The Christians Daily Walk in Holy Security and Peace, Treatise · Chapter 16 · Section 6
SECTION 6. A removall of feares, riſing from doubting of Sanctification.
IT is granted by all, that if they be truly Sanctified, then they know that they have Faith an… are iuſtified; But many feare they are not Sanctified, and that fo… Fe…res of … b…ing ſanctified, becauſe a… its thoght, they were not ſufficiently …o…id…d in their firſt Converſion, …emoved.theſe ſeeming reaſons.
Firſt, ſome feare they are no… Sanctified, becauſe they doe no… remember, that ever they f… thoſe wounds and terrours of conſcience, which are firſt wrough… in men, to make way to Conve… ſion, as it was in them, who we… aAct. 2. 37.pri… a… heart at Peters Se… mon, and in bAct. …. 6.S. Paul, and the cAct. 16. 29Iaylor▪ Or if they felt a… terr…, they feare they we but certaine flaſhes, and for runners of Helliſh …ments, li… thoſe of dGen. 4. 13Cain, and eMat. 27. 3, 4.Iudas.Anſw.
As it is in the naturall birth with the mother, ſo it is in the ſpirituall birth with the childe. There is no birth without ſome travell, and paine, but not all alike. Thus it is in the new birth with all that are come to yeares of diſcretion. Some hauehave ſo much griefe, feare, & horror, that it is intolerable, and leaveth ſo deepe an impreſſion, that it can never be forgotten; others have ſome true ſenſe of griefe and feare, but nothing to the former in compariſon, which may eaſily be forgotten;
There are cauſes, why ſome have, or at leaſt feele, ſome more, ſome leſſe.
1. Some have committedReaſons, why ſome feele more grieve and feare in their firſt Converſion then▪ others. more groſſe, and more hainous ſinnes than other, therefore they have more cauſe and neede to have m…re terrour and heartbreaking than others.
2. God doth ſet ſome apart for greater imployments than others, ſuch as will require a man of great truſt and experience, wherefore GOD (to prepare them) doth exerciſe ſuch with greateſt tryals, for their deepe humiliation, and for their more ſpeedy and full reformation, that all neceſſary graces might bee more deeply, and more firmely rooted in them.
3. Some have beene religiouſly brought up from their infancie, whereby, as they were kept from groſſe ſinnes; ſo their ſinnes were ſubdued by little and little, without any ſenſible impreſſion of horror; Grace, and comfort being inſtilled into them almoſt inſenſibly.
4. Some, by naturalſ conſtitution, and temper of body, are more fearefull, and more ſenſible of anguiſh than others, which may cauſe, that although they may bee alike wounded in conſcience for ſinne, yet they may not feele it all alike.
5. There may be the like feare and terror wrought in the conſcience for ſinne, in one as well as another; yet it may not leave the like laſting ſenſe, and impreſſion in the memory of the one, which it doth in the other. Becauſe God may ſhew himſelfe gracious, in diſcovering a remedy, and giving comfort to one, ſooner than to the other. As two men may be in perill of their lives by enemies; the one as ſoone as hee ſeeth his danger, ſeeth an impregnable Castle, to ſteppe into, or an Army of friends to reſcue him; this mans feare is quickly over, and forgotten: The other doth not onelyonly ſee great danger, but is ſurprized by his enemies, is taken and carried captive, and is a long time in cruell bondage and feare of his life, til at length, he is redeemed out of their hand. Such a feare as this can never be forgotten.
You may evidently know, whether you had ſufficient griefe and feare in your firſt converſion by theſe ſignes. Had you everHow to know that a man had ſufficient griefe, and te…r…ur, in his firſt Converſion: ſuch, and ſo much griefe for ſin, that it made you to diſlike ſinne, and to diſlike your ſelfe for it, and to bee weary and heavie laden with it, ſo as to make you heartily confeſſe your ſinnes unto GOD, and to aske of him merciemercy and forgiveneſſe? Hath it made you to looke better to your wayes, and more carefull to pleaſe God? Then be ſure, it was a competent and ſufficient griefe; becauſe it was a godly 2 Cor. 7. 10ſorrow to repentance, never to be repented of.
Againe, are you now grieved and troubled, when you fall into particular ſinnes? then, you may be certaine, that there was a time when you were ſufficiently grieved and humbled in your Converſion, For this latter griefe is but putting that griefe into further act, whereof you received an Habit in your firſt Converſion.
If you can for the preſent find any proofes of Converſion, it ſhould not trouble you, though you know not when, or by whom, or how you were converted; any more then thus, that you know that God hath wrought it by his Word and Spirit. When any field bringeth forth a croppe of good corne, this proveth that it was ſufficiently plowed; For GOD doth never ſow, untill the fallow ground of mens hearts is ſufficiently broken up.
Now as for thoſe of you whichThe difference between the terrors that prepare to cōverſion, and thoſe which are the beginning of helli…h torment. remember that you have had terrors of conſcience, and it may bee, ever and anon feele them ſtill, who feare that theſe were not beginnings of Converſion, but rather beginnings of Deſperation and Helliſh torments; you ſhould know, that there is great difference betweene theſe and thoſe.
Thoſe feares and horrours, which are onelyonly flaſhes, and beginnings of helliſh torment, are wrought onelyonly by the Law and spirit of bondage, giving not ſo much as a ſecret hope of Salvation. But thoſe feares, which make way unto, and which are the beginnings of Converſion, are indeed firſt wrought by the Law alſo, yet not onelyonly, for the Gospell hath at laſt ſome ſtroke in them, partly to melt the heart broken by the Law, partly to ſupport the heart, cauſing it by ſome little glimpſe of light, to conceive poſſibilitie of remedy; Compare the terrors of Cain and Iudas, with thoſe of the men prickt at Peters Sermon, with S. Pauls and the Iaylors, and you ſhall ſee both this, and the following differences.
