The Christians Daily Walk in Holy Security and Peace, Treatise · Chapter 15 – Chapter 16
CHAP. XV. Touching the removing of preſumption, an impediment to Peace.
IF you would enjoy this happy Peace, you muſt firſt remove and avoyd the impediments. Secondly, you muſt uſe all helps and furtherances which ſerve to procure and keepe it.
I reduce the impediments unto two heads:
Firſt, A falſe opinion and hope The kind▪ of impedimēts which hinder peace.that all is well with a man▪ and that all ſhall be well with him in point of his Salvation, when yet indeed God is not reconciled to him. Hence will follow a quietneſſe of heart, ſomewhat like to peace of Conſcience, which yet is but a falſe peace.
Secondly, Cauſeleſſe doubting, and falſe feare that a mans eſtate touching his ſalvation is not good; albeit God be indeed at peace with him; Hence followeth trouble and anguiſh of heart ſome-what like unto that of Helliſh deſpaire, diſturbing his true peace.
Either of theſe doe hinder peace.
The firſt hindereth the having.
The ſecond hindereth the feeling and comfortable enioying of peace.
It hath beene an old device of Satan when he would keepe any man from that which is true, to obtrude upon him that which ſhall ſeeme to be true, but is falſe. Thus he did in the firſt aMat. 24. 5calling of the Iewes, and (to mee is more than probable) will doe at their bMat. 24. 24.ſecond calling. When hee ſaw they had an expectation of the true Chriſt, he, to divert and ſeduce them from the true Chriſt, ſetteth up falſe Chriſts. Even ſo in the matter of peace: If he can ſo delude men that they ſhall content themſelves with a falſe Peace, hee knoweth that they will never ſeeke for that which is true. It is a common practice with the Devill, to endevour to make all that are not in ſtate of grace, to preſume that they are.
Alſo ſuch is his cunning and malice, that when any man is in the ſtate of grace, he will caſt all the doubts and perils hee can, to make that eſtate doubtfull and diſcomfortable, to vexe and to2 Cor. 2. 7. 11. wearie him, if hee cannot drive him to deſpaire, knowing, that if he could drive him into, & hold him in utter deſpaire, he were as certainly in his power as if hee did preſume. Now the Heart of man ſo farre as it is Vnſanctified, being cIer. 17. 9 9deceitfull above all things, is moſt apt to yeeld to Satan in both theſe caſes. Whence it is that there are very many which bragge of much peace, and yet have leaſt of it. And many feare they have no peace who yet have much of it.
Wherfore the Rule is, Beleeve not either your deceitfull heart, or the Devill, when they tel you either that you are in ſtate of ſalvation, or in ſtate of damnation: But beleeve the Scripture what it ſaith in either.
You may know when theſe perſwaſions come from your deceitfull heart, or from the Devil, thus,
Firſt, If the meanes to perſwade you to either be from falſe grounds, or from miſapplication of true grounds.
Secondly, If the concluſions, inferred from either perſwaſion, be to keep you in a ſinful courſe, and to keep you, or to drive you from God, as, to make you think that you need not be ſo ſtrict in godlineſſe, or that now it is in vaine, or to late, too turne & ſeek unto GOD, then it is from Satan and from a deceived heart, and you muſt not beleeve them. But if theſe perſwaſions be from a right applicatiō of true grounds, and doe produce theſe good effects, to drive you to God, in prayſe, or prayer, and unto a care to pleaſe God, they are from his gracious Spirit.
The falſe Peace and evill quiet Conſcience doth ariſe from theſe three cauſes.
Firſt, from *Eph 4. 18 19…Groſſe ignorance of the danger wherein a man lyeth becauſe of ſinne, whence followeth a blind Conſcience.
Secondly, from Groundleſſe ſecurity Whence preſumption & falſe peace doth ariſe.and dDeut. 29 1…preſumption that all ſhall be well with him, not withſtanding that hee knoweth hee hath ſinned, and knoweth that ſinne is damnable; whence hee hath a deluded Conſcience.
Thirdly, from eIer. 44. 16, 17.Obſtinacy through delight and cuſtome in ſin, whence commeth ſenſleſneſſe of Conſcience, which is a ſeared Conſcience.
