Law as a Pedagogue did lead him unto Chrift,and whether fince that time, the Law did daily put him on,and force him to fly to Chrift, and to embrace Chrifl: and His Righteoufnefs, and hath made him to ftudy Obedience to the Law, out of Love tp God, fo much the more carefully, as he perceived himfelf obliged thankfully to acknowledge Grace granted in Chrifl; to him ; for if any meafure of the daily Exercife; pf Repentance, if any meafure of love to Chrifl:, and any m eafure of endeavour of newObedience, j?c fpund after Examination in the perform

»

affli&ed, out of doubt the ground is laid folidly of his Salvation, out of doubt he hath an Evidence of the work of Grace by the operation of the holy Spirit in himfelf.

4. If in this Examination the Afflicted be not clear but the doubt doch yet flick, bccaufe of the Sufpicion he hath oF the felt Deceitfulnefs of his ownHeart,we offer unto him thisCounfel, that he quickly humble himfelf beforeGod,and do ingenuoufly acknowledge the native PerverP nefs and Deceitfulnefs of his Heart; and for thac very reafon, let him embrace Chrift; the Redeemer in the Arms of Faith, offering Himfelf toe-very condemned Sinner; and let him tnank God who hath deciphered unto him his deceitfulnefs of his Heart/and offiredChrul unto him for the true Remedy of this & every other (infill Mala^ dy.And in the mean time,iet him put a difference between himfelf and an Hypocrite,inwhom the Deceit of the Heart is neither acknowledged nor feen.but foftered and defended: for, a clofs Hypocrite,afcerhearingof theDocfcrinc of thede-fcitfulnefsoftheHeart,wiil (land to the defending of his own Sincerity,& will take it hardly if guy Man labour to convince him of any meafure ofHypocrify: But a true Convert or Regenerat Perfon.will not deny but much Hypocniy may be found in him; and albeit he beforrowful, That this deceitfulnefs of Heart hath had lodging in him,andlyrked toQ long jet is he willing & glad to have this Evil more & more difcovcred

unco

BOOK//, [494] CHAP.XXIV.

unto him, and heartily doth he deliver up this Traitor to Chrift, to be mortified and abolifhed by His Spirit.

5, But if the AfRided canhot be quiet and fa-tisfied, flill fearing and fufpe&ing he be found a Man unrenewed, and that for the running iflue of this filthy Boy !,opened up to him by the Sword of the Spirit, let him beware that he pafs not pe-remptor Sentence againft himfelf, that he do not conclude himfelf to be a Man altogether in the Bond of /niquity; but let him fufpend for a time the Difpuration, and do that which is allowed unto every felf-condemnedMan in the beginning of his Converfion,that is, quickly let him fly unto Chrift for Remiifion of Sin, let him lay hold on that Righteoufnefe purchafed by Him; and the more he feareth to find God a fevere Judge, let him the more firmly lay hold onjefus Chrift the Mediator, Who juftifieth the Ungodly by Faith: This is the only folid way to perfevere in Faith, to overcome Satan, to folve Doubts, to refift Temptations, and to cure the Wound made by Satan's fiery Darts; For unto that Man, who in the fenfe of his Sins and ill deferving,and inability to help himfelf, doth fly unto Chrift, it fliall never be &id by Chrift, Depart from Me I never hew thee,

6. Now when the Perfon afHiftcd hath of pew laid hold on Chrift, and guarded the For-trefs of Faith, and repulfed the Tempter,whoby all means, and fpccially by quarreling and que-

ftio

(Honing the by-paft work of Grace in him, had laboured to weaken and overturn his Faith for By-goncs, and for the Prefcnt alfo, leftitfcould convalcfce and grow ftronger for time to come: Now ( I fay> let the Afflicted after Viftory return to the Difpute, and to the Examination of his (late in Grace, of his Faith in Chrift, and of his Regeneration, and he fhall fee all the begun faving Graces, which were darkned by Temptations, clearly appear, and fhali perceive the feve-ral Steps and Degrees of God's Grace toward him in former times, more evidently than he could difcern them in the Hour of Darknefs and Temptation. And fo he ihall return ftom this Battel ftronger in Faith than he was before, and more perfwaded of the Work of the Holy Spiric in him, than he had before the Temptation.

CHAP. XXV. Wherein is fohed the Doult of the true Convert 9 $ Converfion, arifing from his breach of the Cove* want of Grace, as he conceive tb,

T Here are fome fincere Converts, who, al-beit they do not doubt but Penitents, flying toChrift,are received in favour withGod,are juftified fromtheirSins,and do obtain Right unto all the Priviledges of theSaints; yet they doubt Whether every fincere Convert ihall remain in die Covenant of Grace, if poffibly they have fo, far abuftd G*asc y , aa to defile themfelves

again

BO O K 11 I 496 J CHAP. XXV.

again with thePollutions which they feeriied to repent of before. And this erroneous Opinion of the intlability of the Covenant of Grace, they do apply to themfelves; for, when they have found by Experience, the power of Sin, as it werenot only ragifig,but in appearance ringing in them, as the Confcienceof the relaphng in theirold Sins beareth witnefs: And when they know their Nature fo corrupt and ready to fin yet more, they doubt if this Condition can ftand with being in the Covenant of Grace; and whatfocver they have found of their being in thisCovenant,they now fear that they be fallen from Grace,becaufe they have,as they con-ceive,broken the Covenant of Grace on their part,' therefore they apprehend alfo,that Gouiinjuftice being provocked ofttiraes by them,hath now at lafl diflblved the Covenant of Grace on His part: For (fay they) it is no-reafon tliatGod fhouldbe tyed unto them in Covenant,who fo many ways have violated that Covenant, but as Adam, by finning excluded himfelf from all benefit of the Covenant of Works; fo it is reafon, that every one who have violated the Covenant of Grace as I have done, fhould be excluded frorp the Cc^ venant of Grace. And here the Affli&ed doth ftand as a milerable Man, uncertain what to do.-in which condition, horrible Temptations and heavy Sufpicions of their (late do arife, namely, that they are in the condition and cafe wherein Bfan was,who when he had fold his birthright for %

Mels

BOOK II. [ 497 ] CHAR XXV.

of Pottage, found no place for Repentance, albeit he fought the Blefling with Tears. Now what Torment may be in the Confcience of the Affli&ed in this Cafe, it is eafie ( for them who at any time have felt the Wrath of God ) to conjecture. And this doubt doth vex the Man moft, who is cenfeious of his often abufe of the Grace of God: For what fhall I do, faith he> fliall 1. defile my felf and go and waffi, and a-gain cjefile my felf and go and wafh, and by this Means augment my own Guiltinefs from day to day ? what is, if this be not, to abufe the Grace of God >

, 2. That this Evil may be removed, \£e mirfl: confefs that there are many, who after fome Remorfe for fome Sins raifed by a natural and unrenewed Confcience,do weep now & then (as SWdidfor his injuft Perfecution of David) and do think, that by their Tears they have wafheti away their Sin, and attained to fome fort of quietnefs in their Confcience for a time, who yet do not ceafe from their Wickednefs, but remain in their natural ftate Strangers from God andChrift. We muftalfo acknowledge,that fome of the Regenejrat in their carnal Security falling back in their old Sins, ordinarly are fhar-, ply chaftifedby God; and indeed no Wonder is,that fuchas have once attained to Peace with God,do meet with broken Bones, after they have abufed the Grace ofGod.in giving way to their finful Lulfo, which was the cafe of David, Pf.$z.

BOOK II C 493 ] CHAR XXV;

3. As for thofc who fall in open grofs fcan-i dalous Sins which defile the whole Man, Soul and Body both, itisfafeft for them f whether i they were before chat time Converted or nor) to let alone long Difputation, whether they were Regencrat or not before rheir fearful fall,and to I flirup themfelves to a dcepfearchof thewicked- 1 nefs of their Nature, that they maybe humb-1 led before God, and in the fenfc of their in*born j Sin and grofs a&ual Out-breakings, fly unto Chrill for Pardon and Grace to bring forth better Fruits than they have done.

4.AS for thefewho havenot fallen in grievous open Tranfgreffions, but in their wrcftling a-gainft Sin, not obtaining the Victory they j would, or hoped to have, dd find themfelves I polluted in their Spirits, and put to the woife in their Conflict againft their finfui Lufis and < Pa/lions, and that very frequently; and thereupon they apprehend,that either they Were never in the ftate of Grace, or if they were in it, that they have abufed and broken the Cove* nant of Grace, To thefe we anfwer, that every TranfgrefGon of the Commands, albeit' it be a violation of the Covenant of works, yet is not a .Diflblation of the Covenant of Grace i For, it is one thing to fail in a Duty, which the covenanted party lfrould have done* another thing tobreakordiilblve the Covenant of Grace5 for,it is provided in the Covenant of Grace as a fpecial Article, that God will forgive the Sin

#f

BOOK II. [ 499 1. CHAP. .XXV,

ofHis confedeiat People,whcn they confefe cheic Faults,and fue for Pardon according to the Pro-mife of Mercy to the Covenanted.jfc/\ 31.31. and and left any humble Sinner ihould be diicourag-ed and not receive this Solution of his doubt; lee him cpnfider the Words of the Apbftle,GW, 6: t. ixprefly ice down for their comfort,who, having refolved to live tlolily, Juftly, and Temperatly, are overtaken in an offcnce,and are not purpofed to abufe Mercy,or turn the Grace of God unto Lafcivioufhds;and,i Job. z. 1. The(e things I write Mntoyou (.to wit |>alie v vet.s in Chrift,careful to liva laolily) thai ye fin not; but if any Man Jin, we have a& Advocat with the Father,JefusChr Hi the jtift one. And this Article of theCovenant,for granting daily re-•ftiiffion according to.the ricceffity of the Saints, rn$tketh theCovenant of Grace perpetual,& to b« daily made ufe of,asweare directed in theLords Prayer.And in this doth the Covenant of Grace differ from theCovenant of Works,\vhich by aiiy pnefin is (b violates the Curfe doth follow, till the Sinner run in to theCovenant of Grace in Je-fus GhriftiAnd by this Do&rift® a door is not 0-pened ijntofinmng.but the door only is doled to keep in the trueConvettftom Uefperation.Sc run* ning away from Chrift:& to help him out of the ic \M\rc of Difcouragement wherein he is fatle.n>lett be fink in it § deJpair.Neith'er is the ftudy ofHo-fwiefs kindred by this way,or.thediligenceofthQ ConVerf flackened in the duties of new obedience abd ple^jitig of God, but enly ierviis

BOOK. II. [ 500 ] CHAP. XXV

fear in the mariner of Serving God,is taken away and the Obligation of Love to God ( Who i found to be fo Merciful ) is moreftri&ly tye< upon us : which Love (as it is Augmented daih by new Confirmations of Faith, aad frefliExpe riences of His Grace to us) doth caft out fervil Fear, as the Apoitle Teachech, 1 ]ohn 4. 18.

As for the Affli&ed Convert, his Fear tha he be like Saul, who though he left Remorfi and Shame, when all the Beholders in his Arm} law himfo Confounded by Davids loyal Car riage toward him ; yet did he net repent thii Sin at all, nor amend his Life at all; there is ffl ground to fufped; himfelf to be like unto him or to Efau who was folicitous only for an earth ly Blefling ; and when he could not have tli< firfl: place in his Fathers Blefling, contented him felt \yith what Portion in the Earth he couk have beftde. Therefore let thcAffli&edLabou to understand well the Nature of the Covenani of Grace and the feveral Articles thereof; and let him confider, that there is no Advantagetc be had by excluding of himfelf from that Cove^ nant, but that if he will be Saved, in every Condition he mud draw near toChrift; andla-y hold on Him for Rcmiflion of Sin, and freih Furniture of Grace for every Duty : For, it is gook always to draw near to Him, becaufe He will de firvy M' thstn that depart far fromHim^L j^'zjM

fat

yBOOK II. [ ?oi 1 CHAP. XXVI.

CHAP XXVI

'Wherein is folved the true Converts Doubt, Wfe-J" /for he be Regenerate becaufe he fiv-deth himfe/f not only far from the meafure of Holinefs which he ebferveth to have been in the Saints commended in Scripture\ but alfo Jhort of the meafure which fome of his Acquaintance have attained unto.

Ome true Converts are, who in the time

ly_j wherein they are about to llrengthen their iFaith by all Means, do fall in Comparifon of K themfelves with other Converts in the matter of their Faith, Love, Endeavour, and Attainment of an Holy Converfation ;• and finding themfelves very fhort of that meafure which not on* B ly Saints Commended in Scripture have attainted unto, but alfo fhort of what fundry of their a Acquaintance have gained and given Proof of, fuddenly are overtaken with a fad Sufpicion; that they may be found none of the number of true Converts: As for Example, when they read what DavfJ foyttll of himfelf in the Pfalms, and namely in the hundred and nineteen Pfalw, .they iecm to themfelves fo unlike the Copy he hath cad unto them,fo far fhort of that Affection to the Word of God, of that Faith, of that Diligence, of that Sincerity, of that Patience, *f that Fortitude in Afflictions, and Dcle&aticri in God, which the practice of thisServanc ofGod doth hold forth, that they are alhamed to af-}£ iQ ftime

BOOK It [ 501 I CHAP: XxVf.

fume the Name of a vifible Saw, or faithful Servant of God. And for the Fame reafon, do forbear tinder this Exercife to appfy unto them-felves the precious promifes made to the faithful Servants of God in the Scripture. Whatf am 1 (faith the Affii&ed) that I flioutd prefume to intrude my felf in the number of Saints? what am I, that I feould apply to my felf what is promifed to true Converts and fincere Servants of God? Were 1 fuch a one as this Perfon,or that Perfon is,I might then,for myCohfolation,apply Promifes made unto fuch Saints; but now / cannot apply their Privilcdges, except for conviction of my Conference, that I airci juftly for jny unlikenefs unto them, fecluded from the Promifes made unto them, and thofe that ere like unro them.

x. For loufing of this Doubt we mufi acknowledge that the companfon ofourfelvcs with the Rule of Perfe&ion holden forth in the Scripture is to be aimed at by all;and the Com-parifon of our (elves with the Eminent Servants of God, who have attained a great meafure ol growth in Holinefs, is very profitable if it be prudently managed : For, the firft Comparifbn teacheth us what we IbouId endeavour to attain, and the other teacheth us \tliat may be by the Grace of God attained unto even in this Life

Again, both thefeComparifons do ferve tc humoii us before God, when vc perceive eut felvei net onlyfoprt of Perfc#iQn; vehicfc

m

(

leift the

(\ffeOOK IT. [ £b) ] CHAP.-XXVI.

Mannot be fully attained unto in this Life, but

co Jib fhort of thefe Degrees which may be at*

ained, and have been attained by others in this

ifc, we cannot choofc but think the more

datjncanly of our felv T es, and put down the Sailsof

Li^Jelf-eftimation

Tlrirdly, This fort of Com pari fon is profitable o make us more juprightly renounce all confidence in our own inherent RightcoufneiSjand fly jjbr refuge to the Righteoulnefs of Chrifts Obe-lience and Satisfaction imputed unto all that 3elievein Him, according as the example of the Apoftle Paul, vyho renounced all confidence in }is Priviledges, Performances, Sufferings and in-rJierenc Righteoufnefs, counting them all but dung 'hat he might win Chrift and be found in Him % not having his own Righteoufnefs which is of the Law, ac ; hut that which is through the Faith of Chrijl; the 'he Right eoufnefiwhich is of God by Faith, Phil. 3* 8. 9. flji 3: But this fort of Comparifon is dangerous (Janet hurtful when it tendeth to Difcouragement, Jwhen it maketh us think little of the Meafure [jiof Gods Grace granted unto us, when it makes Jus Heartlels in the Courfe of Obedience, a«d ^Hopclefs that we fliall attain unto the meafure ;C iWhereunto the Saints have attained. I 4 Wherefore let the Affii&ed ftrengthen the orbing which rcmaineth and is ready co die,/few, c J. 2. let him beware left he quench the ^fmpakir^ Flax, Of fcrea& the bruited Reed,

where-

'

BOOK 11 [ 504 ] CHAP, XXVI

wherein he hath Chrift's Helpto look unto, IJa. 42. 3.Again,let the Affli&ed cohfidcr that there are divers Degrees of Saving Faith, divers'Qe-i grees ofthemeafure of Sandlification and growth; in Grace; for, fome are old Men, fomeyoung, and ftrong Men, and fome Babes in Chrift, and r that the fame Duties in the fame meafure, areic; not to be expe&ed from the tender and weak cc beginner, which are required oftheftrong and experimented Souldier. 3. Let the Afflicted remember, that nothing is given, nor promifed, nor done unto the Saints in Scripture or in latter Ages for any merit or worthinefs in them, but altogether of free Grace : And fo much the more fhould this be remsmbred,as this doubting of the Affli&ed, arifing from comparifon of his condition with the meafure of Sandtificatiori fj in others doth prefuppone the contrary, v as if God did deal withHis Children according to the worthinefs of their Perfons, & merit of theit good Works, which is a fall'e Suppofition; for, why doth the AfHidied call down his Courage, and weaken his Faith and Confidence in God, but for this very caufe, that he counieth him felf a much more unworthy Man, and of left merit before God than thofe Saints were, Qr are with whom he hath compared himfeif ? 4. Let theAffli&ed by Co much as he doth perceive himfeif more unworthy, and more fmful than thofe Saints with whom he hath compared himfeif, tfiruft himfeif the more into the Bofom ofrich

Grace

1

tin

fa iot k bri

/JOOK II. [ ?o? ] CHAP. XXVI.

3racc; lee him (b much the more lay hold on :he imputation of Quid's Righteoufnefs, and ever his Nakednefs therewith, and employ thrift by Faith fo much the more, that out of riisFulnefs he may receive Grace for Grace,and >e made able by His Spirit to bring forth rror abundant Fruits, and come up nearer unto Con-brmity with Chri(l,and theExamples of renown-:d Saints. 5. Let the Afflidted confider that we mift live by Rules fet down in Scripture, aiming fincerely at obedience of holy Precepts, albeit we have not yet come up unto the Pra&ice of the Rule in that meafure, which others have ai# rained unto.

CHAP. XXVII.

Wherein isfolved the true Converts Doult, whether he he in the hlejjed ft ate if Grace, hecaufe he findeth him/elf frequently in an evil Condition.

Experience teacheth; that fundry true Converts, becaufe they, feeling themfelves oft-times in an ill condition, do call in queftion their being in the blefled Hate of Grace, not coa-fidering, that the condition of a Man, whether in the Hate of Nature unrenewed, ©r in the Hate of Grace may be comparatively in better or worfe Condition, and yec his flats remain the fame. The multitude of the misbelieving Htlrmh wcic in an evil conditio at the

en e

J30 0KIL [ $c6 } CHARXXVII. one fide of the Red * Sea, when they repented their coming out pf/sg)/tf,butin abetter condition when rh^y did fmg Praifes unto God on the o-ther fide of the Sea,and yet for their ftate,fome were, yea t»oft part, ftill in Nature unrenewed.-Mo[e% and Aaron were in an evilGondition when their Paifion offended God at the fmiteing of the Kock ; but when they did interceed' with God for the peopled when wrath Was kindled againft tlieHoft, they Were in a better Condition: j^nd both in the one time and in the other they vtere in the flrate of Grace, true Saints in God's JJCiimatiorj. This Miftake of the weak in Faith, hot putting difference between their prefent difc pofition & their$tate,maketh them judge of themselves to be in the it ate of Grace when their Condition is Good, and to be in theftate of Nature unrenewed when they feel themielves in in Evil Condition, when they obferve tlieir HeaVt inlarged to run the way of Gods Com-mandmenrsjhen they efteern themfelves truljj Itegenerat,& when they feel thsmfelves fluggtfli inthework of theLord^'dU in hearingtheWord, flow to believe what the Scripture fpeakcth; when they efteem their ordinary Service to be after a Form of Godlinefs,withoutAffe(9:ion and* jpowor, and what fervice they do, to proceed from' :fear of Wrath, rather then from the new and right Principles ofaRegenerat Ma®; A«n they queftioa all the works of-Gjracji

«OOK II | ?07 [ CHAP. XXVII.

in themfetves, What fhall 1 think, faith the Af-fli&ed, concerning my ftate in Grace, when 1 find my condition fo frequently not only ihort of what it fhouldbe,butalfo polluted with divers (brts of Sins ?

2. Foranfwer, we muft grant, that the external Duties of Religion, may be difcharged fromfteflily and corrupt principles; for many do perform commanded external Duties, that they may efhew the Reproach of Impiety, or that they may infinuat therhfelves in the good cfti-mation a»id favour of the Godly, or for iome bafe earthly Ends, for which grofs Hypocrits Jo whatfoever they do in Religion.

Like unto thefe are all felf-decdving Hypocrits who go about to eftablifli their own Righteouf-nefs, miskening that Righteoufnefe which is of God by Faith,as if God could be obliged to take their performance for a full Satisfaction for their former Sins* and would look'upon their works as meritorious of eternalLife;& therefore becaufe Men may deceive themfelves, i. The Afflicted lhall do well to examine himfclf,whether he hath renounced all confidence in the Fle(h,or his own works, Phil. 3. 8, 9. and fled unto Chrifl: kt Righteoufnefs, with fome mcafure of honeft endeavouring to Worfliip and (ervc God in his Spirit; which if his Confcience can witnefs unto him to be his way wherein he is walking* then may lie be allured that he is a true Convert i.. ,Anci albeit it be tr,ue that the Impcrj

BOOK If. { 508 ] CHAP. XXVII,

fedions of the Regencrat Man do many times obfcur/e hisState inGrace,yet can they not exftin-guiih the Spo^k of Regeneration begun in him, or prove the work of Grace in him not to be at all. 3. We grant that the condition of a true Convert at fometimes maybe fobad,by reafon ©f finful Diftemper and flefhly Carriage, that many unrenewed Mejis Converfation fhall be found far more commendable, then the prcfent condition and carriage of the renewed Mania his finful condition : In which cafe neither God nor his own Conference, nor any that feareth God can fpeak any thing but Wrath to him, tiii he Repent & Turn to God for Mercy in Chrift; yet the afjhdted penitent Convert, lamenting his badConditonjs in better cafe than any unrenewed Man can be into ; For the very Grief and Perplexity which he findeth, becaufe his condi* tion is fo oft ill and finful, proveth his good Affection toward God, and his earneft deiire to walk before God unto all weil-pleafingin all things and at all times.

3. But if the Afflicted fhall infift and object, that the Fear of God's Wrath and Judgments, ordinarly is a main Motive which fetteth him ©n to do the Duties and Service which God required! of him, and not the Love of God, the felt in-lake whereof, doth make him go on halting and heavy in the ways of God. We an-fwer, that-albeit the Fear of Gods W T rath and lodgments looked upon alose, doth not prove

Re*

BOOK II. [ 509 ] CHAP. XXVII.

Regeneration, yet it may well confift with Regeneration: Becaufe God "doth not for nought joyn with His'Precepts, fearful Thrcatenings of Judgements againft thofe who fliali tranfgrefs His Commands;that they may be asaSpur inHis Childrcns Sides, to prefs them to their Duties, aind as a bridle to curb and check their vicious Inclination unto Sin, which lodgeth in all Men by Nature. And this Motive 1$ evident in the experience of the Prophet, Pf. 119. 120. My liefb trembkth for fear of Thee, and I am afraid of Thy judgements. 2. it may be that the Afflicted, lately converted unto God, be not free as ycc from the Spirit of Bondage, but be keep-cd inlome meafure under the Bonds of fervile Fears,God (b difpofing,for the humbling,exerci-fmg and training of His Child lately entered in His Holy Warfare;iu which condition his Fear is commendable, when it arilech from the Confci-ence pf his finful Short-coming in Gods Service and of the prevailing of his Corruption againft the begun work of Renovation. Wherefore,lec the Afflicted go about the difcharge of commanded Duties in his Chriftian Calling,and particular ftation, wherein God hath placed him, in whax condition foever he fliali find himfelf. 2. Let him compare his prefent Condition,\vhich he doth count an ill Condition, with the bygone better Condition, whereof he hath poflibly experience frequently; and when he calleth to wind theCqmforrs he hatk had,and the lnlarge-

merrt

ment of Heart to run in the way of God's Commandment, in hope of a change of his prelent Conditon to the better, in hope of finding renewed Blinks of the Lords Countenance,let him humbly wait on God in the ufe of the means appointed, till the Day-ftar arife in his Heart; praying with the F/i/w//?,that God would quicken him according to His loving Kindnefe. 3. Let him cleave the more clofply to the Covenant of Grace and the Righteoufnefs which is bj' Faith in Jefus Chrift, withal giving Thanks unto God for the Grace beftowed on him, for the giving unto him Eye-falveto fee his Blind-nefs, N^ikednefs and Mifery, and for making Sin odious and grievous unto him in any mea-fure, and for drawing him to Chrift to be his Refuge in his worft condition.

C H A P. XXV11T. Wherem is folved the Doubt of the true Convert concerning his Regeneration, hecaufe h$. findeth the power of the 3ody of Death in the pollution oj the Imaginations of Ins Heart, vigorous and powerful.

THere are fometrue Converts, who albeit they be cleanfed from the Pollutions that are in the World,and have their Converfation biamelefe and without giving fcandal unto them they live among.yet frequently are troubled with doubting of their ftats in Grace, becaufe they feel in themfcives fuch a power of in-bred Corruption of their Hearts, a$ can hardly confift

BOOK A r yn } CHAP. XXVlIt

(as they conceive,) with Regeneration and fav-ing Faith; becaufe, James Chap. 3. Ver. 11. makcth the Queftion thus, Doth a Fountain fend forth at the fame place (weet Water and litter} &c. unto the end of the Chapter, This Doubt the Afflicted wreftles with, and faith with himfelf What fhall /think of my (elf, whofe Heart is polluted, that it cafteth forth continually Dire and Mire? how ihall 1 reckon my felf among the Saints ? how (hall / intrude my felf among thejuftified, who find (b little evidence of tho work of Sandtification in me? For Faith Ihould purifie the Heart from this pollutidir, whereof / do juftly complaint

i". For folving of this Doubt, many things arc already fpoken which ferve for the curing of this Cafe, and comforting the Afflicted in this condition; but becaufe one and the fame Doubt doth diverfely prefent it felf now in one fliape, then in another, and doth vex the Affiled in iundry Wayes, we fhall anfwer this Doubt p™-pofed as it isfet'dowti.

Firfl therefore, let the Affli&ed examine him* felf whether he may with fomc meafure of ho-aefty fay vtith the Pfalmift, Pf66. 18. /do not regard/niquity fn my Heart,/do not fo delight m Sin, but that Sin is dill my Afflidionand my daily Grief. Secondly,kt him examine himfelf Whether the power of Corruption doth break forth in Words and Deeds or not,or if it do

mm m m km wM°m &% v^ctherhb

BOOK II. [ 512, ] CHAP. XXVIII;

doth open the Slucc and give it way, or whether he lets himfeif to oppofe the out breaking ofiSin, and is humbled for what doth break forth. Thirdly, Let him examine, whether he flyeth to Chrilt to wafti him, and help him a-gainft the power of Sin, or not. If after examination he can in any meafure ofhoneftyjoyn with the Apoftle in his Lamentation, and re-coutfe unto Chrift: for Delivery, Rom. 7.24. %$ he may be aflured he is ki the (late of Grace : Fox, there is a vaft difference between- a Man's being fold unto Sin by his native Corruption captivating him,& aMan'sfetting of himfeif unto Sin, as a voluntary Servant of Sin: For a renewed Man may be infundry Cafes a Captive to Sin, and a Fighter : agamPt Sin: But a Man felling himfeif to Sin,is a Slave voluntarly,fu£Fering Sin to reign in his .Mortal Body.

Let the Affii&ed therefore comfort himfeif, becaufe in-him there is a perpetual Conflict between the Flefliand-the Spirit, between Kis native Inclination to Siti, and the new Creature* or Inclination to Holinefs. Neither let hirr*,ky mifunderftood Scripture formerly cited, vex himfeif; for, his Faith is indeed upon the work, and.the way of purifying his Heart; Fir(l y becaufe he doth flv ftp the Blcod of Chriit, which cletfnfeth him from all Sin, in refoe<3; of Remilliongranted. Secondly^ there is a conllant endeavour to be more and more Holy, and to draw vertue by Faith frcm Clirift to bring forth

gooJt

B OOK II [ s r 3 1 CHAP - xxvm.

good fruits well pleafing unto God. Thirdly\ he is about to mortifie his Lufts by the Spirit of Chrift, and ro purge out the Leaven of all Fil* thinefs of Flefli and £pirit,albeit he cannot purge it out all at once, or wholly in this Life. And Fourthly, becaufc albeit his doubting of his E-ftatc in Grace be not allowable; yet it doth bear Witncfs that the remainder of Pollution in him i* his Grief, Affii&ion and Vexation. S» alfo that other Scripture, James 3. 11, which faith, That out of the fame Fountain proceed* eth not fait Water and fweet, is not to be un-derftood fo, as if no Rotten Speech could pof-fibly 1 roceed out of the Mouth of a Regenerat Man at any time; for James doth witnels, that in many things we Sin all, ill Thought, Word, and Deed; But the meaning is, that he that brid-leth not his Tongue, his Religion is vain, and nothing but a prefumpcuous Boafting of that which is not real and in truth, and that it is in-confiftent with Regeneration, that out of a Mans Mouth pretending to blefs God, Gurfing of Men who are made after the fimilitude of God, (hould flow forth as Waters flow forth irorrtft running Fountain without Controlmenr,

CHAP. XXiX. Shewing how to quench the £ery Darts ofSatan t and

reftjt his finftdSuggeftions, whether of fborter en*

durance, or longer continuance.

SOmetime tfn a fudden Satan cafteth a fiery Jtyrt of Tarnation tjneo feme S)«,as his MeU

BOOK. If. [ 514 J ; CHAP. XXVllfc fenger feeking to prepare the lodging for him : which Tentation he doth fo furioufly prefs, as if he would not be refufed, or could not be refilled; and poffibly may fo bear-in hisTentation as the Convert may he afraid chat Satan fhali prevail finding himfelf, as it were,over-powred, and unable to bear out in fuch a cafe, as the Apoftle had experience of,x Cor t 12. 7. 8, 9. who found himfelf,as it vvere,buflfeted & abufed by the Meflenger oF Satan, and unable of himfelf to fefift him. The Remedy whereof is, that the Affli&ed with the Apoftk be humbled in himfelf, in the fefrle of his in-born Sin* fulnefs and Inability to overcome Tentationsl 2,. That he fly to Chrift the Captain of militant Souldiers, ahd do pray unto Him inftantly to Help to bear but in the Conflict, and to be rid of the Tempter. 3.Let him holdkft the Faith of promiied Grace,and wrcftle o'nfo long as it fhall pleafe God to exercife himfo.

With fuch aTentation ]eh alfo was exercifed, which fo far prevailed, as to make carnal and corrupt Nature fpeak for it. The Tentation was very fearful, and no iefs then Seif-murther, ]oh 7. 13. 14; r£. Whilft I fay my Couch /hall eafe my Cow pi tint, then Thou fear reft me with Dream sf and ter rift eft trie with Night mfions.fothatmy Saul choofeth Strangling and Death rather than Life. The Remedy whereof is, with Joh to fly to the Redeemer, and fix Faith upon Him, and to pre-gnt th? Tentatiorj untp &<o$ by grayer and

)ie Lamentation, driving againfl: the Suggelh .nd never to give over relying on God,as hedidi x. Sometime Satan when he cannot find in-truments to charge the Convert with Hypocri-ie,& a Curfe of Wickcdnefs as he found \t\Johs Trial by his uncharitableFriendsJie ufeth imme-diatly to fall aRailing againft the whole courfe )f the Work ofGrace in the Convert,& Charge lim falfely with DcepGuiltincfs.as Calumniators ufe to do in their furious Fiyting & Slandering }f fuch as they hate,hoping howFalf«& Grounders fbever the Calumnies be, that yet fomething hall prove likely and probable, and fo fatten Tofnething upon the Innocent. In which cafe !et the Aifli&ed life up his Mind to the Lord, and pray Him to rebuke Satan, z. Let him humble himfelf in the acknowledgment of his natural Corruption, and having fled to Chrift For Righteoufnefs, let him take the fhield of of Faith for quenching that dact. 3, Let him as he is enabled, contemn thefe dcvilifh (ladders of Satan, and fet his Mind on fomebetter em* ploymcnt then to difpute with fo Impudent and Reftlefs an Adverfary;for we haveother Bufinefs to go about, then to take notice of the Dog§ barking at us; but if it pleafe God to continue that exercife from Day to Dayjer. the Afili&ed in patience fubmit himfelf to God, and di« red: his fpeech and thoughts unto God only not anfwering dire&ly fuch a Shimei at $11. It is not fafe to dircil eur fpsech to

P'BOOK. II. [ 51 6 ] CHAP. XXIX

Satan at all, but let us fay to God, the Lord rebuke Satan.

3. Sometime Satan falleth on with Sugge-(lions, blafphemous againft God, and all the I Grounds of Religion, and Fathers all thefe it, Blafphernies on the AfHi&ed as his proper Sins, r! In which cafe, let the Affli&ed be humbled be-Jiir fore God, becaufe of original Sin, whereof Sa-tsui maketh uie, as of fome thing of his own in us. z. Let him renew the grips of Faith on Chrift the Mediator, in Whom the fulneis of the Godhead dwelleth, reconciling the Eledr World toHimfelf, not imputing their Sins unto thepi.

Let not the Afflicted look upon thefe bJ^Q w, phemiesotherways than!as Satan's Malice a-or gainft God, for fo they arc indeed, and not tr the Sins-fef the poor Soul vexed with fuch Sug- pi ge'flions. 4. Let the Afnidted beware of Di£ Couragments.Misbelief or weakening of his Faith in God, of Irhpatiency and Fretting under this fad Exercife : For, there is more cauie of Fear from Satan's fecond fubtile Tentations then from. his grofs Suggeftions, whereby at the back of jd the former grofs Blafphernies, he goeth about'37 to draw the Afflicted to the iufpicionof the for- a; nier work of Grace in him, and of Gods love ^ Unto him. Hs wiles in this cafe a^e much more ata dangerous then his violence in his furious lyon-vi&e like Aflaults: For he may more eafily gtt the kit content of the Afflicted to fome fits of .Misbe- J e; |ief ^nd Impatience or iqgje other Sins, then | ; ;

%Q

uc ; b

ft

ifc

a

tl Bfr atar

XiOOK II. r yx? 1 CHAP. XXIX:

c 4:o admit or confent unco any of tlicfe grofs Blaf-^hemies fuggefted.

4. Sometime when the young and tender Con-crt, is reading or hearing an Sermon, the fad Sentences of God agaiiift fuch and fuch Sins ivhich* do reign in the Wicked, Satan flyetli on lim with a falfe Application faying, thou art the Man, and doth no: a little diCjuiet the weak in aith. In which cafe, let the AiJlidtedconfidcr, hat whatfoever is fpoken in or from Scripture >f the Maledi&ions of the Law, are fpoken a-;ainft them that are under the Curfeofthe .aw and Covenant of Works, 1 Tim. 1.8. who ave not repented their £ms, nor fled toChrift, a-

o^tification;buc thefe Curfes are not fpoken a-ainft the Righteous, that is to fay, againlt ich as in the fenfe of their Sinfulnefs do loath iii| lemfelves and are fled to Chrift forRefuge,and is ave taken on His Yoke upon them,already Ju-

ified, and begun to be Sanctified. c;n| 5. Sometime Satan doth abufe the Scripture sof id put a wrong fenfe upon it, that thereby he :atj:ay wound thefe that are Aveak in the Faith : Dr Example it is written, Rom. 14, Z3. Whofo-)er doultethis damned ifhe eat.Baz thou ( faith itan to the young and weak Convert) haft >ne many things, whereof thou didft doubt hether they were lawful or not ; yea thou ill eaten the Supper of the Lord with doubt-g ; Therefore thou art Damned, iigain itis &k 2. " writ-

BOOK ft t "718 [ CHAP. XXIX.

written,1 Cor.w.xy.He thateateth the Sacramental Bread of the Lord,^ Drinketh of the Cup of the Lord unworthily, eateth and drinketh his own CondenwatioH&ut thou,faith £atan,haft eaten the Bread and dtunken the Cup of the Lord unworthily ,for thou knovveft thou art very unworthy-Therefore thou haft eaten ^nd drunken thy own Condemnation.^ this Cale and fuch other like, let the affli&ed Convert enquire of the Pallor, or fome faithful Chriftian better acquaint with Scripture,concerning the Senfe of the words in Seripture,which feem to make againfi: him, that the Words being well underftood, the doubt may be diflblved. As for Example, thefe fore r faid abufed Scriptures do only declare the Sentence of the Law againft him that doth what ho Doubteth to be lawful, but doth not exclude him from Mercy upon the Acknowledgement of his Sin, and flying to the Mercy offered in Chrift Jefus. And by Eating and Drinking unworthily,we mud nptunderftand that every one, who finding himfelf unworthy,flyeth to the Grace offered and fealed in the Supper of the Lord.eat-€thunworthily;for,fono Man fliould eat worthily, for all worthy Commumcants,in thefenfeof their unworthinefs,mufland do fly to free Giace offered in Chrift;butthe meaning,is,tlut thefe do eat and drink unworthily, who profane theSacra-ment,and put no diffetenee betwixt this holy Banquet of the Lord, and a common Sup-perjysa and even this Sin of noc difcerning the

BOOK II [ 519 ] CHAP. XXIX

Lord's Body, doth not exclude the Man frotii Mercy;for the Apoille.for Remedy of this Sin, €*hortcth thefe who are guilty to judge them* felves, that Co they may not be judged by God, who pardoneth thePenitenr,i Cor. 11. 31. And fo let theAffli&ed,for {lengthening of his FaitH know, that every Scripture which fpcaketh a-gainft £in,doth drive the guilty Man unto Repentance and Faith in Chrift,without whofe Grace, fought after and embraccd,there is no Salvation* 6.Sometime Satan the Adverfary of all Converts doth afiault the Faith of God's Children,' when he findeth them under fome prefent Guil-tinefs lately contra&ed, or under Trial of thek Faith as under Defertion and Difconfolation, 0$ fome miferable Condition, whereof he taketht advantage to fuggeft to theChild of God,that hi$ Faith is but Phantafie, that God neither Jovetli him nor can love the like of him.In which cafe, let the Aifli&cd humble himfelf before God,and fly toHim inChrift feeking Reconcliatioh,let hiin x.refolve fully to adhere to theCdvenant ofGaacc offered to fclkcondemnedSinhers through Chrift, a.Lct him obferve his prefent condition to be the day of his Vifitation,Triai& Probation whatufe be will make ofChrift in hisDifScuhies & Straits 3.Let him in the ufe of Gods Worfiiip wait for theDay-ftar of divine Conlolation promifed td thofe that wait on the Lord Jfa 49.10, 11, and H^/6,3.& 7/^40.31; And Iaftofall (left wcinfift too long in reckoning the innUnfierable Wiles oi l^ectafty Serpeut)la every CcnYertc^nfidef thaf

BOOK II. [ 520 ] CHAP. XXX

there is no time while we dwell in the Tabernacle of this Body of Death wherein we may be fecure from Satan's Infmuations and crafty Suggestions, or his more difcovered and open A(V faults; that there is no Bufmefs we can go about, wherein this crafty Hunter flaall not dig a Pit or lay a Snare to inrrap us, no Affliction nor Difficulty, wherein he ihall not ftudy. to keep us back from making Chrift out Refuge, our Helper and Deliverer .• And that therefore we nitfft take heed to obey the warning of the A^ojXlc.Ephf 6.10, n, 12,13. Finally my Brethren le flrong in the Let'eland in the power of His Might ; put cnth? s ii4)ole Armour cf God, that ye way le ahk to ftandagainft theW.ilesof the Devil, and fo forth to the ead of the ^Chapter*

. -

GHAP. XXX.

I Wherein are forn^ mixed Cafes fy&kexpf> ivherewtp ' c true Gon^ri [is fuljecLandfo, may fall todou&£ ■ of his Qonverfion or Inter e{l in Qhrift,

THcre are, befide the Cafes Whereof wc have give^fome Examples and lnftances* outer Cafes alio, which we may czll mixed Cafes, the Caufes whereof are partly Natural, partly Spiritual, wherein the true Convert maybe afflicted with both Bodilyand Spiritual Diftem-pers; melancholious Humors abounding in the jk>c»y, .andSacaa bu|jQ cq gir bimfelf in thefe

BOOK II. r jii ] CHAR XXX:

(tempers to the weakening the Faith of the? Convert, may take advantage*to vex the Child of God.

2. Thefe bodily Diftempers are common both to the unrenewed and to the Regenerat: For* God hath not exeemed His Children from Dif-eafes of Body; for, the Righteous and the W i/e B & their works,are in the hand of God;no Man know* eth either Love or Hatred hyall that is before htm; all things come alike to ah\there is one Event/or ac« cident which may befall,) to thjt Righteous & to the Wicked Jo the Good & to the Clean,and to the Ur^ clean \ to him that Sacrificeth and to him that Sacrificeth not; as is the Good,fo is the Sinner, and he that Sweareth as he that jeareth an Oath.ElcdcC 9.1. z. S.ud the King of Ifrael'm his melancholi-ous fit,may (by the inftigation of an uncleanSpi-rit, changing himtejf into an Angel of Light ) fall on Propheficing in the midlt of his Houfe, while he is about to Murther David, 1 Sam. 18. 10: and Experience hath ibewed, that fome lying in grofs Sins while they Were themfelves and in their Wirs, were found very rude and ignorant inMatters of Religion and things Divine; but fometime falling in a melancholious Extafie and Rapture, they could reheatle a number of Paflages of £criptuce,and feemed topray,and tc* bring a number of Arguments in their praying,a$ if they had been wrellling vr ith God for Mercy, of which Scriptures or Words of prayer, they neither tfenfe fior Memory,when they came & k 4 to

fcM

to thcmfelves after the melancholiousExtafic was over,wincli Fit iafled fcmetimesan Hour, fome-times two or thereby;all which time they neither did hear nor fee the witnefles fitting by,& beholding the Spectacle. On the other hand,Experience hath lliewed how farSatan may abufe & hath abut the Phantafie of fome holy Perfons,in the height of fharp Fevers and Frenfies;and what fpeeches a-p gainft God and their own Souls, by his Inftiga-tion they have uttered. We have an Example in Job, who in his hot Fever & painful Boils,like a Man diftradled,cryed out, that God was turned an Enemy to hi m,that He did flioot all His Arrows againft him; whereupon in his Diftem-per he cryed fo: Death, and curfed the day of his Biith mod bict^rly. Of which Expreffions when he is challenged by his uncharitable Friends.and judged to be nothing but a wicked Hypocrit, he excufeth himfelf, that when he fpoke thefe Words was hoc himfelf,but in a roving Diftemper, Joh.6. 16. Do ye imagine to re» prove Words, and the Speeches of one that is defpe* rat, which are as wind >

3. But our purpofe here is not to difcourfe of Melancholy in general, nor wiiat may befall in common to the Godly and the Wicked in me-lancholions Firs: For this doth require a larger Treatife,and the concurrance both of Phyficians and Divines. We purpofe only to fpeak to what the true Convert is obnoxious unto: And when we ipeak of mixed Ca&Cjwherein both the Di-

ft«sa

B fiOOK n. [ foj ] CHAP. XXX*

(temper of the Body and Brain do concur with the Temptation of Satan, we do not take notica of any light Diftemperof Body and Mind,which fuddenly cometh and is foon removcd,or which the private diligence of the Child of God,in the ufe of the Means, may and ufeth to overcome; Neither do we meddle with Phrenfies and Mad-nefs; which fo beraveth the Man of the ufe of common Reafon, that he cannot und«r-ftand of make ufe of wholfome Advice and Counfelfiom the Scripture, or rightly conceive truth when it is told unto him (Tor in fuch m Cafe the Phyficianonly is to be called to deaf with the Difeafed, not excluding the Prayer of the Paftor and Chriftian Friends for him) But we are to fpeafc concerning more moderat Di-{tempers wherein the Affiled may lay forth, his Tentations, and propound the Reafons which feem to ortifie hisDoubts,& to difpute of them, and receive reafonable Anfwers to his Objections as they are offered unto him.And in a wori fuch a condition of the Mans Mind as maketh, him ready to hear and follow the Advice, both. of thePhyfician and the Paftor,as his need re* quireth .Now it is nottour,that the Imagination of thefe who are of this midle fort of Diftempea doth ordinarly fain to its fclf fad and terrible Things, and being fired with MelancholiousHu-mours and Tentations of Satan mixed therewith, ufeth to reprefem to its felf Gods hot difpleafure, ft»k G?nde»n^«S *$4 H$ll # §§!! were b^

BOOK II [ JM 1 CHAP. XXX.

fore their Eyes; fo that it is no wonder, that for the time they doubt whether they can poflibly ,: be in the ftate of Grace. But in fpec>al, this feemethmoft heavy unto them, that their Conference in the mean time doth write bitter things againft them, and double upon them the deferv-ed Sentence of Condemnation, calling up the particular Sins (poflibly repented o£ and pardoned ) as meriting Rrjedion from God. And here mainly is the flick.

i In difcerning and curing fuch Gafes, there is great need of wile Gircumfpe<5fron : For,/ry?, Information muft be had of the Affli&ed's Condition, fo far as his Friends and Familiars can furnifh.. 2. The Cure of his Woiind mud be tenderly gone about, as the Chirurgian ufeth to do, wheo ne is to deal with the A pie of a Man's Eye. 5. VVhatfoever feem at ths firft, it (hail be fafeft for the Comforter of the Affli&ed, ■ not to fpeak peremptorily of the Man's Statopr Condition, yea, nor to judge within themfelves de-terminatly about him. 4. But it (hall.be fafefl: to hear the Afflided Pitiently, to layout his own Condition rrior-e or lefs confu{edly,r in mqs or fewer Speeches as he is able to- exprcts it. 5. What is further to be fearched after, by prudent Interrogations, l:t it be pumped up fo far as conveniently may be. 6. So foorias his Condition is clear to the Pauof, or Friend, who is

abouc

BOOK n t W 1 CHAP: XXX.

about to help him, let the Speaket unto him,re-colledi in few Words his Condition as he con-cciveth it, and take up his Doubt in a word a$ fhortly as may be, that the Afflidted may perceive, that his Cafe is well taken up by thePaftor or Chriftian Friend. For oft-times here is the Cure marred, when the Affli&ed conceiveth than his Cafe is not rightly apprehended, or what is fpoken, is not fpoken to purpofe. 7. Whatfo-ever his Cafe feem to be, Chriftian Companion muft be fhewed to the Afflicted, and his Affliction eflimat no lefs than the Afflicted conceiveth of it, but made poflible for God to cure it. For^ even our Lord in the Refurrection of Lazarus groaned in His Spirit, in Companion toward the mourning Friends, before He gave them the fullConfolation. And furely, Compaffion doth well become a Phyfician ; 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 feem to be a Convert or not, let him be exhorted by his prefent Exet* cite to humble himfelf before God^ and confefs his original aad actual Sins to God, and fly to the Grace of Reconciliation, and remiflion of Sins and Confolation holden forth in the Gofpel to every felfrcondemned Sinner, through jefus Chrifl our Lord; For, Chrift is the End* of the Law for Pvighreoufnefs; when the Confcience is burdened, and the Ro^d is heavy, cIjq Curfe of

BOOK.IL [ yitf ] CHAP.XX1X.

the Law, and the Rod of Correction do drive ' the Man to fly nnto Chrift and take His Yoke t upon him:And this Courfe is wholfome and fafe* It whatfoevcr be the Affli&ed Mans eftate, whether he be Converted or not.