2. The former terrours and troubles are cauſed, either onelyonly for feare of Hell, and fierce wrath of God, but not for ſinne; or if at all for ſinne, it is onelyonly in reſpect of the puniſhment. Theſe tending to converſion, are alſo cauſed through feare of Hell, but not onelyonly; The heart of one thus troubled, aketh becauſe of his finne, and that not onelyonly becauſe it deſerveth hell; but becauſe by it he hath offended, and diſhonoured God.
3. Thoſe, who are troubled in the firſt ſort, do continue headſtrong and obſtinate, retaining their wonted hatred againſt God and againſt ſuch as feare GOD, as alſo their love to wickednes; onelyonly, it may bee, they ſmoother and bite in their ranckor, through the ſpirit of reſtraint, that for the time it doth not appeare; But in the other will appeare ſome alteration towards goodneſſe; As, whatſoever their opinions and ſpeeches were of Gods peoples before, now they begin to think better of them, & of their waies. So did they in the Acts, before they were prickt at heart, they did aAct. 2. 13ſcoffe at the Apoſtles, and derided Gods gifts in them, but afterwards ſaid (bAct. 2 37. men and brethren) they conceived reverently of them, and ſpake reverently to them. See the like in cAct. 9. 6.Paul, in his readineſſe to doe whatſoever Chriſt ſhould enjoyne him. The dAct. 16. 24 30. 33.Iaylour alſo in this caſe, quickly became well affected to Paul and Silas.
4. The former ſort, when they are troubled with horror of conſcience, flie from God, and ſeeke no remedie, but ſuch as is worldly and carnall, as jollitie, company-keeping, muſicke, and other earthly delights, as in building, and in their lands and livings, according as their owne corrupt hearts, and as carnall men will adviſe them, whereby ſometimes they ſtupifie and deaden the Conſcience, and lay it aſleepe for a time. Thus eGen. 4. 17 &c.Cain and f1 Sam. 16 17.Saul allaied their diſtempered ſpirits. And if they have ſome godly friends, which ſhall bring them to Gods Miniſters, or doe themſelves miniſter to them the inſtructions of the Word, this is tedious, and irkeſome to them, they cannot relliſh theſe means, nor take any ſatisfaction in thē. But the other gAct. 2. 37.are willing to ſecke to God, by ſeeking to his Miniſters, hIſa. 50 4.to whom God hath given the tongue of the learned to minister a word in ſeaſon, to the ſoule that is wearie; and though they cannot preſently receive comfort, wil not utterly reject them, except in caſe of Melancholicke diſtemper, which muſt not bee imputed to them, but to their diſeaſe.
And in application of the remedy, as there were two parts of the griefe, ſo they muſt find remedies for both, or they cannot be fully ſatisfied. Firſt, they were troubled with griefe for feare of Hell, for taking away whereof, the bloud of Chriſt is applyed, together with Gods promiſe of forgiveneſſe to him that beleeveth, and a commandement to beleeve, all this is applied to take away the guilt and puniſhment of ſinne. Secondly, they were troubled for ſinne, whereby they had diſhonored and diſpleaſed God, now unleſſe alſo they feele in ſome meaſure, the grace of Chriſts Spirit healing the wound of ſinne, and ſubduing the power of it, and enabling them at leaſt to will and ſtrive to pleaſe God, they cannot be ſatisfied. As it was with David, though God had ſaid by the Prophet, e2 Sam. 12 13The Lord hath put away thy ſinne, that is, forgiven it; yet he had no comfort untill God had fPſ. 51. 10created in him a cleane heart, and renewed a right spirit within him. Whereas if feare of Hell be off, it is all that the former ſort care for.
5. As for the firſt ſort, it may be, while they were afraid to be damned, they had ſome restraint of ſinne, and it may be, made ſome proffers tending to reformation; but when their terrours are over, and forgotten, then g2 Pet. 2. 22.like the dogge, they returne to their vomit, and like the ſowe that was waſhed, to their wallowing in the mire of their wonted ungodlineſſe. But as for them, whoſe terrours were preparations to Converſion, when they obtaine peace of Conſcience, they are exceeding thankefull for it, and are made by it more fea…efull to offend. And although they may, and oft doe fall into ſome particular ſinne, or ſinnes, for which they renew their griefe and repentance; yet, they doe not fall Fears that they are not ſanctified becauſe they are peſtred now with worſe thoughts, then ever, removed.into an allowed courſe of ſinne any more. Thus much in anſwer to the firſt doubt of Sanctification.
Secondly, There are many, which doubt they are not ſanctified, becauſe of thoſe ſwarmes and multitude of evill thoughts which are in them; ſome whereof (which is fearefull for them, to thinke or ſpeake) are blaſphemous, unnaturall, and inhumane, calling Gods being, truth, power, and providence into queſtion; doubting whether the Scripture be the word of God, and many moe of this nature, having alſo thoughts of laying violent hands upon themſelves and others, with many moe of that and other ſorts, ſuch as they never felt at all, or not ſo much, in their knowne ſtate of unregeneracy, before they made a more ſtrict profeſſion of godlineſſe, ſuch as, they thinke, none that are truly ſanctified are troubled withall.
To reſolve this doubt, knowAnſw. that evill thoughts are either put into men from without, as when k1 Chr. 21 1.Satan doth ſuggeſt, or men doe ſolicite evill, thus lIob 2. 9.Iobs wife, Curſe God and dye. Or they doe ariſe from within, out of the evill concupiſcence of a mMat. 15. 19.mans owne heart. And ſometimes they are mixt, comming both from within and without.