Whereſoever any of theſe evils raigne, albeit God hath ſaid fIſa. 57. 21.there is no peace to the wicked, that is, no true peace, yet ſuch feare no evill; but promiſe to themſelves g1 The. 5 3peace and ſafetie, like thoſe of whom the Prophet ſpake, who had hIſa. 28. 15made a covenant with death, and with Hell were at an agreement; Yea, though they heare all the Curſes againſt Sinners, which are in Gods booke denounced againſt them; yet will bleſſe themſelves in their owne Deu. 29. 19heart, and ſay they ſhall have peace, though they walke in the ſtubbornneſſe of their hearts. But whoſoever is thus quiet in himſelfe through a falſe peace, it is a ſigne that iLu. 11. 21the ſtrong man keepeth the houſe, and that, he (continuing in this fooles Paradiſe) is not farre from k1 The. 5. … Deu 29. 20ſodaine and fearefull deſtruction from the Almighty.
Whoſoever therefore would have true peace of GOD, muſt beware of theſe three impediments.
Firſt, Hee muſt know and be throughly convinced that by nature, by reaſon of lRom. 5. 2Adams firſt tranſgreſſion which is juſtly imputed to him, and becauſe of his owne *Rom. 7. 18 Pſ. …1. 3. 5.inherent wickedneſſe of concupiſcence, and of actuall ſinnes of omiſſion and commiſſion, both inthought, word, and deed, he is in ſtate of ſinne and condemnation, having God for his enemie, yea, is an mEph. 2. 3.heire of wrath, and of eternall vengeance of H…l… fire: According to that of the Apoſtle; All have ſinned, and are Rom. 3. 19 23.become guiltie before GOD, and have come ſhort of the glorie of God: Ignorance of danger may give quiet to the mind for a time, but it can give no ſafetie. Is not he fooliſhly ſecure that maketh himſelfe merry in a ruinous houſe, not knowing his danger, untill it fall upon him? Whereas, if he had known it, he ſhould have had more feare and diſquiet; but ſhould hauehave beene in leſſe perill.
Secondly, let no man preſumeGrounds of falle hopes diſcovered, & removed. upon weake and falſe grounds, that he ſhal eſcape the vengeance of hell, or attaine to the joyes of heaven. Now how weakely and vainely many doe ground their hopes, and from thence their peace, ſhall appeare by that which followeth.
1. Some thinke that becauſePreſumption, that God will ſave a man becauſe he made him, removed. God made them, ſurely hee will not damne them. True, if they ſhould have continued good as hee made them. God made the Devil good, yea an excellent creature, yet, who knoweth not, that nMat. …5. 41he ſhall be damned? If God ſpared not his holy oIude 6.Angels after that they became ſinfull: ſhall man thinke that hee will ſpare him? A ſinfull man ſhall be judged at the laſt day, not according to what he was by Gods firſt making; but as hee ſhall bee found marred, and made naught by the Devill, and by his owne lusts. When Iudah became a people of no underſtanding, it is ſaid, pIſa. 27. 11He that made them will ſhew them no merciemercy, and he that formed them will ſhew them no favour. Thus it is ſpoken to every ſinner remaining in his ſin notwithſtanding that GOD made him.
2. Some ſay, their afflictions Preſumption of eſcaping hell, becauſe they think they have it in this life, removed.have beene ſo many, ſo great, and ſo long-laſting, that they hope they have had their Hell in this life, whence it is that their hearts are quiet in reſpect of any feare of wrath and judgement at the laſt day.
I would aske ſuch, Whether they being thus afflicted have qIſa. 9. 13.returned to God that ſmote them; & whether their afflictions have made them better; or whether like rProv. 27. 22Salomons foole brayed in a morter, their ſinne and folly is not departed from them: if ſo, they muſt know, the more they have beene, and now are afflicted (if they be not reformed by it) this doth preſage that there is the more & worſe behinde; as it was in the caſe of sIſa. 1. 5. Iſa. 5. 12, 13, 14 Amos 6. to 13Iudah. Many have beene oft and extreamely whipt by their Parents, and at the houſe of Correction, yet, they remaining incorrigible, were at laſt executed on the Gallowes.