5*. And as for that fpecial Stratagem of Satan, whereby he beareth in the Sentence of Condemnation on the Affli&ed, and fireth his Phantafie with the continual Ingemination,and inculcating of this fiery Dart, crying over and over again blafphemous Words,charging the Affli&ed with the Sin thereof,and pronouncing Sentence againft him,faying,thou art Condemned,thou art a Re-$>tfobat,& fuch like-.the AfflidtedMan muft be informed, i.that fuch peremptory Sentences are not from the Lords Spirit fpeaking in the Scripture, but from thefalfe Accufcr of the Brethren; for, God pronounceth not condemnation,but Remif-rton of Sin to every one that flyeth to Chrift. a. That he muft put difference betwixt Satans part in the finful Suggettions, and his own pare in reje&ing of them, abhoring them and grieving for them. 3.- That he muft put a great difc ference between his Imagination (or Phantafie) and hisConfcience, between the voice founding in his Phantafie, whether he will or not, and the Sentence of his well informed Conference approving, or difallowing what is offered unto it to be chofen or refufed, confentcd unto or dif-aflented from by the Confcience, judging according to the g>ule of ($ods Word; fqr, a Sea-

SSBftf

«;•*

*,♦.

BOOK II. I 5%j ] CHAP. XXX

tence of words may be fuggefted to the Phantafie, repeated and obtruded upon the Phantafie a thoufand times, which the Continence may and fliould refufe, and rejedi a thoufand times. We know by experience, that a Sentence of Words may by oft repeating in the Ears of a Parrec and other Birds, take fuqh an impreffion on the Phantafie of the Bird, that ir lhall repeat vocal* ly the words one by one, and pronounce them diftin&ly, as if that Sentence had been the work of its own invention: So alfo we fee, that by frequent repetition of any Whittle or Song, the Phantafie of fome Birds may be fo beaten and informed, that they fliall chant the fame Song over ahd over again, and make it as if ic were its own. Now Phantafie and Imaginarioa being a thing common to Man and Beaft, it is certain that the Phantafie of a Man may be wrought upon, and (lamped with the like Im* preffion.And this much as Experience teacheth us, doth befal Men:For when a certain Song or Tune is fung in our audience,and is often repeated,our Phantafie before we be aware, ufeth to repeat the fame Song or Tune, or quietly whifper the Notes and meafureof the Song or Tune.-And after ourjudgment hath obfervedthis work of the Imagination,we can hardly ftay our Imagination or Phantafie,while we arc about other ferious Thoughts from its fecrct fowthing of the mca* fures, and Notes of the Song ; For, Phantafie ■y]U not be ruled by the Laws of Reafon, more

than

BOOK II. T pS J CHAP. XXX.

than the outward Senfe of Seeing can be hindered from obfervation of what it feeth, whether pleafantor difpleafant. What wonder is is then, that Satan who hath great influence on Mens I-magination, doth make fo deep impreflion on in by continual iteration, that the Affli&ed feems tohimfelf to own thofe Blafphemous Suggefti-ons asln's own Thoughts, and as the Voice of his Confcience, and yet they are indeed nothing but Satans Whittling, and falfe Sentences prefled on the Man's Imagination > And put the Cafe, that his deluded Mind fliould take them for the juftly delerved Sentences of the Confcience,yec are they only the voice of rheConfcience ill informed, not judging of the Matter according to the Rule of God's Word, which doth not impute .Satans Suggeftions to the Soul afflidted by them, and mourning for them. And fo much for folving of the Doubts of the true Convert concerning hisftate in Grace and Regeneration*

[ 549 1 THE

THIRD BOOK

CHAP. I.

Concerning fome Trem'jfes.

WE have handled fome Examples of thofeCafes of the Confcience of a Regenerat Man, wherein his State whether he be converted or not, is brought in queftion. Now follow fome Examples of thole Cafes which concern his Condition, In which Cafes, albeit the' flate of the Convert, be not at the firit brought in queftion, yet his Confcience may be deceive ed, and mifcarry for a time to his Detriment, Of which Cafes that we may fpeak the more clearly, fome Confiderations mult be premifed and taken along with us.

i. A Man's State and his Condition fometime are taken in a larger Senle indifferently for the fame thing as when we fay, that all the Regene* W are in a blefled State or good Condition*,

and

BOOKnr, [ no ] chap, l

and that all the Unrcgenerat are in a miferablo ftate, or in an evil condition : but when we puc difference betwixt thefe two in a more ftridfe Senfe, a Mans ftate is that relation of his Perfon wherein he ftandeth either as a Child in Grace, or as a Child oj Wrath. In which fenfe every Convert is faid to be in the State of Grace: And every Unregenerat Perfon is faid to be in the ftate of Wrath, judicially declared fuchin Scrips cure.

But the condition of a Man in his prefent moral Difpofition in order to his exercifing of Vertue or Vice better or worfe. In which fenfe the Renewed Man, or true Convert, is faid to be in a good Condition, when he is going about the Duties of Religion andRighteoufnefs as be-cometh a renewed Man; and is faid to be in an ill condition when heisotherways difpo-fed, and cxercifed for the prefent. And in this fenfe an Unrenewed Man, is (aid to be in a better ©r worfe condition for the prefent, in comparifon with other Unrenewed Men, or with himfelf at another time. In which fenfe, Mark, ix. 34. Chrift fpeaking to the Scribs who anfwered him in all things difcrcetly, faith. Then art not far from the Kingdom of Heaven. The condition for the prefent of this Scribe, was better than his Fellows, and better than his own at another time, and yet his Perfon was in the ftate of Wrath, beeaufeh^was not entered in the ftate of Grace, f 1 ja the Kingdom of Heaven, howfoever he

was not far from it In this more ftridi: fenfi the judicial ftatc of the Mans Pcrfon is tixed r© long as the judicial Sentence of the Judg« ^binding the unconverted to the Curfe that is pronounced in the Law, or in the Gofpel.loofing Irhe Converted from the curfe) doth ftand;

But the moral Difpofition,and the Conditioti of the Man, whether in the (late of Grace or Nature, is variable and changeable to the better or worfe, in companion with others or him-felfat another time. Whence it is, that on© and the fameperfon may be in a better or worfe Condition, his ftate remaiaing the fame, to> wit, Good if he be renewed, and Evil if he be ftill in Nature unrenewed.

2: But here wc are about the Condition of the renewed Man only, which may be better at one time, and worfe at another time, as his Dif^ofitioii and Carriage, in order to the Duties of ReligiQnand Righteoufoefs, falleth out tob« better or worfe, according as his Anions and Behaviour arc more or lets conform to the revealed Will of God, and as his Confcicnce doth its Duty more or lefs commendably. Sometimes his Confcience upon gaod Grounds fpeakctli good to him, while he iludieth to walk before God unto all well-pleating, and then he may fay With the Ffolmiji, Pf. 16. ix.My \oot [land-tth in an even place, in the Congregation will I ilefs the Lord.

BOOK lir. t 53* J CHAP. )

To this good condition we heed not fay much* I becaufe there is no preicnr Difeafb which calieth \ for Cure of this Cafe. Only it is for the Child of God in this Cafe neceflary to obferve Dyet and Exerciic tomantain his good condition, and to watch over his Heart and ways,that he may continue and go on therein. All that we have to deal with, is the ill Condition of the true Convert, when his Confcience doth deceive him, or doth not difcharge its Duty: For in this cafe^ only Remedy and cure is*called for.

3. As that condition wherein the Convert ist beft pleafed with himfelf, is not always the beft; fo neither is that Condition wherewith he is worft pleafed, alwayes the word: Bucthac is the beft Condition, wherein the holy Spirit doth moft bear down the power of Sin, andad-vahce the work of .San&ification of the Man ; and that Condition is the worft, wherein Sin xnoft prevailed^ And as the Goodnefs of a Man'sCondition,is not to be eftimatby any eventual Accident, but by its own Nature and pro--per efie&s : So the Illnefs of a Mans Condift* on,is not to be eftimatby any eventual Accident, but by irs own Nature and proper Effects, as God in the Scripture giveth Grounds of Judgment of a good or ill Condition: For otherways, by the default of the renewed Man, the beft condition maydegenerat in a very illCondition. As when a Man doth abufedivine Confolations. and after receiving of the rsnewsd Earned of

BOOK. III. [ 533 ] CttAP.f:

the Inheritance from the holy Spirit,growcth carnally fecure and negligent in his Duties, of when after foma gro(s pollution of hitfifelf in tody or Soul, having grieved the holy Spirit^ le doth not humble himfelf as became him, jut by Satans Suggeftion of wicked thoughts againft God and His former work in him, doth fall in fufpicion of all former gracious Operations of the Holy -Spirit in him, and miPcalleth all thefe former experiences j and in his Tcn-tation efteemcth and narricth them,among Satana DelufK>ns,or elfe at lcaft fufpedtcth and fearctli they ihall prove no better than fuch. On the other h^nd, the worft Conditions of the renewed Man, by the Wifdom, Mercy and Power of God may be turned to advantage in order to Gods Glory, and the renewed Man's Salvation, as the Experience of the Pfalmtft doth fhew us, Pfal. n£. 3. 4. &c

4. An evil Condition is fo called, either 1. in refpeft of the Evil Which the Convert noc only feelcch really, but laments it ferioufly; or, In re{pe& of the Converts eftimation only, who laments his good Condition without cauie; or, 3. in refpedt of a real Evil, which the Convert lamcnteth not at all, but lyeth under it fe-curcly.Ofthe Fir 8 fort is the Condition, ofths Convert when he fceth his own Blindncfs, Na-kednefs and Mifcry, the hardnefs of his own Heart and the Decdtfulncfs of it,- and doth fly f$F rqpedy thereof to Chrift t\\$ true Phyfician,

BOOK til. 1 534 1 CHAP. %

to cover and cure all his difcafes.This Condition is evil only in refpedt of felt Evil, but in rc-ipe& cf the Converts making the right ufe of che Difcovcry of thefe Evils, and flying into Chriftfor relief therefrom; it is a good Condition, becaufc the difeafed Convert carrieth himfelf well and wifely in this Exercifc. Of the &-tond fort is the Converts condition, when hisjw Faith is put to Trial by manifold Affii&ions and Tentations,and he conceives himfelf to be in a very evil Condition .• wherein he ought not to nfflidi himfelf, but to judge this Condition to be a good Condition, according to the Apoftles Exhortation, Jam. i. 2, 3. My Brethren^ count it all Joy, when ye fall in divers Tentations 9 know in^that the Trial of your Faith worketh Patience. Of the Third fort is the Condition of the Convert, who when (for Example,) he feels himfelf unapt and unable to Pray,or Praife or difcharge any duty heartily, doth not trouble himfelf with this his iil cafe, but cither layeth by the doing of the Duty , or dodi the Work negligently and prefuitorioufly, and pleafeth himfelf info doing for a time. This condition is evii> indeed, both in refpe&of his fpiritual Difeafes, and -of hisfinfui flighting the Duty of feeking relief thereof.

5. For rectifying the Judgement of the Confidence in any or allof thofc Conditions, firffc Let Difference be put between the finful Difeafe? and Diiiemp^rsef our Spirit (which are evil

5b

indeed ) and the difcovery thereof unto us,. •vhich is a Benefit in it felf,and a Gift of Eye->f alve beftowed by Chrift upon us.and the right a 7fe of that difcovery by flying untoChrift,whicIv 5 yet a greater Blefflng, even the work of God Irawing us to th© Saviour of Souls the Remedy )f every Evil. Secondly, Jet difference be putbe-:wcen Tentation or Trial of Faith, and yeilding' oTcntation under Affliction. The observation :>f Tentation offered to make us depart from the Truth in Trial, is a matter of joy, butyeilding is a Sin,and matter of forrow indeed: thirdly Mz difference be put between grief of Mind, or Hca-xintfs iu Affliction, and Anguifh of Confzience for Sin committed; For a Man may have a grieved Mmd, and a quiet Conscience at one time. Fourthly -let difference be put between our finfnl Sicktiefs of Indifpofition to fpiritual Duties, for which we fliould be humbled^nd Gods difpen-fat ion for the time,partly chaftifing us with a lefs and more fparing meaiure of Ability for thefe Duties,and partly teaching us thereby to make better ufe of Chrifts Offices for pardon of Sin,for helping & healing out Infirmitios,than we have mzdz.Fifthlyfci difference be put between Gods part& Satan*\xkiz\Vorlds and corrupt Natures pzzt % and the part of the new Creature. God's part is c-vcr Wife.HolyJuft & Gracious,tcnding to bring HisChildren unto a good and better condition ; Satan, the Worlds and the Fiefli, or corrupt Na-*WJS P arr ; * s t0 Procure and hold 013, and hi 3 tnzks

BOOK ni; [ 5-3^ 1 CHAP. K t

make worte an evil Condition ; and the pare of j the new Creature, is variable, as it falls forth i in the Battle againft theF!efh,which lufts againft i.~ the Spirit, and it againft the Flefh ; fo that neither of iberohave rhe Victory always, rill the WaretVe be enckd, and Grace be crowned with Glory, for and through Jefus Chrift our Lord, Thefe Differences being obferved, the Confci-ence n^y dilcern bctvveen a good or. evil Con* dition io much the better.

6. One and the lame Convert may obferveirt fcimfclf, if not a!I,yet the vici/Titude of the mod notable Changes of a fpiritual Condition,as may be feen in forne, efpccially of his Miniftsrs, of whole Exercifcs he is to make ufe for theConto-lationof his affli&ed People; which Minifters-may fay with the Apoftle, z Cor. i. 6. Whether toe he Affiled, it is for your Conflation and Salvation, which is effectual in the enduring of the fame Sufferings, which we al/o fuffer ; or whether we be comforted, it is for your Ccnfolation and Salvation.

j. Sundry Converts may be diverfejy difpo-fed and exercifed about the fame evil or fpiritual Diftafet For one, under the obfervation of his evil Cafe, may wreftle againft it, and not call his own blefled ftate in queilion; another, under the fame Difeafe, may fall in queftion and doubt, whether he who is in fuch a condition, may be a true Ccavert or not, and his Perfon in the (tare of Giace or not; yea one and feme Convert* ia the beginning of his ill Condition,

Edition, while he firft entcrcth in conflid with his evil Condition, may for a time Jook upon bimfclf as a true Convert, notwrthftanding of lis prefent ill Condition ; but afterward when he findeth his evil condition to remain, and oot likely to be removed, he may fall in doubt a-bout the fiate of his Pcrfon, whether, he be a true Convert or nor. In which cafe let hint make ufc as is faid in the former Book.

8 TSe variety of Changes of the Conditions of the true Convert,arifcth from the variety of the Caufcs thereof;As for Example, 1. fometime in the Warefare between the flelh and the Spirit, the new Creature prevaileth, (bmetime corrupt Nature: and both of them prevail fometime more fometime lefs, whence viciffitude of Changes of Condition cannot but follow.2.Sometime £atans Temptations, fetting on in his Affaults more or lefs furioufly,or more or lefs fubtilly, do makediverfity of Ccnditions,as Satan is more or lefs wifely refilled.3.- Sometime tho Lord hi-deth His Countenance from His Child more or Iefc,fometime in Adverfity Sometime in outward Prolperity,as His Wifdom findeth it meet for the welfare of His beloved Children.

9. Sometime the Confidence doth difcern an evil Condition, and doth give forth a right Sentence about it.In which Cafe.lct ufebe made of the ordinar Remedy of Sin and Mifery.As 1. let ihe Afiluftcd fearch into the Caufes which •

L1 4 hay*

SOCK III; [ 5-38 3 CHAP, l|

1 ave procured his evil Condition,as the Lord after Grayer fhall furnifli light. 2. Let him ao -k .owledge his Sin and ill Dcferving, and the 1 or A '$ holy, wift and righteous Difpenfation. 3. Lee him grew in Humiliation^ Diffidence of Ins owiWfdq^i,AbiIity ScRighteoufnefe. 4;Let him "renew the exercife of his Faith in Chrift for p -ron of £in,for mortifying the toots of it, and for kiting forth His helping Handlerabili* IV to make him watch over his own Heart and ways, and to bring forth good Fftiits.

10. When the Converts Confcience faileth iff right judging of its own ill Condition. 1. It cither takcth an ill condition to be good, (and in this Cafe it is filent and faith nothing,but tyv cth fecure and well pleafed without Caufe ) or, z. it judgeth a good Condition to be altogether bad, or at leaft not fo good as it is indeed ; or, 3. It doth notdiftiriguifh a good or ill condition fimply from a condition partly good and partly evil : or, 4. It (lands in doubt what to judge of the Mans condition being uncertain what to pronounce of it,ti!l light difpel the Mift and Confufion wherein it lyeth for the time, Lef us imlance fome Cafes and Examples in d* yery one of thefe four kinds.

CHAP.

CHAP: II.

Wherein is handled, the Cafe offuch as are fallen - from their Firfl Love, and are well pleajed it* this Cafe.

THefirftRank fhall be of fomc G\fes,where-in the Confcicnce of the Convert is deceived, by judging the Man's evil Condition to be good enougf.

k cometh to pa(s fundry times, that the renewed Man feemeth both to himfelf and o-thers alfo, to go on in bringing forth external' Fruits of new Obedience, when in the mean' time his love to Chrift is much abated and cooled toward Him,in comparison of the fervency which in his firftConverfion he had:Whence it com«th to pafs,that his works in his Calling are difcharged without that Eye and Affe&ion toward Chrift, which fometime he carried toward Him; for, in the beginning of his Conversion, when Remiffion of Sins, Reconciliation WtthGod,&theblefled Change made in hisftate through Chrift, was green & frefh in his prefenc fenfe, how dear Chrift was unto him cannot be expreficd; but this Fervor oft-times doth cool, when his wonted Eftimation of Chrift is not entertained, as appeareth in the Galai'lAns, who ae their Converfion were carried iuch a meafur^of Love toward Chrift,that if it had been pofliblo they would have plucked out their own Eyes 8$ given them totheApoftlefWfor Chrifts Caute, 6^.4.15^ and yet this Love did foon cool, both

tou

toward Chrifl: and the Apoftle. It coaieth to paft alfo oft-times, that the renewed Man contenting himielf with the &eal of the holy Spirit, and the Confolation which once he felt, re-folveth to go on in the di(charge of Chriftian Duties in his Calling, and either doth not 6b-ferve this cooling of his Love |c^Ch rift, or lay-eth it not to Heart, but pleafctn himfelf in this condition, as fufficicnt to carry a converted Man to Heaven. And fo ufually three faults do con-curr in this £icknefs,The Firfl is a notable Defection from aiming at the meafure felt in his firft Love at his Convcrfioa • For we fpeak not here of daily Diftempers which the Convert doth mark and mourn for, and is about to have healed by bringing his Wounds unto Chrifl: to be • cured in the excrcife of Faith and Repentance daily. The Second is the notobferving of this decay of Love,or theMans ignorance ofhisDuty to entertain Communion with Chrifl: in the fenfe of his dailySins,Wants & vvounds;for theremov- ' jng & curing whereof, Chrifl is to be loved daf* Jy no lefs than at the Man his firfl; Converfion* ThcThirJis, the Mans being well pleafed with this Condition fo long as his Convcrfation is blarnclels, whereof vye have an inftance in the Condition of the Epbefians, Rev. %. whofe La^ bour in the work of the Lord, zeal againfl: Hy-pocrites,Patience in Troubles for Chrifts caufe is commended by Chrifl* But Hereproveth 4i^^ft,b$c^ djcjr bjilrfc their firft love,

an4

&OOK III. [ Mi ]■ CHAR If.

and did not only come fiiort of the Meafure of their firft Love, but did not lay to Heart this Sin, did not repent it,or ukecourfe to have that Meafure recovered; thou h(i(l left, or laid down, thy firft love,x\\ax is, i. thou haft remitted and come (hort of that meafure of Love which formerly thou had. x. Thou haft not been dif-pleafed with thy felf in this thy Defection. 3. Thou haft laid afide the Care of recovering the meafure of thy former Love. This Condition is very dangerous; asis manifeftin the experience of the Galaiians 9 w\\o falling from their firft Love, didcaft thcmfelvcs open toSupcrfti^ tions and Errors, and in danger to fce cut off fromChrift,by their defection from the Faith of the Gofpcl once received.The Reafons for which we fay this Defection in Love is Dangercus,are three; The Firft is this, the great eft meafure of Love toChrift and rejoycjng in Him is lefs than HisExcellency and Merit at our hands doth de-ferve. If therefore -we (hall Aide from our Duty in aiming to holdup this meafure or Love to Him,which we have once attained, and ccafe to grow therein, (becaufe his new Mercies are daily letten forth upon us from day to day,) in effect, we judge our firft Love hath been too too vehement, and fo Chrift is lightly efteemed of, as if He were not ftili to be loved with a!l our 1 Mind, Heart and Strength. The Next Reafon is this, when Love to Chrift, to His Ordinances and San&ified ones, t^egiiineth to relent and

cooi

cool, incontinent the externa! exercifes of Re* ligion and Righteoufnefe begin to fall fliort of this principal of Love, and to go on more and more ilowly, and fo peece and peece to decay: for, as when a Tree is fmitten in the Root, it may retain for a time green Leaves, but after a time it withers, and neither bearcth ripe Fruits nor Leaves : So alfo in the Exercife of Piety and Righteoufnefs, if Love toward God our Redeemer, and Dele&ation in His Service, and Obedience inwardly be diminifhed, it may readily come to paft, that the very outward Works, yea and the Profefsion of Duties due to Chrift, be taken away alfo? and this is the judgment wherewith Chrift doth threaten Ephejus, I will come upon thee, and remove thy Candleflick out of his place except thou repent Rev, z. 5. The Third Reafon is, becaufe Chrift, Who is altogether Lovely and Love it felF, the very Son of the Fathers Love, is a jealous God, and cannot long endure not to be met with Love from them to whom He hath manifefted His Love. ThereforeHe doth make haft to correct this flighting of His Lovs, and to manifeftHis Wrath againft thefe that ly ftill well pleafed with themfelves under this Condition, / will come unto thee quickly (faith He ) and remove thy Candleflick. Rev. z. 5V

x. That the Contciencc of the true Convert, who is lying in this Conditioner is declining iijpm his fenge; msafujte of Love,may difcharge

it*

its duty morceafily and fohdly,it isneedfultliac the Man,being convinced of his Fault, firft con-fider how reafonablc it is that he fhould return to his firft Lovc,or formerly felt meafure of it: For,thc forgivenefs of his nsanifoldSins.wherein he lay before his Converfion,for the tranflating of him from Darknefs to the glorious Light of Chrift's Kingdom, fhould never be forgotten;the Proof which he hath gotten by his Converfion, that Chrift hath loved him and given Himfelf for him,fhould be always called to Mind with hearty ASedion;the great need of Chrift wherein he ftandeth for renewed pardon of Sins, for furhilhing him with His Spirit to mortifie the Deeds of the Flefti, and to bring forth mora ripe and abundant Fruits of new obedience,, fliould bind him to abide and grow in his Love r Secondly,\zt him confidcr how ufeful and profitable unto us,is frefli green and growing Love unto Him;for,love to Him makes us frequently to think of Him,frequently with delight to fpeak of Him,to feek after pore & more near-communion withHim,to have ourConverfation withHirn in Hcaven,whereHe fits, at the right hand of the Father, & to live in Heaven where our Love is 5 more then where we fojourn in thisWorld. Love makes us love what He loveth, & hate what He hateth;love fharpens our defires after God in Chrift,kindlcsand inlarges our Affe&ion toward Him,as the beginning of the 6yPfalmdo\hm%kQ W^9k 4«4 i£ $e Lwj ft|ii feem to

at

with-

BOOK III. [ 544 ] CHAP. If;

with-draw Himfclf, Love makes the true Convert follow hard after Him, Pfai 63. 8- Love makes bold to encounter all Difficulties and Troubles which may meet us in the courfc of following after Him; much Water cannot quench Love ; in God's Service Love keeps a Man unwearied, fttong and (tout againft his Enemies, in Suffering patient, inProfeffion fincere, in pur-fuiiag Duties conftant, in all Conditions fubmit five, and after evidencing of his AfFe&ion with the Pfalmi/l, (Pf 116.1 2.) to fay with the Came Pfalmi(t f What Jball I render to the Lord for all His Benefits toward me> Pf 116. 12. Thirdly,lot the Convert who is begun to cool in his Love to Chrifl, call to remembrance what a Felicity he felt when he entertained love to G1irift,whcri the loving Kindnefs of the Lord was better to him than his Life, and Sin was more formidable than Death, when God's Commandments were not grievous, but the joy of his Heart, when God's Word feafoned and fandified his bittereft Afflictions. Fourthly, let him confider at what & Lofs he is of many fpiritual comforts, whereof be hath deprived himfelf, and in how many Sins (of omiffion at lcaft) he hath fallen, fince his declining from his firft Love, and what Miferies he hath drawn upon his own Spirit at lead, if not alio temporal Ch'aftifements joined therewith: and after comparifon of his conditio"!* when*his Love was fervent, with hispreientCondition,fince ty$ ftU (torn his foretime-mealiere of Love, lee

Ihim humble*himfelf before Chrift,& fly in unto

ve His rich Grace, as a true Penitent, and let the Fear of Wrath, in cafe he fct not himfelf to recover what he hath loft, hold him up to his Duty : For this is the Remedy which Chrift Himfelf doth prefcribc, Rev. a. 5, 7*

chap. m.

Concerning the Converts finful conniving at, and to* lerating of, the Errors andtranfgreffions of others.-

TH E Law of Love toward God and our Neighbour, laycth aTye on us to procure and promove the Well fare and Good of all Men, according to our place and power, and to hinder the Piovocation of God, and Sins of our Neighbour, according to our place and power. And to this end the Lord hath (aid, Levit. 19.17 .Thou fbalt not hate thy Brother in thine Heart, thou fhalt in any wife rebuke thy Neighbour, and not fuffer fin upon him. Cains Anfwer to God, faying, Am my Brothers keeper \ doth not befecm the child of God : And yet fomc of the Lord's renewed children in fome cafes, do fecm to themfelves to have done their Duty fufficiently, if they for themfelves profefs theTruth,and do in their own. perfonal carriage,whac they conceive to be right, albeit they tolerat others to profefs, teach and pra&ife what is fal(e and dangerous, and pernicious to themfelves and others. This fault may ^M^^y^agiftacj an4 P^ors, Parent*

and Mafters of Families, Children and Servants, but alfo be found in all and every one* who defend or excufe fuch an ungodly and dangerous Toleration, which may Provoke God to wrath, and infnate many in a courfe of B Sin, The Pretences.Excufes and Deceits, whereby Men delude thcmfelves in this Sin, are the fame which the Patrons of loofe and licentious; Toleration of every Error in Religion do make ufeof, to wit, that Mens Confciencesmuft be free in the Matter of Religion, and noways be. urged to ufc all means which may give them right information, and reftrain their Exprefsion and Pra<5hfe,which may infed,pervert orinfnare others among whom they live : For,fay they* God's People muft be a willing People,and God only is Lord of the Confcience : and a curbing of Mens Profelsion and Pra&ice, ferves not to make Men Religious, but Hypocrites alfo, and fuch like other pretences; but no Excufe of this fort can juftly hinder any, who is in "any place of Authority or Po\ver,or Relation tobea&ive, or concur to extinguilh the incendiary fire which may devour the Houfeof God, and Kingdom wherein they live: For whofoever have power ©ver others, and do not put forth their power to curb and reprcfs thofe who lay a {tumbling Block before others, do not oniy not impede the growing Contagion and Infection of the Body wherein they live, but alfo in effect do countenance, prot^dt, and promove the

fpread-

jfpreadidg of the Contagion of Error and Wicked-Jacft which they do tolerat, yea and private Per-1 'oris who do not lament theSins of fuch as do de* , [troy thcmfelvcs and infed: others, and do hot nourn for the Sins of them alfo who fhould reacts the Contagion, do make themfclves acccf-bry tothefc fpreading Evils. It is true, many Sxcufes might here be ailedgcd, which we leave o rhofc who haVe anfwered the Objections of jngodly Toleiation But the truth is, the fear )f worldly inconveniences oft-times doth mc*rei prevail for giving way to lic&ntious Toleration, hen the fear of Sin and Wrath of God dotli >revail for difcharging of Duty.

This was the Sin of the Church of Pergamuf, vhich did not take order with, and reprefs the jeducers of the Lords people and their follow-ir within theirjufisdidion,/^. z.14. i<$Jhave few things again]} tbee,becaufe thou halt there them hat hold the Doftrine of Balaam, who taught &a-ack to caft a tumbling block before the Qhildre4 f Ifrael, to eat things facrificed to Idols, and to\ ornmit fornication. So haji thou alfo them that hold he Dotlrine of the Nicblaitans«$ which thing I ate. This was the Sin which Chriftdid repre-lend in the Church of Thyatria, Rev. z. id;

have a few things againfltkee, becaufe thou fuf-*re(l that Woman Jefabel, which calleth her felf

Propbetefs, to tesch and feduce My Servants to ornmit Fornkathn, and to eat things facrificed 9 Idols.

*,

BOOK HI. I ? 4 8 J CHAP. III.

a. For Remedy againft this Evil, i. Let us vcrfe our felves well in the Law of the Lord revealed in holy Scripture,that we may know well what arc the Duties which God requireth of e-very Man in his ftation, and what Vices He for* bids, left we miftake Vertue for a Vice, or Vice for a Vertue. z. Let us beware of rafli Centring and licentious Carping at Mens Infirmities, as the Apoftle James giverh Command- iL meat; My brethren, le not many Maflers, knowing I ll that we (hall receive the greater Condemnation^ for ^ in many things we offend all. 3. Let us earneftly contend for the Faith which was once delivered '"■ to the Saints, Jude, V. 3. left Seducers draw a-way the Lord's People from the Truth of Chrift. 4. Let every oneconfider his ftation, place and power given to him, and prudently go about the amending of other Mens Faults,and his own alfo : For othervvays, a good Duty may be marred in a Man's Hand, by imprudent managing thereof. 5. Let a Man rclblve to meet with Difficulties, in curbing falfe Dodtrine and (can-dalous Practices, and as a wife Warior to behave himfelf fo, as he may obtain the Promifes which Chrift hath promifed to the Victorious. Rev.z. 17. 26, 27. For it is much better to difpleafe Man for his good and others, than to difpleafc Chrift, and make our (elves Partakers of other Mens Sin and Judgement, and the true Convert will cafiiy make the choice.

CHAP.

6 OK III. { 549 1 CHAP. y.

CHAP. IV.

Concerning the Cafe of the True Convert, falling d» jleep in carnal Security under guiltinefs offlefhly Pollutions, and dreaming himfelf to be in no ill Condition.

^Ometime the Flelli fo far prevailed? againft 3 die renewed work of the Spirit in Converts* iac not only they are overtaken in a Fault {Qal 0 . i.) but alfo are, as it were, taken captive aind id avfay for a time by the Lulls of the Flefh, nd near-by recalled unto the Servitude of fome ricked Concupifcence : In which condition, it > potfible they ly deeping a long time, till God /aken them out of their deadly Lethargy. And his condition, alas ! is very oft to be found to he Diflionour of Chriftian Profeffion, in thefe hit have begun to live b!amelefly,and have fal-en back to the filthy Pudle of their old Conversion, whereby they draw upon thcmfelves and heir Families. Gad's Wrath and (adjudgements: )f this Difeafe we find there were not a few to >c found in Corinth, z Cor. i%. ^o t 2,1.

2. The Caufes of this fearful Condition are nanifoid, and cannot eafily be condefcended u->on : For many Defeats and wicked Motions of he Heart, do ufuatly concur with the neglect >f Duty, and comn>i(Hon of afbual Sins.a^nft he direction of the Confciencc, at Icaft with? >ut the Remorfeof Confcience and true Repcn-snce ; before this fearful Condition"fix it ielf

BOOK III. { 550 ] CHAP, n* felf on a Man; and of this finful Sicknefe, there are fundry degrees. The Firtl is, when the Worfliip of Gad and Obedience of His Precepts is performed pcrfun£fc>rioufiy,as when theConfef-fion of Sui,is without forrow forSin,or rerriorfeof Sin in particulars; when Prayer is made without earned defire,to obtain the requeft;when deprecation of Wrath is made without fear ofDanger;wher* Intercefilon is made without Sympathy and Brotherly AfFe&ion; when Thanfgiving is offcrred without Estimation of the Benefit received;when finging of Pfalms is difcharged without Melody, and Harmony of the Heart, when Conference of holy Subje&s,is not entertained,or difcharged (lightly, and without reverence; when the hearing of the Word is without Attention of the Mind; when the reading of the Scripture is followed without Endeavour to Profit thereby, without the Obfervation of the Will and Providence of God for Edification, when the profeffion of Religion is without Zeal and Fruits fuitable as occafion doth offer: whofoever doth reft well pieafed with himfelfin this cafe,he is overtaken by this Malady.

The Second Degree is, when this Evil goeth further on, and doth defile the outward Man : asvvben the Tongue is not bridled, the Man doth not take heed what he fpeaketh, but lees i-die Speeches, profane and rotten Communication fall out of his Mouth, which do not only mi fers unto Edifjearion.but aifo to corrupt the * Hear-

'hO OK. III. [ yyi CHAP. IV.

learer.And he thar pleafes himfelf in this Ca(e> leclares his Religion vain in fo far, Jam. i.z6

The Third Degree is, when this Evil break* orth in grievous fcandalous Pra&ices, as in th c >pen profeflion of fome Error,in making or fo-nentinga Schifm, in Contention, Emulation,Err y, Drunkennefs, Lacivioufnefs, Fornication, or uch like: for here dead works do openly appear, and the Garment of ChriftianProfeffion is >penly defiled.This feemeth to be the condition ^f many in the Church of Sardis, in whon be* 'idethe Profeflion of Chriftian Religion, little piritual Life was to be found. And therefore Chrift the Searcher of Hearts calleth them dead or ready to die, Rev. 3. 1. z: Thou haft a Name >hat thou art living, hut thou art dead; or i n a deadly condition tending to Death certainly to Follow; if it be continued in from which condition our Lord doth except fome, who had not defiled their garments,buftfo carryed themfelvess as their Converfation was anfwerable to their holy Profeflion, Ver. 4.

That this deadly Sicknefs may be cured, x, it is neceflary that the Confcicuce e>f fueh a re-cure Sinner, be wakened both by others and by himfelf, and that by fetting his Sins before his Eyes, together with the Merit thereof, and the Wrath of God kindled againft him, and Deftrudtion at hand if he do noefpeedily repenfc fcisi. z. Heed mull be taken ef Satan's Wiles,

Mm 3 wi

jhat the wakned and conyj&ed Sinner defpaii pot; for in t\\if Cafe there is no fmall dangei pf it,when he who h^d given his Name to Chrifflft #ndenh himfelf to be in Satan's Camp and Service and wearing the Badge of Satan, in giving fc publickSccndal to the People of God. 3, What-loever (punk of Faith or Hope, or Repentance, pr defirc of returning tjntoGod, and fcfting himfelf againft all Sin hereafter, is found in fuch a jperfon, muft be entertained and foftered, Jefl fhap little fppnk be extipguiilied which is ready to dye. 4. Let him call to mind the Wprd of God, w ? hereby he wasfirft moved to turn unto pod, and to confecrat himfelf to the Service of Chrift, and let him compare his fometime better Convcrfation, with his Jate Pollutions, that jje may be alliamed, and haft himfelf in unto nearer Fellowship with God ? from Whom he hath fp filthily ^nd fearfully tnailq defe&ion. fc Lee him be upon his guard & watel} over his Heart, left he be over-taken again by the Tentati-* ons of Satan, his own corrupt Nature, and |he enripng Example of the World, \ ieft he perifti in h& Tranfgreflion, if he fhail a-^gain proToke the Lord. 6. And laft of all, let |lip let before himfelf the ample Promifes which: jCi^Hl hash, make to a vi&prious Wreftler of |itt$ki|j& flev. 3. y. He th$t overcometh the fame Jk$ljL be c\:^h«4:M white Rayment, and I -mil not jtht M4 %?$&^ out 9j ike gQt>k of Life, &c.

i ml WM

Y&OOK III. [ sr> } CHAP. V.

CHAP. V,

Concerning the Convert's pleafing himfelf in his.

lukc'joarm condition. I

WT cometh to pafs fometime$, that the true J^ Convert, being as he conceiveth fure of his 3\vn Salvation, becometh negligent in the Mater of his San&ification,and Worfhipping of God n the Spirit, and turnctli himfelf about to his \p\vn eafe, and following of what he thinketh awful: For, becaufe he conceiveth he hath a lire Grip of ChrilVs Grace, and of the Gifts and f Benefits flowing from Him, To as he needs not now to vex himfelf in the Exercifes of Religion ij as fometime he did when he was not fure of his o Reconciliation with God : Therefore he judgeth [Jit fuificient, if he do follow the Exercifes of Re-, ligion more courfely, eihew grots fcandalous Outbreakings, do fome works of Alms and Charity, as he hath occafion, and follow the Works of his Calling blamelefly, giving the reft of his time to be Ipent in worldly Cares, Eafe of his Flefh and lawful Recreations. In which condition he pleafeth himfelf very Well,asif he had attained the way of Chriftian Felicity both in Soul and Body : For he miffeth nothing in Matters fpiritual and neceflary to Salvation, he is Rich and hath need of nothing. Whereupon he troub* Jeth not himfelf to grow in Salification, or to fet others on work, for adding one Vcrtuc ta

BOOK in. [ m ! CHAP. V.

another, \fthey trouble not the Peace of the Church,or do not difgrace Religion by a fcarv dalous Life: If any Man in Chrifts matters, will be more earned then his Neighbours, he doth not find fault with it,but let him be as diligent as he plcafeth, for he refolyeth not to oppoie a-ny Man in ChrHt's fervice, nqrtoprcfs any Man to mend his pace in Chrifts way: and to fay the matter in a Word,heis aluke-warm Man,neither a real and feckful Friend to Chrift, fo long as he lyeth in this condition, nor yet an open Ad verfary of Chrift or His wayes. In this Sick-nefs readily do they fall, who after that the pains of their New Birth,and Difficultys in their Reconciliation arepaft, do impudently lay hold ppon their Liberation from the Terrors of the Law,and dream of fo fvveet reft in their Conference flowing from the Gofpel (as if now their Enimies being all put to flight,and their Bonds wherewith they were bound, were all loofed, broken and laid afide ) they might compofe' themfelves to Security and Sleep, When indeed, they fliould ftand upon their Watch and upon their Guard, left fome other way the Enemy 1 fliould fet upon them, and catch them in nevv f^res and Straits, as the Apoftle doth fore-warn-Ephef.6. 13.14. This w r as the condition wherein fome Converts in the Church of 'LaoJkeq,Rev. 3.i5.i9.were fallen:foralbeit we do not think, that all thefe who are charged fopLuke-warnr: fab, were Regeneraf ; yct)ye cannot judge that

all the Rcgenerat and true Converts, were free of this fickncfe, when we fee Chrift profcf-fing His Love to the lukewarm, and out of love diretfing His Reprooftoward them,whcrc-by He doth invite them to Repentance, and to return to chat fweet Communion with Himfelf, which they did not follow after, for the time. And to make it appear,that true Converts might fall in thisLuke-warmnefs,Hc giveth Warning to d all rhac have Ears to hear,to hearken unto what J the Spirit doth ipeak unto the Churches.

As tor Remedy of this Sicknefs, this lethargy is hardly cured, except the Patient befirft caften in a Fever (as it were) by the wakening of I his Confciencc. To this end let the Luke-warm confider with himfelf,how the Majefty and excellent worth ofChrifthath been lighted by this his Lake-warmnefs, wherein he hath by his fleflily Security made no account of the fpiritu-al Riches of Chrift,Who hath Redeemed his own from Sin and Wrath eyerlafting;, that they may with full benfalof Affe&ion ferve Him. 2. Lee him confider, how intolerable this Difpofition ofLuke-vyarmnefs is unto Chrift, Who prefer-reth the open Hoftility ot Aliens, to the Lukewarm condition of thofe whoprofefsfor Him, and hath declared He will not comport with them, but fpew them outof His Mouth, except they fliall fpeedily Repent. 3, Let him confider l\ow njany and fad Plagues of Heart lie lyeth under if He examine himfelf well;

which

which may certify him of the Flame of God's Wrath ready to follow on the fmoak of begun fpiritual Plagues. 4. Let him be fpcedily humbled before the Lord for his vain gloriation of Self-perfections, and fuppofed need of nothing, when indeed he is Blind, Naked and Mifcrable. 5. Let him lay hold on Chrift's Love and Care pf him in calling him to Repentance before further Wrath ihould break forth, and take the Offer of renewed and more intimate Communion with Him, and enjoying thefe precious Prdmifes, laid up for the vi&orious Wreftler againft this (inful Dilpofition: For this is the proper Remedy which the Great Phyfician prefcribeth for Healing this deadly Sicknefs, Rev. 3. 17, 18.

C H A P. VI.

Concerning fuck Converts as lean unto the Props of carnal Confidence, and pleafe themfehes in this Condkim.' .

O Ft-times it comes to pafs, that true Con-Tcrts,while they conceive that they truft in Chrift only, are found to lean too much on their own Worth and Strength, and Graces bellowed on them. In which condition,by fo much as they are well pleafed with themielves, they do in lb far difpleafeGod, and do provoke Him *oJeaIoufie,& they who arc mod overtaken with (his Sicknels, are mod fenfelefs of it, and are aipft malcontent, jito? any Map ftoqdd fufpeft

them

|hcm to be in an evil condition : Yea, and they conceive, that no Man is ab!c to convince them of Self confidcnce,and here they ly over tiiiGod bring them to Trial, wherein their Millake i$ made clear unto them. Their Tria! ordinarly cometh by fomc Affliction, by fomc powerful Tentation, and by fome degree of felt Defer: ion: for this Sicknefs, a-> it is contra&ed byProfpe-riry, (b it i$ foftered and hid by Profjjerity, till the Prop of their carnal Confidence be fhakeri by unexpe&edAdverfity. Of which purpofe,thac We may fpeak the more clearly,we fhal! point forth two forts of this carnal Confidence,& fiiali flicw the difference of thefe two forts, by the difference of thefe two Pillars whereupon carnal Confidence is upholden. The One is the commorj Benefits, which God doth ordinarily bellow on Good snd Bad, Renewed and Unrenewed Perfons. The Other is, i'ome obfervable mea-fure of the Operations and Fruits of the holy Spirit.