Thoſe which come onelyonly from How Satans ſuggeſtions may bee knowne from mans owne thoughts.Satan, may uſually be knowne from them that ariſe out of mans heart, by their ſodaineneſſe and unceſſantneſſe, namely, when they are repelled, they wil ſomtimes returne againe an hundred times in a day. Alſo they are unreaſonable, and unnaturall, and withall are ſtrange, and violent in their motions, taking no nay, but by violent reſiſtance. Wheras, thoſe which altogether, or in great part, are from mans owne corrupt heart; they uſually ariſe by occaſion of ſome externall object, or from ſome naturall cauſe, and are not ſo ſudden, and inceſſant, nor are ſo unnaturall, inhumane and violent.
Now all thoſe evill thoughts (or thoughts of evill rather) which are from Satan, or from mans putting them into you▪ if you conſent not unto them, but doe abhorre and reſiſt them with deteſtation, they are not your ſinnes; but Satans, and theirs that did put them into you. They are your croſſes, becauſe they are matter of trouble to you, but they are not your ſinnes, becauſe they leave no guilt upon you. They are no more your ſinnes then theſe thoughts, nMat 4. 6. 9Caſt thy ſelfe downe headlong, and fall downe and worſhip me (viz. the Divell,) were Chriſts ſinnes, if you conſent not, but reſiſt them, as CHRIST did.
You ſhould heedfully obſerve this. For if the Divell was ſo malicious and preſumptuous, as to aſſault our bleſſed Saviour with ſuch divelliſh temptations, caſting into his head ſuch vile & blaſphemous notions and thoughts; ſhould you thinke it ſtrange that he doth peſter you with the like? And if for all this, you have no cauſe to doubt, whether Chriſt were the Sonne of GOD or no, (though the Divell made an (if) of it, and it was the thing the Divel aimed at, why then ſhould it be doubted that any of Chriſts members may be thus aſſaulted, and yet have no cauſe for this, to queſtion whether they be ſanctified, or in ſtate of grace? For theſe in them are ſo far from being abhominable evils that (being not conſented to) they, as I ſaid, are not their ſinnes.
It is a peece of the Divels cunning, firſt, to fill a man full of thoughts for matter, abhominable, and then to be the firſt that ſhall put in this accuſation and doubt, viz. Is it poſſible for any Satās cunning in caſting in blaſphemous thoughtschilde of God, for any that is ſanctified with Gods holy Spirit to have ſuch thoughts? But conſider well that an innocent Beniamin may have Ioſephs cup put into his ſacks mouth, without his privity or fault, by him, who for his owne ends, intended to make matter thereof wherby to accuſe oGen. 44. 2…4. 15.Beniamin of theft and ingratitude. Was Beniamin any whit the more diſhoneſt or ingrateful for all this? A malicious Cutpurſe having tempted a neighbour to jayn with him in cutting of purſes, being denyed by him, doth craftily plot how to doe him a miſchiefe, and meeting the ſaid neighbor in a throng of people, cutteth another mans purſe, and cloſely conveigheth it into his neighbours pocket; and preſently asketh if none have loſt their p…ſe, which being miſſed, hee po…eth at his neighbour, ſaying, that …e ſuſpecteth him; who being taken and ſearched, the purſe is found about him, yet you will judge this neighbour to be innocent. Sathan doth not want malice or craft in this kinde to play his …ates. Where he cannot corrupt men, yet there he wil ve… and perplexe them.
But let it be granted that theſe blaſphemous and abhominable thoughts, which trouble you, are indeede your ſinnes, either becauſe they ariſe from your owne evill heart, or becauſe you did conſent to them, they being caſt in by others. If ſo, then you have much cauſe to grieve, and to repent, but not to deſpaire, or to ſay you are not Gods childe: For it is poſſible for a ſanctified man to be made guilty, either by outward act, or by conſent and approbation, or by ſome meanes or other, of any one ſinne, except that againſt the holy Ghoſt; yea of any blaſphemy except that: now albeit a man be guilty of theſe vile, or blaſphemous thoughts and doubtings, yet if he confeſſe and bewaile his ſinne, even his blaſphemy, if his heart ake at the thoughts thereof, if hee repent, beleeve, and aske mercy, it ſhall be forgiven him. For he hath our pMat. 12. 31, 32.Saviours word for it.
And whereas you ſay you were not troubled with ſuch abominable thoughts before that you made profeſſion of an holy life. I anſwer, this is not to beReaſons, why worſe thoughts maybe caſt into a mans head after, then before converſion. wōdred at. For before that time the Devil and you were friends, then hee thought it enough to ſuffer you to be proud of your civill honeſty, or, it may bee, to content your ſelfe with a meere forme of godlineſſe, ſuppoſe that you were free from notorious crimes, as adultery, lying, ſwearing, &c. For when hee could by theſe more plauſible wayes lead you captive at his will, he ſaw you were his ſure enough already, what need was there then, that hee ſhould ſolicite you any further, or to diſturbe your quiet? But now that you have renounced him in earneſt, and that hee and you bee two; you may bee ſure, that he will attempt by all meanes to reduce you into your old ſtate: or if he faile of that, yet as long as you live (ſo farre as God ſhall permit) hee will doe what hee can, to diſturbe your peace, by vexing, and moleſting you.
Moreover, GOD doth permitReaſons of Gods permiſſion of Satan to caſt in moſt vile thoughts. this, for divers holy purpoſes.
1. To diſcover the Devils malice.
2. To chaſtiſe his children, and to humble them, becauſe they were too well conceited of the goodneſſe of their nature in their unregeneracy, or might be too uncharitable and cenſorious of others; and too preſumptuous of their owne ſtrength ſince they were regenerate.
3. God likewiſe permitteth theſe buffetings and winnowings of Satan, as to prevent pride, and other ſinnes, ſo to exerciſe and make proofe of the graces of his children; to give them experience of their owne weakeneſſe, and of his grace, towards them, and ſtrength in them, even in their weakeneſſe; preſerving them from being vanquiſhed, albeit they fight with Principalities and powers and ſpirituall wickedneſſes. For q2 Cor. 12 9.Gods ſtrength is made perfect in mans weakeneſſe.