3. Some, though their wayes be never ſo grievous, yet becauſe to them Gods Iudgements are Preſumption they ſhall ever well, becauſe hither to they have eſcaped evill, removed.farre above out of their ſight, and becauſe they oPſ. 10 11 Pſal. 55 6, 19 Eccl 8 11.have no changes, God forbearing to execute his judgements upon them ſpeedily, they perſwade themſelves that God ſeeth not, or that hee is not angry with them, or that pPſ. …. 11 13hee regardeth not, and that hee will neither doe good nor bad, thinking that God hath forgotten, or that hee is like them, well enough pleaſed with them; HerebyPſal. 50. 21 they lay their Conſciences aſleepe, promiſing unto themſelvesPſal. 10. 6 immunity from puniſhment, and that they ſhall never be mooved.
Know yee that Gods for bearance of his wrath is not becauſe he ſeeth not, or becauſe hee hath forgotten, or regardeth not your wickedneſſe: but becauſe hee would give you time and means of repentance; it is becauſe *2 Pet. 3. 9hee would not have you periſh but come to repentance, that you may be ſaved. Which if you doe not, this his bounty and long-ſuffering maketh way for his juſtice, and ſerveth to leave you without excuſe; and to heape up wrath for Rom. 2. 4, 5. 6you againſt the day of Iudgement, the day of the revelation of the iuſt iudgement of God, who ſhall render to every man according to his workes: For q2 Pet. 2. 9God knoweth how to reſerue the wicked to the day of Iudgement to be puniſhed. He will take his time rPſa. 55. 19to heare, and afflict you. When hee sPſal 50. 21, 22ſhall ſet all the ſins, of you that forget him, in order before you; then (if your ſpeedy repentance doe not now prevent it) he will teare you in peeces when there ſhall be none to deliver. The longer he was in fetching his blow, the more deadly will his ſtroke be when it commeth Many malefactors are not ſo much as called at a quarter Seſſions, when leſſe offenders are both called and puniſhed; yet have they no cauſe to promiſe ſafety to themſelves, for they are reſerved for a more ſolemne try all, and execution at the grand Aſſiſes. So wicked men, that are not afflicted here, are reſerved for the laſt Iudgement, at the great and terrible day of the Lord.
4. *Preſumption of being in Gods favour, becauſe they proſper in this life, …emoved.There are ſome which hope that God doth love them, and that hee doth intend to ſave them; for they proſper in every thing, and are not in trouble and diſtreſſe as other men: hereupon their Conſciences are quiet, and without feare.
Let mee tell you who thus thinke, that, alas, this is a poore foundation to build your hope upon. What? are you the better for your proſperitie? are you more thankefull and more obedient? Doe you the more good, by as much as you doe proſper more? If ſo; well: if not; know, Salomon, by the Spirit of truth, telleth you thatEccl. 9. 1, 2 …o man can know Gods love or ha…red by all that is before him, be it proſperity or adverſity. In theſe things there may be one and the ſame event to the righteous and …o the wicked. Know moreover, that the wicked, for the moſt …art, thrive moſt in this world; God giving them their tPſa. 17. 14portion in this life, wherewith they fat thē ſelves againſt the day of ſlaugh…er, making their owne uPſ. 69. 22table their ſnare, and their *Pro. 1. 32 Preſumption, that they ſhall be ſaved, becauſe as great ſinners as they have been ſaved, removed.proſperitie their ruine.
5. There are many, who comparing themſelves with themſelves, paſſing by their own many ſins, looking onelyonly upon their owne Hypocriticall and civill good purpoſes and deeds; comparing alſo their ſinnes with the *Luk. 18. 11notorious ſinnes of Gods people committed before their Converſion, and with the groſſe ſinnes of Noah, Abraham, Lot, Peter, and other godly men, after Converſion, hence conclude, that ſith ſuch are ſaved, they conceive a good opinion of themſelves, and hope they ſhall be ſaved, they thinke that all is well with them, being ſuch of whom our Saviour ſpeaketh that aLuk. 15. 7need no repentance.