As for Confidence in the common Benefits of God, fometimes true Converts fall too much in love with earthly and temporal Benefits, do feek too much after them,embrace them greedr ly when they obtain them, rejoice too much while they enjoy them, fear too much tq lofs them, ana meantime do not perceive the excefs of their Affe&ion about them : and if they be eharged as in any meafure guilty In this cafe, fhey will not acknowledge their Fault, but go

a-

BOOK III. [ yy8 ] CHAP. VI.

about to purge themfelvcs of this fore of failing faying,we know our Duty,that if Riches increafe we fhould not fct our Heart thereon, that we fliould not love too much our own Children, Parents, Parties, Friends and comfortable Relations, that we fhould not delight too much in profperity nor glory, in the common Gifts and EnducmentS of the Mind, wherein ungodly Men may excell, and go for above us; that we fhould not affe<9: too much the favour of Men, or efteem too much of being honoured of Men. They will alfo readily confefs,that they are not far from the danger of being drunk with Profperity, and falling into the fleep of carnal Security, and leaning too much weight on this weak Pillar of Creature-confidence ; But for time by-pafj; they are ready to avert, they have been very cautious,left they fliould fall in this Fault, and for time to come that they hope to watch againft all Snares of this fort,-and fo they think all is well; but when it doth pleafe God in His wife difpenfation co change their outward condition, and to turn their external Profperity in Adverfity; when God takes away the comfortable benefits which He had bellowed on them, & brings upon them fame fad calamity,incontinenc they are in the dnmps, and fit down aftoni-fhed, they begin to call Gods love in queftion whereof they boafted before. Thus their Faith difcovereth its weaknefs, and the mixture* of carnal confidence with their Faith doth clearly

ap«

$00 K HI. [ SS9 ] sCHAR Yf.

pear,wkich before did lurk as drofs doth in the Gold or Silver before it be purified, which doth give the Mafs a greater Bulk without greater Worth or Price. This Infirmity and Miftakc the Pfalmift did obferre in himfelf, Pfal. 30. 6. 7. In my Projferity 1/aid, I fhall never he moved thou didft hide thy Face and 1 was troubled. This Infirmity of the Convert, and his Miftake, fhall be yet more manifeft, if we fhall compare the Confidence of the Convert in the promifes of God for Food and Raytiient fo long as God giv-oth Riches with their Confidence when their Means do fail and poverty cometh on. The Promifes of God remain the fame in the having and wanting of Riches, but there is a great ods between their Confidence to be furnifhed when they have Riches, and tkeir Confidence when Means do fail, which confidence now, is very feeble. Whereform doth this change come let us fee ? Certainly it cometh from the removing of the carnal Props of their Confidence^ when upon the failing of thefe Props & Pillars, Faith in the promife doth dagger, it is a fure evidence, that they have leaned too much weight on the Means, who mifbelievc when the means do fail.

3. For curing of this fott of carnal Confidence, and leaning too much on temporal Benefits, let theConvert thus miftaken,afcer his experience felt that he h#h been carnally confident^ be dif-

couraged, as if his Confidence, which he feem* ed to have placed on God,were altogether vain, and in no degree fpintual: Bat let him firft, be humbled bsfore God, and fubmic himfelf t;o the Lords Rod ; let him acknowledge the Wifdom, Juftice and Mercy of God, Who hath removed this Prop of carnal Confidence, and reduced him from going aftray to depend more on God then he hath done, x, Let him ftrengtheri hiS Faith in Chrift, according.to the Tenor of the Covenant of Grace, and thatfo much the more, as he finds his own Unrighteoufnefs* in following and Belying on Creature-comforts to have beea great. 3. Let him fet his Affe&ions upon things fpiritual, which are above the Earth, and to be found in Chrift Jefus,Wh'o is at the tight Hand of the Father,C0/.3,1.2 3.and to loofe hisEftimation and AfFedionfrom thefe Things that are on the Earth. 4. Becaufe this Sicknefs is not well obierved, except in the time of Ad-terfity, let the afflided Perfon approve himfelf in the point of fincerity of adherence unto God, by histrufting in God now, when he vvantetli Means and Creature* comforrs, as Job did, wh© in this condition bieffed God for the giving of the Benefits,and blefled God at the removing of them from him, Job 1. 21. For, by fo doing, he fliali learn both to have and want and in every condition to be content, as the Apoftle was taught, ThiL 4, 12. and this is for the//y? fore 0f carnal Confidence

If

K30K III. [ fa } CHAP. VI.

The Other fort of carnal Confidence, is that which too much leaneth to fomc apparent mea-fure of the Operation and Fruits of the holy Spirit, obferved by the Convert in himfelf: And [his Sicknefs may be taken up and perceived chiefly by comparifon of the Converts ftronger Confidence of the Love of God toward him, fa ong as he can find evident figns of his Regene-leration, and work of the holy Spirit in him-elf, with his weaker confidence of the Love )f God toward him under the cloud of Deferti-on, or under fome powerful Temptation, when hefe evident Signs of hisConvcrfion are darken-d, or do not appear fo clearly unto himfelf as hey did before. In which cafe, his confidence s greatly weakened, and his Faith not a little haken with doubting. In both the one and the >ther Condition, the Covenant of Grace ftand-th fixed,and the Promifes of the Gofpel remain he fame, and the Convert (till adhereth to the ?oven,antand claimetb intereft in Chrift, more >r lefs confident. Whence cometh then this difference between his former Confidence which vas ftrong, and his weaker Confidence, now inr he change of his cafe, being brought lovy 2 ertainly it proceedeth from the fmiting of the 3 illar whereupon his former Confidence was coo nuch fixed ; for, whensoever the Mifl: is clear-d up, ana he findeth the livelinefs of the work, f Grace in himfelf, his Confidence convale-?c[h, and returns to its former ftrength, as it

feem^

BOOK III. [ f 6*\ CHAP. VI,

fecmcth to him; and when his Graces are dark-nfcd,hefalleth in a languifhing wcaknefs of Faith. This Sicknefs is fo frequently incident to the Saints,that few fiiail be found who are not again and again overtaken in it: For,how few are they who are not much more coafidcnt when they find a Heart freely poured forth in pr yer,wheii they enjoy the Peace of God in their Heart, when the Love of God is Ihed abroad in their Heart, when they find the Confolations of the holy Spirit, when they obferve the Fruits of the Holy Spirit in themfelves, when the Candle of the Lord flitneth in their Soul, and the tokens 6f God's Favour toward them are manifeft; and on the o-ther hand,when they find their Spiritual condition changed, whenDarknefs falleth on their Spirit,when they find themfelves unfit for Wor-fliip & unable todoService,but moft of all, when they perceive tokens of Fatherly wrath againft them fuper-added unto the forefaid/svils: in this Cafe,who is he,that befide the inevitable perturbation of mind incident to thofe who are ftrongeft in Faith, doth not find a diminution of hisformer confidence^ a conflid: with Temptations, Fears, Doubts and Difficulties? Which diminution and abating of his confidence in his tryals and inward cxercifes, doth evidently prove, that in his belt condition^ hath laid too much weight ijpori the mutable difpofition of hisSoul,and bach not fo ftucken to the Word of Geds grace through Jefus as became hirg*

i. That

z. That thisSicknefs may be the more eafily deared and cured, it is expedient to anfvver (ome Qucftions, which being difcu.Ted, may inform md cdifie the Affiidied.

QucfllGYI I

THefirft Qusftion which the Affli#ed may propound,is this, Seing rhe Signs of Gods favour manifefled in the beftowing and conti-:iuing of common Benefits and Gifts outward ind inward, do certainly ferve to confirm a Mans Faith in God, is it not very reafonable :o fay, that the Signs of Gods Wrath manifeft-id in the removing of thofeBenefits,do certainly irve to debilitate and weaken a Mans Faith ? Anf.i. Signs ofGods Favourand Signs of Gods SVrath arc not inconfiftent, bscaufe God can :arry Love and Favour to a Man, and be angry it him alio for the prcfent ill Difpofition wherein he is,for Love and fatherly Wrath, are not Dppofit and inconfiftent.but Love and hatred are; inconfiftent. z. Let be it granted,that any Signs tfbatfoever of Gods Favour may be made ufc af by the Convert foriftrengthening of his Faith, pet it muft not be gcanted,that the taking away D.f thofc Signs of Favour.fhould be madeufeof fOr weakening of a Mans Faith-.For many things nay encourage a Man to his Duty,which being •Qmo&d,muft not difcourage him.or juftly hin-icr him to do his Duty, 3. There is a great lifiercnce between the Man, who never found my other Sign pf God's Favour befide pro-

N n tpc-

fpertty in common bcncfits,and the Man who be-fide common Benefits, hath felt a work of Grace upon his Spirit, bringing him unto the fenfe oj Sin, and chafing him to Chrift, and making him to take on His Yoke. The Fir 8 fort of Men, car neither from the having nor wanting, or removal of common Benefits, conclude he is loved or hated; for fo are we taught, Ycclef 9, 1. 1. Ne Man hwvveth either Lcveor Hatred by all that is Before him % all things come alike to all, &c* But a Man of this fort hath reafon to judge, that the fending on him Adverfity, and wakening of him out of a fleflily and deadly Security, doth fpeak more of God's Favour to him, then higprofperi-ty did. And this other fort of Men, whohav© feit a work of fpecial Grace on their Hearts, may make ufe both of their Profpcrity and Adverfity for Confirmation of their Faith. 4. Puc the cafe that a Convert chafed unto Chrift in the fenfe of his S'\n 9 and refolvcd to bear Chrift's Yoke upon him, fhall find common benefits taken back from him in fatherly Wrath; yet muft he not yeiid to the weakening of his Faith, but rather yet more humble himfelf in the fenfe of his Sins which have furred up Wrath againft him; and fly in to Chrift, and lay hold moreclofely upon His Grace, becaufc God being offended, U norpacifed norpleafed^ &YS only by flying in to Jefu$ Chrift.

«g«!

t BOOK IIL £ s6s 1 CHAP, VI,

Quefi. IL &, "D Ut what will you fay Unto thorn, whofe J3 Confidence is weakened whether they will or not, whensoever they apprehend God angry tgainft them, and cfpecialiy when they reel io| that God, being provoked j u ftly,removeth Gifts d and Benefits comfortable from them *

Anj. It is not to be doubted, that the Confix # dence of many true Converts is fhaken and wea* a kened in this Cafe: but the queftion is, what fliall be faid unto thsm? We aafwer, firfhhey ti muft acknowledge, that they have leaned toa much upon thefe carnal Props, the failing where* ■of makctb them to fall. x. Leathern be humbled yet more becaufe of fuch Sins as have provoked God to change His Difpenfation toward them. 3. Let them lean more upon the only Rock of free Grace injefus Chrift offered in the Gofpel,fot the comfort and relief of all thofe,whoi in the fenfc of Sin and Unworthinefs, in the fenfe of their ill deferving, and of any meafure of apparent fatherly wratb,that hereafter however it fare with them, they may rely upon JefusChrilli Who is the only Foundation to build our felves upon, and whofeG.race is fufficieat to help and uphold them,who have their recourfb unto Him in every condition, whether it be Adverfity or Prosperity.

Q&fi. III. (L» A Lbeit common Benefits are not fufficient i /\. Evidences of Gods Favour, yet new O*

bediencc of Faith &Fruics of rhcSpirit are fureSign^ ofGodsfpecial Favour bcftoweJ only on the filed:: Seing then, as theie Signs when they arc prefent,ferve much for the ftrengthening of Faith fo alfo when they are amiffing, have as great force of reafon to debilitate Faith,yea feing Faith without Fruits is dead, may it not be concluded where no Fruits are, no Faith is?

A*f. If the Queftion be of the univerfal want of all Fruits of Faith, fuch as is to be found in all unrenewed Men, whofe Fruit cannot be good (o long as the Tree is evil, whofe fceming Service cannot be acceptable, fo long as they remain unreconciled to God through Chrift,let the Qucftion be ycilded unto. But we are fpeaking or the true Convert in whom there is a miffing of the meafure of formerly felt Fruits, and thac in the time prefent,whercin by fbme Temptation or TryaLtheir Faith is lifted and winnowed. And here indeed there is a vaft difference between them that were never humbled in the fenfe of their Sins,norled for relief from Sin and Mifery unto Jefus Chrift, and the true Convert, who hath renounced the Works of Darknefs, and hath fled unto Chrift,and confecrated himfclf to His Service>and who is fet upon a new courfe of Life,hath brought forth hew Fruits ofRepentance Faith,Love,and Hope,and hath felt Confolatioti in this courfe;and now under Exercife of Con-fcience, looketh upon himlelfas barren Ground doth lament his impotency to bring forth good

Fruits

n

BO OK III. [$6 7 ] CHAP. VI.

iTuits,and while he is under this Excrcifc, Iiveth in a fad Condition,blamelefs and free of fcandal* giving; great ods between this man,& a Man yet in Nature.We grant in the unrenewed Man,who is a (hanger to the Life of Grace and true God-linefs,the Sentence holds,N* Fruits t w Faiih\ but but as for the Convert,who hath had comfort in Chrift,and brought forth good Fruits in feme mcafure, he mud not reafon from his prefent diad Condition,felt and lamented barrennefs,to the denying of trueFaith inChrift,or to the weakening of his Faith,or marring his Confidence further then to acknowledge,he hach leaned too much on his formerly felt Fruits, and hath not grounded him (elf wholly onChrifl,and the Rock of free Grace inHim,but may and fliould mantain his Faith in Chrift againft his Difcourageraenr, that he may be enabled to bring forth more ripe and aboundant Fruits.

QueA IV. CL 13Ut what (hall befaid to humbled Con-J3 vercs, who looking to the holy Law of God, and finding no Fruits, fuch as fhould be, do pafs Sentence in the time of Tcntation, a-pon all their Works, as unworthy of the Name of the Fruits of the Spirit, and then do dispute againft their own Faith by the Apoftle's Words, Jam. z. zq. Faith without Works, is Dead.

Anf. If the Confciencc do pronounce according to the Truth as the matter is indeed^ cannot

be

be denicd,but Faith without works is dead, and God is greater then the Confciencc and knoweth all things: But when the Confcience is milled by a Tentation powerfully prefled in by Satan, in the time of fome fad AfRi&ion, and appearance of God's Difpleafure,the Tcftimony of the Confcience is not afufficient proof to inferfohard aConclufion: For,it cometh to pafs oft-times, that the Convert who liveth blamelefly,and en* tertaineth the Love and Purpofe of Well-doing in his Heart, followeth the Exercifes of Religion conftantly,is not negligent in his Calling,and is ready upon occafion offered to let forth the Fruits of love to his Neighbour, for all this fometimes waiketh in Darknefs and under De-fertion,fceth no Light, as Ifaiah, 50 10. In this cafe it may be,he fet all his Works at nought,as no ways anfwerable to the Lords Law. 1 fee nothing (faith he) but Sin in me J fee no Fruit of true Faith in me, I feel no Operation of the Holy Spirit in me, fave the work of convincing me ofSin and Unrighteoufnefs. In this cafe we mud not give Credit to the Afflicted, but convince him rather of his Error, and in fpecial of his leaning too much weight on his Works before this fad Exercife fell upon him;for,when a Convert maintained! his Faith in ChrifL only fo oft,and fo long as he findeth in himfclf the Fruits of new Obedience,but when he feath new experience of the power of the Body of •f Dfath,a»d findeth the eourfe of good behavi-

our, and bringing forth good Fruits to be interrupted in himfelf, incontinent he refiles from bis Confidence; fuch a Man certainly giveth evi* dence, that he hath relycd too much on his former felt Righteoufnefs in himfelf: For he doth as if he durft not for Sin approach unto Chrift, 'and fo he falleth in Peter's Cafe, who looking on his own Sinfulnefs, and the brightnefs of ChriiVa Godhead Ihining in a recent Miracie.cry-eth our t Luke$.$. Depart from me % 0 Lord J am ajtn-ful Ma>r.For,Peter in this cafe did forget Chrift's Mediatory Office,and that he Hood Co much the more need of Chrifi/s drawing near to him,ashe was a man convincedof finfulncfs. Another anf wer we give to this que{iion,the afflided pcribn muft not think, that he wants altogether the Fruits of Faith, albeit he find them to be fliorc of the perfection which the Law doth require, albeit he find not the Fruits whenfoever he would exad them, albeit he find them not in that meafure as ha hath found them before .• For as Trees are not to be cfteeiticd dead or barren, which bring forth Fruits in due feafon, albeit they bear not fruit in Winter, fo Faith is not to be cftccmcd dead, which, as occafionis offered, bringcth forth the fruit, at onetime, of Mercy, at another time, of Jufiice and Equity, aaanother time, the evidence of zeal, at another time, of love, and other vertues, albeit when occafion or opportunity oSereth not, it doth not cxercifefuch and fuch Vertues;yea al-

Nn 4 be»

BOOKffl [ S7o ] CHAP. Vl't beit (ometimes when occafion calleth for the B videnong of fuch and fuch gracious Vertucs» the Convert be fometime found in-laking o fhort of doing Duty,or guilty of doing contrary to Duty,Faith muft not be counted dead for all thauBecaufe it may come to pafs,that Faith may k be fo wounded,and fall fick and languilh, and I fall in a Sound, that it cannot bring forth Frui{J till ic be recovered of its Sicknefs,as wc may fee in Jonah, David and Peter, whofe Faith fainted, but failed not alcogecher.-It is true,they fufpect-ed they were cut ofF& gone when they were in hard Exercife,but after that they did look up to the Mercy of God in Chrift,draw near unto Him & did fhew themfelves alive in the Lord,and to be in the ftate of Grace. Lafl: of all we anfwer, that of the humbled Soul of its Barrennefs and Short-coming of bringing forth Fruits as it \£ould,is no imall Evidence of Life and Senfe in the inward Man: And of fuch a Difpofition it may be faid ask is written, Cant. z. 13. fhe Figtree puteth forth its green Figs, and the Vines with the tender grape give a good jmell : For he that is fted to Chrift, and iaments hi§ Barrennefs, is a Lover of doing good Works, and of bringing forth the Fruits of the Gofpel..

Quell. V.

g. T)Ut how can a Man mantain his Faith

j3 in Chrift, who after Examination fin-

deth no Evidence at all of his Converfion, and

that all his lotmee Life hath been fpsnt in the

un-

JBOOjKHI. [ tfi 3 CHAP. Vr unfruitful courfe of corrupt Nature; and the I Matter is fo indeed,he hath lived after the courie ■ of this World, a Stranger to the life of God and Grace >

Anf. Let fuch a Man's Examination and Sentence of himfelfftand, being according to the Truth:but this Sentence of himfelf,muft not hinder him from believing in Chrift or from flying to Him for Refuge, for Remiflion of Sin, for Rcconciliation,and Furniture of Grace to bring forth better Fruits than he hath brought forth before; he hath proven againft himfelf.that in time bygone he hath notbeenaRegenerat Man, bath not been aBeliever inChrift,but he hath not cut off himfelf from flying to Chrift and believing in Him for time to come:For, he muft put difference between thefe twoQueftions,*whether I have been of the number of Ancere Believers in Chrift heretofore?and whether I muft now fly to Chrift for time to come,that I may be found hereafter, and henceforth a true Convert believing in Chrift > His former want of Good Fruits alto-gether,dqth prove him not to have been a Beli-ver in Chrift for time by-paft, which is the firft Queftion;& the fame want of al! good ftuitshere-toforc,doth anfwer theothcrQueftion,for his prc-fent Duty,& in time tocome,co vvir,that now except he will perifli, he muft fly to Chrift andj^ lieve in Him.In proving of this Aflerrion, that I have heretofore for fuch a fpace of time beer* a true Convert, I muft bring forth the Evidence

book nr. [ 57* 1 CHAP VI

' dence of my Faith by my Works, as ; the Apo-ftle James appointeth, fhevv me thy Faith by thy t Works % and I will Jhevv thee my Faith by my Works, butiii proving this other /iHrtion,to wit,I muft > now fly to Chrift while the offer is made to men of Reconciliation, left I perilh; it will fufficc to D produce,firft, my want of good Fruits, and next the Commandment of the Gofpel, charging me to fly to Chrift for Refuge in time, left 1 perifh ; And fo a Man muft maintain the way of believing in Chrift Jefus for time to come, whether he find he hath been a fertile or a barren Branch in time by-gone or not.

Queft. VI. 0^ OEing the Apoftle (z ?et. i. io.) com-fcj mands us to make our Calling and E-ledtion fure by Well-doing, how can it called carnal Confidence which in part doth lean upon good Works? For feeing AfTurance and Certainty of our effe&ual Calling is not attained un-to,but by reasoning from our good Works, that we are called crTc&ually, and are elected, how do not our works fupportthe afturance of Faith concerning our Calling and Ele&ion, and fo may be leaned unto.

Aw? A Man may make ufc of his good Works for confirmation of his Faith,and yet not lean his Confidence upon hi* Works, but upon the Grace of God, Who hath called him of His free Grace, and m%de him embrace the offer of His free Grace, and giyen unto him botlua

will

UOOK III. [ 573 ) CH A p - Vf -

vill and to do of His free Grace,and made him obc Gods W r orkmanfhip created of Gods free 3race unto Good Works,vvhereinHe hath made lim to walk. Thus Grace is by God's Word Hid working cleared up to the Believer to reft: jpon, without laying too much weight upon the Ndan's work : but if a Man lay hold on Chrift: and His free Grace, only then, when he obfer-ireth in himfclf fuch and fuch Fruits of Faith, and loofeth or fiackech his Grips of Chrift when he feels Deadnels and Indifpofition co good Works, juftly we may call this a carnal confidence in his Works.- For when he ought, with Paul, Rom. 7. 24. 25". (o much the more to fly in to Chrift and His RighteOufnefs, as he findeth the body of Death powerful in him, and in-born S'm ftrong to hinder his obedience, he doth contrary ways abate of his Confidence, languiili and decay in his Faith, and look like a departer from Chrift, we mull fay, he putteth carnal con" fidence in his own Works.

O&fr vir.

Q± T)Ut feing it is impoffible to perfwade me J3 °f c ^ e Truth and Sincerity offaving FaitiV in me, except I do obferve in me, and can bring forth my good Works to prove the Reality of Faith in me; how is ic.poflible that I ftiould not lean weight on my good Works feing the proof of my Faith is by my works,

wfeicl*

BOOKffl. [574] CHAP. Vi which proof if / have not, / am ac a (land, 1 cannot prove my felfto have been a true Belie ver in Chrift,/ cannot perfwade my felf that | hare been and am a ttue Believer in Chrift ?

Anf 1. The Obfervation of the bruits o Faith in me is not the only Proof of my Believing in Chrift; for the very ad of embracing thcE' Offer of Reconciliation made to me in the Go-fpcl,and flying unto Chrift for a Refuge,whcn i F am chafed by the Law, by theConfcience, and felt Wrath purfuing me for Sin, may be clear to me by its own Light and Scriptural Evidence, albeit (ic being poffibly the very inftant of my Converfion) / cannot produce any Fruits or E vidences of my Converfion paft; or clfe whatl^ fhall be faid of Malefactors on the Scaffold pre-| fently to be put to Death, and poffibly not wakened inConfcience before, nor fled to Chrift before? What fhall be faid offickPerfons near unto Death,who being Self-condemned, do betake themfelves in their laft Agony unto the Grace of God in Chrift offered to Self-condemned Sinners in the Gofpel?x. / muft put difference between a Reafon to prove that / have believed, and a Rcafon why / may and muft now Believe*, The reaibn to prove that / have Believed, is from thceffedfc to prove the Caufe thereof to wir, Faith to be m mc:But the Reafon why / may iiow,and muft beiicve,is from the Caufe to infer the EfFedi that fhould be in me. The Caufe of Relieving in Chrift, is God's Command to Self*

JOOK III. [ $75 1 CHAP. Vt

condemned Sinners; which Command I muft flow obey left 1 perifli, and fo if tkfind Fruits, I prove 1 hare Believed, becaufe I fell the Love ;>f God flied abroad in my Heart,and*that I love 3od Who hath freely loved me ; and herel rca-on from the Effe&, to prove that the Caufe of :his Fruit, to wit, Saving Faith, hath prcceeded ind is gone before. Again I prove that I fhould ielievc, becaufe the Offer of the Gofpel and of r rce Grace inChrift, made to all (elf-condemned berfons, renouncing Confidence in their own Worth or Works, is made to me, with a Command to Believe in the Son of God,Chrift Jefus; or which Caufe, I may and pught to caft my elf upon His Grace who juftifieth the Ungod-y,flying to Him,wichout the Works of the Law. {. / muft put difference between my having Fruits )f Faith in me,and my obferving & finding thefc 7 ruits in me .• For, a true Convert may havo >oth Faith and FruitS;and for the time^being un* ler Trial and Tcmpcation,may be fo darkened, hat he can fee nothing in himfelf but Sin, and ipparent Wrath purfuing him for Sin,as may be een in Jonah,1.4. & David, Pf 51,9,10,4.1 muft >ut difference between my Perfwafion, that I *ave been and am a true Convert and a fincerc Seliever,&my Perfwafion, that I have Right, teafon and good Warrand to Believe in Chrift: n my loweft Condition ; howfoever then 1 find ayfelf emptied of all Signs of faving Grace ia ic for the time* yet my Perfwafion, that

bookiu. Tjjtfi chap. vr.

I fliould in this fad condition fly to Chrift and believe in Him, doth farvc to make me content heartily unto the Offer of the Covenant of Grade in Chrift, doth ferve to make way for myjuto fication, and loofeth all Doubts and Obje&ions of Satan tempting me to miC believe, and to rur away fromCbrift and the offered Mercy in Him 5. And laft ot ailj mull put difference betweef making ufc of good Fruits brought forth by me. far confirmation of my Faith, and my putting confidence in, or laying weight on, thefe good Fruits: For many true Converts do here fail, and do not mark theMiftakes ,- for when they find Love to God and His Saints, with Fear and holy Reverence, and fuch other like Signs ol Grace in their Hearts, and outward Fruits thereof in their Life, then they do believe inChrifl and rejoice in Him: But when at another time, they find Hardnefs of Heart, Profanity andPer-verfenete of a wicked Nature in themfelves.they are like to quite their Intereft in the Covenant of Grace,and to Sand aloof from Chrift like Stran-gers,when they ihould mod be humbled & creep in to Him for Rcmiftion of Stn,& hiding of tbeii Nakedaefs by His imputed Righteoufnefs. And what is this in effect elfe, than in the firft place to lean on their Works and holy Difpofition.a'i if there were Merit in them, and then after in the next place to believe in Chrift, who hath farm-ihed them thofe Fruits? whereas they lhou!d, in the fenfe ©f their Sin and Unworthinefs, firft,

BOOK m. [ 577 1 CHAR V1T:

fly toChrift, and firmly adhere to Him by Faith, that out of His Fulncfs they may receive Grace for Grace, according as we are taught to do by Chrift Himfclf, Job. 15. £ He that alideth inMe % and I in him, the fame bringeth forth much Fruit ■; for without Ale, you can Jo nothing.

CHAR VII.

Concerning the Cafe of the Convert in fome point of Dotlrine deluded, and pleapng himfelf in this condition.

"Y^O (peak of Dclufion and Bewitching in the J general, requireth a large Treatife. It [hall fufficc our purpofc to fpeak of it,as it hath )lacc in the point of Do&rinc and Pradiice er-oneous : Which wc defcribe thus, Delufion is a Powerful Operation of a lying Spirit, whereby he oh-'rudes to Men fome not fome Error in Dotlrine or Pra-lice contrary to true Doflrine, fairded ever with ^ophifiical Deceits, and doth perfwade inconfiderate )Ouls effectually to receive the Error for Truth ; and t 0 defend and fpread it in their rafh Zeal: For Explication of which Defcription, wc fay, i, Delu-on is a powerful Operation of a lying Spirit, where--n Satan in God's Judgement is permitted to put Drth his power in Lying efFc&ually. Therefore i all his efle&ual Dclufions, there is a concur-ing righteous Judgement of God in loofmg Reins > tire Tempter, that by Dclufion,one Sin in one tegtze, may b* puruj^e4 by a £gljowing Sin in

2 1

BOOK III. [578) CHAP. VB.

a higher degree. No wonder therefore chat a lying Spirit do work more efle&ually when he is 1 not reftraincd by the powerful Hand of God. 2, I We fay, thatDelufion is in fome dangerous Error tending ro the Damage of the Church and Ha- |i zard of Souls. And this we fay not.as if we did * think, that any fin doth not daw with it, the I Merit of Death (for the Wages of every Sin is f Death) butbecaufe Satan is notfobufic,tofpred and foment fuch Errors, as are lefs perillous, as he is a&ivc in fuch Errors, which domofttend to pefler the Church and divert the Profeflbrs of Religion from the path way of Saving Do^rine. And to this purpofe heeflays all Means, that he may obfeure and darken the Truth, and devife and fpread abroad the mod pernicious Errors,. Mean time he is net idle in fowing and fpread-1 ing leflcr Errors,that he may ftir up Contention I and jangling in the Church, whereby precious Time, which fhould be fpent for mutual Edification, may be idly wafted in needlefs difputes,, and Mens Minds may be prepared to receive; grofler Errors. Thirdly t we put fome difference"! between Errors in Do&rine and Errors in Pra-&ice,albeit there cannot be one Error in Pra&ice, whether it be in the external Worfhip or Government of the Church,or in outward Conver-fation,which being ftiffly maintained, hath not fome Error of Judgment and DodJrinc joined wich it. or clfe it iliould not be contrary to found Do&rine ; yet there may be an Error in Do- '•

&rm$

JO OK III [ 579 ] CHAP. VI?. trine andJudgementof the Mind^ when inthe utward Practice the Error nr.y ly Hid ; and 4en of contrary Judgement may confent and a-ree in the fame Pra&ice. Fourthly, weprcfup-ofe the Errors, whereof we are fpeaking, to e coloured and covered with fair Pretences, nd to be found deceitful Scphiflry: for other-7 ays a Difciple of Chriit could not be eafily ifnared, if the Error were Teen in its own co-rars, if it were demonftrat unto him with jund Reafon to be contrary to found Doctrine, nd pernicious to the Welfare of the Church, nd tc* Mens Souls : For in this Cafe, every in-enuous & honeft Mihd,\vo'uld keep off'from die .rror as from a deep Pit:But Satan fettcth forth 'ieError,asif it wcrenoError,but mod confonanc -3 wholfome Dj5lrine f and profitable for Mens ouls and the Churches Good. And-by plau-ble Pretenfes.fets out thcError,fo2sit rmyfeeni Dvely and worthy to be defended, and fpread broad by all Means. Fifthly^ this Delufiott ^e are lpcaking of, we prtfuppofe, that in the erfon deluded there is a Periwafiorr (ftrongcr hen any Probation which be hath) can fupport.-" "or here the EfRcacie of Error doth fpedallr ppear,whenthe lying Spiric.by probable Conje-iures,appearance of advantage SrSophifticaiDiP utation,doth perfwadcthe deludcdSotil^hat the -rror is as fureas is if by divine Oracle it were evaled& declared cobs a Trutb.Ho w this cinbe, fcbew Satan workvthr this Pocwafionifi is not tcf O • orur

BOOK in. [ 580 ] CHAP. V

our purpofe to make ^inquiry* For, lyirg Sp rirs have their own way, unknown to u< whereby they infinuat and fuggeft thei Errors unto Men. It may fufircc us that tt Scripture hath taught us, that Satan ea form Obje&ions againft our Faith, Ephef. 6. i<E 11, 12, and throw them at us as fiery Dart and work ft-rong Perfvvafions in unliable or ig norant Souls* Such was the perfwafion of tt Galatians,\\hich the Apoftle ayoucheth to ha\ been procured not by God who had called thei Gal. j. 8, Sixthly, we prefuppofe in a powe ful Delufion a baftrad and milled Zeal making the deluded Man ardently to defend < promovc thcError which he hath embraced:Fo this is Satans main endeavour, when he hat leavened with Error one or moe in a Churcl to make all the ufe of them he can to leave the Church with the lame Error.

And to the intent this Matter may be the mor ufefully fpoken of, three Qucftions mull be arl fwered fo briefly as may bcThcFirft Queftion it whether fuch a powerful Delufion may befal trueConverttWe anfwer it is poffible,and Experij cncQ proverb it: that its poflible, we learh frofj the Apoftle's Fear, x Cor. 11. }. I fear left ly :\ t/y means as the Serpent lecruiled Eve through hi Suhtility, fo your Minds fkould he corrupted for. the Simplicity which is in Chrifl. He was fearei alfo for the Colofians, left they fliould be deiud «d Col. a. 4, This I fay kjl my Man leguile yo

m

1

r

; !0 0K III [ J«* 1 CHAP. VII. nth intifing Words. And vcr. S.Beware left any 'I Wanfpoil you through Philofophy and vain Deceit Vfter the Traditions of Men t after the Rudiments df * be World, and not after Qhrifl. Wherein 1c is "lear, that this fort of Delufion may befall the "hints. Now that it hath indeed and in expedience befallen fome true Converts,it is evident >y what Chrift faith to the Church of Thy afira, lev. 2. zo. I have a few thing* again/} thee, le~ aufe thou fujferefl that fVomanJczabd, which caU th her jelf a Prophetefs to teach and to feduce yty Servants to commit Fornications and to eat things tcrijiced to Idols. And the Apoftle flievvsthe Mater evidently to have befallen the Galatians, ral. J. I. Ofoolifh, or mad Galatians who hath ewitched you, that you fhouldnot obey the Truth > econdly, that ch;s Deiulion drew deep,andwaS l ery dangerous,appears,Ga/.i.6,/warzW that yoii refofoon turned from Him that called you into the trace ofChrid unto another Gofpel,And, Gal 5. % hey were in danger to lofe all benefit ly Chrift ,and r er.^in danger and on the way to fall from Grace. Vtrdiy, the Galatians did err both in Do&rinfc nd Pra<$ice;in Do&rine, becaufe they fought to' )C Juftified by the Works of the Lzw f GaL ;,4«iai ^ra&ice they erred,<jd/,4.iQ.iiJV obftrve daji nd Months,and T imes and Tears J am afraid if you, ?/? / have bellowed upon you labour in iwVi.Fourth-y, their Error was fairded with the pretence >f the Truth, which made them greedily em->ra& tiis Error: for, Gal. 4. % they crur/ed, Q& z thenr*

BOOK III. [ ySi ] CHAP. V

thcmfblvcs back to MofaicalRites and Cerenv. nies now Abo!iilicd,under the Pretenfe of fom time commanded Duries.And ver, %\. they dc fired to be under the Law„and fo run themfelv< under the curfe.f//r^/y,their Error was not by light Opinion held by them,but by a full Pc> fwafion wrought in thern,not by Chrift, but b a lying Sy\T\t,Gil.5%.Sixthlyxh\$hzfat& and ur hollowed Zeal was evidenced both in the fe ducing Teachers, and in the mifled Galatian: Gal.<\. 17, They zealoufly affett you % but not well yea they would exclude you that you might affel themx\\zx. is draw you away from the Society c Chrift and His true ApoftIes,that you might b their affe&ionat Difciples.And as for the Galati jw,deluded by Satan,by their means they tut ned their ardent Affc&ion toward the Apoftl almoft in hatred againft him, Gal 4, 15*. 16, At I hecome your Exemy becaufe I tell you the Truth I Hence it is clear, that true Converts are fub 1 je& to this Evil, and ready to fall in itexcep they watch carefully, and earnedly deal wit! God to keep them from Deceivers : For man) young Converts are like Lambs and Sheep, very fimple,and beinglately turned unto the courfc of Holinefs.they are eafily taken withevety appearance of Piety,whereof if they doapprehencj any teeming Signs in Seducers, theyfufpe<5t nc Guile in Wolves clad with Sheeps Skins,where-through they are overtaken unawares, and mo< ved to fcparat from the Society of the Saint?

300K IH. [ 5S3 ] CHAP. VI!.

jjy the flcfhly Authors of divifion,who by good V ords and fair Speeches deceive the Hearts of ic fimple, Rom. 16. 17. 18.

Qjf.ejl. 2. As for the SVcWQueftion,what are le Eifeds and Marks of fuch a Delufion ? VVc pfwer, there is a Delufion adive wherein Sain and his Seducing /nflruments do fct tlicm-jlveson work to delude,and there is a paiiive )cIufion in the party deluded by Satan and his iflruments.The efTeds of theDcluding or Lying pirit, and the Marks of Delufion in the party eluded do concur; for, the Effeds of Satan's owerfu! Delufion do appear in the party delu-ed as Signs and Evidences of the effedual Dc-ifion : Thcfe EfTeds and Signs albeit they be uny, we fhall content our fclves to fpecific >meof them.

The firftand chief EfFed and Sign of Delufi-n is t the rejeding of a point of true Dodrine, fld the avouching of a falfe Error contrary lereto.This we call the firftand principal Sign^

Mark of delufion ; becaufe except this Sign

found, other Signs, albeit they point forth a rilous condition, yet without this Effed and ign be joined,thcy do not prove Delufion in the rid fenfe where in we take it here.This Sign 1? Apoftlcdoth point at m x\\zGalatiav$fiaLyi. fooli/b Galatiansl who hath'bewitchedyou,that you ould not obey the truth ? where he challenge h them for rejeding the Truth and Obecii-lencc unto it.

O 0 3 Tfee

BOOK. III. r 584 1 CHAP. V [

The Second effbd and mark of Delufion,^ * baftard Perfwafion whereby the peifon delude -i layeth hold on a moid falfe Error,as if it were „,' tnqft(blidTruth J & without hink or doubt rcftsf j ponit,asifit were a Divine Truth. This fort ii ^ perfwafion we call a baftard and illigitimar pe y fwafionj i. Becaufe it is not wrought by tIL Spirit of Chrift: For which caufe the Apodl makes th?Grf/d/itf?/jr perfwafion not to be rig! and legitimat, Gal. j, 8. Secondly, becaufe thi perfwafion neither leans upon God's Wordrighl ly underftood, nor upon any firm reafon dedu ced reafonably from the Scripture.7i&/W/y,becaul j this Perfwafion of the deluded that his tenet true, is ftronger then his Perfwafion of man; Articles of his Faith, for which he hath cleg Scripture; and yet this Perfwafion of the delu ded is not fo flrong, when it cometh to Trial a$ weak Faith well grounded is, ,which wha the force of Tentation and Pejfecution cometh is more able to bear qut,then the deluded Man; Perfwafion vy herein he glprieth. Upon whicfc ground, the Apoftle doth not doubt but the G* latiatis, being true Converts lliall renounce this fa'fe Perfwafion, and return to the Truth whicfc tliey had forfaken, Laftofall, we call this a l^fiard perfwafion, becaufe it draweth its origi Pland firength, not from clearnefsofGods revealed Truth, but from the agreement which the •Jrro^ hath with fome carnal affe&ion, where-Wtothis Error doth fervice, for which refpeft,

car«

)tl,

k

fa

OOK III. [ 5 $5 ] CHAR VII.

Carnal and Corrupt Reafon is cafily drawn to lantain it pertinaciously. The Third cffed and fign of dclufion,i$, the , aufing Divifion and Schifme in the vifiblc Church necdlefly; and this effe# doth readily ow on the former two: For where Error in o&rine, and in the Rule of Pradhce, gcttctU pthe head; it falleth out inevitably, that the efenders of the Truth and fpreadcrs of the Er-or, (hall fall in Contention and Divifion; n which Cafe, the Apoftie doth exhort the Roan* t howfoever they Ihould pity the milled ultitude, yet carefully to mark the caufers of he Divifion, Fom.i6.ij J befeechyou Brethren, nark them which caufe Divifion and Offences contrary to the Dotlrine which ye have Learned.and avoid 'hem; which prefuppofeth they deferve Excommunication if they be obftinat.

The Fourth Effect and Sign of Dclufion, is Foolilhncfs or a fort of Madnefs, which appear-sth partly in the Inconfiderat embracing of the jError, and partly in the defending and promoting of it: For if the Error in it felf be confidercd, it is a Falihood and Deceit: or if wc look to „ the hafty receiving of it, when no found proof Can be had of it, it is Fooiifhncfs ; or if wc confider the Damage which followeth the de~ 'fending and fpreading of it, which the party deluded did not fore-fee and guard againft, it i5 a Madnefs, and cannot but befo: For, a falfc Po&rine, albeit at firft it may carry the appea-

m

Kliei

ct

BOOK III. [ 5 $6) CHAP. Vrp

rhncc of Piety and Prudence,yetwhen it is com pare d wirh Scripture and Rule of Right Reafo lei by the Scnpture,it is found nothing but Va rity. Faifliood,Cozening and Deceit, as the A poitle doth infmuat concerning the Errors whicl in Lis time wtrt fprouting forth in the Church O/'i. %}, which things have a /hew indeed of Wi) dvm in VUi-uor[hip and ] Humility, and neglecting o the Body, not in any Honour to the Satisfying of tk plefh.dut is.they are not worthy of any Eftim* tion, For they ferye on ! y tolatisfie fleflily Cor ruption of Nature.as he obferveth in the authors of Angel-worfhiping, of whom he aver* reth, that they intrude themfelves into thoje things which they have not feen % vainlypuft up by their fiejb< ly M'nu\.Co\, z. 18. And he calleth che Galatians Foolifb, or Mad,for their embracing of the Error CaL 3 i. and forhafty embracing of it .Gal. i. p. / marvel that you are jofoon removed from Htm that calleth you into the Grace of Chrtfl, unto ano-, ther Go/pel: for there are many who after much time fpent.and pains takcn,upon them by faith? ful P«ftors,donor come up to the underftanding of the Heads of the Doctrine held forth in the f Catechife.and Woofs given thereof by Scrip-Uire.and yet will very readily embrace an Error, and icern to themklves fo w«Il to underftand ^t,and re be ah.e to i*-gue for defence of it;\vhofe Folly andMsdneis muy be fcen in this,3hat they do not ^:q nldcr the bitter fruits oftheir Error ; \$ m*k?. a Schifin in the Chruch they think

(BOOK III. [ 587 1 CHAP. VII. nothing of it; to rent the BodyofChrift they care not forit:and for this very caufe.the Apo-ftle reproveth theC0/v////;/d//j,that falling in con-teft and contention among themfclves about the Excellency of their Teachers, they rent the Church the Body of Chrift,did defpife His Dominion and Government,and gayeHis Glory ur> to Men,and did not regard the lamentable Con-fequfrices oftheSchifm; no not when they were admonifhed and rebuked by the wifer fort of their brethren, 1 Cor. 1. 11. and z Cor. 10. z:

The Fifth Effe&and Sign of Delufion, is the Pride of thedeluded,and vain Gloriarion intheic Error : for the Corinthians gloried in Men,and made it a matter of Praife to themfelves to ihave fuch and fuchMen Heads of their Schifm, 1. Cor. 3.11. and upon this Ground did defpife and contemn one another.And the Apoftle giv-cththis Markfof Schifmaticks and Sectaries, z tint 3. z. Men (faith he )Jhall he Lovers of their own felves, Covetous BoaJlers t proud f &c. and the Followers of the falfe Prophetefs Jefahel f did dif-pife theOrthodox & ignorantDolts,uncapablc of the high Myfterics and Spiritualties of the Go-fpel, which indeed were nothing but the deeps of Satans Delufions, Rev. z. 14.