That you, who are troubledHow to be armed againſt blaſphemous thoughts, before they come with blaſphemous and other abhominable thoughts, may be leſſe troubled, or at leaſt not hurt by them, follow theſe directions, which will (1) ſhew you how to arme your ſelves againſt them, before they riſe o… be ſuggeſted. (2) How to carry your ſelves when they are i… you. (3) How both before, in and after your conceiving o… them.
Firſt, arme your ſelfe with evident proofes that there is a God that there is a divine, ſpiritual abſolute, and independent Being from whom, and to whom a… all things, and by whom a… things doe conſiſt. Next, confirme your ſelfe in a ſure perſwaſion, that the Bible and holy Scriptures are the pure word of this onelyonly true God. Then labour with your heart that it may ſo awe and love God and his will, that it he alwaies ready to riſe againſt every motion to ſinne, (eſpecially theſe of the worſt ranke) with loathing and detestation.
To be aſſured that there is aConvincing reaſons proving that there is a God. God, Conſider firſt the Creation, preſervation, and order of the Creatures. How could it be poſſible that ſuch a world could be made and upheld, or that there ſhould be ſuch an order, or ſubordination amongſt creatures, if there were not a God? The heavens Pſal. 19. 1. Pſal. 104.give their influence into the ayre, water, and earth, theſe by vertue hereof and by their inbred properties, ſupport & afford meanes to all living creatures. The creatures without ſenſe ſerve for the uſe of the ſenſitive; and all ſerve for the uſe of man; who although hee be an excellent creature, yet of himſelfe he is ſo impotent, that hee cannot adde rLu. 12. 25one cubit to his ſtature, nay, hee cannot make ſMat. 5. 36.one hayre white or blacke, therefore could not be the maker of theſe things.
Moreover, If the Creatures were not limited and ordered by a ſuperiour Being, they would one devoure another, in ſuch ſort as to bring all to confuſion. For the ſavage beaſts would eat up and deſtroy all the tame and gentle, the ſtrong would conſume the weake, the *Iob 38. 10, 11.Sea, if it had not bounds ſet to his proud waves, uPſ. 104. 6would ſtand above the mountaines, and the Devill, who hateth mankinde, would not ſuffer a man to live at any quiet, if there were not a God, one ſtronger than the ſtrongeſt creatures to reſtraine Satan, and to confine every thing to his place & order. How could there be a continuall viciſſitude of things? How could we have raine and fruitfull ſeaſons, and your ſoules fed with food and gladneſſe, if there were no xAct. 14. 15, 16, 17.God? Thus by the aRom. 1▪ 20Creation, the inviſible things of God, that is, his eternall power and God-head are clearely ſeene; for by theſe things which are thus made and thus preſerved, he hath not left himſelfe without witneſſe, that God is, and that bPro. 16. 4hee made all things for himſelfe, even for his owne glory.
Secondly, If all things came by nature, and not from a God of nature, how then have Miracles (which are many times againſt nature, and doe alwayes tranſcend and exceed the order and power of nature) beene wrought? For nature in it ſelfe …oth alwayes worke (even in its greateſt workes) in one and the …me manner and order. For Nature is nothing elſe, but the power … God ſet in the creatures to ſupport them, and to produce their effects in a ſet order. Wherefore if any thing be from Nature, or from Miracle, it is from GOD, the one from his power in things ordinary, the other from his power in thing▪ extraordinary; wherefore, whether you look on things naturall, or above nature, you may … there … a God.
Thirdly, looke into the admirable workemanſhip of but one of the Creatures, namely, your owne ſoule, and in it particularly into your Conſcience; whence are your fears that you ſhal be damned? What need it; nay, how could it trouble you, for you… blaſphemous thoughts and other ſinnes, if it were not privie to i… ▪ſelfe, that there is a God which will bring cEccl. 12. 14.every thought … judgement.
Fourthly, make uſe of the eye of faith, whereby you may dHeb. 11. 27.… God, who is inviſible, & that mor… diſtinctly, more certainely, an… more fully. Remember that it is the firſt principle of all Religion, which is firſt to bee learned, namely, eHeb. 11. 3. 6.That God is, that all things are made by him, and that hee is a rewarder of all thoſe, that ſo beleeve this, that they diligently ſeeke Him.
That you may aſſure yourConvincing reaſons, that the Scriptures are the Word of God. … ſelves, that the Scriptures are the word of God. Conſider firſt, how infallibly true they are in relating things paſt, according as they were many hundred yeares before; alſo in foretelling things to come many hundreds of yeares after, which you may ſee to have come to paſſe, and daily to come to paſſe accordingly: Which they could not doe if they were not Gods Word.
2. They lay open the particular and moſt *Heb. 4. 12, 13.ſecret thoughts, lusts, and affections of mans heart, which it could not doe if it were not the word of him, that knoweth all things, in whoſe ſight all things are naked and open.
3. They command all duties of piety, ſobriety, and equity,Pſal. 19. 7. and doe prohibit all vice, in ſuch ſort as all the writings and lawes of all men laid together, neither doe, nor can doe.
4. As the Scriptures diſcover a ſtate of eternall damnation unto man, and fGal. 3. 22conclude him in it; ſo they gRom. 1. 17reveale a ſure way of Salvation, which is h1 Cor. 2. 9ſuch a way as could never enter into the imagination and heart of any man, or of all men together, without the Word and revela…n of the Spirit of GOD, w… his wiſedome found out, …d ordained this way.
5. The Script… are a word of power, k2 Cor. 10 4, 5, 6.almigh… beyond the power of any creature. pulling downe ſtrong holds; caſting downe imaginations, and every high thing that exalteth it ſelfe againſt the knowledge of God, and bringing into captivitie eueryevery thought to the obedience of Christ.