I would have theſe to know, that b2 Cor. 10 12they that compare themſelves with themſelves are not wiſe, and they that thinke well of themſelves and c2 Cor. 10 18commend themſelves, are not approved, but thoſe onelyonly whom the LORD commendeth. Moreover the ſlips and fals of the Elect, both before and after Converſion, did ſerve for their owne humbling, and for a warning to all that ſhould heare thereof. God knoweth how to reproove and chaſten his owne that offend, giving them repentance to life and Salvation; and yet juſtly will condemn all thoſe that ſhall wittingly ſtumble at their fals, and wilfully lye in their ſinnes being fallen. It is not ſafe following the beſt men in all their actions, for dIam. 3. 2.in many things they ſinne all, not onelyonly before, but after converſion. And as the eExod. 14 20cloud that guided the Iſraelites, had two ſides, the one bright and ſhining, the other blacke and darke, ſuch is the cloud of Examples of godly men. Thoſe which will be directed by the light ſide thereof, ſhall with the children of Iſrael paſſe ſafely towards the heavenly Canaan; but thoſe that will follow the dark ſide of it ſhal all periſh with the Egyptians in the Red ſea of deſtructiō Whatſoever any were before cōverſion, or whatſoever groſſe ſinne they fall into after converſion, if they be humble and truely penitent, none of them are laid to their charge, becauſe they are done away by Chriſt Ieſus. Theſe are in better ſtate than thoſe who for matter never committed ſo great ſins, if Phariſie-like they repent not of their leſſer ſinnes as they eſteeme them, and are proud of their ſuppoſed goodneſſe and wel-doing. For God, in juſtifying the humble fLuk. 18. 10, 11Publican rather than the proud Phariſie, ſheweth that proud innocencie is alwayes worſe than humble guiltineſſe.
6. There are likewiſe ſome others, preſumption, of ſalvation by popes pardons, pennance, and merit of workes, removed.who are guilty to themſelves, of damnable ſins, yet hope to be ſaved by the goodneſſe of other men, by pardons from the Pope, by abſolutions of Prieſts, and by certaine ſatisfactory penitentiall externall acts of their owne, and by good workes, ſuch as almes, &c. Theſe are Papiſts, who, if they may have hope of the Popes Indulgences, if they can get his pardon, and a Prieſts abſolution, if they fulfill their pennance injoyned, if they be devout in certaine ſuperſtitions, in their willworſhip, Colo. 2. 18and voluntary religion, their conſcience is quiet for a time, notwithſtanding their ſoule and blacke ſinnes, even their abominable Idolatries.
I do theſe to wit, that all this is but a blindfolding, ſmothering, and ſtupifying the conſcience for a time, laying a double, and a farre greater guilt upon it, it is farre from being any meanes truly to pacifie it. For how can any man have true peace from any, or from all ſuch actions as are in themſelves an actuall hCol. 2. 19denying of the true head of the Church Ieſus Chriſt, and are a cleaving to a falſe head which is Antichriſt? And how can any man merit for himſelfe, when our Luk. 17. 9, 10Saviour ſaith when hee hath done all that is commanded, hee is an unprofitable ſervant, and hath done but his dutie, which thing hee muſt ſay and acknowledge. All theſe before mentioned build their hopes upon falſe grounds. Thoſe that follow build their preſumptuous & falſe hopes upon a miſſe-application of true grounds.
7. Many acknowledge thatPreſumption of ſalvation becauſe GOD is merciful removed. they have ſinned & doe deſerve eternall damnation; but they ſay God is mercifull, therefore their heart is quiet without all feare of Condemnation.
It is moſt true that God is moſt mercifull: but how? Know hee is not neceſſarily mercifull, as if he could not chooſe but ſhew it to all men. Hee is voluntarily mercifull, kRom 9. 18ſhewing mercy onelyonly to thoſe unto whom he will ſhew merciemercy. God could, and did lRom. 9. 13hate, and in his juſtice comdemne E…au, notwithſtanding his love, and mercy to Iacob. God is all iuſtice, as well as all mercy; but he hath his ſeverall obiects of juſtice and mercy, and hath his mRom. 9. 22, 23ſeverall veſſels of wrath and mercy, into which reſpectively hee doth powre his wrath or mercy. When God ſpeaketh of obſtinate ſinners, he ſaith that nIſa. 27. 11hee will not …e mercifull to their iniquities: and ſaith againe, Hee that made them will not have mercy on them. And David prayeth with a Propheticall Spirit, ſaying to God; oPſal. 59. 5Be not mercifull to wicked tranſgreſſours: And who are theſe, but ſuch as pPſal. 50. 17, 22hate to be reformed, who are preſumptuous, and qIude 4.turne the grace of God into wantonneſſe. Now, concerning them that alwayes erre in their heart, hee hath in effect ſworne that hee will ſhew them no mercy. For rHeb. 3. 10 11hee hath ſworne that they ſhall not enter into his reſt.