The Sixth Effect or Sign of Delufion, is rafh, prepoftrous and baftard Zeal: This the Apoftle did mark in the mifbclievingjews. Rom. 10. z. They have a *eal of God, but not according t»

know*

.1

:

BOOK III. f 588 ] CHAP. VII.

ifowwWg^ faith he. This prepofterous and tafh Zeal is far more fiery and hoc then true Zeal in die Godly t For,ths Error which the delud ed do ftrivc,is the native brood of Corrupt Na cure, & therefore it hath corrupt Reafon,& Affection (tout for it, and no wonder that corrupt Nature be ftrong to defend and advance its own Birth. But true zeal is mucli more moderat;part-ly, becaufe it is carried on with Knowledge and Prudence, doth fear to offend God by yeilding to PafjTions, and hath to ftrivc againft corrupt Nature which cloggeth and hindereth every Grace in the Convert,and this amongft the reft. a. This propofterous and baftard Zeal, doth render the deluded perfon too pertinacious in the defence of theError wherewith he is overtaken, that rather then he will quite his Error, he will embrace another Error to mantain the former Error for which he doth contended this com-cth to pafs,partly by a fort of Neccffity,& partly by corrupt wilfulnefs. Partly ofNeceflity, I fiy, becaufe one abfurd Error being receiveddraw-eth after it many other jgrrors: For, it is impofc iible to defend one Error in Religion, but by broaching and maintaining moe £rrors. I fay partly, by corrupt Wilfuinefs,becaufe when the deluded Perfon findeth himfelf in difpute intang* led;fo as he muft either renounce theEcror which he hath embraced,or receive and maintain another E*ror which followeththereQn,he chooftth

W

BOOK HI [ j*9] CHAP. V«.

rather to embrace the Error which followcth u-pon hisfirft Error,wherein he was firft infhared, 3-Holy Zeal loveth every Truth,yea loveth o-ther points of Truth,as much as it loveth that particular Dodtrine of Truth which difcovers the Error: neither will it fuffcr a Believer, for the defence of any point efDodfrine, to pafs from another Truth : but prepofterous and ba-ftard Zeal is contrair: for if many points of Truth come in comparrfon and competition with the Error which the deluded Man hath drunken in, he wilt miCrcgard them all rather thenforfake his Error, albeit he profefs other Truths to be more precious and neceflar then his erroneous Tenet. A proof of this we have in the Pharifees, who made the great things of the Law of none effe#,for upholding of their own Traditions,Mtf. 15.6: And the fame power of Delufion may be feen among /Vv/?j, who will not fo hotly purfue orpuniftifo feverely the breach of Godscommandments,as they do purfue and punifli the neglcdfc of Superftitious Ce-remonies.4.Prepofterous and baftard Zeal,is very bufie to fpread and propagat an Error, by all means venting falfe Do&rine, and fu.chMcnsj Speeches do fpread as a Gangrene Thn.z.iy^nd, a little Leaven of this kind is ready to leaven the whole lump: Gal. 5; 9. In which cafe Chrift air yertifed and exhorted His Ditciples to beware of the leaven of the Pharafees, whereby they were about to leaven the whole Church.And this furies

tc

BOOK III [ S90 ] CHAP. VII.

ousZealas Experience hath taught,doth fpare no pains or labour to draw on moe & moe to the pro-feflionof the Zealot's Errors,as may be obferved in Pharafees who compalled Sea & Land to make Profelyts. Matth.z^. ij.j.This baftardZeal of deluded Perfons,carrieth them to have reiped unto, & eftimation of,them that embrace their Error,& to feek Rcfpect and Eftimation from them who are overtaken with their Error.This was evident in theSchifm Qh\\zCorinthians,of whom fome did choofe to be called fuch Mens Difciples, other fome did choofe to be called the Difciples of a-notherMan & all did Glory in their Leaders, i Cor. 3,5\2,i.And on the other hand,the Heads of the Shifindid glory in the Multitude and Excellency as they conceived of their Difciples.This the A-poftle obferved in-the Seducers of the Galatians, and in them that werefeduced by them, Gal. 4. 17. They zealoujly affeil you but not well, yea they would exclude you (from communion with God and us His Apoftles) that you might affett them. tf.This baftard Zeal of the Deluded doth drive them to difdain and concemn all them who oppugn their Error,yea and to hate them, as Experience did (hew among rhe Gorinthians\iox fo foon as Schifmsdidarifein Corinth, Diflentions al(bdid arife,i Or.3.3.and i. Qor. 12. 20. and ofthisEvil the Apoftie doth complain, Gal. 4. 1. 6. Am I become your enemy lecauje I tell you the Truths And this much may (erve for our purpofe concerning the Effects and Signs of Ddufion.

Qseff.

BOOK HI [ 59* 1 CHAP. VH.

Quefl. 3. The Third Queftion is, What are the Caufes of Delufion? For anfwer, the Caufes are many and various; for fome Caufes are principal Caufes, fome fubfervient, fome meritorious Caufes, and fome promoving and helping forward of this Evil: All which Caufes and Inftru-ments, God doth fo over-rule in His Juftice, Power, and Wifdom, that He turneth all to His own Glory, and Welfare of His Church: This we learn ftomthc Apoftie. 1 Tim. 4.1, i. Now (faith he) the Spirit fpeaketh exprefly, that in the latter times fome Jhall depart from the Faith, giving heed t$ [educing Spirits, and Doftrines of Devils, fpeakingLies in Hypocrify, having their Con-fcience feared with a hot Iron, forbidding to Marry ;

I and to abfiain from Meats which God hath created to be received, &c. Where, firft, he foretells,thac there (hall be a departing from the Doctrine of the Apoftles, whereof he giveth an inftance of that which might fecm furtheft from fufpicioti of Delufion, to wit, a putting of a religious Rc-ftraint upon the ufe of things la wful in themfelves as Marriage and Meats. The Authors of this Delufion, 1. he points forth to be lying Spirits, and Men feduced by a lying Spirit. 4. The way of Seduction he foretells, fhall be by lyes fpoken in grofs Hypocrific. 3. Left any fhould wonder how this could come to pafs, chat any Man againft his Confciencc fhould daretofpeak lyes, he points at the Caufe procuring, to wic, th© Stupidity .at)4 Scnfekfsneft of the

Cite

Confcicncc, they have their Confidence feared with a hot Iron. And, 2 Cor. n. 14, 15, fpeak-ing of deluded Seducers of the People, Such are falfe Apoflks ( faith he ) deceitful Workers, tranj-forming themselves inxo the Apojlles of Qhrift. And iw marvel, for Sat an himfelf is transformed into an Angel of Light. Where among fundry ways of Deceiving, he points furth one of Satans Stratagems, to tempt Men to make a {hew of Piety and counterfeit appearance of holy Zeal, and to pretend the Authority of God, to delude the Simple. By which Delufioa, wbofoever are en-fnared they are ready to put on the fame Coat ; for being deceived, they deceive others, pretending Scripture, that they may fight againft Scripture ; and pretending Holinefs and Piety, that-. they may hinder in others the true Exercifeof Holinefs.

As to<the Caufes of ready embracing of Errors, 1. there is propenfion abundant in the natural Corruption of the Heart to lay hold on any Error offered, ]er. 17. 9. The Heart is deceitful a* hove all things, and defperatly wicked, who can know it ? Another Caule is pointed furth by Chriil, Mat. 21. 29. Tou err, not knowing the Scriptures >nor\ the Power of God. A third Caufe is the want of i Mortification ; for the Apoftle doth reckon Here- j fies and Schemes among the Works of the Flefh; and in particular, 1 Tm» 6 10, The love of Money: is the root of all Evil which while \ome have covet' ed after, they have erred from the Faith. And concerning

|book III. [ 593 ] chap. vn.

cerning the inftruments of delufion and divifion in the Church, the Sentence of the Holy Spirit doth Rand Cure: for He knoweth the Evils of the Heart pes fedly, Rcm.i6.ii.They that are fuch, fervenof our Lord JefusChrifl, hut their own Belly; and by good Words and fair Speeches, they deceive theHtarts of the fmfle Of fuch Men jfude fpeak-cth, ver. 20. ?beje are Murmurers, Complainers^ walking after their own Lu/is, &c.

As for paffivc Delufion in feduced People, the Apoftle prophefieth, a Tim. 4* 3. 4. The time will come when they will not endure found Doctrine, but after their cvon Lufls /hall they heap to themfelves Teachers, having itching Ears ; and they fball tur» away their ears from the Truth, and fb all he turned unto Fables. In which words he holdeth forth the meritorious and adjuvant Caufes of paffive Delufion^foirLtf/fr.their turning away from found Dodfaine, their itching Ears, and defire to heat Flatterers, who by falfeDo&rinc may fofterthem: in their Lufts, and making choice of fuch Men to be their Paftors. From this fort of Teachers Chrift fore-warnethHisDifcipies to keep oflt t Mar. 17. t$. Beware offalfe Prophets which come to yon in Sheeps eloathing, but inwardly they are ravening Wolves, ye . /hall how them hy their Fruits. Their outward Behavioar and Conversion will not decipher them, for they will feem innocent and harmlefs Lambs, bur their Dodrine which is the Fruits of their Teaching and the proper work ql the Mmiftcry, fljaU gad t])«n out .* But the

raert-

BOOK. III. [ 594 ) CHAP, ^li

meritorious Caufc of this giving Men over to be deluded is plainly fct down, zThtjpz. io.n.l Bee dufe they received not the Loveoftlx Truth\tbat^ they might be Saved, for this caufe God Jhall fend them (Irong Delufion.This judgement,albeit % it pur-'; fues unto Death only the Reprobatjet whiles in fome degree for a time, it may overtake rhe filed and renewed Perfons, becaufe fome of theni fomenme are found to give way to their Lufts, and not to take heed to the Truth, which by Gods blefling might kill thefc Lufts; therefore God in His Juftice fuflfercth them to bo infe&ed with a contrary Error, and to eat the bitter bruits of their Folly, that being corre&ed they may Repcnt,and for ever fall out with their carnal Lufts, and reje<ft the Error, whorcby they-were infected. Fox God in His Wifdom and. Juftice, mod holily and powerfully, doth (b rule the whole ZTxercifc of his Eledl, that Truth {hail have no lofs, but be the more cleared, and no filed* Soul perifli, as Chrift giveth a(Turance,fpeak-ing of the Efficacie and Power ofDelufionby the Dodtrine of falfe chrifts,/T£tf. 24: 24. there fhali arife falfe Chrift s and falfe Prophets,and (hall fbeiv* great Signs and Wonders,in fo much that ( if it were pofible) they fhall deceive the very Elecl. This is al(b manifeft by what the Apoftle faith, 1 Cor. 11. 18. 19. Where he declares that God hath decreed to permit Herefies to arife,that both the Truth oppugnedby the Herefie,and rhe true Con-verts,may be made the more manifeft :- For by

[ S9S ] CHAR VII;

lis means, the Lufts and VVickecihcls ofibme,

brought to light, fbme arc chaftifcd,fbme Pc-fhjuftiy.fome have their Weaknefs and Folly jifcovered, by being tainted with Error foi a me, and in their recovery out of the Here e, le Grace and Power of God is made more evi-ent:md in thefe who fhall fuffcr for refufmg or Rifling Hercfie, God fhall make manifett ( foe ;opping the Mouth of Satan and all Calumnia-orsj that truth is more precious to His fincer® hlciples, then Goods or Lands, or Liberty, oi

tfe, or .whatsoever canbefal them inthismor-il Life for adhering to Truth; and of ihismany lartyrs are diffident proofs in all Ages.

The Remedy of this fearful Condition.

\ Lbeitthis Delufion drawcth the Rcprobai l\. when they are over-taken with it, unto ertain Perdition, as the Apoftle (i Theft v. 10. i.) exprcflydoth teach; and albeit this fearful Maguebe hardly curable.vvhenit falleth on the riecft-.partly by rzaibn of the deep Roots of car-al Lufts in them,which open the way unto Er-orrpartly by reaibnof thefubtileSophiftry ofSe-ucersAvherebyhoned Souls are intangledrpardy >yreaibnof new Tentations• fuggefted againlfc eturning to the Truth whercfrom they are flid-!en; and partly, by reafon of the difficulty of oming forth from the Bonds of temporal udicial Hardrieis of Heart, whereby god haclt

chaftifedHis Child for harbouring fuch Lufts irj himfelfas made way for the Error,yec i he cur J of Delufvon is not defperat, for the Apoftle givj eth good hope of poflible and certain recoverj out of it: For Gal. 5. 10. 1 have confidence inyw\ (faith he to the infnared Galatians) through tht\ herd, that you will be no otherw#ys minded, bu\ he that troubieth you /hall bear his Judgement,ivho\ foever he be.

1. For preveemrrg and curing of this Evil,thd ApoQle commandeth Paftors to hold forth tc| all found Dodrine, to preach the Word and to be inflant upon all occa(jons, in feafon and out of feafon\ reprove, rebuke, exhort with all Long-fufferM and Doftrine, 1 Tim. 46. and 2 Tim. 4 .1. 2I

x. Let the delttded perfon be difputed with] that by arguments drawn from Scripture he ma}j be convinced, as the Apoftle dealt with thofii who denyed the Refurredion, 1 Cor. 15. ancj with thefe who fought to be juftified by works! among t'le Galatians.

3. Let the Deluded be exhorted to examinej accurady his own Confcience, how he (landed affe&ed to his own carnal Wifdom and earthljj Lufts;for if he be proud in the conceit of hisowr Wifdom,Power or Holinefs.or any gift he had received or be led by the lull of rheEye,Lir. o the Flefli or Pride of Life, and come to God b) Prayer to lolve his Doubts, or to teach him th* irigbt way, he (hall receive fuch an Anfwer a? Balaam received,and iuch as the Lord threaten

ed

th to g\ve,Ezei 14% 3,4.&c, for he hath by his m{\s Deceived his own Conference, and made :a Flatterer of himlelf when it ihould have eeli a grave Counfel/or being well informed.

4. Let the deluded Peribn be exhorted to be lumbiedforthe Sins which he granterh to be t him(cif,and fly to Chrift for Pardon,Pity and lelp againft hisovvn known Corruptions, mak-ig ufcof all ChrilVs Offices in the fenfc and cknowledgement of his (landing in need of the benefits thereof daily ; for if he do not repent inown Sins, but go on in them againft the light f his Confcience, how ilia! I he exped: that God lall give him light in his Doubts.or Errors* who laketh nou(e,or an ill iife,ofthe Lighth'ehatb?. nd if he be in a coatfe of grieving the Spirit of le Lord,and make no ufe of the Grace that is ffered in Chrift, how is it poflible that he who oth not folio w Chrift, Ihould effiew to walkirf )arknefs ?'

5. And laft of all Jet the Party deluded con-der how fro;n time to time, and moftcviderK-? in this time wherein We live,God hath puni-led the Lufts and finful Practices' of profeiTwd "br'illians, with giving them over to their own learts Lufts, and letting them not only walk a their ownCounfe!s,and in the Imaginations of leir own iil Hearts,but alfo in His Juftice,fend-ig to them rtrong Deiufions, and falfe Teacii-rs to authorize their Errors, and hold them oni 1 die Way to Perdition. What wonder to fee

j> p i &M

God for the light efteeming of Baptifm beftow ed on Men in their Infancy, and the not mak ingufe thereof for Mortification of Lulls, anc San&ification of Life by Fmh in Jefus Chrift to let loofe plianatick Anahaptifts, to teach Meill ro renounce their Baptfm ? What wonder to fe<y Mens loofc-liring in thcService of their fenfua 1C Lufts, puniflied with letting loofe Antichriftiar !1 Ant'tmm'tans, who turning the Grace of God it ll Wantonnefs do avouch whatfoever they do, ii is no Sin, and that they are not bound tc keep the Law which Chrift profefleth He came not to diflblve, but by the contrary toc< ftabhlh it ? What wonder to fee Mens carnal Confidence in their own Wit, Worth, Strength and Ability, Works and Merits, puniflied with letting loofe lying Spirits to harden them io their Error ? And what wonder to fee God pu-nifliing the Abufc of the Gofpel, and refufing to receive the Truth in Love,with giving Men over to the Spirit of Antichrifl and ftrong delu-f fions. zThejf x. The Patrons and Propagators J of fuch Errors and Delufions are called by the Apoftle, Minifters of Satan and falfe Brethren, 2Cpr.n.i6.Deceivers,i7/w4.i.& Men who were of old ordained to this Condemnation. From whofe contagion and punifhment, let every milled Soul pray to God to be delivered.

; • ; *

CHAP.

(

CHAP. VIII. oncerning the Converts Qonjciencc, mi flaking Vict for Vertue, and pie afifig himfelf in this condition. >

His Cafe diffireth from the Cafe of Delu-fion which wc have taken for Erring in icTmatter of Religion.whetherDo&rinc orWor-lip, pertaining to the firft Table of the Law ♦ ut this miftaking Conscience is in the practice r Duties of the Teconet Table, when the Dod> ne of the Duty is-cdnfefled.biit in pra&ife and I ihon, Vice is practiced under the notion and J retence of Vertue, and the Man is pleafed w T ith \ imfelf in fo doing. ; Whereof it ihail fuffice to ivc three Inftances.

rThe Fir [I inffa*ce. He Firft Inftance wherein 7 a Convert may be for a. time Miftakcn, is, when a Man leafeth himfelf in nigardly parcimony, and arrow Scraping together of Money to the hin--erance of fpintual Duties^ under pretence of .rugality and Diligence in his Calling, &c. thereby he perfwadeth himfelf, thathisPrac-ce isfo far from Sin,as it is rather commenda-jeand worthy to be imitat; for he conceivcth iac according to Gods Command he i* not t ow in the work of the Lord,buc fervent in Split fcrving the Lord, Rom.i 2.11. that he is work-)g with his Hands that which is Good, Ephef ..{8. that he is providing for the n£ceffity of his amily, for which if he ihould not provide, P p 3 he

COOK III. [600] CHAP. Villi''

he ihould be \yorfe than an Infidel,i7/»i.5.8.If the Matter were found io to be alter Examination, true it is, Frugality, Diligence' in a lawful C - ing, %$A ProviAon for a Man's Family, arc coron^ u! .hie;- but here is the.Deceit of t|e U *m found, whe* Anxiety is found in (lead M ni-.-Jcrit Carefulrcis; when halting to be RicW is found, jn (lead cf moderac Diligence in hiil C-tlli-.g; vvhen.lqve.,of Money and Avaricc'W^ fo$t*& \x\ fuad of h&neft Ptovifian for a Man%f i:> Family. We grant alfo, that-tfhis Miftake is noif w eafily difcer^d by Beholders, but yet the Goaf r verthimfelf, after Examination, may difcern ir, ' when he looketh upon the Eife&s. Signs, and concomitant Evils, fuch as are felt Impediments, and Hrnderance$ef a fpiritualDifpofition; For^ this Covctoufnefs of things earthly, whereof*! are fpeaking, doth mar the ftudy and endeavour for things Spiritual, and diminifheth the fear3L Sinmng in the matter of Gain, and taketh up the * time due for (pjrituai Exercife. in this cafe, car-'* natjoy in the getting Gain, is a Sign and Evi^i deqeq of a deceived Heart, and fo isalfo world-lyGrief for want of iucce(s,or for not getting c: peefkd & defired Gain.a proof of this Miftakin u TheCaufes of ansEvil,are the too great fea of Poverty, an over-high eftimation of Richc a diffidence of Gods Providence, a doubting Gods Promifes fo furnifhHis own with Food a Raiment. a».>d things necefTarv tor this temp ralUfe 1 Which. Diffidence Chrift doth expre-

fly

hooK nr. [ 601 ] chap. vm.

: Jy discharge, Mat. 6. 24, z$* But for a Reme-iC7Jy of jJiisEvi], the pct(bn guilty cannot feck rafter, nor embrace it, fo long as he is not con-alinced of his fjnful condition : Wherefore, for tjlearing a Mans Mind in this point, let him examine himfelf, whether in following Gain his Iv-aube oft- times furfetted & overcharged with ic Cares of this Life, and made frequently ia-ifpoied for Prayer and religious Exercifes, whe-ncr he be tcomuch taken with Gladnefs when ic gaineth, and Grief when he fuffereth lois and vorldly damage, whether he ufeth, for hope of jain, or fear of Life, to Ly and Flatter, or dare leal unjuflly in his Bargains, whether he findeth imfelf flow unto Exercifes of Religion, but ompt and ready for Secular Affairs ? Whether ic fpend the time heavily in religious Exercifes, md is weary of them, buc can pafs the tima >Ieafantly in the Affairs of this Life > If he find lirnfelf convinced by ilirewd Signs of this Evil, et him humble himfelf in Gods fight, fly untp Chrift for fattening his Bargain for Righteoufhefs and eternal Life through Chrift;fhen let him not caft off his Diligence in,& faithful Difcharge of his lawful Calling/out by a religious Difpofiti-pn of Mind, and obfervance of all religious Exercifes fcafonably, temper and moderat his Diligence in Secular Affairs, and depend upon God more then he hath done for the fuccefs of his Labours.and take from God Lofs or Advantage as Eg givech ir, fo asHe may be found in

P p 4 pro-

:

BOOK III [ 6ox |] chap, vimr

Profperity and Adverfity fubmiffivc untoGoct and ready for the discharge of Charity andEquv a^ ty, as occafion fhali offer. Sjgc

Mother InftavicG.

Here is another Inftahce, wherein a Co vert may be miftaken, to wit, when plealcth himfelf in the profecution of pri

-Wee Revenge^ that he may p*y home to fuc as have wronged him in the matter of his Credit and Reputations in his Goods,or bodily Harrii clone to him or his Friends \ For this Ungodly Difpofition he -may pretend poflibly, a care tii J

- following retributive Juftice,wherein he may feem t to himfelf to come fhort, except he fliould watch for a Recompence*giving to the perfon injurious; he may poilibly pretend a dutiful refpedt to jvublick Peaceand welfare of th& Common wealth of the Society wherein lie liveth,wherin he may fedfo to himfelf to come fhort if he fhould fuffer

"the Perfon injurious to him to go away unpif-

■ : ii'iih'ed;he may pretend aifo his own Safety and Security r or time to come.whereof he may feerti to himfelf carelefs except he makeirev!dent,rhat vvhoioever doth hi m Wrong (hail be made fenfibte

5 of his Injury done;hc may pretend that theGlory p L God requireth fo much,that Sinsfliouldbe pu-

■ niilied,the avenging whereof, if it fhould be dl-kyed longer then occafion of Revenge ihoiiid fjEprr, 91 Ciii jhe'Magiftrtt Should take -notice of

jit, no punilhment fhould fall upon the injurious tat all; and laft of all, he may pretend the (good of the party injurcr, who by feeling the frnart of his wrong done may be led to Repen* tance,and made to learn by his fuffering the re-compence of his injury done, to carry himfelf rnorc equitably* coward his Neighbours in all jtime coming. All thefc pretences may bear iweight in the corrupt inclination of a Convert, and may harden him in his Sinful courfeoffeek* ing a private Revenge on the Perfbn who hath injured him. And his corrupt inclination may fae cbferved by himfelf, 1. by the furring of liis Pafliori and Wrath agaihft the injur'er, whensoever he doth fee the party Injurer, or call the . Injury to Mind. x. By Diffimularion and hiding from, all Men the ienfe he hath of the Wrong received, till he find an occafion offered tobe avenged on him. 3. Byaftop made in {lis own prayer for Remi/Iion of Sins, by his Conference telling him, he could not Subfcrive theCondition put in the-Prayer for Remiflion of J Sin by Chrift, which is forgive us our Sins, as we alfo forgive them that Sin againft us.

The Caufes of this finful Condition are, 1. eorruptand unmodified carnal Self-love, with a too high eftimation of himfelf in Pride, which. maketh the Injury feem fo much greater as he hath a higher eftimation of himfelf. 2. A defect in his Christian Love,Meeknefs,Long-fuffering, Patience 2fnd Pity, which ilioald fec

their

BO OK IFF. [ 604 ] CH A P. Vflf,

their Excrcife fpccially in cafes of Provocation of our unmodified Affc&ions. 3.The ohiivioii , of the Commands ofGjd» an J of the manifold Sins daily committed agiinft Hm, whereof if there were a due efttmanon haU, the Fountain! and courfe of carnal Revenge fhould foon be ftoped, that private and carnal Revenge fhoulii. not break forth.

When thefe Evils are found out and acknow- ' ledged by the Convert in himfelf, the main re-: medy thereof is in and by Chrirt.Who hath died for us whc.fl we were His Enemies, Rom. 58. and for whole Caufe greater Sins agamlt Go>, arc daily forgiven to us, then are the injuries done unto us by Men.^.In this cafeaKo the grave Admonition of the Apoftlc fhould not be forgot ten, Fphef. 4. 16.2,7 Xet not tht Sun £0 down upo< your;wath;neithergive place to tfa DeviliGwin^ usto underlhnd, that if Wratb^which draweth with it the. defireof Revenge, fliall lodge all Night with a Man., the Devil will lodge with it alfo.ftjrru* the Man up to purfue a Revenge Whenfoever iu iindccii opportunity.

A Third znflance, A third inftaace of this poffible Miftake of f\^ a Convert may be found, when he pleat eth himfelf in his carriage too much for his own carnal Satisfaction in Meat,Drink, Apparel and Recreations, and here he may be haidened by iundry Pretences which he may have for his

OOK flt [ 605 ] CHAP. vnr. cfs in the ufe of things other ways lawful.

s. 1. that what he fpendeth upoii himfelf is of his own Means. %. That his Recreations (are lawful and allowed unco him of God. 3. That in all this he hath a care of his Health. 4. That he doth riot fpend more upon himfelf then his rent antf ability may well bear. y.That God hath faid,bythc mouth of a wife King :Sac this courfe which he doth follow in allowing oa himfelf, is the Gift of God, Ecclef. 5-. 19. And Jaft of all, that^he might fcem y*\\\y a Nigard, if he did not well to himfelf when he is able fo to do; and here are pretences abundant. But if afrer Examination of a Mans own felf, he (hall-find the aboundance of£arthly things weakening his defire after things Sptritual,or (hall find the fenfe of his in-born Corruption laid,over to flcep in his Profperity,or (halt find his Flefli wax* i wanton againft the Spirit, and to prevail in the conflict: or (hall find his companion toward the Poor & Afflicled to grow cold, & his Delight hi things fpirirual much diminiffted, orfhalifind too great a fhareand portion of bis time beftorfv ed upon his Body, and but little time bellowed upon the careof his Soul,a wakened Conference, may eafily conyince the Convert that Matters arenotfo right with him as hefuppofed.

The Remedy of this Evil h not for a Man t& turn unto another extremity, and to a contrary Vice, as if there were no place for a wife Moderation, orasifatfomctimes a more a lite

BOOK III. [ 606 ] CHA P. VIII.

beralufe of the Creature were not allowed unto Men, or as if a fpiritual Difpofition of a Man9 Spirit,could not confift now and then with any Banquet or Feftivity: For, it is plain from .Scripture, that there is a time to /%aft f and a time to Faft,atime to Labour, and a time to bo Refre(hed,both in Body and Mind after Labour. In which Prudence, the Apoftle had not a little advanced, when he faith, Phil.q.iz. 13. / know loth how to he ahafed.andI know how to abound c-very where and in, all things I am inftruttcdi loth to he full and to he hungry , both to abound and fuffer need \ I can do all things through Chrift that (Irengthens me. But hare is the Remedy, 1. That diftrufting our felves, and fearing chs Snares which Satan layeth for us in all things, we have pur Cpnv^rfation with Chrift, and fet out Affections on things which \ are above, as the Apoftle giv^th direction, r Col 3. 1. 2. Next, that we watch againft the Lufts of the Fle(h,Je& a* any time our Hearts be furfetted with Meat, or Drink, t or any thing which is pleafant to^he Fleih,Z^. , ii. 34. Rom. 13. 14 For we. are not Debitors to the Flefli, to fulfil the Lufts thereof,&?>w.8. ix, bat are bound fo to care for our Bodies, foas our Souls have no lo(s thereby; for, the Lofts of the Fleih do fight againft our Souls, 2 Pet. 2. 1 1. And to this end, let the Admonition of the Apoftle be wellremembred, 1. Cor. 7,29,30, 34:. This I fay. Brethren, thttimeislhrt. it rem aineth that both

they

BOOK. in. [607] CHAP. IX.

: they who have Wives he as though they have none, 41* J they that weep as though they weep not,and they that rejtyce as though they rejoyced not, and they that buy as though they puffed not, and they that fife this World as not abufing it: for the fafhion of this Worldpaffeth away,

Many more Jnftanccs might be given, but thefc may fuffice our purpofe, who mind only to givefometafte ofCafes of Confcience in tomo Examples, which may give Light unto other like Cafes as they fall in.

CHAP. IX.

Of the Cafe of Confcience, dealing treacheroufly under pretence of Liberty of Confcience.

PRevarication or treacherous Dealing, is. ftri&Iy taken;\vhen for a Bud or Bribe the Confcience doth betray the Caufe which ic ihould defend: And it is borrowed from the unfaithful Advocate who for a Bribe doth (ell the Caufe which he pretends to defend, and give o-ver the plea of his Client, and falleth in to the adverfe Party.Such is the Man whofe AfFe&ioa to fome Luft and Worldly ad vantage.doth blindfold his Confcience and moveth it to fpeak contrary to its Duty, and mean time doth pretend he is only following the light of his Confcience, for whofe liberty he ought todifpute; the matter may be feen in an example or Inftance one or two? King ^/receives a Command from God to flay

hO OK II!.- [ 608 3 CH A P. IX,f

all the Amaltkits and deftroy them and their f Beafts; when it cometh to execution, Saul co^r ceiveth it fhall be for his Honour to fpare Agagf and referve him for a Triumph, and that it fhould be for his Advantage to fpare the fatteft * of the Cactel^ whereof the People might make ? ufe for Sacrifice; fo Advantage and Honour do (c follicithim. The Peoples confent who followed \ % him f helpeth on his Resolution to fpare Agagzad the fatteft of the Cartel: Fear to offend the People whom he had drawn on to confent unto his Mind,concurreth to the giving forth his Decreet; contrary to Gods Command;and fo his Confci-ence being bribed,faileth againft the Command of God. In which Refolution and practice Saul ' doth pleafc himfelf. '

The like Treachery in Sdul falleth forth In the matter of the Gibeonltes. The Giheomtes pre-ferved from Jojhua's time, did grow in number to the detriment of thz/fraelhes as he conceived, the Oath of a Covenant fworn for (paring their Lives ftandeth up on the one hand to hinder him frorri flaying of thcrri, the Advantage which his kindly Subjects might have by killing them and poflcinng their Lands and Goods,ftandcch up to intife him to kill them, on the other hand; Saul being taken with the Bait of Advantage and Honour from the people ollJraeU for whom he was zealous, inclineth hisC'onfcience to mifregard the Oath of the Covenant, partly fcecaufe it was given without God's Counfel

jjOOKm [ 609 ] CHAP. IX-

Jind Confent,yea contrary to his pofitive Com-Jriand, discharging a Covenant with the Qanaa-p/Vr/;parrly becaufe the Gibconitcs deceived Jo* *hua and the Eiders.and fained thcmfelves not to >e of the number of the Canaanitcs t hut Men of 1 far country;part!y becaufe many Years had in-[crvcened between the day of ]ofhua i s Covenans ivith therrf & his time,& it feemed untoSaul very reasonable, that a rafh and unadvifed Oath hould beftill in force from Generation to Generation;- and partly alfo becaufe the Form of :he Civil Government was now changed,whereby Saul conceiving himfclf not to be obiidged is fucceflbr to the Judges, but as King ordain-sd at GodsfpecialDircdion,asfreea Monarch as iny in the World,and not bound by the Oath of ithe rafh fwcaring Judges and Elders in }6jhuas time, doth treacheroufly feducc his own Conference, and falleth upon the off cutting of the Giliomtes by the Sword. How many arc they whoby fuch Intifements, having deceived their own Hearts, and for Worldly Gain or Glory, or for efhewing of Damage, doembrace Errors in Religion, and follow thatcourfe whichmoft fervcth tofatisfie their own Lulls, or is molt applauded unto them who are in power # From which fort ofTreacherous Dealing nothing can divert, and draw back the Man to Repentance, except the Lord partly by Difputation, and partly by Church Cenfures and civil Pu-nifhmenc$,(hali difcover unco them theirTreach-

crous

i

BOOK m. r 6xo ] CHAP. IX

erous Dealing in felling the Truth and betray ing their Cohfciencc for bafeends, and io bring, 1 them to Repentance. #

In this Cafe, fuch as are pretended Maintain- fc ers of Liberty of Confcience, but in effed Pa-fifc trons of licentious Living after their own.Lufts* ,k put in their Objections.

i. Qbj. It is neceiTary for me, faith one, to da n what I do, and to think what I think; Icon-i ceive I have Reafon for me, and am perfwadecfc' that what I do and profefs is lawful, and that that is not lawful whereunto Cenfures and Pu1 nifliments tend to draw me.

Anf. What neceffity can be pretended for a deliberat Man's Actions and Profeffion, except a Moral Neceffity of doing Duty, and of not Sinning ? Natural Neceffity he cannot alledgesI for the juftifying of deliberat finful Adtions; For 1 * if he pretend original Sin and native corrupt Inclination to fin, it is no Excufe for Sin, but a granting himfelf a Sinner by kind, by natural Inclination and Cuftom ; or, if he pretend aCi-vil Neceffity, it is either for hope of Gain, or fear of worldly Lots, and that is but a bafe Reafon to move a Man to do what is in it felf fmful. If Confcience be pretended, and that he cannot without Sin do what is againft his Con-, {cience, he rnuft know that a Confcience mif informed cannot warrant a fmful Tenet or Pra&ice* For except a Man renounce the Error which he bath embraced, both the Error is his Sin, and

iOOK. III. [ 611 ] CHAP. IXj ic Profcflion and Practice according to the Er-:>r,doth make his Sin double;if he piercnd, that xcept he do as his Confcicnce ducth unto him, c fmeth,becaufcthe Confcience is the rule of a fans AdHoris.hcmuft know. that theConfciencQ.

* not the abfolute Rule of aMansA&ions.butthe ^ord of God mutt be the Rule of his Conlucncc nd of his adtions alfo.BccSufe if he put his ton-:ienccin the place of Gods Word,and not in iub-;&ion and fubordination thereto, he mufljufti-e the Murtherers of the Martyres, of whom thrift giveth warning,that they who kill HisSer-ants ihall think (to Wit in their Contcience)that ley dounto God good fervice.5W.16.xIf he pie-:nd,that upon this ground Liberty ofConfcience

• altogether de(lroyed,if Men living tindcrCivil nd Ecclefiaftick Govcrnment.rriuft renounce the -ight ofthcir Confcicnce and give obedience to lien's Commandments, hemuftknovv, that he smiftaken.and that the trueLibcrty of theCon-:ience ftandeth in the following Gods Word; t\d doing Service unto God. Neither doth Dund Dodrine ty any Man to renounce the liberty of his Confcicnce, but to renounce the ■>ror which hath blinded him, and to re-lounce his Lufl: which hath opened the Door into the Error which hath milled him, led both ic pcrifh in his Sin, and the Society wherein he iverh beinfc&ed with the Error, and fall under he Wrath of God.If he pretend,that neither, the Villofa MaiyiOr his Confcience canbecompcl-

led:For, the Nature of the Confcienceand Will* is to determine freely what the Man fhall do: and the Lords People muftbe a willing People, Tf no. 3. He mud know that albeit the Will ' and Conference cannot be compelled, yet the '! carnal Lulls which have feduced theCenfcience, ® may be eroded and curbed by Ecclefiaftick el Cenfures and civil Panifhments,that the Confci-ence and Will, being better informed, after the '•' ciifcovery of the Deceitfulnefs of their Lufts. which did miflead them, they may freely dif-claim the Error and their unhappy venting tliereof.lfhe pretend that God is the only Lord of the Confcience, and no Man may take upon him that power to prescribe unto, and command another Man's Confciencejet him knowf that God indeed is the only Lord of the Con fcience,and bccauteHe is Lord,therefore hath He appointed His MinifterstoteachMen the Truth, and to prefs the difobedient Members of the i viable Church with Cenfures,a*)d hath put the Sword in Magiftratcs Hand to fee HisWill done, and to punifh fuch asrefufe togive obedience to His Commands, that Co obedience may be pro^ cured *o God the only Lord of the Confcience ]n w s Ht€h cafe aibeit the A&s commanded by the Will and Confcience are curbed and retrained yet the Will and Confcience is not compelled, but is brought to a better Determination of its own elide afts, that having obtained a clearet light about itsduiy,ic may command the outward

I

II

1:

BOOK III [ 613 ] CHAP. DC-

Man to fay and do what is right. If he pretend, that Religion is not to be propagat and pre's'd by Abrce.but by the Word preached, and Here-fics are to be rooted out, not by the Sword but by the Power.of Truth holden forth totbeHc-retick, let him know that there is a difference between propagation of Religion among Pagans, or People hot under the charge of the Civil Magiftratc,orChurch Judicatores,andthe preservation or purgation of Religion among them that are within the vifible Church, and under the power of the Civil Magiftrat.

For albeit the only way,to bring Religion in irequeft among Heathen Nations and Strangers to the Covenant of promifes, be that way which. '1 the Apofties did foIlo\v,preaching the Gofpelto ;all, and receiving fuch as embraced the Gofpel iinco Church-fellowfliip, yet the Magiftrat having Civil Dominion over Heathen Idolaters,may after information of them by the Preachers of the Gofpel brake their Alois and abohfh them, and reftrain them from doing contempt unto the trueReligion,or abufing of the Sabbath, as the •Fourth Command of the Moral Law doth give warrant; yea, and may compel thevn to ufe the •Means whereby they may bs inftruficJ in the true Religion.Again,let him know there is a difference between dealing with Pagans and (hankers from the Commonwealth oi Ifiael, and dealing with thefe who have given up theic {James to Cbrift,lia? e entered in Covenant with,

Gad, and by Baptifm have confcrrat rliemfelves and theirChildrenunto the Faith, Worftnp and O-bedience of God,and doprc r cfs thcChriftian Re-ligion,and yet go abouc by their Errors and PraM 1 dices to corruptand over-turn the true Religion^ and Faith of others among whom they live: Forjn fuch may and fhould be not only inftrucled by I Sermon.Conference and Difpute,but alfo punilh-L' ed by the Civil Magiftrat for their deceiving of i: the people, and troubling the Flocks of Chnft.i Dwf.13 and Rom.i j.lf he pretend, that Church-\ cenfures&civilPuniihments canferve fornothinglr but to make Men Diflemblers and Hypocrites ink tht matter of Religion,which is moll odious in the fight of God and wife Men,let him know,that every Hypocrite lliall bear his own iniquity: Ec-elefiaftick Centures and Civil Punifhments concern the Words and Deeds of the outward Man, that they may be ordered foas Religion and the Peace of the Kingdom may not fuffer detriment. If any Man fay and do that which is right inHy-pocrify &Diffimulation,the Society wherein he IS veth rs fafe ; but for his Hypocrifie.Iet the DifTemb-ler anfwer Co God for it. And yet it is not to be p-refumed.that all who bv Cenfures, and fear of civil Punififimcnts doforfake Error and embrace Truth,are Difiemblers and Hypocrites hi (b do-ing,becaufe they are Means appointed of God foe curbing and reclaiming erroneous Perfons.wherewith He givethHisBlefiing when it p'eaferhHim; For by Cenfures and civil Puniihrnents, the Al-

!luremcnts which have cnduced them to Error,ar£ :uc otf,fuch as are Applaufe of Men,vain Glory* iVorldlyAdvantage,fenfual pieafure,and fuch like* therein the Erroneous have been taken as in a;i evil N:t,which being broken,the enfnared Captive may come freely ofT his Error,and embrace die Truth, and take in good pa»c the Cenfures ind civil punilliment which drew him out of the Snare unto the right way:As we arc allured by the Prophcfie of Zecharzah t chap 13.6. An J off e (ball fay (to wit the converted ie&ary) what are *hefe wounds in thine hands ? Then he Jhall anfwer, ihoCcw/fh which I was wounded in the houfc of my fiends But whether by thofe means the erroneous be reclaimed heartily or in Diffimulation.re-rped: muft be had to Gods Commands and His Peoples Good,by curbing of Vice and Error,ac-rording as God hath given power to the Church md to the civil Msgiftrate./iW/. 13.3. 4. who is appointed theMinif/er of God for the Peoples good.

If he fhall ohjed:, that he who chargeth him for his Error, is no lefs fubje<3: to Error, rhen le whom he chargeth, yea, that GovernourS Ecclefiaftick and Civil arc no more exeemed from the danger of Erring, than privat perfons, fea, that the Determinations of Synods and Councils are not lnfallible,yea,that he is perfwa-led the Error he is charged of, is no Error,hue jot perfwaded of the truth which the reformers lfb,im pretend unto. Le* him know that £ke

force

BOOK III f 6x6 ] CHAP. IX.

force of this Objection doth afiert, that Truth

and Righteeufnefsis fettled upon the mif-perfwa-''

dedSe&arics part, and that the Church and Ma-0

giftrate who findeth fault with him,hath nothing e:

to perfwade them of the Truth, which they dc# c

preis upon the Sectary, and fo cannot condemn 0

or punifh him ; but he mult know,that it is one^

thing to fay One may err in the latitude of a PoC^

fibihty indefinit, another to fay, One doth err \x$

fuch a particular, wherein he hath the Light of 0

Scripture and Rcafon clear for him. The Sectary ar

will not deny he may err, but he will maintain li

that in fuch one or other Article of his Profeifion *

be doth nor err. Shall he maintain his Plea, thaitf

he doth not err in fuch a point of Error? andc2

lhall not the Magiftrate and Church maintain^!

eheirPiea,that they do not err in punifhing fuch arj*<

obftinat erroneous Perfon ? Chrift hath commit-^

ted the Keys of Do&rine and Difcipline to His» f

Church, that private Perfons may know Gbrift'sH

Will by the Miniftry of the Church, except hit

will be holden for an Heathen or 'Publican. A/<tf:?

18. 17. He hath alfo committed the power oi

the Sword unto the Magi (Irate, who doth not

bear the Sword in vain, Rom. 13. And therefore

let rhc Church and Magiftrate do their Duty.and

let erroneous perfons ceafe to (tumble the Lords

people by their Error and Practice, and fufFei

ihernfclves to be brought if) order by fuch as

have Ccmrniffioh and Power to move them by

Cusfures and civil Puai&msK: thereunto.

BOOK Hi f 617 ] CHAP. IX;

If ftill he will infill and alledge, that by this vfeans zCbriftian byCenfuresand civil Puhifh-nent, is compelled to fin agamft his Confcience, ec him know, that a fcandaious Sectary or licen-ious Libertine, is not compelled at all to fin, )Ut to fay and do that which is right, and to hearken to the word of God rather than to his >wn erring Confcience : For the fcandalous Senary, Schifmatick or Heretick, lyeth in a twofold Sin, the one is in his Spirit, believing and md embracing an Error, the other in his ex-:ernal Words and Deeds corrupting the Minds i#d Manners of God's people. If afcer Confe-r ence and Deputation, the Sin of his mif-led Mind :annot be taken away, yet the correcting of him 3y Church-cenfures and civil Punifhment may eflrain and bind him up from troub!ing,and in-feeling others with his Leaven and ill Example; ind fo his finning externally is-cut off, and. he made in fo far to ceafe from Evil: wherein he ioth not fin in io far, becaufo Sin is not every rrangreflion of the Ditemenc of the Confcience Imply, but the Tranfgrcrtion of the Law, a;\d Ditcment of the Confcience fpeaking according o the Law.is a Sin./c is true indeed that whoib-:ver doth judge the Ditemenc of his Confcience :o be the Law of God, and yet doth the contra-y,muft by interpretation of his Deed be holclen >ui!ty of Sin,becaufe he who by Fear or Hope :an be moved to do contrary to the Ditemenc rfhi$ JErring Confcience,in erfe# doth p;ofcfs

he may be moved by Hope or Fear to do contrary to the Ditement of his Confciencc well informed.Mean time it is expedicnt,not only foi the good of the Society of Gods People,but al-fo for the good of the erroneous Perfon himfel' that; he be curbed and hindered, by thcfe that have lawful power, fromdoing yet moreharm< and retrained from following the courfe of Sin, iand filling up the full meafure of Sinning whic^j lie vyas about to dp.

CHAP. X.

Offuch as do pleafe themfelves in a condition not pleafing God bccaufe they conceive they can pray well under any condition.

4

SUndry there are, who think theirSouls to be*in a good cafe and Condkion,when th«y iran PraV much, and that with freedom of Spirit, vvheHpoflibly they do not watch ove* their Hearts/ nor ways as becometh them. 8 This Sicknefs even Converts are fubje<9: unto fundry times, but it may be moft clearly feeniri tliofe, who £>ut a fort of Worth and Merit iheffc<9:,upon their Religious Exercifes.as we iriay fee in many IjraeUjes \nJfaia,s zimc.chap.jS: Th : v did K-ckbn themfelves among them that did (eck God daily who delighted in His ways and did approach unto Him, ver. z yet becauft God did riot grant their Petitions, they fell on f&ifiiiftjg Hiflfl> w/». 3, Wherefac bavewe faffed

f(ay the*) <W Thou fee y? not} wherefore have we affltded our Souls andThou take/f no knowledge-The hiltory alio of Korah 9 Dathan%x\& Ahiram isnoc-tour, wherein we fee what efteem Korah and his Complices had of their own Holincls, and of their accefs to God in their Frayers, that they durfl hazard and lay their Lives in pawn, that God ftiould make them as welcome when they came with their Cenferes to pray before Him, as Aaron and Mofes, yea and more welcome then they,

Such a fort of Deceit is that whereby fome Fa-naricks, Enthufialts and Hereticks do fofter: themfelvcs in their own Folly,and imagine they arenofmall Men in God's account,becau(e they find a fort of Eloquence in their Prayers, which they conceive God would not give unto them, except He were well pleafed with their Peffons, Prayers and Ways; and that the true Convert alfo is fubje& to this Sicknefs, appeareth by this, that Mofes in Charity judged many who countenanced the Confpiracy, to be godly Perfons otherways, and therefore exhorted them to forfake the unhappy Society of thefe wicked Men. And Cure it is, that fundry of the Sons of Korah did repent and fly from the company of the obftinat Tranfgreflbrs ; for it is clear that all the Sons of Korah did not pe-rifh, Numb. 26. 11, and frequent mention is made of the Polterity oi forth ia the Chronicles and ?J alms. v v"flfi2

But we need hot infift much here,feing Expe? rienceteacheth, thac many go on confidently in maintaining Schifnand Error perfwading thenv felv.es of theG >o i kPs or nzir courfe and condition, becaute their Prayers do flovy according to their vviih fcqm day today. And many are, who if they find freedom in Prayer,for any particular concerning themfelves or others.do allure themfelves that it ihall cone to pafs-which they pray for: And if their Spirits be ftraitned in praying for fpiritual and promifedQraces.they £ear they fhaLl not be f^tisfied in the Particular they pray for.