6. Laſtly, the Scriptures have an univerſall conſent with themſelves, though penned by divers men, which argueth that they are not of any l2 Pet. 1. 20, 21.private interpretation; but that thoſe holy men of God ſpake as they were moved by the holy Ghoſt. Much more might bee ſaid to this point, but this may ſuffice.
Moreover, Againſt temptations,How to be forearmed againſt temptations to acts unnaturall and inhumane. to offer violent hands upon other or your ſelves, you muſt have theſe and like Scriptures in readineſſe▪ mExo. 20.Thou ſhalt not kill; And nAct. 16. 28ſee thou doe thy ſelfe no harme, and ſuch like. And that you may be prepared againſt all other vile temptations, poſſeſſe your hearts before-hand with this, that theſe are great wickedneſſes, and againſt God, againſt your God. When Ioſeph could ſay, oGen. 39 9Shall I commit this great wickedneſſe and ſinne againſt GOD, no temptations could prevaile againſt him. Thus much for fore▪arming your ſelves againſt blaſphemous and vile thoughts and temptations.
In the ſecond place; When you are thus armed, whenſoever theſe blaſphemous and fearefull thoughts riſe in you, or are caſt into you, Take heed of two extremities.
Firſt, doe not contemne them ſoHow to be kept from the hurt of Devilliſh thoughts in the time of temptation. as to ſet light by them, for this giveth ſtrength to ſinne, and advantage to Satan.
Secondly, Be not diſcouraged, nor yet faint through deſpaire of being rid of them, in due time, or of withſtanding them in the meane time. For then Satan hath his end, and his will of you.
But carry your ſelves in a middle courſe; Plod not too much on them, diſpute not too much in your ſelfe with them; preſume not of your owne ſtrength, but, by lifting up of your hearts in prayer, call in GOD Sayd to reſiſt and withſtand them; preſent ſome pregnant Scripture to your mind, ſuch as is direct againſt them, whereby you may with an holy deteſtation reſiſt them, according to CHRISTS example with (pMat. 4. 6. 7 It is written.) Now when you have done all this, then (if it bee poſſible) thinke on them no more.
Thirdly; Indevour at all times to make Conſcience in the whole courſe of your life of your thoughts even of the leaſt thoughts of euill, yea of all thoughts, and this will be a good meanes to keepe out all evill thoughts. If it cannot prevaile thus farre; yet you ſhall have this benefit by it, when your heart can tell you, that you would in every thing pleaſe God, and that you make conſcience of leſſe ſinfull thoughts than thoſe vile ones with which you are troubled; then you may be ſure that you may be, and are Gods children, and are ſanctified, notwithſtanding thoſe blaſphemous thoughts and Deviliſh temptations.
Againe, Some doubt they are not ſanctified, becauſe they haveDoubts of Sanctification becauſe they have fallen into groſſeſins, removed. fallen into ſome of thoſe groſſe ſinnes, yea, it may be into worſe then thoſe which they committed in their ſtate of unregeneracie.
I anſwer ſuch. You are in very ill caſe, if you doe not belye Anſw.your ſelves, and if ſo, you are in ill caſe, becauſe you belye your ſelves. I adviſe you that have thus ſinned in either, to repent ſpeedily, and to aske forgiveneſſe. God by his Spirit doth as welHoſ 14. 1, 2, 3, 4. cal you to it, as he did Iſrael, ſaying, Returne to the Lord, thou haſt fallen by thine iniquitie, take with you words, and turne unto the Lord and ſay unto him, take away all our iniquitie, and receive us graciouſly, then will God anſwer, I will heale your back-ſliding, I will love you freely. You ſay that you are backeſlidden, ſuppoſe it were ſo, he ſaith, I will heale your backſliding, &c. reade Ier. 3. 12. 13. Mic. 7. 18. 19.
You muſt not doubt, but that groſſe ſinnes committed after a man is effectually called, are pardonable. It is the Devils policie to caſt theſe doubts into your heads, wholly to take you up, by ſhutting out all hope of grace and merciemercy, that you might have no thoughts of returning, and ſeeking unto God for merciemercy; But beleeve him not: he is a qIoh. 8. 44Lyar. For it may befall one that is in ſtate of grace, to commit the ſame groſſe ſinnes after Converſion, which he did before, if not greater than the ſame. Did not r2 Sam▪ 1 1…David, by his adultery and murther, 1 Kin. 15. 5…exceed all the ſinnes that ever he committed before his Converſion. Did not k1 Kin. … 4, 5.Salomon worſe in his old age then even in his yonger dayes? Did *Mat. 26. 74.Peter commit any ſinne before▪ his converſion, like that of denying and for▪ ſwearing his Maſter? Why were the fals of theſe Worthies written, but for a1 Cor. 10. 11, 12.examples to us on whom the ends of the earth are come?
Firſt, That a1 Cor. 10. 11, 12.every one that ſtandeth ſhould take heede left he fall.
Secondly, That if any be fallen into any ſinne by any occaſion, that he might riſe again as they did, and that they may not deſpaire of mercy.
No man (though converted) hath any aſſurance, except hee himſelf be in ſpecial ſort watch▪ full, and except hee have ſpeciall aſſiſtance of Gods grace, to be preſerved from any ſinne, except that againſt the holy Ghoſt: But if he be watchful over his waies, and doe improove the grace of God in him after Converſion, ſeeking unto God for increaſe of grace, then he, as well as the Apoſtle b1 Cor. 4. 4Paul, may be kept from ſuch groſſe ſinnes as are of the fouleſt nature, otherwiſe not.