8. Some others goe farther, they acknowledge that GODS Iuſtice muſt be ſatisfied, and theyPreſumption from uniuerſall redemption, removed. thinke it is ſatisfied for them, they dreaming of univerſall redemption by Chriſt, who indeed is ſaid to dye to *Ioh▪ 1. 2…take away the ſinnes of the world. This cauſeth their conſcience to be quiet, notwithſtanding that they live in ſinne.
It muſt be granted that ſ1 Tim. 2. 6Chriſt Anſw.gave himſelfe a ranſome for all. This ranſome may be called generall, and for all in ſome ſenſe: but how? namely, in reſpect of the common nature of man which he tooke, and of the common cauſe of mankinde which hee undertooke; and for that in it ſelfe it was of ſufficient price to redeeme all men; and it was paide in ſuch ſort, that it is appliable to al without exception by the preaching and miniſtry of the Goſpell. And it was ſo intendedby Chriſt, that the plaſter ſhould be as large as the ſore▪ and that there ſhould be no defect in the remedy, that is, in the price, or ſacrifice of himſelfe offered upon the Croſſe, by which man ſhould be ſaved, but that all men, and each particular man might, in that reſpect become ſaveable by Chriſt.
Yet doth not the ſalvation of all men neceſſarily follow hereupon; nor doth it follow that all men may be ſaved if they will: nor yet muſt any part of the price which CHRIST paid, be held to be ſuperfluous, though many be not ſaved by it. For it being of infinite value (becauſe he was the eternall ſon of God that ſuffered, and, ſo it was to be, becauſe he was to feele the wrath of an infinite God) it receiveth not the conſideration of more or leſſe. And the whole price, and merits of Chriſt are not to bee applied by parts, but the whole merit is to bee applyed to each particular mā that ſhal be ſaved.
But know that the application of the remedy, and the actuall fruit of this all-ſufficient ranſom, redoundeth to thoſe which are ſaved, onelyonly by that way and meanes which God was pleaſed to appoint, which, (for men ofIoh. 3. 16. …on 1. 12. yeares) i… faith, by which Chriſt is actually applyed. Which condition, many (to whom the Goſpell doth come) make impoſſibleto themſelves, through a wilfull refuſing of the Goſpell, and ſaluation it ſelfe by Chriſt, upon thoſe termes which God doth offer it.
VponUpon this ſufficiency of Chriſts ranſome, and intention of God and Chriſt that it ſhould be ſufficient to ſave all, is founded that tMat. 28. 19 Mar. 16. 15generall offer of Chriſt to all and to each particular man to whom the Lord ſhall pleaſe to reveale the Goſpell; likewiſe that univerſall precept of the Goſpell, uMat 3. 2. 7, 8.commanding every man to repent and beleeve in Chriſt Ieſus: as alſo the univerſall Mar. 1. 15. Act. 17. 30.promiſe of ſalvation made to xIoh. 3. 16every one that ſhall beleeve in Chriſt Ieſus.
Although, in an orthodox ſenſe …ightly underſtood, Chriſt may be ſaid to have dyed for all, yet let not every one, nor any one preſently preſume he ſhall be ſaved. For God did intend this allſufficient price for all, otherwiſe to his elect in Chriſt, than to thoſe whom he paſſed by & not elected; for he intended this not only out of a generall and common love to mankinde, but out of a peculiar love to his Elect. He gave not Chriſt equally and alike to ſave all, and Chriſt did not ſo lay downe his life for the Reprobate as for the Elect. Chriſt ſo dyed for all, that his death might be applyable to all. He ſo dyed for the Elect, that his death might be actually applied unto them. He ſo dyed for all, that they might have an object of faith, and that if they ſhould beleeve in Chriſt, they might be ſaved. But he ſo died for the Elect that they might actually beleeve, and bee ſaved. Hence it is that Chriſts death becommeth effectuall to them, and not to the other, though ſufficient for all. Now that many beleeve not, they having …he means of ſaith, the a…fault is in themſelves, through their wilfulneſſe, or negligence; but that any beleeve to Salvation, it is of bMat. 13 …1Gods grace attending his cA…. 13. 48Election, and Chriſts dying out of his eſpeciall love for them; and not of the power of mans free will, God ſending his Goſpell, and giving the grace of faith & new obedience to thoſe whom of his free grace he hath ordained to eternall life, both where he pleaſeth1 ch. 3. 8. and when he pleaſeth.