For Remedy of this Self-deceit, Men muft knpvy.that it is one thing to pray much,and another thing to be heard and their Prayers and Perfons accepted. The Jews are told by the Prophet yyii^C^/vi. ij. that albeit they put up many Petitions,the Lord will not hear them,be-caule their Hands were fullpfLBlood. % Carnal Affection may evilly creep in and ftir up a Fervency of Prayer j/^w.4.3. Ton ask and obtain not, lee a nfe you ask amifsjhat you may. bejiow what you. fray for upon your -%ufts . jj Saints may pray earneft-iy for that \*hic.hQod is not minded to grant unto them, as Samuel prayed for Saul, that he might be continued King, 1 Saw.i6.iAnd David-miy pray for the Life of Batbjhebas Child and not pre-vali.4 On. the other hand Prayers put up from.a ftraitned Heart in a^ad condition,may prove no Ic&pleafing unto Gu& then when the Supplicant ~~* " ' dprla

doth find mod enlargement ofSpirit,& freedom of Prayer.How oft did thePfalmifl cry out of the Deeps,when his Spirit was overwhelmed within him.when Darknefs and the Cords of Death did ftraiten him,as F^6i.i.isholden forth > And the Apoftle (Rom. 8.) giveth us to underftand, that thcSpirit of theConvert may be fo ftraitened by Afflictions bodily and fpiritual,thatthey are not able to fet their Words in order before God,yea nor have clear notions of their Neceftities and Defires,but in (lead of an Oration, do Sigh and Groan unto God. Wherefore if a Man (hall iri the fenfe of his Sins and Wants, have his daily recourfe unto Chri(l,and be careful to bring forth the Fruits .of the Spirit,praying for what is pro-mifed with Submiffion to God, what meafure and at what time He pleafeth to give, he may befure his petfon and prayers are acceptable,as we are taught, ljoh. 5.14, 15. Tins is the con* frlence that we have in Him, that if we ask any thing according to His Will, He keareth us ; an J if we know that He heareth us, whatsoever we ask % we knew that we have the Petitions that we- de(t~ ted of Htm.

C H A P. XI.

Of the Converts ejieeming the Peace of 60 J to &. but a Carnal Security.

W

E have brought forth fome Examples of the firft fort of the Confaence Erring

BOOK IIL [ 6ii ] CHAR XT.

by efteeming an evil Condition to be a good Condition. Now let us look upon feme Examples of aConfcience erring,by efteeming a good Condition to be an evil Condition. Of the which fort this (hall be one.

Sometime fome Converts do miftake the Peace of God granted unto them after hard Ex-crcife,and doefteem the quietnefs of their Cqn-foence;to be nothing elfe but a carnal Security and ihepy Difpofition of the Confcience. To which cafe that we may fpeak the more clearly ,we do not deny that many are, who indeed •fall in a carnal Security and pleafe themfelves thcrein,eoneeiving they have the Peace of God and a blefled Quietnefs of Confcience. Such Perfons have no doubt nor fufpicion but all is well with them, for they do not examine and compare their condition and ways with the Word of God, but fleep fvveetly in their carnal Security $nd Negligence of fpiritual Duties,likc tothefe lukewarm Laodkeans.Rev. j.Offuph wa do not fpeak here.2.Again we do not deny, that true Converts are in danger to fuffer the Peace whichGod hath granted unto them,to degenerat unto a carnal Security.For eafily may a Convert after Confolation divine fall in a Sleep, as the Spoufe did in the Cantkk t $.i8m we are fpeak«* jng of the cafe of a Convert,watching unto Duties, who after no fmall vexation in his conflidfc ^iththe Tcntations of the Devil, with the Ter-for of iheL&w and £cnfc of Divine Wrath hath

tfOOKHI [ 623 ] CHAP. XT*

gotten the Vi&ory by Faith in Chriit, tnd hath obtained Peace with God gracioufly granting his Petition, we arefpeaking here of thrle Converts who after the Lord hath granted Peace tinfothem through Faith in Chrift, dare not «n-joy their Peace, but do fufpeft that their Peace is not found, and at length do count and call it carnal Security;and fo do breed themfelves new Troubles of Mind. The Pretence and feeming Reafon whereby they do deceive themfelves is this When God,fay they, feemed unto us angry with us,when wc found no Peace and were wreft-Jing under the fenfe of Sin, and in doubt whether fuch as we fliould find Mercy, then we did pray very earncftly,Night and Day,then we were diligent in Hearing and Reading of the Word of God,and were painful in the Exercife of all Duties of Religion,and Obedience.But now wefind our feives much cooled and flackned in allthcfc Duties, whereupon we juftly fufped the Peace which wenow do find, tobc nothing elfe but a carnal Security of a deeping Confcience. By this Miltake all Thankfgiving for the Peace granted unto them is well near fuffocatand extinguifhed. Their former condition under Doubts and Fears, is judged to be better then their prefent condition, they wifh their former Fears may return, rather then they fliould coniinue in this con-ditiott, wherein their Tears are dryed up, and their former Diligence eaten up. Hence go they ei* to lay forth their Complaints before

BOOK III. [6z4] CHAP. XI.

fore their intimat acquatntance.conccrning God's Difpenfation and dealing with them,becaufe the Spirit of Fear & Reverence toward God,the Spi-ritof Grace and Supplication is much diminiftied and near-by qaenched in them. By which complaints they do not only breed trouble tothem-felves,but alfo make heavy the Hearts of their Godly Friends, and do tempt them to fall into the like complaints & ro grieve theLords Spirit. 2. This miftake doth arife, partly from the not confidcring and efteeming of the gracious Gifts of Peace and other Graces beftowed upon* them,and partly from a wrong Comparifon of their former and prefent condition. For firft the afflided Pcrfontaketh no notice of the Evidences of a new Creature in himfelf,he doth not confider how great a Benefit is beftowed upon him,when he feareth to offend God, feareth to be fhut out from Society with Him, and earneftly defireth to be fure of His Favour in Chrift: He hath net a due Eftimation of having Peace with God and War withSin in himfelf joined together;to be freed from the Torment of the Confcience condemning himaccording to the Law, and with all a defireand delight in the obedience of the Go-fpel joyned together,' z. He doth inconfiderat-ly exad of his Confcience, that his Soulfliould be in the fame difpoiition before Peace be granted, and afrer that it is bellowed, or that his Affe&ions fhould be ftirred up one and the fame way in both-thefe Cafes; For before

Peace

BOOK ni [ 6ij ] CHAP. XI.

Peace is given he cannot chufe but he mull: have Sorrow, Heavinefs of He;»rt. Unquietnefs Fear.and iuch like other fad Affldions.Bur after that God grantcth Peacc,thcfc Perturbations are quieted, tormenting Fear ceafeth, Lamentations are retrained, Tears are wsfhen away in a good mcafurCp and in their place, do Thanksgiving to, and Praifes of God (ucceed, and e-very Duty do call for their own place in a pacified Mind, fo that the Mans body be not ne-glefted as before,but care had of keeping Health, for enabling to do what is required of him in his Calling toward every one with whom he liveth : For, now his condition being changed, why fliould not his Affedtions, and the Effects depending on them be changed alfo? Who can reafonably exad: the fame Duties of a Man in a Fight, whidh he may require of him when he hath gotten the Vi&ory ? who can expert the fame Carriage from a Man when he is fick and when he is in health ? Doth not the Apo-ftlefay, Jam. y. it,. If any Man he afflitled let him pray ? Is any merry, let him fing Pfalms.

3. For Remedy of this Evil, 1, let the Afflicted examine himfelf whether this Peace hath had a conflict of Confcience, and Faith under the fenfe of Sin and fear of the Wrath threatened in the Law, going before it or not. 2. Whethtr this Peace hath followed upon flying to Chrift by Faith, unto whom he did cleave in his fad exsreife 1 Whether this peace hath

fol-

BOOK Iff. [6i6] CHAP. XL

followed afcer Prayer and Supplication made to God for it, that he might without Fear of his Enemies ferve God all the days of his Life > 4 And laft of all, whether his Heart fiill inclineth and endeavoureth to give obodience to the Commands of God, and to be grieved for his fhort-coming therein?/fthe(c Things do concur which befeem aConvert,let him pert wade himfelf his Peace which he hath cenfured for carnal Security, is the (olid Peace of God mtftaken by him. And therefore,!, let him no morefufpedfc the Gift of God, but hold faft the Word of G©d, which Faith of the Soul chafed toChrift, hath laid hold on, that being now juftifled by Faith he may have Peace with God, Rom.*>. x. For,God doth not give to His Supplicantcarnal Security for Pcace,a (tone for Bread,and an Adder for Fiflu But, 2. let him obferve the Wiles and Malice ofSatan,who cannot endure that the Soul fled from him to Chrift fnould haveFeace, or in the enjoying •fir blefs G^d for His Gift of Grace* And 3. lethimftudy tomakeufeof this /'eac* granted to him, going on in the o-bedience of Gods Commands chearfully, and to be ready for new Confli&s and Aflaults from Satan, and not be afraid of being deprived of tlie^eaceof God, while he by Faith in Chrift is yoked in Battle againft Sm which hefeethiri the World and feelech mhimleif.

tBAi

CHAP. XII.

Of the cafe of a Convert ; taking feme acls ofjuflifr ing Faith to he high Prejumption in his Per-: fon.

THis cale is like the former. Some true Converts are, who have fled to Chrill foi RemiiTion of Sin and Delivery from Perdition, and have applyed the Prorriifes made for San&iflcation and Confolation,and full Salvation after this Life, in fuch a meafure as dotli fufficethem for encouragment to wreftlc with Difficulties, wherewith they may meet in their way to Heaven. But when the higheft and moft excellent Pnviledgcs of the Gofpelare prefentcd to them, and come to be made ufe of, fuch as are, fitting together with Chrifl in heavenly places\ SpheC x. 6, icing co-heirs annexed with ]efu$ Zhrifl, Rom. 8. 17. So e/leemed of,and loved by Chrill, that they who touch His Saints, do touch the Apple of His Eye, fudging the World and the damned Angels, iCor 6-3.and. iuch like other privilcdges,they are at a ftand ? & dare not apply thefe pnviledgcs for Fear, of high Frefumprion. x Neither rnuft we wonder that a .Soul {houlct fall iri this Exercife,and yet adhere to Chnit as a Convert and true Believer: For when a Sinner for feai of Perdition is chafed to a Saviour.and dare not looie his Grips left hc % fall in the ¥\& x lie mar feem to himfeif to be in good cafe if he; gee' in to Chrift, aibeit he do not thiuft himlelf . R r upon

BOOK III. [ 6i8 ] CHAR XTT.'l upon fuch high Priviledgcs, and joyn himfelf With Ah rah am and the Patriarchs and Prophets. Like unco Mephibojheth, who judged himielfto have found Grace enough at Davids Hind, that his life was (pared, but trembled when he was priviledg'd to come to the Kings Table, who in his own Eyes, was like a dead Dog for his ui> worthinefs, as he judged of himfdf. Or like the Prodigal in the Gofpe!,who in his own eyes was not worthy tobe counteJ a child of the Fa* mily,but content to be as one of the hired Servants in his Fathe 'sBoufe.And true it is,that the wonderful largenefs of the PtOmifes of the Go-fpel. rnaketh the true Convert,lateIy come forth of the flavery of Sin and Satan, to fiand fo a-ftonillied, that he dare not take to him fo glo rious Titles, Priviledges and Confolations as the .Scripture doth allow him: yea, when he Would lift up himfelf to believe the Glory pro-mi fed, he can no more apprehend the infinite Love and Grace of God propunded and adjudged unto him, then he can meafure the Heaven with his fpan, or comprife in his hand the great Glob,and round of Heaven & Earth.From fjch a confideration was it, that Peter did a! fsrft utterly refufe to fuffer Chrift to Wafh his Feet; and that Martha, in the beginning of het Confe-ence with Chrift, could notrhhk of fo great a benefit, a> the Rcfcirre&ion of her Bra-ther Lazarus before the Day of Judgment.

2. The Cohvcrt iruhis Cafe,doth wrong to himfelf and to the Word of God,& to the liberality and rich Grace of God;for, (b long as he fuf-fereth himielf to be born down from embracing, as fafely he may, the rich allowance of God u-pona Soul reconciled to Him by Faith in Chrift, lie not only cuts liimfelf off from that mcafure of Joy of the holy Ghoft which he may. have, but alfogivetli occafion and advantage to Satart to brangle and call in queftion, whether the Man hath indeed believed in Chrift at all, or whether he hath laid hold on Chrift for Riglv-teouihefs and Salvation by Faith unfaincd: For, if it be prefumption for a feif condemned Sinner, flying unto Chrift by Faith to lay hold upon the Benefits which Chrift hath prepared,purchafed, and offered unto him upon this pretended Rea-fbn, that thefe Benefits are fo hudgely great, ajnd the Man fo fmall and unworthy in his own Eyes, why may not Satan, with as great tea-: fbn, ( if there were any weight in it ) call it Prefumption for fuch a Man to lay claim unto Chrift, Who is greater then all His Benefits, and fo beat him off from Faith and. Confidence in Chrift the great gift of GoJ.made of God, to poor Sinners fl^d uato Htm, Wif-dom and Righteoufnefs, Sanitification and R.e-ckmption >

3 Wherefore to help the Convert in this condition, Met him confider.he doth well to be fear-<$ for Prefumptigo, forjt is a fearful evil ; \hi K

R r * lec

BOOK III. [ 630 ] CHAP. Xli;

Jet him rerriember to put due difference between Prefumpnon, and true Faith and Confidence.-For, 1. Preemption is proud and puft up with Self-conceit, but we prefuppofe the Convert to be humble and kid low in his own Eyes, in this condition we are fpeaking of.2.Prefumption is fe-cure and negligent in the dilcharge of commanded Duties; but the Convert we fpeak of, is a-bout the ufe of the Means,and in fome meafure .diligent in difcharging commanded Dudes in his Calling.jPrefumprion layeth hold upon promifes not made to thePrefumptueus.and troublerh not it felf with Precepts and Threatenings*; but the Convert in this condition we are fpeaking of,regardeth both Precepts and Threatenings, and is fo far from putting forth his Hand, without a warrant,u;ito promifes, that he {lands aloof from laying hold on moe Promifes, then he conceiveth necefTar to fave his Soul from Hell.4. The prefumptuous promifeth to hmfelf Felicity,albek he walk in his own ways, and turnech the Grace of God into Lacivioufnefs,in-couraging himfelf to Sin becaufe God is merci-ful;but this Convert eiheweth Sin, and followed! the way which may lead him to the poffeffion of all Promifes. Therefore, i, let the Convert in this conditionremember,that Chrift and all His benefits are fo joyned together in the grant of Grace,that he may coniiJenrly fay fo with the Apoftle, Ro?/}.8. 3z.that feeing Chrift is giveaco the Believer Hying unto Him,it cannoc

bo

BOOK Ilk [ 631 ] GH A P. XH

be but God with Him will give all things alio, z, Let him confidcr, that it is a dangerous matter, not to give credit unto Gods faithful Word holder) forth in one Promife, as well as in another * For,feeing He is worthy to be believed in the firfl Promife, of receiving into Favour a Sinner flying to Chrift, why ihall He not have the Glory of Truth and Grace in the reft of the Promifes, which belong to the accomplishing of the fullGlorification of thcMan reconciled. 3:And laftofal!, let the Convert, in this condition confider, how near he draweth to a Popilh Error in thispraiHce; for, Papt/Is do meafure the Gifts of God unto Men, by chc Mans Merit and Well-deferving, and nor by , meer Grace only,and upon this ground do reckon lit Pretumption for any ordinar Christians to be jafTured in this Life, that God will guide them with His Counfel, and at their departure out of thisLife,immediatly receive them intoGlory.Foi, if the Convert being chafed by the Law to lay hold on Chrift (whois the End of the Law for Righteoufhcfs unto every one that believcth ) ihallftand aback from laying hold onthc high-eft Priviledges of Saints, & the greateft Promifes made to juftified Souls, becaufeof his own u;> worthineis,doth he not (ay in efTedr,if I were more worthy and like in holinefs un:o fuch and fuch Saints, I could be more confident to, lay hold on thefe high promifes: which ground, i it bw once holden, it makes the

R r 3 rev

00OK Iff. [ 6> ] CHAP, Xllfc

Jleafon of the Man's Confidence to be his own J Weli-defervmg, and not the meer and only prace of God the free Promifer thereof, & fo the Way of Salvation by Grace fhould be undermined and overturned: which is abfurd, becaufe the Apo{{\c % 'Ephefz. 8.faith,7W by Grace we arc fa-ved through Faith,and that not of ourfelves, it is the Gfft of (W.Therefofe let not the humbled Con vert think it Preemption to lay hold on Chrift and the fulnefs of all promifed Grace in Him> bow large foever it be.

CHAP. XIII.

hfthe condition of the Convert, fearing that the Joy of the Holy Ghofl which he hath felt.be found enly to be either the Joy of Speculation .common to temporal Believers\or a meer Delufion.

F this fort alfo is this cafe, wherein r,he Convert doth fufpedt, that, the Joy of the Spine which he hath felt ac fome times,was either a joy c^Speculation or Contemplation only, fuch as^hilofophers may find in their ftudy of humane Learning, or elfe a Delufion of Satan alio. ' This cafe may fall upon the true Convert in the time of Afflidion and felt Defcrtion, when not only the fenfe of Confolation is withdrawn, but ; a!fo Sorrow and Heavinefs have f i2-:d on his Spirit, when the fharpnefs of affection rakes up the whole Soul, and Sorrow ---*•■ » ^loch

doth fill the Heart At fuch a time the memory of by pad joy is greatly dgrkned, and the fgpjfe of prelent Gncfihfijmerb the whole Man For as ic falleth forth in a Mans Body, that both f weec and four Liquor, do * atfeft the fenfc of /Tailing moft,when they are prefenrly felt, hut When they arc part, the Memory of them dorh affed the Imagination only, and that but lightly in companfon with prcfent fenfe. As die knfe of a fiery Coal doth othcrways affect us when it touches our Fleih, then the ncmory of the pain we have felt, doth move us when the Pain \s pad; fo it is in the Paffions of the Sou!, for joys fpiritualfhine for a while, when they arc lately railed up in the £ouI, but after a time they are darkened, and in fome fort worn our, efpccially when Grief doth aiife, then they are fwallovved up with Sorro.v.or are well nearfor^ ^gotten, or lightly cftccmed and rejedied: My Soul refujeA comfort, faith the Pfalmift, Pf. yj.z. Such was Davrds condition, Ffi 16.1 l.VVhcn he [did in his halt all Men are Lyars: at which time, whatsoever joy he had fclr,in believing the prQrni-fes made to him by Samuel or other Prophcrsjic counted all to.be but deceiving of him and De-lufion.

This Miflake is ftrcngthened ordinary by Sa-tans Tentation and wicked £uggcflion, watching upon all occafions to traduce and (lender all Gods Words and Operations. The Complaint of ffrenty favcuts Qjf this malicious Suggeilion,

R r 4 wiuciv

BOOKIII. [$34 I CHAP.XIir.

which the Prophet iayetb out before God,to be rid of it, Jer. 20 jYbou haft deceived me\and I was decetved.Ytz oft-times it cometh to pafs,that our ol'J M^n and corrupt inclination taketh part Vvtth Satari, and when occafiori doth offer, fcorn-eth all the fpirituaf Affection's of the new Man, z%ljhmael mocked Ifaac's devotion.

2. This EvH except n be fpeedily and folidly \} cured,not only caftech the Convert in a miferable toncinion, but alfb calterh in queftion hisftate, whether at all he be Regenerat, reconciled and in the (late of Grace; Fof, if the Joy of the holy Spirit granted to the {applicant prayingtb God in Chuft,for confirmation of his Faith,granted to the mourner for fin, that he may be comforted,(hall bcefteenft'ed as the effedbf Speculation only,then the comfort of the Earneft penny andfirlt Fruycs of the Spirit is loft,the Confirmationpf Faith by that Confolation is enervat and weakened; Thankfgiving formerly offered for the comfort fomecime felt,isrecalled,and theTe-flimbhy of Gods Spirit, fpeak'ing according to the word in oft-repeated Experience is laidafide. And fothe Afflidtcd Soul (hall feem to himfelfi in ivorfc condition then when he Was lying in.his Sins, becaufe he ftiajl fsem tohirnielf to havi loiVhis"labour from thetime that he renounced his^ins.' Wherefore it is neccflary, that this Sickricfs be fpeedily cured, left it prevail.

3 For Remedy of this evil,let theAitlidedJay aficib'dlc difpuce fc: a time'whether his Joys

and Spiritual Experiences ofthe Lords working in frith; fiave bctn real,as rheyromecime feernedj and lee him turn his'Eyes upon his prefene miserable confufed condition, let him take a new: view of hrs Sins'and unworthinefs, let him observe Sararts MnIice,Power and Wiles to weaken Taith,& what need now he ftandeth in of Chrift Mediator, Redeemer, Surety and Phyfician by Office,after a new difcovery ofhisSinfu|nefs;and let him look upon the Riches of the Grace of God offered iri the Gofpel to every hungry and thirfty Soul flying to Chrift for refuse, and lee liim [ay to God, Lord there was never a time vvherein I had rnore need of Chrift fqr Righce-oufnefs and Salvation, behold I fly unto Thee, I welcome and embrace Chrift offered in the •Gofpel, and heartily do confent unto the Covenant of Grace through Him, and do except embrace & rely upon Remiflion of Sins through Him, and the imputation of His Satisfactory Righteoufnefs,madeover tofuchas fly untoHim, or effe I fhould perifh utterly, and do give up rny felfto Thee, that Thou mayeft wiite Thy Law more powerfully on ray Heart. By this Means the Confidence of thc-Afflifted's lntereft in the' Covenant of Grace fhall be more fixed and made fore to him, and Saran difappointed of; his defign to caiV the Affli&ed by His Tencadonsi in Misbelief, and Separation from Chrift. '

^t Thus when he hath renewed the Grips of Faith in Chrift, let him now enter the lifts, 1

«3

BOOK.E [ 6^6 1 CHAR XTIL and difpute the Solidity of his former felt Expe-periencesbydifculfing the objections which did weaken his eftimatioa of the former tele Joys ofthe Spirit. O leobje&ion agaiqtt them was, becaufe they wereof (horc en*iuraice,and therp-fcre feemed not folid. The Antwer may be this, The fhort (laying of the Joy of thq Spirit is no proof againft it, as not true Joy;for, it is fuffici-ent earned of the prorwfoi Salvation, if, vyhen the Wqrd of God in die Gofpel fpeaketh Peace to the Man fled to Chrift he findeth tjip Word believed to be confirmed to the Believer f>y Peace 8c Joy,alheit the fenfe of it remain but a fhort whiie; After you believed faith the Apoftle, you were fealed with the Spirit ojprorvtfe.Epheti. i r.As it is not fufficient to prove,thatwhoiromp water given to a Fever Tick Perfon, is not a w 7 I?olefome Drink, becaufe the cooling Rcfrefli-ment by it,endureth but a fhort while;fbit is not fufficient to prove,thatConfolation & Joy given to a lorrowful Sinner,feeking favour through Chrifl is not folid and true Joy, becaufe it ftayeth but afliort while.lt is fufficient that it hath Hayed fo long as was needfuhfor, after the Word oTPr'Of] wife was believed,the Joy was fent to eaie the afflided Souls prefent grief,and to givehimear-nelt, that full and lading Joy fhould be given in due time unto him. When the MefTenger Iiath done his Commifsion, let him return to his leader. As the Sheet let down in the Virion from Heaven to Peter, after it had ferved

JjOOK III. [ 657 ] CHAP. XTIL for Peters Inftrucftion, it was taken up to Heaven again, A:t. jo The Spouie in thzCanticle knew by experience, that her fpinruil Joys would nor lait long, and thereforechargcththe daughters of Jemjalem that they waken not her Beloved nil He pleated

5. Another Objection is this, If my Joy had been fold (faith the Airlifted ) it fliouid have brought forth better bruits than it hath done; bur joy fpintual as I then called ic,diddegenerac into a carnal Secut icy. & I was not the more Holy by it. To which Objection the Anfwer may bethis,the blame of this is not to be laid onfpiri-tual Joy, but upon the abuieof this Mercy, by ingratitude for this gracious blink of felt Favour, negligence in the ufe of means to entertain this fenfe by floepine(s of Confcience and orhcr Sins, and namely the laying too much weight ypon this fenfe,and not fixing the Heart by fo much more upon the Word of Prom lie when fvltConfolation may be withdrawal's a juftcaufa for,fpiritual Joy is not given to any to build upon its continuance, but to make the Convert hold the confirmed word of promife fo much the fader when for the Ex?rcife of Faith, comfortable Feelings are withdrawn. The Spoufe in the Canticle after a Feaft of 1h s kind, falUth afleep, and giveth flight enterraining to the Bridegroom when called upon by His word, for which Die is chaftifed, by his withdrawing of His comfortable prefence, Cant. 5. 1.

BOOK Hi r <?38 ] CHAP. Xilf. a, 3. &c. But ler us put the cafe, that the felt, Joy of the Spirit were not abufed, yet isic not unufual for God to withdraw Confolation, and to fend Trouble and An'guifh,on the Soul ofHis dear Child,to try his Faich and train him on to hold the Word of His Grace in the hardeft Condition he can be into, as He did exereife Joh 9 and Jeremie the Prophet, Jer. 20. and the Pfalmift, Pf. 7 7.In which condition, to fufpedi that the Confolation and Joy of the Spirit,fpeak-ing to the Heart by His word, is nor His gracious Operation, or is a Delufion, cannot but exceedingly grieve the Lord, and give Him caufe to chaltife this fufpicion with Defertion.

6. But how may/know, faith the Afflicted, that my Joy was folid and was indeed the gracious Operation of the Holy Spirit?For anfwer, r. If this Joy was given to him when, or after, he was lamenting his Sins,and fearing Wrath defer-ved,and flying unto Chrift offered in the Gofpel, he hath reafon to reckon that Joy to be fuch as the Word of the Gofpel doth promife and approver.If during the time of his fweet feeling of Peace and Joy through Chrift,he found his Faith in God, and Love to Chrift confirmed and ftrcngthned.if the Word of the Gofpel was in more eftimation with him, if his Heart was Enlarged to blefs, praife and thank God for manifefting Himfelf in Chrift reconciled, if the purpofc oKfolIovvng after Holinefs was renewed ia hiii, he hath no reafon to fufpsft his

J°y.

BOOK lit. [ 639 1 CHAP. XIV. Joy and Gomforc. 3. If after the removing of this fwcet feeling he is going on in the (ludy ofHolinefs, believing in Chnft, how heavy in Heart foever he may be, by Affii&ion and Tentation, he may be allured his fometime felc Joy of the Lords Spirit was folid, and his present (ufpicion thereof to be an evidence of his Infirmity, and of a Tentation from Satan. This was the way how the Pfalmift wrellled Out of his (ad condition, P/ 77.

CHAR XIV.

Of the Converts fufpefting, that his Zeal for God and again/} the Sins of others hath been fie ft ly Severity and imprudent Temerity.

IT cometh to pals, that they who love God fincerely, and cannot endure the out-break-mgs of the wicked, do fometimestranfgrefsthe bounds of Mod^rat Zeal, and being overtaken in fome mifcarriage, for which being rebuked by their Friends, or by them in power centered or civilly chaftifed, do in ftead of Moderating their Zeal in time coming,grow more flack and remifle in their Zeal, fufpe&ing themfefves inclined to unrealbnable Severity and Raftmefs. and ready to be efteemed Haters of Mens Per-fons by thofe among whom they live,as in fome bygone experience they have already felt. And upon this occafion the Tentation of Satan failetli on tending to excinguiih the fervency of true £eai required in all true Converts.

And

And here there is Danger left true2eal grow cold, and the Convert become luke- warm.both in curbing Sin in others under his charge, and in puriuing Djties in his own perfon. In which Sicknefs he may be the better pleafed with himfelf, by (omuch as his Friends and o-thers do commend him for his Moderation and! Prudence as they ihall call it.

2. As to the Remedy of this Evil.there is no doubt, but that may befal true Zeal, which is common to other Vertues, ot which there is -none fo per fed, but (brhe in-lake or excefs may be obferved in them. And therefore, as it is without reafon to go back from purfuing Duty in the exercife of other Vertues^ecaufe Imper-fe<5Hons therein are remarkable from time to time:So is it without reafon to grow lukewarm in Zeal which may render a Man loathfome uu-£0 Chrift,/teux 3. Wherefore iet'the Convert take heed what the Lords word doth require of hirn in his calling, and labour to difcharge his Duty towards others ; (o as he may be found bcth Zealous and prudent, rhat in the Expret-fions of his Zeai againft Sin,Meeknefs & Love to' the Offender may be manifeited. z To this inN fentJettheConvert carefully take heed ro entertain thefe threePropertics of commendable Z al t ! which are, i % The Fear of God.. 2. Humility of Heart. 3. The love of his Neighbour: For, the Fear of God will not fuffer the Convert to depart from His Commandments \ Humility of

f mm

UOOK m. [ «4* 1 CHAP. XV

Heart will make the Man modeft fn his Expref-fions, and the Love of his Neighbour will make him mix Meekncfs and Companion toward dinners with his Zeal againft Offences. This itf the Right feafoning of Zeal, which the Apoftle calkththc Zeal of God according to Knowledge.

CHAP. XV.

Of the Converts fufpeftinghis aiming at circumJpeR walking, Jhall he found in him fcrupulofity.

SOmetime itcometh to pafs, that the Convert being under hard excrcife before his Coni'olation, doth put on the whole Armour of of God, and (ludieth to walk circiiri'pedHy foe a while, but after a time hebecometh fonie-what weary of the Yoke, fufpe&ing he hatlt given too much way unto Scrupulofity, whereupon he becometh more femifle and flack in his Watchfulnefs and Diligence, laying afide the Armour of God, as David laid afide the Armour of King Saul, wherewith he was not accuftomed.

For Satisfying himfelf in this courfe, I pre-fuppone he makeeh ufc of three pretended Rea-fons,The/ 7 /r/? is, becaufe it is impoflible fora-ny I dan to attain to fuch circumfpedfron in his carriage as becometh him; For it is no left then to aim at perfed: Obedience of the Law,\vhich &e Apoftle hath declared to be impofiilMe becaufe

EO OK III. [ *4*3 CH A R XV

caufeofthe wcaknefs ofiheflefti, Bern. $. The next pretended reafon is, becaufe this ben ing of a Mans Spirit rhakcth the Confcienceun-quiet,that aMan cannot enjoy the Peace of God granted in the Gofpel. The third pretended Rea-ibn is,bccaufe it doth refhain Chrifiian Liberty in many things lawful),fb as'a Man t%n neither make ufe of Recreation of Body, or Mind without fcruple; and here we'muft beware on die one hand,lefi we give way to any degree^ of mifregarding the Law, which >S the Error of the Antinomiansftnd on the other hand, left we infnare the Conscience of Converts and hinder them in the lawful ufe of what God doth allow unto therri.

2. For Remedy of this Evil, let the Convert know that there is aNeceffity of aiming at cir-cumfpe<5t Walking. This Duty is indifpeniable:' For if a Chink be opened here in the Veflel for the lead entry of water,it may ere long fill and fink Che whole fhip; For the command flandeth" immoveable,//*^, u. 14 Follow Peace with alt' Men and Holinefs, without which no Mai? /hallfee the Lord. Arid, 1. Pet: 1. 15*. As He that hath' called you is Holy, fo he ye holy in all manner of Cbnverjdtion. And, Mat j, 48, Chrift hath laid, le ye pet feet, as your Father in Heaven is per feci.

This ground being laid, let us examine thefe three pretended Reafons As to the firft, a!be-. if the attaining unto the perfect obedience of the

BOOK III [ 643 ] CHAP. XV,

-aw in this Life be impoffible, becaufe of the nfirmity of corrupt nature; yet, the aiming ac he perfect obedience of God's Commands is >oth poiliblcand profitable, and he who aim-th at Perfection of Obedience in this Life, hall attain it fully in the Life to come.lt is one hing to give perfect Obedience unto the Law, or in many things we do fin all of us: another hing to endeavour, according to the meafure of jrace given, to obey the Law perfe&ly. For, jod, Who hath loofed Converts, fid to Chrift, rom the Covenant of Works or the Covenant >f the Law, He hath not loofed His Subjects rom obedience to the Law-givcr.He hath not a->oIifhed the ten Comrmnds,He hath not loofed he Duties of the redeemed and converted Souls, mt by receiving them in favour throughFaith in 2hrift,He doth augment theirObligation toferve he Lord their Redeemer,fo much more chearful-y & carefully.as the Grace is large,in forgiving hem their Sins,and tranflatingthem from theSla-rery of Sin and £atari,into the Kingdom ofChriffc Again, albeit it be true, that it is impofiible 0 attain perfect Obedience unto the Law, yer, here is great advantage to be had by circum-pecT: walking and aiming at perfect Obedience: 7 or, this, 1. doth glorifie our heavenly Faiher, vhen we drive to be conform to His Will and :o have refpecT: to all His Commands. x,This mdeavour adornech the Goi'pel and profeiiioa tf #nr moft holy Faith, whereby we lay hold on

$$ the

B[0 O K lib [ 644 ] C H A P. x^j

the Grace of free Juftifieation,that we may b come the Servahts of Righteoufnefs indeed. This Endeavour beareth vvicnefs of our fincei Defire to ferve God with all our Heart, albe we attain not to the perfection of obedience i this Life. 4 This Endeavourgiveth untousdad; new matter of Humiliation, when inour aimin at our Duty, we come very fhort of our Mar we fhoot at. 5. This Endeavour and Short-con[ ing.for all we can do,maketh us defpair of feel J unification by works before God,and to efteei highly ,and make ufe by Faith of Chrift's Sati: faction for us imputed to us for Righteoufnef which is a Garment able to hide our Imperfed ons and Nakednefs. 6. This Endeavour 1 walk circumfpe&ly, puts us to the Excrcife < ofallChriftan Graces, and to drive with othei and with ourfelvesto perfed: Holinefs in tt Fear of God.

2. As for the fecond pretended Reafoh, th; tliis endeavour,to walk circumfpe&ly,may mak the Confcience unquiet,it*puts a foul Afperftp on the holy Precept of the Apoftle, Ephef y.i-i 16, 17. who hath declared this to be a Mar Wifdom,and foagood I Jean of making hisCoi feiencequiet, and to eftablifli in itthePeace< Ged;For,by this endeavour to walk circumfpe<£ ly,Be!ievcrs inChriftare aflured, that they at| withourtbe reach ofCondemnatlon.becaufethe walk not after the flefh but after the Spirit, Ro* S« 1:- #cWA",this EndeavQur is the Evidence c

BOOK III. [o'^sl CHAP. XV,

t Good Con ciencc, which accompanietli true ; aith.and in a manner doth guard the Cotifciencc romjuft Challenges which might trouble the ame. Thirdly,by this Endeavoiir^he Believer is >y a holy NecelJIry,forced to cleave clo'fs unto

hnft,to conyerfe with Him in Heaven,that the dilution of Daily Sin may be wailien away,by lew Application of Chrifts expiatory Sac, ilice to. he Believer,and that Chrift may let forth more itreng'h to Him to walk in the way ofcornmahd-ted Duties.and fo the Convert may ftandjn. thq Irace of God. Thus the Peace of God orfcrcJ j nd covenanted in the Gofpel, is prefcrved in iim Co long as this Endeavoured" walk circunr-y, is entertained. >,.

4. As for the third pretended Reafonagainft ireumfpeel: lYalking,asif by kChriiliatv liberty ball becrofftd and cut iliort,it,is a falfe Prste&ceY 3r the contrair is true, that Chnftian-libercy j not hurr.but helped and prderved by circum-. 3e& walking; For ,this is true ChrUlnvalileriyi 3 have Allowance of the ufe of the Benefits prich God doth beftow with His Bleffmg, fo ir as may ferve our Well-fare; feeing it is noc point of Chriftran-liberty Hcenuoufly,by 5nt£m-erance to abufe Gods Benefits, and turn them d our own hurt. Wherpfore let our Heart be all. ay in the fear of God, that we may in lawful lanner, make ufe of lawful things neither cloth.-le ftady, of .Hoimcfs .nvake Recreations of ! pdy aticf Mind .unlawful, but rcfttal

B:

BOOK W. [ 646 ] CHAR XVF:'

cth immoderat and unrimeous ufe of things lawful. All that Chriftian Liberty granteth untcfr us, is, that whether we Ear or Drink, or wha< , lawful thing elfe we do, we do all for the Glofc ry of God, 1 Cor. 10. 31.that is fo as we ma be ilrenghened and fet forward,to glorifie G in Chrift in necedary Duties. As for the ma ner and meafure to be kceped in the ufe 6 things lawful, Prudence muft be asked of God Who will drect us in this as in other Chiiftiaj; Duties.

re

CHAP. XVI.

Concerning the Converts Sufficion, that his foftnej. of Heart is nothing hut a natural Difpojition A weep upon any occajgon.

WHen the Lord hath taken away frotij the Sinner a Heart of Stone, and harf t given unto him a Heart of Flefli,fo that he dan j not any more harden himfelfagainft the Threat fi nings of Gods Word, but doth tremble at th< hearing thereof, as fpeaketh ffaiab, 66 2. anc in his Prayer doth pour forth his Heart ordi narly with Tears, he may (as Experience hat! taught) fall in a fufpicion of this ordinarorfrc qucht melring ofHeart as ific were nothing elfi but a childifli or woman-like temper of Bodjjt and Spirit, and no evidence of Contrition fo fpirirua! Gfufes, which the Scripture required and comiiKaaeth in the penitent.

a. Ii

JOOKIII. [647] CHAP.XVf.

%. In this cafe there is danger on cither H:md f the Convert be not wary and circumfped: in his condition; for, on the one hand he is in lazard of making light account of the Work of 3od, Who hath taken from him the Heart of kone, and given him an Heart of Flcih. On he other Hand, he is in hazard of laying too nuch weight on his Tears, if once he be (atis-, kd about the fufpicionhe hath of his own Tears ind 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, fome fincerc Concerts, having entertained the Sufpicion, that :heir Tears in prayer proceeded from the fofc :emper of their natural Complexion and Diipo-Ition of Spirit, have refilled their Inclination :o mourn, and ftriven againft letting forth of fears fo far, that they have beoome fo cry for 1 long time, and have prayed more perfuncSto-ioufly than before, that when juft Caufes of 3rief and Tears were given unto them, they #ere not able to bring forth oneTear for eafing )f their grieved Heart. On the other Hand, Experience hath tawght,that fome,looking upon die £xpreiTions of ths Saints in Scripture con-:erning their Tears have laid fo much weight u-x>n their Tears,as they have numbred inaman-ier,all the Drops of their Eyes,and from the le(s >r more quantity of them,made reckoning of their )Wfi better or worte condition,and of Gods Ac-scpt^tion of their Prayers leis or more. 5,This

BOOK lit t 648 1 CHAP. XVI, 3. This tendernefs of Heart, and eafmefs t< be moved unto Tears, for fpiritual Motives, i a rare Gift. Few they ate who with fenfi'T of the Body of Death and original Sin bearing them down,do lament their natural Sinfulnefs it their heft condition with Paul; Rom 7. 24. Feu iliall be found fo affe&ionat to the Glory o God and Salvation of Peoples Souls, as to out Tears both in fecret and openly, for p: moving thereof, as the Apoftle did, Acts 2 19. 2t and zCor. 2. 4. Few like Timothy whofe Heart was fo tender, that the Apoftle^ could not butobferve his Tears, and remembei lr them, 2 Tim. 1. 4. Yet, we doubt not, thai DC: from Age to Agefundrybe, who by the Graa 0 ;' of God have this conftantly melting Heart, ae-^ 1 cording to the meafure of God's free Donation D; fomc with Tears, fome without Tears: Anil therefore, if there be found in fuch mourners an honeft endeavour to walk circunlfpedJIy, let not the fufpicion, that their Tendernefs is but natural Weaknefs of Spirit or bodily comp!exioii be entertained. Only let the Gfver of the Grac'c of a tender Heart b^relyed upon, andnottheit Tearsas if they were any more than Witneflps cf their honeft Affe&ion in Spiritual ExercifeS ior H)ch prayers may prove fincere and accept^-btt to God, both when they cannot mourn, 2nd -alfo when their Hcari (eemeth withered, hard and dry, : ••*' ' • '**

CHAR

10OK III [ 649 ] CHAP. XVII-CHAP XVII.

"jDHcermng the Converts Sufpicicn, that all hi* Devotion is hut Lip-labour which is not joined with a tender and melting Heart, and with God's jenfible Approbation.

AS iome are fufpicious of their Condition, becaufe of their ordinar Tendernefs and 4 iimg of Heart; {o other fome are fufpicious )f their condition becaute they find not their deart tender and Soft in their Devotion. All Converts do agree in this, that God muft be worshiped inspirit and in Truth, and that it is uot acceptable Worfhip to God, if a Man draw pear Him with his Lips,vvhen hrsHeart is far from iHtm: whereupon every Convctt, when he is (mindfull of his Duty, goeth about to worfhip God with Underftanding and inward Affe<5hon of Heart to confefs £in, deprecat Wrath, ask of Cod Things neceflar, interceed for others, give Thanks to God for His Benefits,and pra\fe Hina for His Works and Working,fo as his Affe&ions may be conform to his Expreflfions, and the Conscience may approve both his Words &kis hear* ty AfFe&ions y & Godmay,with His Peace & Con-folatk>n,approvethe Worfli.ppcr. But fome Converts are,who,albek in finccnty they WorfhipGod, yet they count all their Devotion to be but Lip-labour,exceptthey find their AfFedtions wakened, up & their Heart tender,& fome vigour of tpiri-fual Life in their Excrcifes,& thefcjnfcofGads appro*

BOOK. m. [ 6$o ] CHAP. XVII. Probation of their Worfliip, by giving fenfeof His Peace and Confolation to them in their worlhip, Hence oft-times doth fufpicion arife, withoutjuft ground, that they are deferted of God ? that He isdifpleafed with them; and'this Sufpicion being intertained, do fend forth Complaints, and bfingeth on coldrifenefs in Prayec and Difcouragement.

2. This unjuft Sufpicion of the Grace of Pray-

cr.the Lord doth oft-timeschaftifeby 'withdraw!

Peace and Comfort,and Order in Prayer and of

Words alfo,that he who complained that his De*

votion was but lip labour,becaufe he found noc

fuch meafure of Affection as he would have had,

nor that Confolation which he wifhed to have,

{hall find himfelf in worfe taking after his Com-

plaining,then he was in atfirft, when he began

to fufped: his Condition. It istrue,that Confu*

fion of Mind,and want of words toexprefs the

Cafe wherein he is, raay fall on a Convert, by

reafbn of Affli&ionsand manifold Temptations,

and yet he may be free from this Sufpicion of

God's AfFedhon and Acceptation of his Perfon

and Prayers;asthe Apofdedoth teach us. Rorn.8.

\6 Likeivaysjhe Spirit alfo helpet hour Infirmities;

for we blow not what we fhoidd pray for as we eught,

hut the Spirit itfelfmaketh intercejjion for us with

<jroanings which cannot be uttered. ' But wheri

this cutting fhort of the Gift of Prayer in any

meafure, doth follow after fufpicion of Gods

jtefpedlsRcJ Good-will toward the complaining

and

BOOK III [ 651 ] CHAP. XVII and difcouraged Convert, it is a fatherly Cha-ftifement from God, threatening the Convert with a greater meafure of Defcrtion and heavier Temptation, except he repent his Folly ani rerurn to God, Whom by his Sufpicion and Mi£ belief he hath offended.

3. For remedy of this Evil,thtfe Five Things muft be diilinguifhed by the afflt&ed Convert; 1, the Labour of the Lips,or Formality in Prayer or Devotion;!. Prayer in Faith^. Prayer with felt and obferved Affection in Prayer; 4. Prayer approven of God; ?. Prayer with fenfe and Feeling of Gods approbation.

As to the Firft the labour of the Lips,or Formality in Prayer which the Scripture doth condemn is when a Man prayeth with his Mouth for things neceflar or lawful,and is about the external work of Devotion, wherein he pleafeth him-felf,and doth reft upon the work wrought without afFe&ion of H^art or Faith, as vvc fee, If. 58. I. x, 3. and this is not the cafe of the Convert of whom we are.fpeaking;for,becaufe he efteems his Devotion to be but a Formality, he is difpleafed with himfelf and is unquiet.

As to the Second, Prayer in Faith, is when the Convert mifieth freedom of Speech,and anfwe-rable Afte&ion to his Speech in his devotion in Prayer, Praifes,Thankfgiving, Interceflion, &r 9 yet, becaufe the Duty is commanded, he doth offer it up to God with hope of acceptation,and yec is difpleafed with himfelf, and humbled

bled in the fbnfc of his coldrife AfFe&ions, which is the duty of the Convert of whom wo are fpeaking, but the not efteeming this his Devotion through Chrifi acceptable, is hisFault.

As to the Third ; Prayer or Devotion with felt Affe&ion in difcharging it, is when the Conyert poureth out his heart unto God with freedom of Speech,and yet cannot be quiet, bc-caufe he doeth not feel any Sign of God's approbation of him and hearing of his Supplication, and this was the cafe of the Pfalmtli in fundryPfalms. But this is not the cafe of the Convert we are fpeaking of; for he complainr eth of the Hardnefsof his Heart and want of Afie&ion, and dpeth weaken his own Faith, tahich is his Fault.