Indeede they that are borne of God, have received the moſt ſweet annointing of the Spirit, the ſeed of grace, which ever remaineth in them. Whence it is that they ſinne otherwiſe in ſtate of regeneracie, then they did in ſtate of unregeneracie, in ſo much that the Scripture of truth (notwithſtanding the regenerates particular groſſe ſinnes) ſaith, that whoſoever is borne of God 1 Ioh. 3. 9.ſinneth not, not that they are free from the act and guilt of ſinne, for lIam. 3. 2.in many things wee ſinne all, ſaith Saint Iames, but becauſe they mRom. 7. 15, &c.ſinne not with full conſent: They nIoh. 8. …4 Rom. 6. 16▪ 18, 19, 20, 22.are not ſervants to ſinne: They doe not make a trade of ſinne, as they did in their unregeneracie. Neither doe they ſinne the o1 Ioh. 5. 17. 18.ſinne unto death, which all unregenerate men may, and ſome do, yet for all this, it may, and oft doth come to paſſe, that partly from Satans malice, and power, and partly from the remaines of corrupt nature, partly from Gods iuſt iudgements on many, becauſe they ſtood not on their watch, or becauſe they were preſumptuous of their owne ſtrength, or becauſe they were over-cenſorious and unmercifull to them that had fallen, that true converted ſoules may fall into ſome particular groſſe ſinne or ſinnes (for matter) greater then ever before Converſion.
Others yet complaine andDoubts of Sanctification becauſe they feare they have not Repented, removed. ſay, they feare they have never repented, they feele that they cannot repent; for they cannot grieve as they ought. They can poure out flouds of teares, more then enough for croſſes, but many times they cannot ſhead one teare for ſinne. They do nothing as they ought to doe. They live in their ſinnes ſtill. How then can they bee ſaid to have repented, and to be ſanctified.
If by doing as you ought,Anſw. you meane perfectly well in every point and circumſtance of the Law; never any meere man did thus; If you could ſo doe as you ought; What need have you of CHRIST to ſupply your defects, and to redeeme you?
But if by doing as you ought, you meane a doing according as God, now (qualifying the rigour of the Law by the graciouſneſſe of the Goſpell) doth require of you, and in Chriſt, will accept of you; namely, to pIſa. 1. 19.will and endevour in truth to doe the whole will of God; then, if you will, deſire, and endevour to mourne for ſinne, to repent, and obey as you ſhould, you may truly bee ſaid to doe as you ought, and as you ſhould. And in this caſe whatſoever is wanting to the perfection of deed; Faith in Chriſt Ieſus, who kept the lawfully, and as he ought, for you, doth ſupply the defect thereof, For qRom, 8. 4the righteouſneſſe of the Law is fulfilled in all (though not fully by any) which walke not after the fleſh, but after the Spirit.
And as for weeping at croſſes, ſooner and more than for ſinnes, this doth not alwaies argue more griefe for one than for the other; For weeping is an effect of the body, following much the temper thereof, alſo ſenſe apprehendeth a naturall object, or matter of bodily griefe in ſuch ſort, that the body is wrought upon more ſenſibly, then when a ſpirituall object of griefe is onelyonly apprehended by Faith. Wherefore bodily teares flow eaſily from ſenſe of croſſes, and more hardly from thoughts of ſinne; For ſpirituall obiects doe not ordinarily worke paſſions in the body, ſo ſoone, or ſo much as bodily and ſenſible obiects doe. Griefe for a croſſe is more outward, and paſſionate, thence teares; but ſpirituall griefe is more inward, ſad, and ſoaking, in which caſes, teares lye ſo farre off, and the organs of teares are ſo much contracted, and ſhut up; that they cannot be fetcht, or wrung out, but with much labour. When you are bidden in Scripture to mourne and weep for your ſins, nothing elſe is meant, but to grieve much, and to grieve heartily, as they doe, who weepe much at outward calamities, Beſides, it is not unknowne that even in naturall griefe, dry griefe, is many times greater than that which is moiſtned, and overfloweth with teares. And ſome ſofter effeminate ſpirits can weep at any thing, when ſome harder ſpirits can weepe at nothing. As the greateſt ſpiritual ioy is not expreſſed in laughter, ſo, neither is the greateſt ſpirituall griefe expreſſed in teares. rPſa. 51. 17God regards the inward ſighing of a contrite heart; more then the outward teares of the eyes. An s2 Sam. 24 17, 18.Hypocriticall Saul being overcome with kindeneſſe, and a t1 Kin. 21 27. 29.falſe-hearted Ahab, being upon the racke of feare, may in their quames and paſſions weepe, and externally humble themſelves, and that in part for ſinne; when a deare child of God may not be able to command one teare. The time when Gods Children have moſt plentie of teares, is when the extremitie and anguiſh of griefe is well over; namely, When their hearts beginne to melt through hope of mercy, Zach. 12. 10.
And as for leaving ſinne altogether; Who ever did in this life? Who ever ſhall? Sith there is u2 Chr. 6. 36.no man that liveth, and ſinneth not. But miſtake not, you may through GODS grace have left ſinne, when yet ſinne hath not left you. For whoſoever hateth ſinne, and reſolveth againſt it, and in the Law of his minde would not commit it; but is drawne to it by Satan, and by the xRom. 7. 23.law of his members: and (after it is done) doth not allow it, but diſclaimes it with griefe; this man hath left ſinne. And if this bee your caſe, It may be ſaid of you, as the Apoſtle ſaid of himſelfe: It is not *Rom. 7. 20you that doe evill; but it is ſinne that dwelleth in you, that doth it.
Many yet complaine, TheyDoubts of Sanctification becauſe of their dulneſſe in ſpirituall duties, removed. cannot Pray, Reade, Heare, Meditate, nor get any good by the beſt Companies, or beſt conference which they can meete with. They are ſo dull, ſo forgetfull, ſo full of diſtractions, and ſo unfruitfull, when they goe about, or have beene about any thing that is good, that they feare they have no grace at all in them; yea, it maketh them ſometimes to forbeare theſe duties; and for the moſt part to goe about them without heart.