As to the Fourth ; Prayer approven of God, is when the Convert doth offer liis Devotion to God in Sincerity, and prayeth for what is pro-mifed, in hope to be heard and anfwered indue time. And this Prayer or Devotion is approven by God in Scripture, whether the Convert be fatisfied with the meafure of anfwerabieAfFe&i* on to his Words,or not,as the Apoftle teftifieth, i Job. 5-, 14, 15. And this fliould be obferved by the Convert, of whom we ate fpeaking, for rectifying his Judgment and quieting of him, albeit he neither find his Afledtion moved as he would, qor find Confol^tiQo from God as he Would.

As. to the fifth ; Prayer or Devotion, with

the

BOOK TIT. [ fc$ ] CHAP. XVTC

the fenfc and feeling of God's Approbation, is when God not only approveth the Converts Prayer and Devotion,by His word in the Scripture, but a!fo by His Spirit doth fcnfibly com-[fortthe Supplicant, and fends him to hisCalling nvithjoy. So did He deal oft-times with the Pfalmift David, and fo did He comfort Samuel's Mother, m t and after her Prayer, i Sam. i. This is the thing which the Convert we fpeak of would be at, and which would iatisfy him if he could come to if.

4. This Condition is the faceted to the Supplicant, and much to be defired, with fubraiP-{ion to God's Difpcnfation whatfoever it be,but it is not the only condition acceptable to God, as we fee, ijob. 5. 14, 15. this is the confidence which we have in God, that if we ask any thing according to H'?s Will He heareth us, and if me know that He heareth us, whatfoever we ask we know we have the Petitions that we defired of Him. And that the Matter is fo, may be perceived in Dj-Tid's condition at fundry times; for, PfaL 119. (hven or eight times he prayeth, Qnkken Thou '■ me according to Thy Word. Hefindeth in hhnielf much deadnefs of Spirit, yet he continued* meekly praying to be quickened in the Service of God.

. " 5\ Wherefore,fo oft as the Convert is difplea-fed for any defect he findeth in his Devotion,let him,i,humble himfelf in the fenfe of his Imperfection, and betake himfelf fo much the more:

%

BO OK III. r **£ 1 CHAP. XVII. to rhc Interceffion of Chrift, and lay hold more firmly upon the Satisfa&ion made by the Mediator, and draw by Faith Grace for Grace out of HisFulnefs,and let him in Faith and Sincerity worfhip God,and liveholily in his Converfation and not be afraid that his Devotion (hall bee-eftemed of God to be but Lip-labour, z. To this end, let him rightly conftruc Gods Difpenfa-tion,and confider that His Gifts are wifely given forth for the Good of His People:For fomecime He giveth to will that which is Good, without ability for the'time tocffc&uat what theConvert willeth; He may give a willing Heart to pray affed:ionatly,and not for the time grant ability to pray as His Child would, Rom. 7. x 8. Sometime He may give no more but to Sigh and Groan, without ability to exprefs the confufed Defires of his Heart, Rom. 8. 26. 27. Sometime He will Suggelt Words.and make the Supplicant in fmcerity of Faith prcfent the words put in his Mquth,i^i4.i. 2. Sometime he will grant to the Supplicant to bear out much Difputationin his Prayers/without fenfible Confolation,F/T 77* Sometime he will grant the Supplicant a loqfed Heart in Prayer and abundance of Tcars,and yet fecm foratimenot to regard them. Pf.6Somc-; time Hs will grant Confidence and Confblation to the Supplicant, as Pf. 6. and many other ffalms. And certainly, the variety of divine DiC-penfation to His Children cannot be told; in all which,He requires of fts Supplicants meek Submit

BO O K HI. \ 655 ] CHAP. XVllE miflion,and ferfcverance in Payer, with Confidence to find a good Anfwer at la(T: For if His Child do not accept well of the mcafure which is beftowed on him,he may readily find themea-fure he complained of, more fcant,and confufion of Mind without Words to fall upon him, and if yet he fhall not wifely fubmit himfclf to Gods cxercifingofhim, he may fall in harder Trouble and qucflioning of his ftatc in Grace, and be tempted to reftrain Prayer till he ceafe complaining,and fly for refuge to Chrift the Mediator, and come to a better Eftimation of the mea-furc of prefence with Him whei he began ml complain:

CHAP. XVIIL

Concerning the Converts looking upon the Fifht of his Faith, as if it were thefailingof his Faith,

Sincere Faith in Chrift is the fpecial Grace of God, given to the EIe& only; which Grace, the more we do cxercife it, the more we pleafe God: For without Faith it is impoffiblc to pleafe Him, Hek t r. 6. This faring Grace the Lord taketh pleafure to put it unto Try-al and Exercife, that thereby He may train it on, and fofter and increafe it,and bring it forth to lighr, both for His own Glocy and for the commendation of His Children, as is told u s 1 Feu. 7, In which Exercife, the true ©onvW

BOOK HI. [ 6$6] C H A P. XV1IT,

is oft-times much miftaken, and doth mif-coa-(true hisCondition.The Reafbns are,i.the Faith of young Converts is very imperfect,Kn6\vledge is many ways darkened, and the Application of Promifes is very Weak. z.When Satan by his Tentations obfcuas toe Truth, which fhould ftrengthen Faith,rhe Convert finding himielfin the Mrft,may be at a {land.till his fight be cleared up and he freed from the Tentation. jfthc fin-cere Converc.in the Conference of bis own Imperfection and confideration of the Deceitful nefs of the Heart.is wary and fufpicious, that he may be eafily deceived,and take Hiftorfcal or Temporal Faith for true Saving Faith, and (b doth readily lay hold on Satan's Suggefiions againfl: the Sincerity of his Faith. 4. tp the Conflid:, which his Faith oft-times hath with Mif-belief, ftrengthened by^Satans Tentationsjie finds him-felf now and then foiled by yeildihg unto the Suggeftion of SataniasD^Wj- Experience teach-cth may befall both the elder and younger Soul-diers. Pf. 116. 11. I faid in my ha(ie,all Men are Lyars,tn£Z\\\ug San.uel and other Prophets, who promifed to David in God's Name he fltoiild be King. 5 .In the Fight of Faith, (ome infirmity is always manifefted,and the Convert is forced to acknowiedge,that his Faith is not fo ilrong as lie fuppofed it to be before the Fight, whereupon he is ready to (ufped: his tight inTaith to be ; a" fainting and dec. raith.6 : the

Convert by : giving-waj (o Sin, tioih'grieve the

Hoi

holy Spirt, and provoke Him to withdraw His comfortable Teftimony, which He gave in former time to the Convert, which bringeth him into Suipicion of the Sincerity of hfis Faith, which feemed to himlelf found and unfaincd before.

2. This Cafe is both troubteforhe to the Con* vert and dangerous; for till it be cured,it grovv-cth like a taking Fever and fets upon the Vital Power of Jultifying Faith, and at lead hin-dereththe Exerciie thereof not a little.

For Remedy whereof, let the affii&ed Convert put difference between an Infirm Faith, and Felt Infirmity in Faith fighting 3 For albeit the Convert, in the Conflict of Faith againft Ten-tations to Mil belief, do feel Infirmity, yet is not his Faith to be accounted infirm (imply, be-caufe whatfoever Infirmity he feels in his Fight, yet his fighting againft Tentations proveth his Faith to be fo much the ftronger as he refitted* Mif belief and cleaveth clofer to Chrft.

2. Let him confider, that the Lord fuffereth His Child to be exercifed with Tentations, of fet purpofe to humble him, and empty him of all Confidence in his own Wifdom, Righteouf-neis and Strength, that he may gather Strength in hitf fighting, by Scripture, holden up to God in Prayer, and fo wax valiant in Fight, as Believers have been helped before, Heh.

3, Let

3. Let the Convert put difference between Fanh and a fetled Perfwafion: For fctlcd and full Perfwafion excludes all Dubitation for the time, but faving Faith may be where Doubting is and Unbelief is felt; as the Father of the pof-fefled Child in his Prayer to Chrift maketh ma-nifeft, Lord, 1 believe, faith he, help my unbelief.

4. Let him put difference between Dubitation (uggefted, and Faith driving to overcome Dubitation: for Dubitation bewrayeth infirmity of Faith, but ftirving againft Dubitation, doth evidence Life and Vigour in Faith to beprefent a and is acceptable Service to God.

3. Let him put difference between the doubting of the Truth of the Promifeand the weak griping of it; for he that doubts of the Truth of the Promift is, (Jam. 1,6.7.) l&c a Wave of the Sea, and can expe<5t nothing. But he that layes hold on the promife, with a trembling Hand, and ftriveth to hold it faft againftdoubting,may expedito obtain.

6. Let him put difference between his Su-fpicion of tlie failing of his Faith and the right judging of it:For,in the mean time of his fighting and fear of Failing, he goeth on in exer-cife of Faith,fearing to fuccumb,yet refolutenot to depart from Chnft: In the Love and Eltima-tion of Whofe Grace, he goeth on and growcth longing for the vidtory and for a nearer feltfel-lowflrip with Him; which if he did obferve and eonfider, his Judgement ihould be rectified.

ft 0 O K HI [ 6^9 ] CHAP. XViIl.* Laft of all, let him put difference between ft hafty Apprehcnfion of the failing of his fjkitjai and a fixed opinion that hisFaith is butFancy:For a ftrong Souldier may be furprized on a tuddeni ('as D*W, Pf, jr. ax. and Ff ii6. 12. and Jonah, i. 3, 4 doth furnilh iqftancpl ) who fhortty after did gather their Courage and entered the Lifts afreffi, and became Victorious a-gainft their Tentations unto misbelief. ,

Therefore let the VVreftler be of good Courage ; for nothing can prove the Sincerity of his Faith more then his Wreftiing a> gainft Diftruft, and his looking towards Chrift through all the Clouds which hinder his fight, and his forrowing for his Unbelief, for his weak holding.grip of the Covenant of Grace, and for his inability to glorifie the Truth or* the. Gofpcl;-and Rich Grace of God offered in Chrift ; Eipe-. cially when he confidereth, that the Spirit of Chrift commendeth the exercife of Faith with variety of Temptations, for a matter of great toy, Jam. i. &. 3.

CHAP, XfX.

Zoncernin^ the Convert straitening his Charity t6-ward others, more then he did at the firli time of hisGonverfion ? conceivin^ his former larger Chart* ty, was unwarrantable Folly,

A

LI Converts rmift agree to Chrifts faying^ fib iy I5*£y this /ball all Mep know >t bat T t p

BOOK III. [ 660 ] CHAR XlX-ye are My'Difciples if ye have love one ^to another* No Man doubtcth of thishisDuty in general;but t fundry make queflion about the exercife and ex-preilion of their Chariry : For, fooie conceive, that their former Charity (in the matter of judging of others, and in the matter of AiTedhon to others, and in the matter of actual Exprefliooi of their Charity) hath been ill beftowed toward i unworthy and ill deferring Ferfons. And this they reckon to have been Folly; and therefore do refolve todifpofe cf their Judgement, Aflfc-&ion and good Deeds more prudently then they have dene, that their charitable Eftimation,Af-fecSion and ExprefTion actual fhall be drawn forth toward the worthy and well-deferring Dil-ciples of their Acquaintance, thus they condemn for Folly what was right indeed. The main Pretences of Reafon for their Refolution, are Two. The Ftr/lis, becaufe they perceive ma* ny whom they judge Wife and Godly, to exclude from the number of Believers, or Difciptes of Chrilt all in whom the evident Signs of Re-< generation do not appear, and fo do chink they may draw the Circle of their Charity in ftrait & narrow bounds, and may (Buri to keep Churcb-feliowfhip in the pure Ordinances ofChnfl witli any, iave apprcven vifible Saints. The Other Pretence is, becaufe they have found themselves oft-times deceived by thofc,of whom fometime they have entertaiaed good Thoughts, and n? fm&ll Eilimarien.

g, A »l

book m; r 66* ] chap.xix

i. AS for the Fir(l Pretence, it belongs to the quefiion of the Conflirution of vifiblc Churches, whether it be founded upon vifiblc Sandiityor Evidences of Regeneration, or upto'ri vifible entering in the external Covenant of Grace, and PfofefHon of Subjection to the Da-£rine and Difcipline of Chriil. Of which Queftion, there is enough written by learried and godly Men, and in this place it doth not fail in conveniently to be difputed.

% Concerning the Other Pretence, of being oft-tirries deceived by fiindry, fuch a:$ were unworthy of refpe£;wc grant, that there are many Hypocrites who pretend rei be Saints, and worthy to be blamed in that refpedt : And it is no wonder.that theCharityof many Wax cold,when lb many (peak vanity, every Man to his Neighbour, Pf. i i.i. for this our Lord foretold,^/,?/v 14. iz. Becaufe iniquity jhall ahound ', the Loveof many jball wax cold. Yet, it is not juftiftable to cut Charity ihort, becaufe of Mens ill-defer* Ving; Rivers of Tears, faith David, run down my Eyes, becaufe they kept riot Thy Commands. Here is Love to God's Glory, and pky toward pe« riihing Souls ; fuch Mourners were fpared in the day of God's Wrath, Ezck, 9 f.

1. Ob. But fome may fay, the fame Pfilmifl did hate the Wicked and Prophage Anfi, But he did fo with a perfect Hacred, not With a car-ggj[ tfnd carrupt Hatred againft their Prions,

BOOK 111/ [ 66% ] CHAP. XOG *

but with arpjritual and fncere hatred, tending to the aboiilliing. of their Vice and Safety of their y l Pcrfons : for which end the Pfalmtfl prefcncecli ^ his AfFe&ionstobe examined of God, and teach- ^ cth Men, by his Example,topurifie their Hearts r in bating Sinners. z,Put cafe, that God did reveal unto the Prophet the Rrptobation offome Enemies of God, for whofe Perdition he pray ed in? (andry Pfalms, tint the Juftice of Go might be manifefted, and the Church preferved from their Malice. This his Practice is not to be imitat by them who know not of wh it Spirit they are, and cannot juitfie before God the Integrity of theirHearts in the particular.

2. Oh. But, put Cafe, tauh one, that lam a civil Judge, fliall my Charity hinder Jufuce and cutting off Malefactors, Man-flayers, or others fuch-hke >Anf Not; for Charity to the-Malefactor may (land with the Love of Juftice and Common*wealth y when the Malefactor is adjudged to Death. For, when Jojbua was to de-. ftroy Achan, he exhorted him to repent and give Glory to God, that his Soul might be faved, ]of. 7. 19. Likeways the Prophets,, when they denounced the Deftru&ion of Cities* and Nations, had melting Hearts in eompaifion toward them who were Condemned by God, If 16. xi. Jer. 48. 36. and Chrift our Lord, Chanty it felf, weeped for the Mifery o[]eruJalem y de-ilinatjuftlycQ Dciliuotion, Math. 23. n*

eOOKUI [ 663 ] CHAP, XIX.

3 Ob But. (fauh he) a fpecial regard mud be had toward Believers in the exercifc of Charity GiL 6. io. Anf It is true; but the A pottle's Words are, As we have opportunity, let us do good unto all Men, ejpccially unto them that are of the J/ou/btUof Faith. WhichHouihold confitleth of all them who byProfeffion have fnbjcdred them-felves to the Dodtrinc and Difcipline of Chrift, aad are Members of the vifible Church.

4. Obj. But (faith he) as all that are oflfrael, arc not the Ifrael of God, Rom. 9. 6. So ail that are in the viiible Church, are not of the Houf-liold of God« Anf.Who hath made thee a Judge cither to difcern who are Eledfr,who not? or to difcern what (hall become of this Man oc that Man, whereby thou may abandon Charity toward him ? God hath given to us His Spirit, faith the Apoftle, that we may know what £a* ving Grace he hath given to our/elves, but not to know what he harh beftowed on others. 1 Cor. a. ro. 11. God who only fearcheth the Secrets of all Hearts, hath refcrved the Judgements of Mens Hearts to Himfelf, and He alone candid >cern who is the Hypocrite, and in whofe Heart there is no guile.

5. O^.But (faith he) the Judgement of Charity is not blind, but fliould be according as the the Truth is; otheAvays, 1 fhail efteem a Man a true Convert,who is not Regenerat,and fo deceive my felf. Anf. The Judgement of Charity, concerning other Mens inward Eftate and

BOOK. III. I 664 3 CHAP. xix. ;

condition,is n$t orje always with the Judgement according to Verity; for, the Rule of the Judgement of Charity, is Equity and commanded Qu-tyjrefervjng the Judgement accqrding to Verity "L to God. For this diiiinc^ion the Apoftlc gives ground, ThiL 1. 6. 7. in Charity judging all the Vhihppians to be fincere Converts; he faith his Speech and Intimation of them was according as xoas meet for him to think-Now equity requi-red, that lip fhould judge the belt of them all, albeit he did not know, the Hearts of them all as he Gpth, \Cor, 13. 7. Charity believeth all things, hopeth all things\endureth all things. But for the judgement of other Mens Eftate and Condition in praps, according to Verity, hedoth forbid Men to judge before the time, 1 Cor. 4.3.$ Eow.iA.^Jam^izAnd 1 Pet.5.11. the Apoftle, fpeaking in Charity of Sylvanus, faieh, l^e is 4 faithful Brother, as Ifupppfe. %. If we fee it our EKityto fhow Charity to our Neighbour, what* foever he be, our Charity is not blind, hut cleat lighted.

6. Oh. But (faith he) Mens Profanity Wick-ednefs and Atheifn,may clearly be feen,for the Fja/m//} faith the Tranfqreffion of theWickedfaitb within my Heart y that there is no. Fear of God he; fore bisEyesiPl. 36. 1. and Chrift fpeaking of Faife Prophets, Mat. 7. nj. fai;h, T^fhallknop.. them h their Fruits.

^pVhatthe Prophet faith by the Spirit ? and

what Ghrift faith is true; and vye grant, that

■''" " ''' Meni

BOOK III [66s] CHAP. XIX. Mens ill Deeds and corrupt Do&rine,dobewray their Naughty inward Difpofition: But what fcrveth this to juftifie thy rafh Judgement of of thy Brother, that there is no faving work of Grace in him, becaufe they cannot perceive the evident Signs thereof in him, in whom poflibly thou cannot find any reigning Vice,or open outbreaking Scandals ? What doth this ferve to hinder Expreflions and Fruits of Charity toward open Sinncrs,fo long as God waitcth patiently on their Repentance? It is one thing to be wary left we be infe&ed with the Contagion of Mens ill Manners or corrupt Do&rinc; another thing to cut them off from being the Obje&s of out Charity.

7. Ok But we are forbidden (Taith he) to have Followfliipwith Sinners who may intifeustoSin, Pro. 1.n. and to make Friendship with an angry Man. Pro. i%. zq.

Anf. This Warinefs may confift with Charity; For, albeit we cannot be Partakers with evil Workers, or enter in needlefs Familiarity with thofe with whom we cannot converfe and be free jof Damnage from them,yet we may not exclude .them from the objedof our Charity, or carry our fcWes fo toward them, as they can take no good from our hand; For,fo long as we live in the World,we muft follow Peace with all Men and Holincfs, Heb 9 i%.i^. 1 Cor. 5. io.

8. Ohj. Albeit it be true, that we muft in common Duties of Civility and Humanity grudenc-

BOOK III. [666] CHAP. XI5& ly behave our felves, yet we muft carry other* ways to profe/fed Chriftians, if their Convention be grofly fcandalous; for,with luch we arc forbidden to Eat,i Cor. 5 11.'

Attf. This place pertains totheExercife of the Key of Difcipline,and execution of theCcnfurc of Excommunication judicially pronounced by the Church; as Ver. 11. following,doth declare,, And tlis.as it doth not cut off natural Duties of Parents,or Chiidren,or Parties married one to another: (b it can well confift with Charity toward the Excommunicato who, in order to his Salvation Jhou'Jd be thus dealt with, that he may be humbled & brought to Repentance;And fo doth the Apcfllegive VVarrand^for when he-hathg ven order toExcommunicat fuch as walk difordcrly, k 7%e(T 3'. 14.15 he fubjoines,for keepingCharity to the Excoinmuriicat Perfon, faying, Count him not as an Enemy, hut admonifk him as a Brother.

9! Oh But 1 ( faith he ) have been miftaken and deceived qft-times when 1 efleemed Charitably of Tomejeved them dearly, and beftow-cd not fparingly on thofe who proved afterward unworthy of iuch Refped: and Dealing.

4nf Our Lords words may fatisfie this Objection, 'promifingj whatfoevcr' is done to a Difcip/e, in name of a Qifciple, iliali not want a RcwardThou therefore needs not count thy fclf deceived in this refpect. But if thou by rafh intruding thy felf to judge belter or worfe of the Maris inward Condition, hath deceived

BOOK III. [ 667 } CHAP. XX

thy felf,be more wife in time coming.For Remedy of this Evil, 1.let not the Convert,miftakeri in the point of Chariry, be feared to be mifta-ken and hindered from Exercife of his Charity, becaufe he knovvcth not the fincerity of the Man's Profeflion : There are Relations enough between him and the Party toward whom Charity is to be exerciled, fuch as Bonds Natural, Civil, Ecclefiaftick and Spiritual, obliging to the Duty. 2. Let him be fparing in judging of his Neighbour.even within himfelf,and far more in expreffing his Judgement of him to his prejudice. 3. Let him rather judge this, that he lay ho Humbling Block before his Feet, which may hinder him in a good, or harden him in an evil Courfe, Rom. 14. 13, Let him not be Rigid and Cenforions in aggrcging every finful Infirmity in his Neighbour.for this is forbid den, Jam. 3. i,x. In a word, let a Convert beware to alienac any Man from making ufeofhisCharicy,whethec by injuft Sufpicibn of him, or Inhumane Dealing with him, or imprudent Speeches of him,but rather let his whole Carriage toward all in every cafe be fuch,that a patent Door may be for mutual giving & getting good one by another

CHAP. XX. Concerning the Converts nriftaklnghls Condition, he'

caufe of felt in-lake in his Charity and Love io t

God And Men. k T'therto we havefpokenof Two forts of the JL JL Converts miftaking of their Cendition,artd

have

have given fome Inflances of their being well pleafed with themfelves in an evil condition ; and fome Inflances of their being difpleafcd with themfelves in a good Condition. It follows, that we give fome Inflances of a Third fort of Miflaking in the Converts complaining of his conditions if it were altogether evil, when indeed his condition is partly good and partly evil; & the Firfl (hall be of thofe who do lament their condition, becaufe they cannot be afte&ed with the fenfe of their Sins, nor with the fenfe of Gods Benefits and Favours bellowed on them, as they fhould,cannot be affe&ed with the fenfe of threatened Judgements as is required,and cannot be affe&ed with the fenfe of the Miferies and Mercies difpenfed toward others,and cannot come up to the Obedience of the Apoftles Precept, to rcjoyce with them that rcjoyce, and to mourn with them that mourn, which doth fo afflict them, as they reckon this their condition altogether evil,and are near untoDifcouragment, becaufe of their apprehended Hardncfs of Heart. x.For Remedy of this Evil, i.Iet the Convert eonfider, that the Hardnefs of Heart whereof he complains, is not that Hardnefs of Heart which the Scripture calletli hardnefs of Heart: For the Scriptures do not charge any Man of this Sin who.lamenteth his Sinfulnefs, but thofe who do not acknowledge their Sins, and go on in them when they hear them reproved, mif-re-

garding what God fatfh,cqmmandeth, coipmen-

deth

BOOK III ['669] CHAP.XX.

or threateneth. Mean time we do not deny,but thofein-lakes whereof the Convert doth com-plain,are finful Defe&s of Duty, and Inclination of corrupc Nature unto hardnefs of Heart. But we deny, that this defect lamented, is charged in Scripture for Hardnefs of Hcart.x.Let the Convert confider the difTerence between the Evif whereof he complaineth, and the good Gift of God pointing out that Evil unto him, and making him to difallow it and lament it, and he {hall find his condition not altogether evil, but fuch as he hath caufe to be humbled in himfelf for it, and alfo to blefs God for difcovering this Defed:,and making him lament it. 3. Let him confidcr, that his lamenting his coldrife Affection to God and his fmall Companion toward Men,is good and commendablc;for this lamenting the Defect beareth witnefsof his Will and Detire toward the Duty, and in effed: is a part of the Exercife of Repentance, and of begun Renovation of his Heart. 4. Let liim confider, that there may be made good ufe of this condition both for the Exercife of hqmility,becaufe of felt Pefe&s of needful Graces,& alfo for the Exercife of Faith in Chrift, by application of His imputed Rightcoufnefs, which hideth the Nakedr»efs of felt Defects, and drawing vertue from Chrift to San&ifieand renew the Heart more and more. 5. And laft of all, let the Convert under the fenfe of this Defect in his affection, ftudy to bring forth the effects of thofe affections^ that

ft

BOOK HI. f 676 ] CHA P. XXI.

is to fay Jet him go about to do the work of a Lover of God,in having refped to all Hi« Com-niandmehts,and to do the work of a compaffio-nat affedtion toward Men in MiferyofSou or Body, and fo what feems to him inlaking in his Heart fliall be found forth-coming in his Hand and A&ions for the greater Glory Jo God and Edification of his Neighbour.

CHAP. XXI.

Concerning the Converts defpifing of his own Exer-cifes of Religion, lecaufe of his felt Canity of Mind therein.

A LI true Converts do agree in this principle, that God fhould be worfhiped in Spirit and Truth, and that the more a Man ftrive to befincereand upright in his Wor(hip 3 the left can he comport with the Sin which dotti hinder his Worfhip.When therefore a true Convert doth perceive in himfelf fo great Levity of his Thoughts, that in the very time of hearing Ser-mon, praying to God, or Tinging ofPfalms, his mind runneth out to think of naughty & profane Things,impertinent,idle and fooliih Matters,un-worthy of his Thoughts at any time, but moft untirnous and finful in the time of Divine Service, he is fo difpleafed with his condition, that lie condemns all the Service and Devotion he is about for the time, and cafts it away as altogether polluted; and if he find this Sicknefs from

jftX

BO OK HI. [ $71 ] CHAP. XXT ;

day to day clciving fad unto him,hc fallcth in Difcouragcment, and in queftion with himfclf whether it be better to break off" at left in fe-cret fuch ragged Worfliip, or to go on to offer; the Sacrifice of a Fool unco God:For,fo he doth efteem of his Devotion, thus leavened with Vaiging and Vanity of his Mind.

In this cafe, the Convert doth not only mif-regard what is right in his Devotion,or Divine Service, but alfo by Freethg, Difcouragemcnc and Mif behaviour of his Spirit.is ready toaug^ ment his finful Condition, and to provoke the Lord to be wroth with him indeed.

x. For Remedy of this evil, let the Convert judge wifely of his Condition, that he charge not himfclf with guiltincfs mote then lie ought to do, and that he may takca right courfe to be free of Guiltinefs,and healed of thisSicknefs whereGuiltinefs is found.And to this end 1. let him putdifference between Vaiging of Mind, With interruption of Worfliip, and the natural courfe of hisPhatitafjeand Under(landing,whicfi may confift with the continued ads of Worihip^ for as the? Eyes of a Man,running to fome place, cannot choofc but fee every vifible thing in his way, and yet runneth on without (laying till he come to the place he aimeth at;fo t&e Phantafie andUnderftanding,canhot choofe but take up.and difcern whatfoever is offered unrothemin time of P rayer from the outward Senfes,or from the Me-frjory,& yet ma,ke no irtferrupciqg of Praycr ; fucli

is the natural Agility of a Man's Mind;and therefore this natural courfe of Imagination orPhatt-taiic,muft not be charged as Guiltinefs upon the Worfliiper, who followeth on the work of worship notwithftanding, z. Sundry, Suggeftions may Be caft into the Converts Mind by Satan to marr his Worfhip, which muft be charged on £atan chiefly,and the Worfhipcr not alway made guilty thereby. 3 When the worihip indeed is interrupted, and tne Mind fallerh off from the work of Devotion, or Divine Service,, and en-teretli upon Difcourfes about vain, vile, or impertinent Matters, let the Convert not only acknowledge guiltinefs here, but alio examine, if this his vaiging of Mind in Prayer and Divine Service, be not alfo a Chaftifcment from God, for his not acknowledging of God in his Affairs, and for loofing Reins to his Mind to rpave all the Day, which jiftly meeteth him at Night ia his Devotioti, a:s a Rod on his back for his vo-luntar vaiging from God in his former Walking. 3. Thefe Confiderationsbeing premifed, and the Sins which have drawn on this evil being difcovered, and the power of indwelling-fin perceived, and the power of Satans Temptations noticed, and the Lords chaftifeing Rod juftified, and his own Culpable infirmity acknowledged; 1. Let him humble himfclf and fly ro the rich Grace ofGod offered in Chrift, and lay ftrdhger hold on the fattefa&orimade by Chrift,and imputed tp' all Believers in Him, that Guiltinefs

may be, by free pardon removed. 2. Let him pray for more Afliftance of the holy Spirit in all the Excrcifes of Religion,and expect a gracious granting thereof, in Gad's wifeDifpenfati-onof the mcafurcof his Grace in the u(e ofho-Jy Ordinances. 3. Let His Heart be in the fear of the Lord all the day long,making him lift up his Eyes from time to time to God in the midft of his lawful Affairs, how mean focver. 4-Lee him gather his Thoughts before every religious Exercifc, byway of preparation, left he take the Name of the Lord in vain, by rafli andun-revereut rufhing in upon divine Scrvice.j Let him thank the Lord for granting him Grace to fee his finfol vaigingof Mind,and to be difpleafcd with it, and to confefsit. 6. Let him be comforted in the Lord Who gatberetfr the ragged and fcattered honcft Defircs of Supplicants, and taketh away the Iniquity of the Service of Hit Clients,as our high Prieft,bearing,in Hisappear-ing for us, as it were, on His Fore-head, Holt* nefs unto the Lor J.

CHAR XXII.

Concerning the Convert's Difcouragement forfeit want of ability to Jo the Duties commanded, nhe+eunto bis renewed Will is very bent.

SUndry true Converts, findings Will ro do that which \% good but nor finding power Ijew c* perform that which \% good,d© fail in di£

quiets

BOOK III. [ 674 1 GHA P. XKi

quietnefs and difcouragement When theyflioulcl go and feek to make good ufe of their Infirmity,, and go to Chrift for Remeed,as the ApolHe did, Rom. 7. 18.

The Caufe of this Evil is, the Relidte of Corrupt Natural Inclination to feek to be Juftified by Works,and to have in our hand ability to do the Good which we would do; for, albeit the Convert be forced to feek Rccontilation with God by Remiffion of Sins in his Converfion,yet in his courfe toward Heaven and Salvation, hq defireth to have aStore-houfe and Treafure of Strength in himfelt,tobe made ufe of as hewilr eth. For it feemech to him, in his caraal Wif-dom,a poor fllift to be,in every good A&ion,put: to beg fupply fromChnli byPrayer,and to ftand Waiting oh in adependance or* Ghrift,till Furni* ture come frGm Heaven unto him. Which Furniture of Strength, becaufe our,Lord dothfu-? fpend to give, till His infirm and humbled Child hold up his ; FL?Kta$ an empty VeiTel to receive Influence from Him, according to His wife Plea-fure, the inconfiderat Convert doth trouble him-fclf and falletto in a D;ftemper:;> .. 1. This cafe is not. altogether Evil, as tho Convert doth take it; but this, much is right, that he looks upon the Law as^Holy, Spiritual and Good, that he defirech earneitly to obey it; and that he loaths himieif for his felt uneonfor* mity unc^ it;Yet,this is wrong i| hjm,that he dotli

m

not humble himfclf, but iscaft down and dif-couraged,that he doth not make Chrift his £an-rfiiflcation as well as his Riglucoulnefs,that he doth not confider of the Furniture to be brought unto him from Heaven by Faith in Chrift, and that this Grace is nearer and more ready to (er vs his turn,then i( it were in his own hand.

3. Therefore let him renounce more and more all confidence in his own Rightcoufnefs with the Apoftle,F£//. 3, 8, 9. let him Thank God in Chrift, in Whom an out-gate is to be found in all Difficluties. Row. 7. 25-. let him truft Chrift for fupply in all Service, in Whom if a Mian abide, he {hall bring forth much Frurt,and without Whom he can do nothing, Job. 15. 5. For if he depend on Chrift in his Emptinefsand Weakncfs he {hall find by Experience, that when he weakeft, then he is ftrongeft.

CHAP. XX11L

Concerning the Gpnvert's imprudentcenfure ofhini-feoffor felt Ingratitude.

^Ome Converts iometime, do pafsrafli Sen-^ tence agjunft themfelves for Ingratitude, aamely when after receiving fome notabie Bene-jt.for which they had made earneft fupplicatiori :oGod,and for which,before the -receiving of the benefit, they had obliged* thsrnfelves by Vo.w.

u«

to

BOOKltt. [676] CHAP.XXfJ

to a thankful acknowledgement of the Favour prayed for,they find themfelves come (hort of their purpofed,promifed % and hoped forchearful-nefsand Alacrity in Praifing and Thanking the ' Lord;vvhereupon they notonly fall in Heavinefs,< but alio in a fort of Indignation againft them-Te)ves,and quarrelous complaining of their cort^ dition,and by this means,are fo far from perform* ing their Vows, that by rheir imprudence, the/ j do involve themfelves in no fmal! Guiltinefs i' And for thisDiftemper of Mind and Indignation ' againft themfelves, they conceive themfelves to havejuft Reafon; partly,becaufe they find their j Rejoycing in God,and Thankfgiving to Him,for l the Benefit received, nothing anfwerable to their ' earned praying for it;partly becaufe the Beneficjl received feems to them to have loft much of the Eftimation it had before they did receive it;part* ly,becaufe they find even that fmall meafure of Joy,at the receiving or the Benefit after fome few days to grow cold and likly to evanifh. Hence doth 6'ufpicion begin to get footing in rhem,rha£ for their ingratitude the Lord is angry wittf thcm,& hath beftowed the Benefit onf them,notirj Mercy but in Wrath.and fothey fall in cheguit tinefs of Ingratitude more and more.

%. For rsmovrngof this Evil, Five practical Erra?s> muft be removed, which ordinarily contour <rf this Sicknefs. The Firfl is this, the Af* ffid d f fa his promiilng -into God to be thank-* ' fill, will oe found to have bad tQ9 much con*

fidcacd

fidence in his own Strength; trufting.that in his *|le(olution, his Heart could not but melt in the , fenfe of the Mercy granted. And this appearetht by his Indignation againtl himfclf,when he fin-deth, that in his Refolution his Heart hath deceived him ; as if he had expected the Benefit .from God, and the Thankfgiving fromhimieif ; , Whereas he ihould have diib'nguifhwd thefetvvo Benefits to wit, the Gl r t prdyed for, and the Thankfgiving for it, and Ihould have depended , upon God for bellowing of both: For the Grace ofthankfulnefs for a Benefit asked and received, is greater then the Benefit prayed for; which if the Affli&ed had confidered well, he fhoulcf have humbled himfeif before God for his not; j performance of his Duty, ratker then fallen m | a proud quarrelling for his Inability to be thankful, 3. The fecond Error is an unequal cornpari* fon between the defire he had to obtain the Benefit, and the rejoycing in God for the Benefit received; for, the defire to obtain the Bene* fit,oft>times hath in it a great meafureof natural I ami carnal Appetite, and feeking of fome part of *Self-perfe&ion; but the rejoycing in God.whicb ;the Convert purpofed to orfcr for the Benefit, is fpiritua'l.And we are rr.uch more inclined ro fcek (thefe things which pertain to the Commodity of [this Life, then to perform Spiritual Duties; fo that it is not to be wondered at, when out De-fires, in part natural, are not followed withe-'Aual Affection Spiritual.

BO O K IU. [ 678 ] CHA P. xxm.

4. The third Error is,when the Convert doth not puc difference between the Eilimation of the Benefic,and the Joy in God for bellowing of it, but meafureth rhem with the tame Line, not confidering that Eftimation is the a# of the Intellect and Judgment.and that Joy is the ad of the AiKxftion; and both of them in this cafecx-errifed about divers Objects : The Eilimation refpe&ing the Benefit itfelf. the AfFcclion of rejoycing in God Who did bellow it.refpedhng the Giver of the Benefit.Now the Eftimation of, and delighting in theBenefrt may be lefs or more, while the Eftimation of God's Goodnefs, in bellowing of it, remaineth the fame And therefore i the Convert fliould not charge himfelf for lake of Eilimation of God and His Gifts, albeit h* feel much variety in the refpe&ivc Motions of iiis Affe&ions*

5-. The Fourth Error is, when the Convert ;J counts all the Efiimatioa of, and Thankfgiving for the Benefit, temporal or fpirirm! received, as nothing, becanfe it is not anfwerable to. t lis worth of what is received, or to the kindnefs of God who hath granted it: Which reafon if it were of weight, there ihould be no acceptable« Thankfgiving from any Saint on Eirtb, during this pieicnt Life ; for, it is impoffible that any* tneaiure of Thankfulnefs from Men fliould be found anfwerable to the Caufes of their Thank-fulnefSjWhether manifed in temporal or (pincual Bencrke. And therefore upari ejus consideration

the

the I'lalmift./y* n6.ir. aycth out t W/>at/baft f render to the Lord\f or all His Benefits toward me* 6 The Fifth Error is,when the Convert tak-eth it for an Evidence of an unthankful Mind, if the Fervour of praifing God % oncz kindled after the frelh Receit of the Mercy ; fliall after fome timedecm to coo! or decaj';which if it were true, no room fliould be left to any holy Affection except only to th$ expreilion of Jay for Benefits received. But the truth is,that one Duty mud fo be ftudied,as other Duties have their time and place a!fo;for,we a r e commanded to rejoyce a;id tremble alfo,to rejovee with them that re-joyce,and to mourn with them that mourn. A* gain we mutt acknowledge, that foma exprefli-ons of Thankfuincfs becomerh the Convert u-x>n the frelh receit of the Benefit, which are not required to be always afterward continued, we read of the impotent Criple reftored to his LimHaby Peter, Acl. 3 8. and that for Joy he leaped and cryed out;butno Man would require of him that he fhould always thereafter have danced and cryed out, and yet he might be found among the ni ruber of thankful Receivers of Favour from God.

7. Thcfe Errors then being removed, let the Convert 1. with the Pfalmift, ^103.charge hi* Soul toblefsGod at all times,and torernembtr all "rlis Benefits,and not forget any of them, and to wfefs his Obligation t9 God, which in

BOOK 1U r 680 3 CHAR XXI1K !

the Scripture and fpeciallyin the Pfalm, is pug forBiefiing, Praifeing and Thanking Qod; for the word that fignifieth in the Original to Gwr-fefs and Traife or Tbankfis oft- times one and the jit fame. z. Let him beg Grace to be thankful ft for Benefits no lefs earncftly. than he doth beg f' the promifed Benefits themfelves. 3. Let him put the Sacrifices of Thanks andPraife in Chrift§ Bands, by whom the Calves of our Lipsare made acceptable unto God. 4. Let the Convert | comfort himfelf, rhat in the Life to come, he c< jhall be taken up with Praifeand Thankf-giving i to God for ever and ever? i

CHAP. XXI VI 1

Concerning the Convert's imprudent c en fare cfhhv& if [elf for bis felt impatiencyjn bearinglejfer Trou* * lies % after his patient I taring of greater troubles* \

Undry Converts, when greater Troubles do 7 afiault them, do humble themfelves in the I acknowledgement of their Inability,and pray un- < to God for Patieqce and Strength to bear their Burrhen. But when ' lefler Troubles furprife 1 them, they 3re foyled and. overcome by their feiffions. for example in the fmaller Pains ofl |Jody, lofs ol Is'i Injuries done to them un-

exposed, by Word or Deed; and here they fume and fret and break forth in fome Expreffions of impatiency. Whereupon, when they refle#,they

BOOK III; f 68x ] CHAP. XXIV

arc fo far from humbling thcmfelves and making right ufe thereof, that their Indignation at thcmfelves, and their Fretting is increafed fo much the more, as the Caule of their Impatiency was ifbfmall, ascommorj reafon found in Heathens hath overcome, and therefore (houId have been moreeafily digefted byCbriJltafts.TUis Mif carriage ufeth oft-times to be paii by,without anyFrui* further then ro acknwledge their Infirmity.

2. But the true Cure of this Evil, is in dif-covery and removal of the Caufes thereof, which are three,i. Carnal Confidence of the Convert jn his own ftrength, as able to* overcome leflir Troubles, x Neglcdt of Duty toward God in his Rencounter with fmaller Provocations of Paflion; for, Men in great Troubles and weighty Crofles, ufe to fly unto God by Prayer to help them to bear the fame, but when phey meet with lefler Crofles, they oppofe their pwn Strength unto them, and puts not up the Matter to God, and fo their Infirmity is mani-feftcd. 3 God's wife corre&ing His Child for Miskening of Him in iighteft Matters.

3. Therefore let the Convert affli&ed in this :afe, acknowledge his Failing, and be humbled it the fight of his paiTionac Infirmity, and blefs 3od for bearing down by his Rod carnal Self-ronfidence. z; Let him learn of David, PCi4t. |. not to truftin his own Strength in anything, >ut depend on God for fetting a Watch before IS NJourh, §nd ^ce^ing the Door of his Lips,

and mainly forkeeping his Heart from inclining to any eyil thing. 3. Let him make imre ufe both of Chart's open Fountain for waflrng away Sin and Uncleannefs, and of His Affiftance to mortifie the Deeds of corrupt Nature by His Spirit: fqr,otherways the Convert may look to be oftener foylcd in this kind, and oft~ner to bz corre&ed for not watching over his Pa& fipns.

CHAP. XXV.

Concerning the Convert's miflaking his cafe for-want of fuch a Submijficn unto Gods exercifingof cf him as he would have.

SOme true Converts, fometime efteem them-. iclves guilty of Rebellion againft God, be-rhev cannocfubmit themfelves in bodily or joj Chaittfements unto Gods Difpenfation, -vna!d v The pretended Reafonsof their ; -nee againft themfelves are three, 1.be- { \\'cy find in themfeives fretting & murmur-* againft the Lords dealling with them.i.They Kemfeiyes farfirom humbling themfelves rider rhe mighty Hand of God, 3 Becaufe they* find n; themfelves ftijl uncjuietnefs after they fee J thcn/.ojves to fubmit; which endeavour to fub*~ niir, they conceive (liquid have brought forth guicttieft cfMuid; if ir had bec-nrcal, and fin*

BOOK ni. [ 683 ] CHAP. XXV*

*ere SubmiiTion indeed. And thefe Thoughts, when they have weight, make way for many Suggestions of Satan, and do draw on more and mow Unquietnefs and Guiltinefs with

all.

For Remedy whereof, 1. let it be confider-

ed, that in this Excrcife a difference muft be put between God's part, the FIefl*,or corrupt Nuures part, the new Creature's part, and Satan's part.

As for God's part, by His Chaftifements and exercifeing of His Child,He brings to light the Perverfeneft of corrupt Nature in His Child, to humble him and drive him to Chrift. The pare of Flefli or corrupt Nature, is always to drive againft thework ofGraceand the new Creature, and itcannot be fubmiffive unto God.Gal.^.y.but muft be mortified, Rom. 8. 7. the part of the new Creature,is not to'confent to the Fretting and murmuring of the Flefh, but to oppofe it, to yeild unto God's Difpenfation,and to be grieved for the power of corrupt nature, and therefore not the new Creature but corrupo Nature fliould be condemned. Satan's pari is, (till to take advantage of every hard Ex-ercife, and to fuggeft wrong Thoughts of Go4 and His Work, in the Child oi God.

Secondly, let a Difference be made between tho conflict of corrupt Nature againft the Wcr^

B OOK III. f 6S4 ] C H A;P. XXV, of Grace, and the Vidlory of the corrupt Na-turc;for Corrupt Nature may fight, and not pre* vail,butbe kecped from reigning in a Man, how much foevcr it rage.

Thirdly, let a difference be made between the Vidtory of corrupt Nature in foms G?*j?/#j,arid its Vi&ory in the War; for corrupt Nature may prevail in fundry Conflicts, and yet lofs its Labour in the clofe of the War, wherein Grace is made perfectly vi&orious through Chrft,in hope whereof, the Child of God mud renew the Combat agatnft Nature and not faint.

Fourthly, let a Difference be put between Sub*' miffion of xMind and Quietnefs in Mind. Sub-miffion may be fincere,v?hen pain of Body ma* keth the Convert to cry,when Afflidion maketfy him a Man of Sorrow and Grief;yea, when cor? rupt Nature doth fret and murmur,provided thac the Convert control and condemn his corrupt Naturc,and fuffer it not to break forth in word$ of Impatiency, but prayeth ro God to help him to bear the Burthen and endure hi$ Excrcife with Patience.

Fifthly, let a Difference be put between the §infalnefs of corrupt Nature and the Trouble, which doth ftir it up, and the Sorrow which the Convert hath in the obfervation of both ; for the Sin is the work of the Flefh and Satan, the Trouble and Affliction is the work of God, the Sorrow for Sin felt, is the work of Gods gpiric alfo 5 and |he Sorrovv for Pain, Lofs*

tea

BOOK m [ 69 s 1 CHAP. XXVI.