It is not ſtrange that it ſhouldAnſw. be ſo with you; ſo long as there is a Satan to hinder you, and ſo long as you carry about the old man and body of ſinne in you. Moreover, Doe you not many times goe about theſe holy duties remiſſely, negligently, onelyonly curſorily and cuſtomarily without preparation thereunto, not looking to your feete, and putting off your ſhooes before you approach unto Gods holy things, and holy preſence? Doe you not many times ſet upon theſe holy duties in the power of your owne might, and not in the power of Gods might; or have you not beene proud, or too well conceited of your ſelves, when you have felt that you have performed good duties with ſome life, or, are you ſure, that you ſhould not be ſpiritually proud, if you had your deſirein doing al theſe? Further, doe you not miſ-call things; calling that, no Prayer, no Hearing, &c. or no fruit, becauſe you doe them not ſo well, nor bring forth ſo much, as in your enlarged ſpiritually covetous deſires you long to doe, and have? If it bee thus with you, then firſt mend all theſe faults, confeſſe them to GOD, and aske merciemercy. Next bee thankefull for your deſires to Pray, Reade, Heare, &c. And for your longing to doe all theſe as you ſhould; Proſecute theſe deſires, but alwayes in the ſenſe of your owne inſufficiencies, and in the power of Gods might, then all the forementioned duties ſhall bee performed with leſſe difficultie, and with more fruit and comfort.
Yet, becauſe in all theſe duties you travell to heaven-ward againſt the hill, and your paſſage is againſt Winde and Tyde, and with a ſtrong oppoſition of enemies in the way; you muſt never looke to performe them without ſenſe of much difficulty and little progreſſe in compariſon of what you aime at in your deſires. It concernes you therefore to plye your Oares, and to apply your ſelves, by all meanes, to aPhil. 2 12worke out your Salvation with feare and trembling: I meane, with feare to offend in any the aforementioned duties, not in feare that you have no grace, becauſe you cannot performe them as well as you ſhould, and would. For ſith that you feele and bewaile your dulneſſe, deadneſſe, and unprofitableneſſe in holy ſervices, it argueth that you have life, becauſe no man feeleth corruption, and diſliketh it, by corruption, but by grace, I am ſure that ſuch as have no true grace, can, and doe daily, faile in all theſe duties, but either they find not their failings, or if they doe, yet they complaine not of them with griefe and diſlike. If you heartily grieve, becauſe you doeNeh. 1. 11. no better, your deſires to doe as you ſhould doe, are a true ſigne of grace in you. For that dutie is alwaies well done, in Gods account, where there is truth of indevour to doe it well, and true griefe that it is done no better.
And whereas you ſay, that by reaſon of want of ſpirituall life in holy duties, you have beene made to neglect them altogether. I pray, what have you got thereby, but much griefe, …d unreſt? But tell me, how is … with you, are you pleaſed with your ſelfe in your neglect, or is it ſo that you can have no peace in your hearts, untill you ſet your ſelves diligently to do thoſe duties again, as well as you can? If ſo, it is a ſigne that you are not quite deſtitute of ſaving grace.
Others, when they have beene at holy exerciſes, and in good company, have felt joy,Doubts of Sanctification from ſudden dulneſſe after comforts, removed. and ſweet comfort therein; but afterward, oft-times much dulneſſe hath ſuddenly ſeazed upon them; Which maketh them fear they have not root in themſelves, and that their joyes and comforts were not ſound.
This dulneſſe after freſh-feeling-comfortsAnſw. may, and oft doth befall thoſe, in whom is truth of grace, but commonly through their owne fault. And to ſpeake to you; It may be you were not thankfull to God for your joyes and comforts when you had them; but did aſcribe too much to your ſelves, or unto the outward meanes, by which you had them. Or it may be, you did too ſoone let goe your hold of theſe ſpirituall comforts, betaking your ſelfe to worldly buſineſſe, or to other thoughts, before you had ſufficiently digeſted theſe, and before you had committed them unto ſafe cuſtodie, in ſo much that the Devill finding your comforts to lye looſe, and unguarded, ſtealeth them from you; or elſe happily the Lord knoweth that you are not able to beare the continuance of your joyes and comforts, but your hearts will be over-light, and over-joyed, and b2 Cor. 12. 7.exalted above meaſure, therefore either as juſt chaſtiſements, or in his loving wiſdome, GOD may ſuffer deadneſſe in this ſort to ſeaze upon you.
There are alſo ſome, whenDoubts of Sanctification for that they are outgone by others, removed. they perceive, that ſome new commers on to Religion, which have not had one halfe of the time, and meanes to be good as they have had, yet out ſtrip them in knowledge, faith, mortification, and willingneſſe to dye, they cannot pray, nor yet remember or diſcourſe of good things ſo well as they, wherefore they doubt of the truth of their own graces.
It is more then you can certainlyAnſw. know, whether they have more ſaving grace than you; for when you ſhall with a charitable eye looke upon the outſide of anothers behaviour, and ſhall look with a ſevere and ſearching eye into the corruptions of your owne inſide, you may eaſily, through modeſtie and charitie, thinke others better than your ſelves, and it is good for you ſo to doe; an errour in that caſe, if you doe commit it, is tolerable. Many alſo can utter what they have, it may bee, better than you, and can make a ſmall matter ſeeme much, and a little to goe far, when many times you in modeſtie may not ſet forth your ſelfe, or, if you would, cannot. Counterfeit Chriſtians may make a greater ſhew then the true, who are not ſo apt to make a ſhew, or to put forth themſelves. Alſo an hypocrite may have abilitie to pray and performe all externall exerciſes of Religion, by reaſon of his naturall parts and education, better then others who are more ſincere.
But let it bee granted, that many of ſhort ſtanding in the Schoole of Christianity, have got the ſtart of you in grace: If it was through Gods grace accompanying their diligence, and from his juſt hand upon you, following your negligence, then they are to bee commended, and you are to be humbled, and to be provoked unto an holy aemulation by them to quicken your pace, and to double your diligence. But take heed that it be not your pride and ſelfe-love, which cauſeth that you cannot brooke it, that others ſhould betterthan your ſelves.
It may bee that it is not your fault, but it is from Gods abundant grace unto others, above that which you have received. For the Scripture maketh it evident, that God giveth unto ſeverall men aEph. 4. 7. …om. 12. 3.differently according to his good pleaſure, hence it was that b1 Cor 12 11. Pſal. 119. 9, 100.David became wiſer than …u teachers and ancients; and the Apoſtle Paul attained more grace than thoſe that were in Christ before him. GOD giveth unto ſome five Talents, when he giveth unto others but two; Hee that had moſt given him, gained in the ſame ſpace of time, twice as much as the other, yet he that gained but two Talents had his commendation, and his proportionable reward of his well-doing. For the Lord ſaith unto him alſo, Well done Mat. 25 21 22. 23.faithfull ſervant, enter into thy Maſters …y. For he improved his Talents according to the meaſure of grace received, though hee gained not ſo much as the other. What though the little finger, or any other *1 Cor. 12 15, 16.inferiour members of the body, have not ſuch excellent abilities, as the eye, the tongue, or ſome other parts, ſhall it therefore make queſtion whether it bee of the body?
Take heede cMat. 20. 15that your eye bee not evill, becauſe GOD is good. May not hee give as much to the laſt, as unto the firſt, and more if hee pleaſe? Wee ſhould rather bee thankefull for the increaſe of grace in others, then either to repine at them, or without groūd to conclude againſt the truth of our owne. For wee are much the better, if wee would ſee it, for others graces; Gods kingdome is enlarged & ſtrengthned thereby, the common good of Chriſts bodie, which is the Church, gaineth by it. Now the more excellent any member of the body …s, according to his gifts & place, d1 Cor. 12 26the reſt of the members ſhould herein the more reioyce.
Many yet will ſay, he that is truly ſanctified, doth grow in grace, but I doe not.Doubts of ſanctification from the ſenſe of the want of growth of grace, removed. Anſw.
If you grow not, it is your ſinne, of which you muſt repent. But you may grow in grace when yet you may thinke that you doe not. A tree may grow in the generall, when yet ſome particular branch may in part decay: ſo it may be with grace. Beſides, true grace may grow moſt, when thoſe in whom it is, may thinke that it groweth leaſt; namely, when through the ſenſe of their not growing as they would, they are truly humbled, and ſtirred up to deſire heartily, and to pray that they may grow, and to uſe all meanes whereby they may grow. Moreover, growth of grace, like the growth of trees, is as well out of ſight, and under ground, in the root, even when it is outwardly nipt or driven in by the blaſts and winters of afflictions, and manifold temptations, as when in Summer, in ſight, above ground, it ſheweth his growth in the branches, bloſſomes and fruit thereof. He that groweth inwardly in humilitie, and in a greater love and deſire of holineſſe, he groweth better indeed, though not bigger in his owne conceit.
Laſtly, Many yet will ſay, thatDoubts of Sanctification from the ſen…e of hardnes of hea…t, removed. their hearts remaine hard and ſtonie, yea, they ſay that they grow harder and harder; wherefore they thinke that the ſtome heart was never taken out of them, and that they remaine unſanctified.
Know, that there are two ſorts of hard hearts.
One eZac. 7▪ 1…totall and not felt, whichAnſw. will not be broken nor brought unto remorſe, either by GODS Threats, Commandements, Promiſes, Iudgements, or Mercies; but obſtinately ſtandeth out in a courſe of ſin, fEph. 4. 19being paſt feeling.
The ſecond is, An hardneſſe mixt with ſome ſoftneſſe, this is felt and bewayled: This is incident to Gods Children; of this the Church complaineth, ſaying unto God, gIſa. 63. 17Why haſt thou hardned our hearts againſt thy feare? Now when the heart feeleth its hardneſſe, and complaineth of it, is grieved, and diſliketh it, and would with all a mans ſoule, that his heart were tender like h2 Chr. 34 27.Ioſiahs, ſo that it could melt at the hearing of the Word, this is a ſure proofe that the heart is regenerate and not altogether hard; but hath ſome meaſure of true ſoftneſſe, for it is by ſoftneſſe that hardneſſe of heart was felt, witneſſe your owne experience, for before the hammer and fire of the Word was applyed to your hearts, you had no ſenſe of it, and never complained thereof.
You muſt not call a heavie heart, a hard heart, you muſt not call a heart wherein is a ſenſe of an indiſpoſition to good, a hard heart, except onelyonly in …ompariſon of that ſoftneſſe, which is in it ſometimes, and which it ſhall attaine unto, when it ſhall bee perfectly ſanctified; in which reſpect it may bee called hard. Whoſoever hath his will ſo wrought upon by the Word, that it is bent to obey GODS will, if he knew how, and if he had power, this man whatſoever hard…eſſe hee feeleth, his heart is ſoft, not hard. The Apoſtle had a heart held in, and clogged with the iRom …fleſh, and the law of his members, that it made him to thinke himſelfe wretched, becauſe hee could not bee fully deliverd from it, yet wee know his heart was not an hard heart.
Amongſt thoſe that are ſanctified, there remaineth more hardneſſe in the heart of ſome than in others; and what with the committing of groſſe ſinnes, and a curſorie and ſlight doing of good duties, and through neglect of meanes to ſoften it, the ſame mens hearts are harder at one time than at another, of which they have cauſe to complaine, and for which they have cauſe to bee humbled, and to uſe all meanes to ſoften it; But it is falſe, and dangerous, hence to conclude that ſuch are not in ſtate of grace, becauſe of ſuch hardneſſe in the heart; For as GODS perfecteſt Children on earth, k1 Cor. 13. 9know but in part, and beleeve but in part; So their hearts are ſoftened but in part.