Shame, or any fort of Trouble, is moderac and fandtified,when the Convert offereth himfelf willing to endure it, (o long as God iTiall bepleafed to continue it.Laft of all,lec it be confidered that a wxeftled for SubmiiTion, pleafeth God no left, than a vidtorious^ubm aTion doth pleafe the Convert, becaufe in wrcflling againft corrupt Nature, the Convert teftifieth his Will to pleafc God, his glorifying of God's Wiidom, Juftice, Power and Love, how ever the Lord deal with him. After which Wrefthng, the Lord doth give Submifljon vi&orious andQuietnefs with ir.

CHAP. XXVL

Concerning the Convert's yiiflaking of his Condition becaufe of Tent at ions.

GOd$ Children oft times are not only heavy and grieved becaufe of Tentations (wmchrheApoftle i/V.i,6.prefuppofeth tobeor-dinary,and in fome refpedb needful) butalfofall in a miftakihg of their condition, as if it were altogether evil and difpleafant unto God becaufe they perceive rhemfelves many wayes polluted in their Conflid with them. Which Pollutions, albeit they cannot be denyed to be Pollutions, ^nd ihouldnot be excufed orexcenuar,yet (hou]d not darken or obicure the Grace of God in a Convert ftriving againft Tentations and lamenting his Pollutions cpntra&ed by occafion of them,

■■ fhefe

2. Thefe Tentations, that' they may be the more clearly difcovered, we (hall devide them in three forts, i fome of them aredire&ly from God, in a wife and holy manner for tryal and exercifeof Faith,Hope,Charity and other Graces, and do not in any way tempt Men to Sin. z. Some are from theFlefh and the World, alluring or inducing Men to Sin; which two we join together, becaufe Concupifcence or the Fieih or corrupt Nature joyncth it felf, with the World, and theft two help one another, and therefore are joined together by the Apoftlc f if$b.%;:i6 All that is tn*be World hthelufl of the Eyesjhilulcf the Flejh andthe pride of Ufe.And when Men are tempted by their own Lufts, the World doth fur-aiih Objeds,Allurements & Inducements to Sin, The Third fort are, the Tencattons from Satan, who befide that he is not idle to takeadvantage ofConcupifcence & the Worlds Inducements, (o is he chiefly bufie to throw his fiery Darrs a-gainft the Converr,and to folicit Men to fuchSins 3$ the Convert doth moft dereft and abhor.

As for the fir it fort of Tentacions from God, they areordinarly by Affi.&ions bodily or fpi-ritual, wherein oft-times the Converts do not pbferve the Lords Purpofe and Will revealed in Scripture.or are forgetful of the Admonitions and Confobtions which they have heard from Scripture, which was the cafe of the Afflicted Saints, Heh. n. 5*. audio thev are mo/evex-Qcffihcn they fltyuld be; and (Pf. 41. i{.) deje-

^4

BOOK Til, [ 687 ] CHAP. XXVT^, d>cd and difquietcd, and dofufped char God is angiy with them and wich the way they walk in, Heb. ii, ii. 13.

Of this Sickncfs, there may be Three Caufes, 1. the birrernefs of Affli&ion for the preient time wherein it is fclf. x. the fenfe of by paft Sin which the Affii&ed doth fufped God is per-fumg , and making him poflefs the Sins of his Youth, 7^13, 26. The third, is theobferva-tioi of in born corruption, difcovcred untothe Affli^vd much more then in profperity.

4. For Remedy of this Evil, let che Afflicted Convert peri wade himfclf frcm the Word of God that in all the Afflictions ofGodVChildron, the Lord doth intend the tryal and exercife and increafe of Faith,and other Graces beftowed on them. And upon this confideation,thc Afflicted ihould rcjoyceinthis cxQTC\te.Jam.i.z.y.Secor:tfly 9 let him remcmber,that with the tryal of Faith, there is always a difcovery.of infirmity and Corruption of Nature in the Afflicted: As in the purifying of Gold, both die goad Mcttal and the Drofs are difcoveied, which as hefliodd acknowledged, that he may be keeped from fret-ting;fo muft he ftill remember, that the Lord doth intend the rryaiof his Faith, that he may be conftaut in believing on.-Chrift. the only help and relief from Sin and Mifcry. Thirdly, in whatfoever conditionhe is in Jet him endeavour to go on in;Paticace,Experiencc & Hope, which fliaJl

I

nc-

BO OK IB. [ 688 ] CHA P. XXVt;

never make him afhamed, for this doth the Lori teach us. Rom. j, 3. 4. indjam 1,4.

As for the Second fort of Tentations,from the Concupifcence of the Flcfh.and from the World's Allurements and Terror, letrhe Convert affltdi-cd follow the fame courier which is pecicrtbeA in the Remedy of tK- Tintations of thefirlt fort.

As for the ffritd foci of /citations, which arc from the Devi, txsipting V1m to Achcafm, Or BJafphemy, or Dstppic, or £c$ murder, and fuchlike,whi.:h ev-': Nihiife dottf abhor, whereof fomething is lpokcn.elfewhere, 1. iet the af-Aided Convert purdifferenc between tluDevil'* Sin in tempting to vile Sins, a:! Kis own Teeming feeble refilling, wherein albeit he thinketh himfelf polluted, yet his not yielding teftifieth his diflenting from thofe tearful Sins whereunto Satan dcth terriprhim. x Let him put difference between the confent of his unmortifie<> corrupt Nature inclinable to every Evil, from the Luft of the Spirit which fighteth againft the Luft of the Fleih, which hindereth the Adverfary from getting the Vidtory; 3. Let him put diffc-rence between the Sufficiency of God's Grace Upholding him in the ConfH#.and the fuliVi&o ry againft the Meffenger of Satan bufFecnhg him: For, God ufeth to fufpend thsVictory for a time, and yet make His Grace fuffiereritly uphold His Souldier till the Victory be given; as Paul's Experience, zCor. ii. tcacherl \ni indeed, ic j| a glea&nt Spectacle to thfc fcotd to look upon

His Weak child driving againft the FIcfh. tht World & Satan,& /?W/*g out by Faith in Chrift againft them all. 4. Let him confider, that by thefc /cntarions of Satan, unto vik Sins, God can, and doth mortific Sin, and make His Child watchful and ftrong againft both the iWul Inclination unto thefeand all other Sins. In the mean time, let him beware of a more (lye and fubtile 7entation,which Satan ufeth to Aide in at the back of thefe ugly and groflc 7cntations* which is this, uhen he hath prefied with all violence thefc fiery Darts and vile £uggeftions upon the Convert,' he chargcth the afflicted Soul with a giving confent unto them,and like* fcolding Calumniator impudently bcarcth guild-nefs upon him, and all to make him apprehend his condition to be tforfc than it is, and tofu-fpect, that God,by this Excrcife, is purfuing himr in Wrath; and this Testation is not readily ob-ftrved by the afflicted Convert,but yielded unto more than to thegrofs /entation. Therefore, ia the laft place, let the Convert guard againft thii 7entation which brangleth his Faith, and lay the blame, with the Apoftle, on corrupt Nature Whatsoever guikinefs is found, Rom. 7. 17. Now then it is no more 1 that doth it, but fin that ivocU ktb in me;A Speech befeerriing a Man free of outbreaking & prevailing corruption,and driving a-gainft all inward Motions of corrupt Nature. And for Remedy of this and other evils, let him tfnew £ht Acti ef his Faith in Chrift, laying

BOOK III [ 690 ] GHAP. XXVlt bold upon the Covenant of Grace, that he may mere confidently draw near unto God Reconciled in Chrift, and fo no more doubt of God's good Will to him, nbtwithftaading of his hard Exercife under Tcntations: for, thus Satan f&all not only fly from the firft Tentation,being refilled, but alfo be difappointed of the luccefs he expe&ed in queftioning the Converts condition and Weakening of his Faith.

CHAP. XXVII.

Concerning tfa Convert's rnt/laking his condition when he doth ohfervefome Degrees of Gods defer ting of him.

TO fpeak of the forts and degrees of God's Deterring a Soul, requireth a large Trea-tiie,& the Cafe andCure thereof is already pub-lickly fet forth by a Learned & GodlyPreachcr of the Gofpel; ft ihall fuffice, for our purpofe, to fpeak of it only fo far as it concerneth the Con-vertsMiftakinghisCondition when lie apprehen-deth himfelf Deferted, whether the Defertion be real or apparent only, &nd falleth into fufpi-cion of Gods Love to him, or that God is dil-pleafed with him, became he findeth not well lively Influence of Gods Spirit as he hath found and'fuch aififhnce of His Gracious prefence as Tie did expect m Sifcharge of Religious Duties, er Exercilcs wherein Diviu£ 'Providence fratu r " yokeJt

BOOK III [ 6 9 i ] CHAP. XXVII, yoked him.The Scripture and daily Experience do Furnilh inftances of fad Complaints of the Lord's hiding His Face and withdrawing or withholding of Light, or Peace, or Conloiation, or Strength and Ability for. fpiritual Dutics,©V.

i. For Remedy whereof, i. let the Convert remember, that God doth not leave a Believer fled to Chrift for relief from Sin and Mifery, always and for ever,butfora (hort time, andthnc Hekeepeth Love to them conftantly,aibeit He do hide the Tokensof His Lovcfometime, and difpofe of the A&s of His Love, as tie feetli fit for the Advantage of the work of Grace in them. Let him put difference between Deferti-on and the Gift of Difcerning of the Defcrtion: For albeit Defertion be of itfelfa fad Vifitatt-on, yet the fight and ohtervation of it, teftifi-eth God's prcfence with His Child, giving Eye* falve and Light; and thereby doth not only teach that Wound to be curable, but alfo that the Phyfician is begun the cure of it, by pancing & lancing the wound. 3 Let him not count it a Defertion, when God in any fervice whereunto Be puts His Child, emptieth him of all conceit :>f his own ability,that he may open his Mouth wide and be filled: For this emptying of the "onvert, is the very fitting of him for freflifup->ly from Chrift to go about the Service in Dhrifts Strength and Furniture, which the Apo-Ue felt by experience, 2 Cor. n, 10. When J am makfi&i\\ he, then I am ftrong. Poverty of

Spiritanu Hurigerand Third for ffighteoufrteft, are not to be counted Defertions. 4. Lee hint L obferve the Degrees of God V prefence, no le(S than the ' degrees of His Abfence; as the TfaU mifl did when recolle&ed himfelf,P/ 73. 23. af- | ter the Tentation which troubled him was overcome. Neverthelefs I am continually with Thee. Thou holdefi me by Thy right hand, and ver z6\ my Flejh and my Heart faileth, but God is the Strength of my Heart and my Portion for ever. 5,-Let him put a right conltru&ion upon Gads Difpenfation, believing always, that God doth what He doth for good to His Affli&ed fubjed:; whether He draw forth, by His Defertion, the Latent-corruption of the Heart, as He did to Ezekiah, 2 Chron. 22, 31. or whether to pre- [ vent out-breaking of Corruption, as He did t& \ the Apoftle. z Cor. 12. 7, 8, 9. or whether to exercile his Faith, Love and Patience, aid to fnarpen his Prayer, as he did to the Pfalmi/t frequently. And therefore, let him, in theobferva-' tion of whatfoever degree of Defertion, humble himfelf before God, fly in more clofely unto Chrift, and patiently wait upon the change of his condition, in the ufe of the Means, and follow-*! ing the Duties of bis Calling as the Lord ihalM enable him : For, this is the Counfel of the Lord,-' J fa. 50. 10, Who is he among you that feareth tHM Lord, that ohtyeth the voice of His Servant, that voalketb in darknefs and hath no light? let him ti in the Name of the Lord, and (lay upon his God.

And

BOOK III. [693] CHAP. XXVil

And this much fufficcth for Infhnces of the third fort of the Converts miftaking hisConditioa

CHAP. XXVIII.

Concerning Cafes, therein the Convert is in

doult what to determine alottf his condition.

-.

T rcfteth, that we fpeak of the Fourth fort of Cafes of the Conference of the Convert, y» herein he is at a (land, and in doubt what to determine of his prefent condition.

i.lh thefe doubtful Cafes, the Convert is not properly deceived, as in the former Ranks of Cafes it isprefuppofed of him ; becanfe in this fort of Cafes, the Convert doth not pofitivety determine the Queftion wherein hcis failenjbuc fiandeth in doubt what to refolve upon.

3. Cafes of this fort pertain to the Mind and Judgement of the Convert, and if his Judgement be cleared by loofing of the Queftion, incontinent he is farisfied and quiet.

4. It is neceflar for the Convert's clearing,, that he form the Queftion rightly ; and to this end, 1. Let him conftder his cafe and condition in himfeif, fo accuratly as he can. 2. Let him ingenuoufly lay forth the Queftion or Doubt he hath, before his Paftor or Chriftian Friend, acquainted with Cafes o\. Conference, and asK their Judgement what to think of,or what to do in fuch a Cafe.' The Reafoiz why he mufl exa-

X x a inine

BOOK III. [ 694 1 CHAP. XXVH1, 9 mine narrowly his own condition, before he | c fpeakofit to another, is partly becaufe other--: i ways his Doubt or Queftion may prove Frivolous and unworthy of an Anfwer;partly becaufe the Convert after examination of his Cafe and Prayer unto God, may find fatisfadlion to |iis Doubt; and partly, becaufe,if his Doubt remain, the Queftion may be the more clearly propounded, and fo receive the more clear and fpeedy Anfvver for his Satisfaction.

5:. Of this fort of Queftions, we fliall pro* pound fome Examples and giveforne Refolution unto them,whereof ufe may be made when fuch like Queftions fliall occur. The Fir(i Queftion jhall be concerning Confufion of

Mind.

IT cometh to pafs fometime, when a Convert is upon Examination of his own Eftate 6t Condition,that fuch a mift and darknefs falleth on his Mind, and fuch a croud and throng of Thoughts within him,rhat hecandifcernnothing but Mift,multitude of Thoughts, and Darknels and Confufion. The Queftion is,what ihall he think or do, for removing of this Confufion of Thoughts and darknefs of Mind? ^ Anf. This Cafe befalleth Converts frequently and therefore had need to be the more carefully cured:Which Cure.that it may the better goon let the AfHidJed renew the Examination of his former Behaviour, and fee it he can find out the nicriiprious Caufe thereof in himfelf ; for, this

cafe

..

OOK III [ 6 9S ] CHAP. XXVill.

qsfic oft- times is the caftigation of theAfHicted, or his former negligence & omiflion of Dunes,or light discharge of religious Worihip: yea,it may ?e found poihbiy, that the Afflidfed hath been fo carelefs in keeping his Heart in the Fear of JGod, that he ham involved himfelf too far in earthly and thorny Affairs, or hath exceeded in the u(e of things lawful, or by fome corrupt Communication, hath grieved the-Lords Spirit, and fo hath drawn on fome D#fertipn and withdrawing of Illumination from hirp,

2. This cafe may a'fo fall our, from fome pre-fent Perturbation of Mind ^nd Paflibn,whereby his Reafon is fo taken up for the time, that ic icannot difcharge its duty.-As cometh to pafs usually in Anger or Fcar,or Grief or fome fuch like iPalfion.asmay be feen, when a Man is injuied by his Neighbour, or doth meet with ibmc I)amnage,or is put in fear of fome imminent E-vil coming on him, or findeth lharp Painsofrio^ dy, or tome fuch like Caufc perplexing him.The Queftion is,vvhtt (hall he think of this Condition?

Anf. If the AfHi&ed fhall examine how he is fallen in this cafe, and fhall, in consideration of his VVeaknefs ? be humbled before God byPrayer he fliall not wantcleamefs of Mind.and Dire&U ons from God what to do, and how to behave himfelfjin ordering of his Converfation arighc,P/I 50. 23. for, the Lord gives Wifdom liberally, to all that ask it of Him in Faithjjw.i,^ and this hisprefent condition giveth him an Errand to God. Xx;

The Second Queflion is concerning the Convert > • who mofl part walketh heavily.

~"*Here arcfome true Converts, who after , • j[/ Examination of themfeives.cannot deny. \ titft their Hbart is towards the ways of.j God in their* Calling, and that as they find the Imperfections of thsir Service, To they are for- ! cedro renounce all confidence in their ownRigh- . teoufnefs, and to fly to the RightcoufnefsofChrift as the only true Garment able to hide their^ • Nakednefs; -yet, they arc for the mod part j heavy in their Spirit, feldom they rejoyce,but many times they weep; and howfoever they maintain confidence in Chrift for the (late they' ftand into; yet, when they confider their ordi-narHeavinefs of Heart,chey doubt what to think of this their fad condition.

Anf. This co:idttion,if well confidcred,ts very Ufefal,a!beic not always comfortable; for, the Lord's Difpenfation towards fuch a Perfon thus exercifed, is well tempered and wifely mixed : Fbr, He neither fuffercth the heavy in Heart to caft tway his Confidence in Chrift, nor to b« idle and unfruitful in his Vocation, nor to glory in his own Works, or put confidence in thtm, fe&t fo kc-cpeth him up to the Duty of more and more efteeming of Chrift's RighteouGiefs, and drawing of Strength from Him by Faith, that h&goeth on ih.his courfe uprightly, albeit not fed as he would b^ by the confoiations of the holyGhoft. *.',?o?

BOOK III. [ 697 ] CHA P. XXVIII.

. z, For Remedy whereof, Jet him quiet hi s (Mind; for, after Examination qf his own natura 1 Inclinations, he ijhaii find the Reafon of the Lord's DifpenUcon toward him, fparingly giving unto him fuch mcafure 0/ Confolation as he would have, to be this, left hefhould abate the fame; and lean more to the fcnfiblc feeling thereof then to the Word of Faith: and therefore however he find Heavinefs,of Heart through manifold Testations , let hiiji hold on his way in the obedience of Faith, he fliallaftera. whiles Patience and Wreftling.mect with as much Peace and Confolation as may fuffice a Pilgrim, walking fromStrength toStrength till he appear before God in Heaven, where all Tears, iljall be Wiped away from his Eyes. Meantime, let this (/round beholden faft,{hat;. God mixeih the Cup-of His own Children as He findech it fit for their Edification.

The Third Quefthn is, concerning the Convert, vch* jor not looking on their Or/ginalSin and the out-. , breakings thereof, are in doubt what to think of their former condition.

SOme Converts arc, who after a quiet Pof-fciiion of Peace injoyed in a blamelefsCon-veriation among Men,and itvthcExercifejof Religion uprightly before God, after Examination :>f their condition more narrowly,do find, that Jic Confcicnce for a longtime hath been filent Uid hath not changed for the Motions of

BOOKm. f?981 CHAP. XXVllf;

original Sin, but fuffered them to go on feclir c ly under the guiicinefs of the daily fprouting forth thereof. Jn this cafe, as they dare not caft away their confidence in Chrift, nor their holy purpofe of walking uprightly before God'; fo they cannot justify the filcnce of their Con ci-ence, which hath (uiiered the Motions of Sin (although not confemed unto) to go away without Challenge or Reckoning made tor them.and here they are in ftrairs, and doubt wh*c to judge of their own Condition.

Anj. In this cafe.the Silence of the Confcicncc is not to be excufcd:And the Peace of the Con-vert albeit it may be found Jn order to the Convert's fiate in Grace, yet the condition wherein he is, is not good, but mixed with much Security ; for to make the condition of a Convert to be-good.it isnot only required that hisCon-fcience be Kcepcd free from grofs Pollutions,but alfo that he be daily aiming at mortifying of Sin, and that to this end, he daily give an ac* count unto God of his Wandering and Vanity, and of the obferved Out-fproutings of the bitter Root of original Sin, that he may, after his beft Behaviour, perceive a neceffity of that Prayer, taught us by our Lord for daily Remiflion of Sins, and fo may daily have the Anfwer of God from the Evangel, faying, Son, be of good cheer, thy Shs are forgiven unto thee: For there is a twofold Abfoiurion of the Convert, one is in order to his Perfoa, which Chrift calletlv

COOK HI. r 699 ] CHAP. XXVT1L the wafting of the whole Ma*; the other is in order to his daily Impcrfctfioirs and Blemifhcsof his Converfation, which Chrift doth call the wafting of the Feet. By vertue of the firft fore of Absolution, the Child of God, flying to Chrift, is judicially declared free from Condemnation; by the other, thfc Believer making ufe of the Fountain opened up in Chrift, is excemed from his acknowledged' Uncleannefs. This is*clear from Chrift 4 s Words, Job. 13. 10. Meantime we confels, that the motions of Sin in our mortal Bodies arc lb innumerable, that no Man can overtake them, yet muft they be counted foe an heap at lead, as David doth teach us } Pfic). ii Who kn$weth the Errors of his Lifelcleanfe me from my fecret Sins, And this fame Leilbn do:h she Apoftle teach us, Rom. 7. 24 Wretched Man that lam, faith he, who ft all deliver me from the bodyofthh Deaths 1thankGod through JefusChrift. Wherefore, let the Convert go on in his formic Godly and Righteous Behaviour and Converfation, not mif-regarding the Sproutingsof original Sin, but giving account thereof unto Chrift, as faid is, that he may glorify that Righteouf-nefs of Chrift by Faith, and enjoy Peace with God, not only in order to his State, butalfoiti order t# his Condition daily.

The Fourth Qjie/lion is, how the Convert may know and he certain of his purification. X Ji 7Hen the true Convert hearcth the diffet V V * cnC Opinions of Theologucs concur-

BOOK lit. [ 700 ] CHAP. XXVlir. ceming th$ A& of Justification of a 3ehever,fome faying that it is an A(3 of God immanent, whereby He Avilleth the abfoluciorj of the Believer; fome faying, that it-is- an A<5t of God emanent '<\x\&tranfient from God upon the Spirit of the Believe fome faying it is the. Sentence of the Judge^ ablolving the-bclieving Sinner from the Ciirfe of the Law. The Believer here poffibly isat a; ftand, and krioweth not hotf to anfwer tiiQ:Qaeftion till his Doubt be,k>ofed, •ifer theSatisfaction of the Convert, Fir/I, yt# may fofely fay, that it is not-.puter.i^l \vhether the Convert be able^to take up the Quiddky & forronl.Norion. of the Ai2: of jiiQificanon;provided he be a Believer in Chrift and-know,ihat die Believer irxChrift, is : Juftified before God f and tltebeing Juftified by Faith, he hath peac§ with God,and c^n apply thefe Truths unto him-felun the Exercife of Repentance.and nevvQfc^r itencei But if poifibly, the Convert, cannot bpfa-tis'ficd till his doubt be anfwered,lel jlim confidcr, t^gr heniuftdiftinguiih between J-uftificationac r Ciftedytaken as it proceeded! from God, & Jufl> feca<tion paHively taken as it is terminat on the JfaftfiedMar.; as it is taken actively, thefe.Four riiiiigg.are to be diftinguiflied, 1. Gods erernal Will and Dccree v to abfblvefrom Sin and Wrath, everyBeliever in Chrift. z.Gods actual reveal-in time, this His Gta^icrus pleafure in the Gofpel. 3, Gods judicial application of this general'Sen-ccrxe to the -fielieYC*: in the point of his ; Cab*

•3rt> SQX*

!

BOOKin. [ 701 ] CHARXXVlll-

verfion, whether the Believer, perceive his' Absolution or net for the time. 4. There isa fenfi* b\6 Ihrimation of this Sentcncpmico th« Believer, joyned with Peace and joy, v >:hich the Apo-{tle calleth the fhedding abroad of the Love- of Go<i in the Heart, Rom. 5. 5. and the kiting of the holy <jhoft,ftamping the Heart with Ho-Vinck.Ephef.i.i J. The firft Three.makes.the At* folution of the Believer certain, whether ck Believer thinks foot not,but the Fourth, which is the fenfible Intimation of this Sentence, doth make the Believer both fure and joyful.

As Juflificatipn is taken paflivcly, Four thioga may be diftinguifhed in the Believer juftfiod.The Firfl is his a'&ual receiving of Chnft offerod^to the Gofpel for a perfed: Remedy ofSin and.Mn fery. The Second is,the Lords judicial ifelwg of the general Sentence of Absolution ijpea the Believer, as if He had fpoken to him by Name, as He did to the Apoftles, Jvb.if. yNow are ye dean, through the Word I havAfpoic* unto you, that is,youare clean from the guilt of Sin by My abfolving of you. The Third is,the Believers obfervingin a reflect ac3: of his Cpfl-(cience that he hath fled to Chrift forabfoluti-on.and thereforejuftified indeed. The Fourth 'is, the feeling and obferving of the Taft^mony. of the holy Ghoft bearing wirnefs'with his Spirit that he is a Child of God abfolved from Sin and Wrath. The firft two ofthefc, to wit, the

BOOK IT!. [ 7 o* ] ? CHAP.XXV1L ad of Faith, receiving of Chrid and of the right made by Chrift to the believer in Him of Uis Abfoliition, may be in,and on the Believer without the 6ther two,to wit,his Obfervation of the Ad of Faith, and the felt Intimation of this work 4>f Grace by the holy Spirit. - i. For folving of the Doubt then;as Juftifica-fi6his adivefy takan, as proceeding from the immanent Ad of Gods eternal Purpofe and Decree tojuftify the Believer,it is no more the a-dttal J&ltificatioh' in this Life, of which wc are fpeakingythan the immanent ad of Gods eternal purpofe to raifethe Bodies of Believers in Chrift, & to glorifie them in Soul & Body .can be called the adualRcfurredion of their Bodies and Glorification of both Soul and Body in this Life.

But the tranfient Ad of Juftification in a judicial way, which is the Lord's' judicial Sentence af iAbfaiution of the Believer, declared by His Word fet down now in holy Scripture, it is indeed and formally the Believers Juftification,and isjudicially termi^tupon every Believer in the ad: of his Converfion,vrhethet the Believer doth clearly perceive his own Converfion,or be in fu-fpicion of his being Reconciled and Juftified.

And this may be made to appear, if we compare the Condemnation of the Unbeliever with theAbfolution of the-Believer fled to Chrift,^, 3,18. As he that believeth not iq Chrift is condemned already, becaufe the Curfc of the Law and Condemnation pronounced in the Scripture

by

BOOK HI. j [ 703 1 C H A P. XXVIII.* by God the foveraign Judge, ftands againft him lo long as he doth not believe in the only begotten Son of God : And this Sentence ftandcth fait, whether the Unbeliever take notice of this Sentence or noc, whether hedo apply ittohim-fcif or not, do find Grief for it or not; So the Believer in Chfift is relaxed from Condemnation and abfolved, and hath right unco eternal Life and begun"'poflcflion of it, aibeit'for the time of his Infancy, Testation, Trembling and Fear, it be not fo, albeit he doth not pdrceive the bkflcd change of his ftate; nor doth lay to Heart as he might, the words of Chrift judicially pronouncing the Sentence comprehending him as certainly as if his Name were exprefled J oh. 3 18. He thdt believeth on Hint, is not condemned ,and *ver* 36. He that lelieveth on the Son hath everlafling L/fV,and Joh 6. from ver. 3 7. to 4i.Hence we conclude,rhat the formal a<Sf q£ Juftification of a Man fled to Chrift, is to be found in the written Sentence of the Judge ab-folving every Believer and the Manw T e fpeakof. There is another tranfient A& of God, in ah adtual Revelation of Juftificarion, wherein the holy Ghoft openetli the Eyes of the Believer to behold and perceive the Crift of faith already beftovved on him; Of this fpeaks the Apoftte, 1 Cor. z. ix. And after tkat the holy Ghoft hath pointed out His own Grace, be do wed on the Believer, He followeth His Work, by giving remarkable peace and joy is Earnelt of

Life everlafting, whereof the ApoftleTpeaketb; Ephef. i. i^ In whom ye aljo trujfedjfterye beard the word of Truth jhe G of pel' cfyou/\Salv\atton : in whom aljo, after ye had believed\je were fealed with the Spirit of jrcmife which is the Earned of $ur Inheritance.TftcvdoreMethat dcfireth to have the Intimation ofhisJuftification,afcer flying for Refuge untoChrift for relief of felt Sin and feared' Wrath,muft read his Abfolution in the Gofpcl, as well as he hath read, before that,, his Con* demnation in the Law. Unto which Sentence of Abfolution, let him hold faft in his, daily Endea* vour after San&ification.

The'Fifth Queflion is, howtofatisfietbe Convert who findeth himfelfpurfuedfor his Sins after Re~ mifiionbelieved t and is brought in queflion what

M' dge of his cafe. Any Converts have fallen in Jobs Cafe,and feemed to themfelvcs to poflefs the Sins of their youth, Job, 13. z6, For, after Conversion and felt Reconciliation* they find the Sins tbey did repent o£and did believe to be forgiven through Chrift, obje&cd to them afreih, purfued with lharp Areufations, and Signs of wrath joyned therewith. Their Reconciliation .and Righteoufnefe through Chrift,-they purpofe to hold faft; their old Guikincfs, and Sentence of their Confcience writing bitter things againfi them,they cannot deny.-the pinch is here, either the Remiflionth'ey did believe is null, or

she

BOOK III [ 70s } CHAP. XXVni

the Challenge is unjuft, do thev reafbn with themfelvcs; the Nulhty of their Rtmiffiojnhey dare not admit, and the juft ground of Challenge they cam not deny, and the doubt what to think ofrhis cafe they C4janot fliun, not teeing, h thefc things can confift and Rand together.

x For anfwer to this doubr.thefe four Things mud be di(lingui(hed,and how they may all con-flit one with another mud be timcoufly conjjder-cd.The four things to be diftinguilhedare i.The Reconciliation of a Convert ttith God., a. The Rcmitfion of the Reconciled Mans Sim freely gifted unto him by God. 3. A renewed bitter Accufation raifed by Satan againfl the reconciled Convert. 4. The holy and wife Difpenfarion of God,pcrmittingand ordering theft renewed Ac-ieufations of His Child by £atan, for the itfi\ and exercifc of his Faith and growth of hisRc-pentance, and other good finds

Now for the confidence of thefcFov; not doubt, but rhe Accufcr of the fererjirea cad up to us forgiven Sins.and bear upon us -they arc not forgiven. Neither ineed we -de but God in Wiidom and Love to His C/j\\.. may fuiTer Satan to renew Accufoti them,and (border that matter, 35 aeirivv flu 11 prevail, nor His Child fufiir Daraoage the Means* For, there is a great di_. be-

tween Satans renewing of Accufarions fei forgiven,and Gods making null the Rem: granted, the Lord can fui*$r the* one to bo

fiut

*

BO OK III. [ 706} CHAP. XXVltt*

But the ether he will never fuffer to be; For when a true Convert growcth negligent, & fallcttif in fuch Sins,afte'r Conversion as he livfll ip before Conversion, no wonder Satan be per* mitred to call his fprmerConverfionin qucftion; yea thcLord may judly caft up toHis Child hi$ former faults to humble him and fhame himfrom go;ng on albeit he doth not difanul the formerly granted Rcmiffion.

3 When 1 hankfgiving forRemiflion of Sin grants ed for. ChnflsCaufc, beginneth to cool in the Heart of a Convert, what wonder the Lord not only CufFcr, but alio prefent the vilenefs of by-p:ift vSins to make rhe Convert fenfible of theRc-million, & tocaufchim renew the a&s of Repentance & godly Sorrow for his Sins by*paft, as E*ek. 1 663 & 36,3 2, Then/hall you remember your civ?i evil ways& your doings which were not good,and (kail I oath\ our [elvesfor your Iniquity $ & abominations When the Convert growath. remits* in Watching over his own heart and ways,6k is in danger of falling back into thefe .Sins which he had rc-penced of before, what wonder the Lord by re.* merobring him of his natural /nclination and net \va;v s 5 tio warn him of his danger to make him prcveen his fall.

4 7rhcre r ore, let the Convert mantain the Solidity of former Rcmiiiion of Sins, and make good u(c of his former Sins which went before h»s Convcrfion.and let him follow the example of lad, Who cid not fuftcr his former Sins to

r<

BOOK IIL [ ?o 7 ] CHAP. XXVIIT. I go our of h\<s Mind, but did renew the Con-i feflion of them upon all occafions for his own daily Humiliation, for the Edification ofochers. and for Magnifying rhe Glory cf the Grace of God;and yet for all th'S.did not fufpcA theRe-miflion of Sins received : For by this Means the Convert lhall preveen Accufations, and ftopSa-tans Mouth, a>id make his Accuiations have no force.By thi* Means tke Convert ihall pof-fefs firm and liable Confidence of God 4 s unchangeable Grace and Mercy, and of the Sta* biiity of the Remiffion of Sin granted.

The fixth Quefticx is, of a Convert caflen, not only in un uncertainty for the time oj his Conver/ton, lut alfoin a Doubt whether he be elecied or not) and knows not how to Jo in this cafe.

SOme Converts fall in Hem an the Ezraite his Exercife, wherttof we read, Pf 83. efpe-cialiy, ver. 14. 15-. Wliile IfujferThy Terr en I am rl/ffrafled, faith he. Counfel hach been offered by fome to the Abided, to follow the Pra&ice and Experience of fome eminent Theo-logues, who being brought to fuch Straits wit!i good luccefs,have fubmitted themfelves to God co fave them or deftroythemas Heplcafed; after which fubmillion, they have felt the mar-rcious fvvcet Embracemcnts ofGods loving K;nJ-Y y nsft

,>

BOOK III. r 70S ] CHAP XXVIlt.

nefs making thcmfure both of their Co^verfion and Ele&ion. Whetherto follow rhis Example and Experience of tome notable Saints, is chc Doubt, wherein the Convert is not clear, and knoweth not how to carry himfolf toward God in this cafe.

x, For anfwer to this Queftiovi : it is free for God to comfort a Soul calien down, when, and how,He pleafeth ; it is free for God 10 pais by the Infirmity and Error of a terrified £oul,com-ing to him not in the wifeft way prefenbedto to him,and to look to the neccflity of the Man's Confolanon.and not to his way of feeking of it. But hovvfoever it pleafeth God to comfort fomc ..iraordinarly, yet this is not the Duty of the iUxii&ed to come with fuch an unrequired Sub* million unto God: For, it limittth the Lord, in a manner either to comfort the Man fpeediiy,or fi'ffcrhim upon apparent rafufal for the time, to difpa^:For Gods ordei is to bring the Sinner under the ferle of Sin and acknowledgement of ccferved Wrath for S\i^ and then to charge him to believe in the Name of His Son Jefus Chrift, and niter believing in Chrift, to feal the Believer with the Stamp of Holinefc and the Earned penny of the Inheritance, Which is Peace with. God, and Joy in the holy Ghoil fhed abroad in his Heart,

3. Wherefore as for theConverfion of a Man irraitned in the Pains of the new Birth and Fear of iveilalling Wrath, and tempted to iuipeft

that

BOOK III. [ 709 1 C H A P. XXVni that he i$ not Elected : \t is a more fafc way to lay afide all Difputarion about Gods Decree (be-caufe fecret things belong ro the Lord,) and to look to the Lords Command, and to his own Duty of flying untoChrifh So for the recovery of a Convert fallen in Jonah's cafe, and made to fufpect that he is a Rcprobat caft off of God, it is a more lafe way not to difputefor the time, cither his EledHon or Converfion whatfoever tf^ggeftioifc may be caO: in by Satan, than to offer unro G)J an abfoiute 5abmiffion tobefa-ved ordeftroyed as Fie p!eafeth,&then to iy iri £orrovv fill Jodgiv • ) inftVer of Confolation: For, God doth .jot require fttcfa a Sktbnpiifici i, but cullcth for an A& of Faith anJ Obedienc.; for, God hath declared in His Word, chat H^ delightethnot inthe Death of a Sinnef.'btft that he (hould Repent and Tuni to G >d and be fayed. *SeconJly % in this SubmuTion the Heart will be found deceitful which neither will nor cam fubmit to be deftroyed. Th/rMy, this Offer of fuch a Submiifion as this is, I Lord I knov not whether thou haft cfiofen me or rejected me in Thy Decree,but I fubmit my felf to The abfo-luteiy. If thou wilt deftroy me, Thou fhalt be found to be juft, anJ I do confefs lh much lintoThee: butif thou wilt lave me, I iliali p:o-clameThy Grace] iuch a fubmiliion, i fay, i* but ineiled, a tempting of God fpeedily tore-real His fecret Counfel, eichcr by Confolittaoj if the Submitter be art elect, of utufai of Con-

BOOK III. [ 7 > o ] CHA P. XXVIH foianon if he be a Reprobat The only iafe way in che forfaid cafe, isco be tumbled before God ani fly to Clirilt by Prayer v as Hem.in d\J,Pf 88. and as Jonah did.who choofed to look again to! H;s hoiv Temple where the Mediator (at upon the Mercy Scat between the Cherubims) and not fufFer fuch a Thought as Repro-1 barion. Thus did Heman, Pf 83. i 3.14. But un- |: to Thee have I cryed, 0 LorJ t and in the Morning (ball my prayer prevent Thee. Lord why c aft eft Thou \ off my Souljvby hide/I Thou Thy Face from me. Lee •' the Command of God to every (elf condemned firmer to Believe in Chrift:, prevail againft all Temptations to the contain 1 Job. 3. 23. This is His Commandment jhat ive Jhould believe on the Name of His Son J ejus Chrift.

The Seventh Qjjeflicn isfow te fatisfie the Convert* \ doubting whether it be better to forbear or go oh , in theourward exercife of Religion, (at lead in I private) when he fmds an indifpofttion of Mind i unto it.

SUndry Converts, when they perceive the unfitnefs of their Spines tooffer immediac \\ orfhip to God in Prayer, Praifes or Thank£ giving, especially in private, do fall in doubt with themfeives, whether it be better to delay the offer of their Worflup, till they find them-fdvesweli difpofed for it, or to go on as they i may, a;beit rjiey apprehend their jjps polluted c;

and

'BOOK HI. [ 711 1 CHAP. XXVIII. and their Hearts far away from God. Their fear on the one hmd is, left they Ihouid pollute the Worflup and take Gods Name in vain ; on the ochcr hand,they fear left they fall in the-guit-tinefs of omitting a prescribed Duty. The Quell on ihall he, what the doubting Convert fliould determine and do>

2. For Anfvver,thisCafe is fpoken unto before, 2 Book t C/jjp t i-/,m as far as the Convert determined! norland doth not what is right, but goetfi wrong and pleafeth hrmlelf in his bad condition. But here we fpeak to this cafe, as the Convert is in doubt on'y,&defireth to be keepedfrom ving rurrifelf.ln which cafe weiay,that as ic is the Converts Doubc,fo we muft confefs, that this cafe of Indifpofition and Unfitnefs for fpiri-tual Exercifes is very frequent, and is ordinarly and oft times a Chaftiiement of us, drawn on by our (elves, becauie we do not watch unto' Prayer,we do not ftudy to keep our Hearts in the Fear of the Lord all the day long, we do not foftcr that tendernefs of Conscience which might furnifh us matter of Humiliation,and of Thanksgiving to God upon o ? )fervation of our Faults againlt God, and of Gods Favours dailv and hourly remarkably running toward us. Hence it is when our ordinar time of fecret Worfliip doth come, we find our vaiging Minds hardly called Home from their wandering, our Confcieence challenging us for our loofe and uncircumfpeft Walking, our Y y 3 At-

AltlccivMiS dull and and dead,and all the powers of our $q#1$ taken as with a palfie,that wo can-iv-. .... c &i (elves in Worihipas weihouldand would. 7 h: efore.in this cafe lee the Convert be humblei,a;iJ confefs h'S Fault, and take with this C nsntand fly unto Chril}:,whobcar-

eth aid t^.k:rh &wzy the Iniquity of our pollution f-J v . uig$| and let him not defer his h.i V»o,:mp till another occafion, but wre-ftie againil: all Impediments and follow out the Woik in hand.blefiing God for His pointing put unto him his Wants and Weaknefs, his Wandering and Vanity of Mind, i?i$ Slipping %nd Sliding in his Ways, and for opening unto him a Fountain in Chrift, for wafliing his Pollutions and healing his Wounds. And that the Convert may be. encouraged to aim at, and follow on, this way, Jet him confider, that the Converts Worfhip may be pleafarjt and accep-tqfelc to God,when the Convert is much diijnea? fed with himfclf in the difcharge of it: For, tfeere is a Worihiping of God in Faith without Seme and Feeling of the Hearts In)argement;and there is a Wor duping of God with felt Enlargement of Heart The worfhiping of God in Faith is plea fa nt unco God, albeit the Worlhiper ia perplexitv and wredling with Temptations an4 Coirbi.'jr-isbc much difpkafed with himffiif. The \\ pcftSj pitig o< God vrith lalargement oi Heart is [ ilc•■:'.; it^bpth anto God and to the Wqrr t^^^&lhh jy)0Wf gives us to

derfiand. / will run the way ofth\ Commandments, faith he, when Thou /halt enlarge my Heart. But when this mlargement, by (enable Afsiflance ot the holy Ghoft is not perceived, the PJalmifl is but a dead Man in his own eftimation; yet he doth not forbear or delay to worihip God as well in Bonds as in Freedom; Quicken me, faich he, according toTby loving kindnejs. Therefore, let the Convert in this cafe, 1, follow the Example of the Pfalm/JI.vtho ( Pf. 5. 3 ) refolveth to call on God with his Voice,that is to follow the Work of Prayer externally, prefuppofe his fpiri-tual Powers were bound up, and he unable to back his Petitions with futable Affections ; My Voice > faith he, fhaltThouhearin the Morning, 0 Lord, in the Morning will I diretl my Prayer unto Thee, and will look up. And.f/ 27. 7. Hear me when I cry with my Voice have Mercy alfo upon me and Anjwer me. x.For his encouragement in this cafe to go on in his Worihip, let him confefs unto God the Truth, as it is prefented unto htm by his Confcience, and fay, O Lord my God, thefe are my Sins which I ought to acknowledge before Thee with Tcars,\vhich for the present are dryed up &c. Thefe are thy favours and benifits wherewith / am loadened , which / jhould acknowiedge with joy and Scnco , of Thy Goodncfs,S>r. But Thou Lord delights in Tcurh in the inward Parts, Pf 51. 8. This will be found our reafonable fervice which the Apoltiecalledifor, Rm. iVfc *•

Tke

#»

book m. [ 714 3 chap, xxtin:

The E'zjjt Q^ejfion is how to fatisfie the Convert Jbabtbtg what is the Sin which God pArjueth if

long lajiing Affliction.

IT fallcth forth oft-times-,when a trueConvert, being a long time prdfcd under fome lading dots or Caiamiry,doth enquire after the fpecial Caufcs 01 his Affl*&ion;and when he cannot be clear what to determine, doth doubt vvifat CO think of his Condition: For hfc acknowtedgith his SitiSjCommon to him and other Converts, to be innumerable ; but appfehendeth that it is fom? fpecial ^Sin purfued by God, which is the Caufe of his Affli&ion.which becaufe he cannot condefceftd upon, he is at a frand,and doubtetli what to think or do.

2. For anuver we fay, i.fuch a cafe is more troublefome than dangerous;for fo long as he is cbferving Ivs Sins, common to him & other Converts and in the Exercife of Repentance is daily humbled before God for his known Sins,hemuft: not be ar xicus albeit he know not ihe parMcular Sin purfued, as he apprehendeth : For, albeit the Lord aiHid: no Man bat fuch as have Sin in them, yet He doth not always, in affli&ing of. KhsChildren, purfue unknown Sin in them For fometime He affiidkth His Child to Jprevccn his Winning, hedging up his way with Thornes, leit he fhould follow after beloved Lufts. Some* rime He doth afflift him to try his Faith to,

BOOK nii t in? 1 CHAP. XXVIII

teach him Parience/Vktkncfs, Temperance and other Virtues, i'uch as are Dyingto the World, Seeking after Things fpiritual.Gw^^w* toward others in Affli&ion. x.When the Aifltdred hath compofed his Mind to reverence God's Difpcn-fation, wlaatfoever it is or fhall be,thcn let him yet again look-upon his Affli&ion, and it may be he fhall read in the Rod what is the Lord's Quarrel. 3. Whether he fhall find the fpecial Caufeof his Affliction or not,let him turn all his Indignation, Zeal and Hatred againft the Body of Death the bitter Pvoot and bulk of aftualSins, and watch diligently over. theMotions oi r original Sin or Goncupitcence u\ himfe'i*. 4 And let his Whole Exercife ftirhim up to havd-Chrift in greater eftimation, to make ulb of Chrifts Righteoufnefs imputed to..Bc!icvcrs,aad ro invo-cat His holy Name for the right uic-making o| his Affliction.

The Ninth Q^ejtion is, how Remiffion of Sin may be [aid to be granted in refpeft of Sins to come.

IT is commonly faid, that the Converrjn his Juflification, hath the RemifTion of Sins bygone and Sins to come: whereupon the Quefti-on is moved,how this can (land with daily renewed Remifiion of daily Sins; on the one hand, daily renewed Rcmiffion feemeth not necefTary, Firft becaufe we believe that Remiflion of all

Sin

BOOH TIL- [ 71 6 ] CHAP. XXVIILJ Sin, tsrhe priviledge of all Believers inChrift, and me abndegement of the fp^ciai Articles of Faith ice down in the Apofties Creed,as it iscai-led.holdeth this forth. iBecaufe k. is certain, that Chrift,in His Death,did compleat the payment of the Price of Redemption from all Sin, as i Job. i.j.The Blood of Jefus thrift cleanfeth us from all Sifts. 3 We arefaid to be not under the Law but under Grace,and fofred from theCurfe of the Law. 4. Becaufe if daily Remiflionof Sin be neceflar to be granted, then it prefuppones, that both Originaf Sin, and every A&ual Sin flowing forth iromitdaily, mull be taken notice ©f, reckoned for,and repented of daily,which is impoflible. On the other hand, the Convert Teeth, that every tranfgrellion of, and difcon-formity to the Law is£in; and the Apoftle.i.M. j. 8. (peaking of himfelf and other Converts, faith, If we fay we have no Sin, we deceive $ur felves, and the Truth is mt inns. And Chrift: hath taught us, as oft as we pray for our daily bread, to pray alfo for the Rcmifiion of Sins.-The queftion is, how the doubt of the Con-yerf vnay be cleared }

% For anfvver: We mud grant to the Convert, {that Original Sin remaineth m the Believer,and is not only an exceeding Sin,as the Apoftle cal-lethit, Rom 7. 13. but alfo is the Fountain of alt A&ual Sins which doth pollute the Contci-ence, and fometinws alio the outward Man. %. .We muft grant alfo, that there cannot be ait

COOKIIT. [ 717 ] chap xxva

a&ual& properly calledRemiflion of Stna which are not yec commited:Fot,no Man is guilty of that fault wherewith he cannot be charged ; FQr fuch a Rcmiffion were a Difpenfation & License to Sin.fuch as the Pope grantcth to his fla/estc* gratifie thcm,in allowing their vile Lufts foriti-riching himfclf with the price of that Iniquity. 3. /f fuch an actual Remiffion of Sins were gv ven irijuftification.theoncejuftified perfon coul4 never become a daily Debtor by his daily tranf-greffions contrary to the Declaration of Chx>f| in one of the Articles of the Lords Prayer

3. For folving the Doubt then we muft di* ftinguiih the Significations andaccepiions of /te-miffion of Shi: For,* it is taken for Rcmifiion pur* chafed by Chrift, by virtue of the Covenant of Redemption,^ favours ofthcEie<3\ butnatap^ plied unto the Eled before the Mans Convert flon.Heb. 10. n, 1 ]. 14. Bat this Man after he had offered one Sacrifice for Sins for ever, fat doves en the Right Hand of God: from henceforth expecting till his His Enemies be made His FcotfhoL For by one Offering He hath perfected for ever tbetq that are Sanctified, i./c is taken for RemhTio^ prcwi/edby Chrift to all that ihali believe in him to be bellowed on them ib ibon as they {hall tumto H\m,A:Lz6,iZ.Thirdly it is taken forthc Sentence of Abjoint 1 or judiciailv applycd & adjudged to the a&ual Bcltever. Eph. l.j.In whomwe have Redemption through His Blood, the Forgive-%ejs of Sifts accorfin^ to the Riches of fits Grace.

BOOK TIT. T 7^8 1 CHAP.XXVfl

4, For the atlual Remifw* of a]J Sins pad before his converfian,. Rom. 3. xj, whom God bath fetforth to he a P ropit 1 at/ov? ^through F^th in FftsBloodto declare fits High eo^Jnefs for the remtf-fion:ofSins that are fad,through the forbearance of God. 5*. For a condant right to daily remiision of Sin. and accefs to the Fountain opened up in theHoufeof David, fthat is to all the Children, of thehoufhold of Fairh in Chrift) Zech. 13. t In that day there fhall : he a Fountain opened to the Houje of David, and to the inhabitants of Jcrufa-lcm, for Sin and for Uncle annefs %

4. So then the Convert hach, firft the atlual

Remijfion of all Sins preceeding his converfion,

and with all his State, changed from being a

fehild of Satan, to be a Child of God. Second-

ty, he hath Right unto daily remiflion of Sins,

fcs"they fall out after converfion : for, Chrift,

fpeaking of the Remiflion had in the time of

tonverfion,calleth it a Wafting of the whole Man,

Tbh. 13. 10,He that is waften .needeth not to waft,

five his Feet) but is wholly clean, to wit, for the

State of his perfon accepted in Chrift, and for

the application of his Right unto daily Remit

•fion. Chrift tracheth all His Difciples daily to

>piay for it, which Chrift calleth the wafting of

the Believer's Feet.]o\\ t 13, 10.

5*. For anfwer to the Objections, made a-gainft the neceility of daily renewed Remiflion of Sin, let it be remembred, that the Article of ©urCiccd 15 fo far from making dail) RcmilCon

BOOK III ,[ 719 1 CHAP. XXV: of Sin not neceflar, that of Necefsity it muft be extended, not only to the Rcmifsion of Sins part before Converfion, but alfo to the Right made unto us,for daily Remifsion of the Sins which run daily from the reli&s of corrupt Nature not fully mortified; for otherways, the Believer could not have quiet Confolation in the daily Excrcife of renewed Repentance and Faith in Jefus Chrift.i.As tothe Second Obje&i-on concerning the pcrfeft purchafe made by Chrift of Remifsion by-paftand to come;lt doth prove indced,that there is no other Sacrifice for Sm, nor Price o* Redemption from Sin,fave that which wascompleated on theCroft ,bur it doth not prove,that we muft only once make Application of this Purchafe; for.Chrifikecpcth the full Purchafe in His own Hand,and doth let forth the Application thcreofas we (land in need in His own order and by degrees, till He perfect us in San&ification and Glorification alfo.

6. As for the Third Objs&ion, we mud not think, that when we are ioofedfrom the Law as a Covenant of Works,we are loofed alfo from the Commands of the Law:For,the Covenant of Works prefcribed in the Law, is pofterior both in order of Nature and Time to the natural Writing of the Law in Mans Heart, Rom^ %\ 15-. And therefore when the Covenant of the Law* of Works is taken ofF,the Authority of the Law to direct and corpraan4 all Mqral Duties doth re-

main

BOOK 111 [ ;io ] CHAP. XXVlIi; r.am,and can no irjore be Ji(Ib[ved,thcn the Obligation of the Rcafonable Creatu;e to be Obe* dicnt to the Creator,can b: abohlhcd:and there-fore^vhen theBeJiever falieth in a Tranigrelsion he meriteth Death and Defiru&ion as the Wages of Sin,but Chrift our Advocat, Who liveth for ever to make /.itercefsion for us, holds o^ the Execution of deferved Wrath, and givsth to the Believer the Grace of renewed Repentance and Faith in Him,and fo faveth the Believer, i Job. i. 9. and, 2. 1.

7. As for the laft Objection, taken from the impofsibility of knowing,taking notice of,or Con* fcfiifig every Sin, wherewith we are daily pollu-ted.or r rom the lmpoflibility of putting Repentance anu Faith in exercife about every particular Sin;wc s'Ave^firft.that the Children of God i notwichftancing of this impoflibility acknowledged by then^have fought and obtained renewed Rcmii'lion of their innumerable Sins,P/, 40.ix. and pf. 19 ii 13.

8. Secondly> fuch asarejuftified by Faith upori eortfefsion of fuch Sins asthey know and do remember arc accepted c r Goi,asif they bad con-fefled all their Sins p:;ticuiarly, becaufe he Chat hath no Mind to deny c excufc any Sin in htni* felf.but is billing ro open up his Heart to God fdfincerity t ,aad ro confefs '&reiy particular if he were abie,heljath prefented a contrite Heart h$* fore God.which ua lacrifice Acceptable ro God,

tjL $1. 8. 9.F/3&1* and tbft much uSo Chnil

do*a

B 00 K III. [ j% i ] CHAP: XXVlTT. doth teach us, fpeaking of the Vullhan who made a fliort and general ConfcfTion of his Sins infinccncy, and Went homejuftifiid, Luk. 18. 13. 14:

Thirdly, It is not impofliblc for a watchful Conicicnce to obferve daily, as many particular Sproucings from the root of in-born Sin, as may humble him daily.and bear down all Confidence in his own Righteoufnefs, and furnifh to him matter for cxcrcife of Repentance and Faith in Chrift.And this LefTon the Lord did teach His People under the Law, by the twice offering Sacrifice every Day,Morning and Evening,thatHis People observing daily the running lllue of corrupt Nature,might daily have their recourfe by Faith unto the Lamb of God, that takes away die Sins of His own People and hitherto we arc directed to look, #45. zi. and, 1 Job. 2.. i. Mean time, on the one hand,let us beware to lay any tort of Merit upon our daily Exercife of Faith and Sorrow for Sin in our Repentance^ otherways wefhouldbe found Offerers unto God of fatisfection from us, and not Suiters of Remit fion of Sins from God ; and on the other band, let usbewareto be difcouraged,albeit wedonoc fiad daily the renewed Intimation and feni'eof Rernifsioo, But as we apply the Law to our felves in the Exercife of Repentance; fo kc us apply the Sentence of Abfolurion pronounced in the Gofpel in favours of every PeniteneSoui that flyeth to Chrift for Refuge,,

tbt

B O O K m [ 711 ] CHAP. XXVIII,

The Tenth QjAeflhn Jhdflie; concerning Spiritual JDifpqfitions' cfMind and Qualifications, whch way he joined with, or feparat from, the jptcialWork of true Converfion andjaving Grace.

THe Apoftle, Heh 6 4.j. 6 9. io.tells us rif fundry Qualifications which may be found in unconverted Men, and alfo he tells us of let-ter things which do accompany Salvation, and are fure evidences of Regeneration. Of the firft forr, there are, anlong others, thefe five. 1. A legal Convidtion of the vilenefs of Sin and Vanity of the World. 2 A renouncing of ualawful Plea-lures, joyned with a refraining even from lawful and allowed wordly Delights. 3. A natural defire of Salvation and of San&ification, that they may may be faved. 4. A purpofe to live RighteouflyJHolily and Soberly in this prcfent World. 5-. An outward change of Manners and Converfairon, fo far as they may be b!armlefs before Men. Thefe and fuch like Qualifications may make a fair fhovv in the Flefli, and yet maybe found to be not only in true Converts,but alfo in fuch as are Strangers from the Life of God: iSuch WnstheApotttePW beforeConvcrfion;fuch was Ifrael, Rom 9. 31. Which followed after the Law ofRighteon'fnefs, and did not at tun to the Law of Righteoufnefs Who being ignorant of Gods Righteoufnefs t and going about to efiablifh their own Rightioafnefs, did not fubmit themjelves to the

Rigfj-

.■' J.

BOOK III. f 7*3 1 CHAP. XXVIU

Rightcoufnefs of God, Rom 10. 3. Of this (ore arc u ch of the Papifts, who go about to be ju (lifted by chcir own Works, and do but mock at the Imputation of Chrift's R;ghteoufnc(s, calling ic Blafphcmoufly, a putatitious or conceited Righ-ceoufnefs ; not confidering, that the Pope and his Servants do reckon the /mputation of the Rightcoufnefs and Merits ot Men, and of the Superfluity of the Saints Righteoufnefs, by real-Ton of their Works of Supererogation, to be worth a great Sum of Money, as they find their Merchants.

Concerning ihefe five Qualifications, fome Converts, efpecially fuch as defire to fee the Evidences of SavingGrace in thofe with whom they will joyn in the fociety of Church-member lhip, may. make queftion what to think, whether they be Saving Graces, or common Operations of the Spirit.

2. For anfwer we rauft diftinguifli between a Man's judging of thofe Qualifications in him-felf, and bis judging of another, in whom thefe Qualifications appear to be; for, a Man judging of himielf, may attain to a clear and certain jdilccrning ofSavingGrace in himfelf,asthe Apo-ftlegivech us to understand,1 Cor, 1. 11. 12. In which cafe of our judging of our (elvcs,thismuch maybe (aid ;that if a Man find in himfelf,thofe Qualifications joyned with Faith in Chrift foe jliglneoufnsft and eternal life,and is feeking fur-

Z z niturc

TOOK Hi [ ZH I CHAP. XXV1IL riture from Chrift cVhjring forth Fruits of his Faith in new obedience he may be quiet ami be one of doubt of faving Grace inhimfelf. For, unto fucha perfon, the Difcript?o<i of a true * Convert may fafely be applyed, Vhil 3, 3. Wt are the Qircumctfion, &c And pre-lbppofe he liath obferved thefe Qualifications in himfclfy before he obierved his clofmg wkhChrilt.or his application ofthcOrF:r orReconciliation through Him 8 he neither needeth norfhould trouble him* feifor others with qucftioning.whethcrfuch anJ fuch Qualifications in him, before his fixing on I Chrift,were the common or fpecialOperarions of the Holy Ghoft For,feing the Kingdom of Hea-jl ven comcth not with obfervations always, it is j hard to determine of the ftrft Beginnings of the working of Saving Grace by the holy Spirit, becaufe faving Faith hath in it the fubftancc of Hiftorical, Dogmatical and Temporary Faith,' And theretore, when both Saving Faith, and Hiftorical, D^gmtical aid Temporary Faith^ may produce Belief of the Law, and convince the Man of Sin, and Wrath due for Sin, and produce the Belief of the Gofpel alfo without Ap-; plication of the Offer of Reconciliation, how fliali a Man determine whether thefe EiTeds were produced by venue of Dogmatical and Temporary Faith, or by vertue of Saving Faith,? urtil the time that the humbledSinner fly in un-•oChfif^and feck todrawFurniturefron^Him for new obedience of the Law of Love coward

God

bOOKITI. [71s] CHAP.XXVlJf. God and Man, and (b put difference betwixt Saving Faith, and that faith which maybe in an Unrtv:nerat and Unreconciled Man ?But, when the Man is come up to apply Chrifi, and cleave tinio Him for Righteoufncis and Lire, and Fur-ftiture to carry him on the way unto Salvation, it is no$ his Wifdpm to difpute uhcrher tl five (Salifications were common Operations of the Spirit, or EfFcdJs of Saving faith, not as yet manifeftcd to be fuch, before the peri'on did clofe Covenant with God inChrift, for not imputing his Sins unto him, and making folid Reconciliation With him.

3. As forjudging of others, when we obferve ihefe QiKilrfica^ions, all or fome of them, we muft not determine pofitivcly what fort of Ope* ration the holy Ghoft hath in hand; but our part is,accordtngto ourPlaceandCalling, to help pndie lead preparatory Qualifications, which may fervcto be inductive and fcrviceable to beget and fofler Saving/aith in them, even when the fcnCc of Sin and Unworthinefs is like to drive them from Chrift, as it did Peter, when fie cryed out unto Chrift, Depart-fromme\0Lord, for I am c Sinful ftlan. For.God "hath not made as Judges of the Operations of the holy Ghoft in this or that perfon, but to be their helpers unto Faith when we perceive any good Qualification in them, and helpers of their Repentance when we perceive any Out-breaking Evil in them.

£zi the

^ >

BOOK 111 [ 7z6] .CHAP.XXVIil.

The Eleventh Q^elJion foil fo % of the Convert's

floubtim vbhai to chink of his Condition, when he

finds more freedom of Prayer in the prejence and

audience of others .then when he prayeth in Jecret

alone,

IT is not a cafe unufual, that fome Converts do find a great deal of freedom of Prayer in iae audience ofothers, more then alone ; for, they have experience.that when they pray inthe audience oforhers in their Family,or occafionai-ly eife where,their Prayer is more copious theti when they are alone,their Stile of Speech more polilhed,their words in better order,theirExpreC-fions more fignificant,their notions more fubhme, more fervent, more zealous then when they arc in iecret in their Cioiet; which difference, when they confider, they doubt what the Matter doth mean.

z. For anfwer,/ 7 //-/?,there is a difference to be put between folitaryPrayer in ftcret,andPrayeir in Society with otherS:for,in fecrer oft-times the Convcrt'sWorihip is carried on in the ftrnfc of his. £infulnefs,Unworthincfs and /ndifpofition, pre-fenced to God through Chrifr, with Sighs and confufed Groans without Words; fcr he fludieth molt for Affcdhon, and not for Words, having no E'ir to care for but the Ear of the Searcherfi of Hearts, Who knowerh his Weaki.cfs, Fears, < Tcnrations and wreftling with Doubts. But in company he ttudieth molt to make uie of knowledge,

BOOK III. [7*7] f H A P. XXVIH.

4edge,and to cxprefs himfclf fb.ashc may carry along the company vyich whom he prayech with confent.that he may Ed i fie himfclf and them in vvorfhip; and in this cafe,he may find greater freedom podibly then hefindeth alone in iccccr. it is oft-times found, that God (for His own Glory, and the mutual Edification of Two or Three gathered together in HiS Name,) doth inlarge the freedom of Speech in the Speaker,

Upon which 4 Confederations, the doubting Convert may fnisfre himfeif; only let him bc-vvarx y,n Glory,- or itudyin^ to have the

applaufeo^" tuch-.as hear i\ir^ r pfay, do ndcbSovv Wind in his Sails; and in a? far as after Examination he nbqech lumfelf guilty ,lec him,when ; hein is fecrct aloqe,*.be humbled before God for it, and crave g^4qn thro j^h Chrtlt feeking Help and f^e^Rg of this wicked Inclination.

7l:e Twelfth Qutftion /hall he ef the Doubt which the Convert may have in a cafe contrary to the -former.

SOme Converts do find themfelvcs mo.-e enlarged in fecret Prayer and alone, then in the company of one or moe. In company,faith he, /cannot utter my own private Condition without a neeJlcfe and inconvenient difco-veryofmy prefenc cafe to others, and / can hardly conjecture what may be their Necefiity

Z z 3 with

BOOKIII ? 4 718 ] CHAP. XXVII! j

with whom / pray,or condcfcend upon Petitions [ and Thankigiving fit for us in common. / am tl tgken up alfo with Thoughts of what Eftima* tion my Hearers may have of me. &c. But irj fecret Prayer I am freed of that care, I am not feared that God ilnll 'mif conftrue my W6rd$,. or Thoughts. I may in fecret imke a loi^Paule, in my Pennons,arid fall in Meditation upon fame Paflage of Scripture and-after a while di-red my fpeech unco the Lord : 1, m^y cxprefle my Affe&ions by Voice and Gefture, is they fail our, anJ pour foi-th my Heart to God with Tears, without fear of being efteemed an Hypocrite, &c Meafi tsQie / doubt what mylndif-poLtion to pray in company doth import, when Dpty calleth for it.

2. For Anfwer, we grant^tHt God, to fomc

of His dcar£aint$,wh6fe Pr-a^brs in fecret He

Will accept and reward 6peiity,oHWh L not givc-i

ability to edifie others by way of praying in their

tudiznee ; to others in regard of Age or Sex, to

whomModefty and Silence is moft fuitable, He

hath not given confidence to pray in name 6f

6ther$* whether moe or fewer, as th<*ir Mouth.

But 3$ for theie, to whorft God hath given

Ability find a Calling, by reafbn of aGharge fa

thtf Family, or forne occafional Exigence, to

pt#y ?n the audiet3ce of 1 others, and yet notwith-

handing rhcy do-iofter their natural Aveifnefs

horn fucha Dury, tht?y had need to examine

diesnfelm, whether they be hindered by Fear

B 00 K m. [ 7 z9 ] CHA P. XXVJIf. r o Lofs fome of their Eflimation at the Hands of the Hearers, if poflibly all things fljould not be found fo well digefted and exprcflcd in the Piaycr, as they would.

TbetbirteettbQjjeffion Jhallhe oftheConvert'i ehufo-ing what to think, whenhe compar-etb his Dtjpo-fit ion to prayer , and God s Dijpenjation toward hint in Prayer.

SUndry Converts, when they compare their own divers Difpofitions to Prayer, with the divers difpenfations of God toward them in Prayer, they are at a Hand whac to think. Sometime (faith one) abcitlbc very hardly drawn to pray at all, yet when after wreftling, thcCon-fcience of the Duty doth fee me on work, my Prayer gocth on as / could Willi, Light is fur-niihed to me what to confefs, what to thank for, what to feck both for my fclfand others; whereby I gather/or the time,that the Lord is pleafed with my perfon in Chrift, and hath accepted my Prayer. Sometime it fareth othcrways with me: For, when Time, Place, and Leifure for Prayer concur, and lam now about to make ufe of opportunity, and do fall down before the t.ord to fpeak, on a fudden, I have nothing to to fay; Matter, Words and Light do fail me, Darknefs and Confufion falleth on my> Mind, and my Prayer fundry times is Hopped, and clo^-•fcr.li with a Sigh or Groan; which Difpofitions

Z. i 4. of

• '

B OOK 111 [ 730 ] CHAP. XXVltl of myHcart and Difpenfations of the Lord when / compare,/ am in doubt what to think.

z. For anfwer, in the firft cafe, concerning the Lord's Biefling of the aiming at duty, the matter is clear and fpeaks for it ielf; for, God will have us to aim at aright frame of Spirit when we are about the difcharge of any part of his Worfhip, but not forbear to do the Duty, if we cannot reach that fitnefs of Spirit which we defire; let us ftrive againft all /impediments, and God will help us to fight, will give thcVi(9ory,andReward it for our encouragment to fet upon our duty.

As for the other cafe of fitting on the Duty, and milling of Furniture to discharge it, let us confider, that God inthisDifpenfation is teaching us, that both the difcharge of any Duty, and the Sucrels thereof, do not depend upon him that willeth, or on him that runneth, but upon God that fheweth Mercy; yea Heteach-eth us by experience,that to Will and to Do are two difiind: Gifts, the one whereof, fometime He will give and not the other, and fometime He will give both, that we may learn not to limit the Lord in any ca(l\ but really acknowledge that every good Gift is from Him, that we may aim at our Duty, and depend on Him for the Bietfing,

Tk

BOOK Ul. [ 731 ] CHAP. XXVIII

The Fourteenth Quedion is, how tofave the Doult of the Convert in another like Qomparijon of his Difpofition and God's Difpenfation.

SOme Converts, out of their own Experience, may fay, / being in a fad condition of Heart, have fundry tirrnes diligently ufed all Means to be comforted; and have wondred within my felf, that my Pains have produced no hoped-for efTed, but the Heart hath lyen dead, like the Child of the Shmamit, when Gehaji hid, the Staff of Rlifha upon him. At anotherume 7 have Been furprized unexpt&edly with lnlarge-ment of Heart, with liberty of Speech in Prayer, with Peace and Joy in the holy Ghoft, to the no fmall confirmation of my Faith, and what to think of this divers Difpenfation, I cannot tell. c. For anfwer, the Doubt may befati$fied,by Obfervation of the Lord's Grace and Widiom toward His Child; in the firft cafe, He giveth Grace to ufe the Means, and fufpendeth the fenfiblc Fruits thereof, to teach us, 1. that He hath indeed tyed us to the ufe of all appointed Means, but left Eiimfelf free to give the Fruits thereof, in what time, and in what meafurc He p!eafeth.2.He teacheth us that whatfoevcrBene-fitHe doth beftow upon us in the ufe of theMeans, He doth beftow them, not for the ufing of the Means,but Ij the ufingof theMeans.3.He teacheth

us

BOOI1. III.- { 73* 1 CHA P. XXVIII. us, that there is no inherent Vertue, nor effectual Power in theMcans.but that the Mean $ are the wavwhercin we mud walk,that we may find theBieffing from God in ufing the Means, and not put confidence in them 4 He teachcth us whatfocver Mean or Inflrument is made u(e of, we fliould withfW planting and Apollo watering, give the glory of the Increafe,Fruit and Succefs unto God alone,

3. As to the other Cafe,' wherein the Lord doth prevent His Childs ufing of Means, and givethan Anfwer ere he call, thereby He teach-eth us the fame Lcflbn, to wit, that whatBlef-fing God dorh give, He doth it freely of Grace and not for Works. 2, He teacheth us, that what Bleflhg vvc expedi in the ufe of the Means He will giveit,not when we would, nor in what meafure we would,but as He fees it fitted for our Good and His own Glory, that {© wcfhould neither be fruftrat of the Fruit of the Means ufing,nor yet conceive the Fruit thereof as a deferved Reward of Works, but 4s a Gift of mcer Grace.

The Fifteenth Queflion, /hall he ahout the Meafure of Mortification or SantJification^ whether it le growing or decaying.

Ft-times true Converts fall in this Doubt, not indeed when they arc in a fenfible

and

BOOKFI. [ 735 ] CHAP. XXVltt-

and corner,able cond-rion, for then they Teem ro the/hie!ves to he gKDtf'iftg in Ho'incis;ncithcr fa/1 cViey in this D»»uSc when their Conoli{io,i is frnfibly TaiI, as Then the power of in-born Sin cither breaketh fimth in.aclioricYrerirvilly.or de-filerh their Spint ar lt«ft; fa rtttftltfte? teem to themf^esto be defying >i ir th»OojV* arifeth When they ae gfcifl . rtwfct ord'^.a y vayof

a bUmelds Con venation, without any obferva-vable change of char {p '.ritual corivti » oft to the better or co the wocfe. Ihen i$ it, that they teem to thcmfcl ve$ m a ^u&ou* condition, and cannot fay,whether Mc*ftlificarfott>6f corrupt Nature, or SarK3iftcat&»* be on the growing hand, or nor.

x. For anfwer to this Doubt abdut the Mea-fore of Holittcfs, i.it is not fafe curioufly to inquire, what itteafureofBolme&a Mati hath attained : ; For, as k is not gv&d to eat much Honey \ So fdfi Attn tofearcb out tf>eir own Glory, it is not glory, PrOV. z$* ij.

Secondly, it is hard to determine the Quefti-on: for, God ufeth to hide from His Children, especially the younger fort, thefe Operations^ of Hire holy 'Spirit wh'teh may in air; fort weaken their endeavour in Rety,o> finfew Pride in them, butHc difcovers unto them their Sinfulness anj the Imfftffifttdns of rheir ObeJience, that fie may fct forward their Repentance and laying holdqnChrifts Rightcoufiiefs.

... Thirdly,

BOOK III [ 734 ] CHAP. XXVIII. Thirdly, there is fiich an inftabilicy of any good condition wherein any Convert ma) $be,fo great variety ofTentations, (uch a viciiiicude ofVidto-ry of the Fefh and of the Spirit in their daily Conflict, that hardly can any Man fatisfie himfeif in the folution of this Queftion : For. he who thought himfeif dead to the Lulls of th.3 Flelh, and to Riches and Honour, may fhortly find himfeif overtaken in the Net, and fall foully in the Mire, and be found carnal.

Therefore, let him that (lands take heed lcaft he fall, let him yvatch v and pray led he be overcome in Tcntation, te&him tiudy to obfervc the Wickednefs of Nature,and Imperfections of his beft Works, that the Righteoufnefs of Chrift may be irt greaterEftimation in our Eyes, and we may grow in Faith and Love toward God, drawing Vertuefrom Chrift,airi furniture to e-\ ery good Work. This is the W T ay to grow in Holinefs indeed, and not to be proud for ar ny thing in us, or done by us; and this, is the way wherein the Apoftle did conilantly walk, Tl^iL 3. 14, 15-, 16.

Tpe Sixteenth Que ft ion /& what th^Ccnveri\ff$fo

think or Jo in hard Afflictions.

WHcn theConvert doth fall inlong-fome bodily Difeafes and' fad Afflidions. by unexpected and long laftipg Adyerfi-

BOOK III. [735-1 CHAP. XXV1I/. ty, when Satan is permitted to vex him with fore Tentations when God doth hide His Face for a long time from him, when He cxpofeth him unto the cruel perfecution of worldly Men, he cannot choofc but fall in many Doubts and Perplexities; For, when God doth immediatly afflicl him,he readily lufpe&eth that God is angry at him; if He loufe Reins unto Satan to fife him and vex him, if He anfwer nothisSup-plications,comfort him not readily, what wonder multitude of Thoughts arife in his Heart? The queftion is, in this cafe,vv hat lliall the Convert think or do >

2. For anfwer./t is true, the Lord ufeth oft-times in His deep Wifdom and unchangeable Love to His Children, to exercife them, as is faid, and Satan will not fail to whifper in their Ear, that God doth not love them ; in which cafe, if the Con vet t do not (land faft,in the Faith of the Love of God through Chnft, in all His Tentations he cannot ftand out in the Conflict.

Thereforc,thar he may guard and ftrcngthen his Faith,/ 7 //*/?,let him feek Wifdom from God, to expound the Lords Difpcnfations toward himfclf, by the Word and Working of God in His Children, fct down in the holy Scripture; in exercifing of whom by Affliction, He hath difcovercd the Corruption of

their

BQ'OrilT. f 736 ] GHAP.XXV1H.

their Nature,the bitter Fruits of Siri,anclpromo-ved the work of Mortification of finful Lufts that are ir> the World, ro wit.the Luft of the Eye,tbe Luft of the Flelh and Pride of Life,and taught them Humiliry,Meekncfs,Patience,Tern-perancc and Compafiion toward others in Affliction. Secondly, let him fee his Affeftions on Tbmgs {piritual;and on our blefied Redeemer JefusChrift.Who is at the right Hand of the Father making Interceflion for all them that call upon Him, that they mav be faved,a!ways remembering that as rbe Law is a Pedagogue to; lead usand draw us unto Chrift; Co rufUdion is a Pedagogue to icj&j us to 'the Law, and to; ChrifttheEnd of the li'a\V te^ Rvghreoufne(san4 and Life. fkiraly^ct him iearn,ih examination of his own condition, accuracy to diftingu iffi the Lords part exerciieing him with trouble^ for Tryal and training him on in the Obedience of Faith,as for his own Glory ,(b for the good of His AfflicSed-Child; and Satans part in Cruelty, Craftinefs and Malice, tempting and vexing him;and his own part, who hath delerved much more AffiicSton then is come upon him: which Confederations may keep him from fretting and murmuring in his Trouble, how heavy foever it be^ Fourthh\kt him put difference between finning and fuffering of trouble, that he may • choofe to endure Affiic2:ioiT,rather then by Sinning draw on much more trouble.

i. But

BOOK III. [ 737 ] CH AP. XXV1I1. 3. But if the afflicccd Convert feem to him-felfdefertcd of God, in refpect of the fpccial Operations of the holy Ghoft,lethim bo of good courage he is not altogether dcfcited who can obiervc the decaying of Saving Graces from the mcafure he hath found before; he is not altogether deferted, who loveth Communion with God, and longeth after it, and can go to God and rcgratc his Defertion as a fad Affliction; for, if our loving Lord Jefus Chrift hath with-drawnHimtelfout of the fight of His Afflicted Chile?, yet hath He prefumed His own Foot* fteps with the Unction of His own Spirit, that He may quicken and kindle His Childs Love andDefire toward Him.This regratcd Defertion is but in part,not altogetheriyea it is not a real but a feeming Defertion. The Lord rcftctlt it. His Love, albeit He hide the Effe<5ts of HisLove for a time; He preferveth the lubits of Saving Grace as His own feed in the Affli&ei Heart,albcit He do not always draw them forth unto A&ion: If He withdraw the fight of Saving Grace, yet He augment* the Eftimation of them, and langour to find the Lord working in him. If the Afflicted obfervc well, he (hall fee the Hand of the Lord in fome part of his Works, (o that in his hardeft condition he may fay, with the Plalmifl; Pf. 75, tfevertbeleft J am continually with Thee, Thw hoUejl nts wth Thy right Hand.

4. /fit fliall plea(e God,with immediat Afflictions from Himfelf,to fuffer not only Satan t© fight againft the Faith ahd Confolation of His Child, but ai(o to fuper-add a fiery Trial of his Faith by cruel perfecutionfor Righteoul-nefs, lcthitn ftill, for all this, be of good courage, becaufe in all fuch Battels the Lord of Hoftes fliall be with him, Who will not fuffer His Souldiers to be tempted above their itrength but with the Tentation,will give an iflue, that they may efcape, and will furnifli ftrengch, to them, that they fliall overcome; for, He hath laid up a Grown of Righteoufnels for all them that keep the Fairh, and at laft will give it to all that love the coming of our Lord Jefus. Wherefore, let the Affli&ed Convert humble himfelf under one or all thefe Ex-ercifes, and not Doubt of his condition, feing it is agreeable to the Scripture and lot of the Sants.

5. It is true, that all Affli&ion to the Flefli, for the prefent, is a bitter potion, but yet teach* ed forth to the Fatient by the Hand of "our Fhyfitian and heavenly Father. Itisa fire, but Will potconfumetheburningBufli;itis aFurnacc, but will not deftroy anf Mettle but Drofs only; it is a Labour,but fliall in due time bring forth the quiet Fruits of RighteouCnefs ; it is a rough Fyle, but the more Sharp it be it fliall fomuch looner rub away the ruftof the Veilel of Grace, make the Soul of the Penitent more bright, and,

by

BOO KTII. [ 739 ] CHAP. XXVlIf

by the Blcflingof God, render him more humble in his thoughts, more fervent in Prayer, more conftant in the faith* more (hong to bear fvhatfocver buahen ilial! belaid on him, more dcfirous to grow in all Vertue, more careful to I*eepCommunion With Godjiv.ore innocent in Iv's Conversion, more ciean in hii Conference, arm atlaft more Blefled. Let not then the Afflicted Convert regard th^ Labour he is put to,but lock to the Fruit, reckon the worth of Healing, and not thebicternifs of his Potion; let him not look to die pain of the AfTlidHon, but to the fatherly Love of GodchafUfung him, Whoex-preflely hath told us, that He chaftenetU all tYhom He loveth,lefttliey perifh with the World* let him not fliift the Battel, but fet his Eyes on the Crown, and go on in the way of God; how many foever his Tribulations llia.ll be : For, ds the outward Man by trouble doth decay ,» lo the inward Man is renewed daily : For, the Apoflle, Who was moft acquaint with fuchExer-*;(e, harh for incouragementof all who are uri* der the Crofs, faid, Our light Affliction, which is lut for a Moment,worketbfor us a far more exceeding and eternal weight ef Glory, while we look not at the things which arefeen, lut at the' things which are not Je?u\ for the things which are]een,a>e temporal, lut the thhigs which are mtfeen are tftrnaL z Cor; 4. 17. i&.

B O OK II. III.- [ 740 ] CHAP. XXV11I.

the Severteeth and laft Queft ion y flail he about the Relics of Sin in the Saints in this Life*

THe Remainder ofSin doth oftentime$yrivc true Converts to many Doubts ; for, When carnal Lufts and finful PalTions fcem to be (ubc'ued. and in a good mcafure mortified, incontinent, upon the lead occafion ( as dying .Afbes when fulphureous Pouder is caft upon them ) they kindle and are inflamed : And when their Spirit is mod willing and ready to do good, corrupt Nature ftandeth upandmak-eth opposition, fo that the Convert cannot do the good he,would; yea, fuch is the power thereof, that oft-times it forceth him to the ill he would npt. In which warfare, being oft orer# come, he is fo weary, that he fallethout, with the Apcftic in hisLamentatian, Bom. 7, 24, crying, 0 mijerahle Man that I am t who flail deliver we from the hod) of this Death } and while he fearcheth how it cometh to pafs that fuch a body of Death lodgeth in the Children of Cod, and fo powerful Relidts of Sin remain in thejuftified Man, he cannotfatisfic himfelf,con-fidering thatGod doth hate Sin, andmaketh the hew Creature hate it alfo ; which God could eafily take away in a Moment, in the day of the Convert^ Reconciliation and Juitificajion.

me

,ai "

BOOK III. [ 741 ] CH AP. XXVIIL 1. For anfwcr to this Queftion; if a Reafbn of God's pormiflion of the Reliefs of Sin, to remain in the Saints ail the days of theirLife,' be asked after; a reafbn Superior to the mod Holy Will of God to permit it, can none be given.nor ftiould it be fought after.But to quiet our in this cafe, thefe following Considerations may fuffice, 1, Itis the will of che Lord our God, our wife and loving Phyfifciah, to renew and rtftore His Image in His Children piece and piece, till it be brought to perfe&ion in all the. Lineamcnts,Parts and Degrees thereof, and to heal our finfulSick nefs and /nfirmitics, net in an inflant, but by little and little^s He fceth fit* this way of bringing His Work to perfe&ion by degrecs,He keeped in the Creation of the W r orld, which He did not perfect in a Moment, but in fix Days: So alfo, the Seed that is caften in theGround every Year.Ke doth not bring forth to maturity, for Mens ufe, in Jefle time then fbme Months. He dorh not form Thfants in the Womb and bring thtm up to their appointed ftature and flrer^rhj'n lefle tin.e .than anumber ©f Years. And for ilieRsjiiis of S\q, hotf odious and loathfome foever they are in themfclvW, yctHe can, in His deep Wtfiom, make ufe thereof in a mod Holy way for the good of penitent Converts: For, as it was fitting, that a difference fhouid be put between the Militant Church on Earth, and the triumphant j in w Hea-

BOOK III. [ 74* 1 CHAP. XXVITF.

ven ; So it is the Lords wife Will to exercifc Hi9 Militant Children, in Confli&ing againft Sin and Mifery in this Life^that the next Life and Triumph over Sin, Death and Hell, may be the iVeecer when it cometh, and more defired till it come.

2. Secondly, as the Lord, after fubduingof the Canaanites did not forth with caft them altogether out of the holy Land, but fuffereda multitude oftjiern to live.for theExercife of the Ifraelites with warfare,and for teaching His People by their own Experience, that the Vi&ory which they had obtained over the Canaanitts was not purchased by their 5word or Bow, but was given unto them from the Lord of Hofts, who led forth their Armies andprofpered them: So doth He not abolifh the RclidJs of Sin in His Saints in tins Life, after their Converfion, that they msy know that the Victory which they have received,over theDevil.the World and the Ficih, in their Converfion, is not to bealcribed to the power of their own Free-Will, but unto God only. For, if the renewed Convert cannot come the Relicts of the broken forces of his iSpimual Adverfaries within him, which his 1, ■■■■->: wed V\ ill would mofl carncftiy Expell, how can he g^e the Glory of his Vi<5rory over the Devil and the World in his Converfion, unto the power of his Corrupt and Unrenewed Free-Wiil.

ttirfy,

% \ 1 f

U

BOOK HI [ 743 1 CHAP - XXVlil.

3. Thirdly \x. is required of all char come unto Chrill, that they deny themielvcs. u»ke up their Crofs daily and follow Him;and to make them fo do,flrong Motives are daily furnifhed from the feeling of the Rclidts of Sin in our felves: for how can a renewed Convert looku-pon his own Ignorance, Errors,Folly and Vanity of his Mind, Pervcrfenefs of his Will./mpocency to Good, and Propenfion unto all Sin, and not loath himfelf, and fo be forced to fly to Chritt the Redeemer for Relief I

4. The remainder of Sin being an Adverfa-ry to all Vertues,doth furnifli work to all the Habits infufed by God for the daily Exercife thereof, according as inborn Sin doth put forth it felf to the hinderance of Faith,Love,Hope,Pa-tience,Tempcrance,&c. But in fpcciai itlerves to bear down Pride and to loflcr Humility. For this doth the Experience of the Apoftle fliew, x Cor. 1 x.y.Lcfl I jhould be exalted alove me afar e through the abundance efthe Revelation, there was given to me a Thorn in the ¥le/h.

5. Nothing doth more manifefl the /hfirmity of the ftrongeft Souldicrs of Chrift, than the power of inborn Sin,brought forth in thcConfli& againft the new Creature : No fharper Spur to Prayer and imploring of Gods Help, than the felt Power of the remainder of Sin: This al-fo doth tho Experience of the Apoftle teach us, % Cor. iv 2. for, this thing Ibefotigbt the Lent

j thrice 1 that it might depart from we

6. How much the endurance of this Confli&

with the remainder of Sin, ciorh ferve tomani-

fcft the greatnefsof the Lord'sPower and large*

nefs of His Grace towards His weak .Souldi-

ers, whom He upholdetb and comforteth in this

ConfluSt* the Anfwer which the Lord givcth

to die Ape file's Prayer, maketh manifeft, xCor.

ii. 9. Aod h 1 efaid unto me, My Grace is fuffici-

ent for thee ; for My Strength is made perfeft in

IVeafaefs.

7. Weare flow to Believe, dull to Apprehend 2nd learn that which the Word of God tells us

-of the uglincfs of the Body of Sin, the perverfc Wickednefs of corrupt Nature, the Filthinefs of the FieOi, the Wiles and D^ceitfutaefs of the old Man. and the Emnity of ourCorruptNature againil Gc^Thcrcfore, m f and by the frequent end renewed ConSidts,no\v with one Lull, then with another, we arc forced by Experience to learn the LcfTon more and more folidiy, and beiieve the Truth of the Lords Word fpeaking of£in that is in us, and to engage cur felves to pr% fecute the Mortification of Sin unto the Death.

8. The renewed Experience of the power of Sn in our Fklh, fliould make us fo much the more vigilant againft it, and daily to put on the whole ardour of God : Becaufe we mud fight not only with the Fteft, but alfo with Principalities, Powers, and fpiritualWickedtfefs, which u,ke advantage of

the

the Sin that naturally dw$Ueth in us. Epef. 6. II, IX. Put en the whole Armour of God, for u>C Mettle not with Fief? and Blood, to wit, on I v.

9. The Confcieiice of the remainder of Sin dwelling in us, ferverh to move us to pity, and to have companion on the Children of Adam, and meekly to reftore our weak Brechrcn> who arc overtaken in any ofTcnce, as the ApofUc doth teach us, Tit 3. z. Shewing all Meeknejs to all Men,Forweour [elves alfo were f me timeFool'/ft, Difoledient, Deceived, &c. Gal 6. 1. Brethren ij a Man he overtaken in a Fault, ye which arefpi-ritual re/fore fuch an one in the Spirit ofMeeknefs, confide ring thy [elf left thou alfo he tempted.

10. Lad of all,theperminion of the Rcliques of Sin, to remain in true Converts all the days of tlu-ir Ijfe.doth ferve to decide the great Con-troverfy between God and Men, concerning the way ofjuflification : For, bv Nature we cannot admit the Riglueoufheft of God, which is by Faith in Jeius Chrift, flying to His Satisfaction of Ju-flice for us, and Righreeufncfs imputed to us thereby: For, by Nature, with mif-beJievirg Jfrael.wQ acknowledge no Juflification, (ayes/, on for Works, albeit it be impoffrblc, /fan. 10.3. And as they heing ignorant of Gods P.ighUchifnejs, and going about to e/iahlijh their own Ixighteoajnefs, have not fuhmitted themjelves unto tie Rightecnf nejs ojGod.So \ve,even after Converficn and after embracing of Juflification by Faith, in our Con-yet-

BOOK III. [ 74S 1 CHAP.XXVIIL J B

{ion do give oft tinus evidence of our natural Inclination to feck after the Righteoufnefs of Works ; tor after Examination of ourfelvcs, wt fhall find that oar confidence doth flow and ebb as we are pleated or difplcafed with our own carriage;and vhea we have mod need to make life oj the Righteoufnefs by Faith in Chrift, we forget it or flight it.do not fly to it,do not adhere to ic.do not comfort and flrengihenour felves in conflicts by it as,(hath oft-times been obferved by us) what then would we do, if our going a-bo.it to eftablifh our own Righteoufnefs did profper? or if the power of in-born Sin did not let up it felf againft us,and force us by the Law either to difpair or fly to Chrift? And this our natural inc!ination,evcn after Convcrfion, to return and feck after the Righteoufnefs of the Law, may be feenin xXwGalatiausjk ho having begun in the fpjritual way of Juftification by Fait!., fought to be perfe&ed by the flefhly way of Juftification by works, and did fall in dan? failing from Grace and excluding t!v from the bJeffing of the promife through SJi

Wherefore, our infinitly wife Phyf-ian Jcfus Chrift taketh courfe, as we have laid, for His own Glory and our good, not to repair at onee the Irmgeof God in us, nor to heal our ikiiful difeales all at once. But peice and peice, by Degrees, that His Righteoufnefs, bellowed on thofe that fly unto Him for Ref^rg^ may be in higher and higher Eftimationdaily

[ 747 1 CHAP.XXVIU. ]y,thar the Fountain opened up intern,for remov. ir\gofS\n and uncleanncfs nuy daily be made ulc of. and the Bcncfircof Juftification may daily be looked upon as a New Gift, that vertuc may daily be fucked out of him for bcarirg of Good ts, and out of His Fulncfs wc may receive daily Grace for Grace, and may render thanks unto our God daily ,and Bids Htm fot His Grace gi\ n unto us, as did thcProphct # P/, 103. V 3. Blejs ike Lord, 0 my Seal, who forgive th all thine Intatnttes, who heaieth M thy Imfitmiti\s ; And grow in the Loveol God,for the Rcmiflioii of fo many Sins as efcape us daily.as did the Woman Luh> 7, 47. who loved much becaufe many Sins were forgiven htr. And grow in //olinefs, without putting Con6Jence in our Works, as the PfaU mift did, Ff 71. iy. 16. My Mouth fkdl fhew forth Thy Rightcoujttefs »~lwill go in the (irength of the Lord God } and will make mention of thy R/^hte; cuf»efs,even oj Thine only. And the Apoftlc givetli 1 sexample. PhiL 389, 12. 13.14.

before, let the doubeing Convert make

.: Confiderations, and. long for tha

.ag of Chrift, who (hall abolifh Sin and

Mife r akv pettier. To whom with the Farher

aad holy Spiri| be Glory for ever, Amen.

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