Furthermore, it muſt be conſidered that notwithſtanding the all-ſufficiencie of Chriſts death, whereby the new Covenant of grace is ratified and confirmed, the Covenant is not abſolute, but conditionall. Now what GOD prodoundeth conditionally, no man muſt take abſolutely. For God hath not ſaid that all men without exception ſhal be ſaved by Chriſts death: albeit he ſaith Chriſt died for all; but Salvation is promiſed to all, onelyonly under the Condition of Repenting and Beleeving in Christ that dyed; I call them conditions not for which GOD ordained men to life; but conditions to which they were ordained, Act. 13. 4….by which as by the fitteſt way (man being a reaſonable and voluntary agent) God might glorifie himſelfe in bringing them to eternall life.
Wherefore notwithſtanding Chriſts infinite merit, whereby he ſatisfied for mankinde, and notwithſtanding the univerſalitie of the offer of ſalvation to all to whom the Goſpell is preached; both Scripture and experience ſhew, that not all, nor yet the moſt ſhall be ſaved, and that becauſe the number of them which repent, and unfainedly beleeve, whereby they make particular and actuall application of Chriſt and his merits to themſelves are feweſt. For of thoſe many that are called, dMat. 20. 16few are choſen. Wherfore let none ignorantly dreame of an abſolute univerſall redemption, as many ſimple people do. Not yet let any think, that becauſe of the large extent of Chriſts Redēption, they may be ſaved when they wil. For thogh Chriſt bee ſaid to ſuffer to eIoh. 1. …9.take away the ſinnes of the f1 Ioh. 2. 2whole world, yet the Scripture ſaith that the whole g2 Pet. 2. 5gIude 14. 15world of unbeleevers and of ungodly men ſhall periſh eternally.
Many wil yeeld that they muſtPreſumption of ſalvation upon conceſt their faith and repentance is good whē it is not, removed. have faith and repentance, and that they muſt be ingrafted into Chriſt and become new creatures, elſe they cannot looke to be ſaved; but they thinke they are all this already, whence followeth quiet of Conſcience. Whereas when it commeth to the tryall, their faith and repentance are ſound not to be ſound. As ſhall thus appeare.
They thinke they have faith;Reaſonson which many falſely think they have faith. nay, more, they preſume further, that they have true faith, and that they are truly religious and in ſtate of grace.
It is not enough for a man toAnſw. ſeeme to himſelfe to bee religious, for he may deceive his aIam. 1. 26owne heart: a cloſe hypocrite may thinke himſelfe to be bGal 6. 3ſomething, when yet he is nothing; deceiving himſelfe; as, no doubt, the cMat. 25▪ … ▪ …1.fooliſh Virgins did.
But many will think that theyReply. have good reaſon to judge that they have true faith, &c. and that (1) Becauſe they beleeve the whole Scripture to bee the good Word of God. (2) They beleeve not onelyonly that there is a GOD, but that Ieſus Chriſtis the Sonne of God, and Saviour of the world, yea, according to the letter they beleeve all the Articles of the Chriſtian faith. (3) They thinke they are beleevers, becauſe they have beene Baptized, and have given their names unto Chriſt;Luk. 13. 26 they profeſſe the onelyonly true Religion, they have the very true forme of godlineſſe in all the externall exerciſes of Religion; ſo that it may be ſaid of many of them, as it was ſaid of the *Iſa. 58. 1.lewes, They ſeeke God daily, and delight to know his waies, as a Nation that did righteouſneſſe, &c.
Whereas, if they beleeve no Anſw.more, nor no better, they may know that their faith is onelyonly an hiſtoricall and generall faith (or onelyonly a temporary faith at the beſt) neceſſary indeed to Salvation, but not ſufficient to ſave. The aIam. 2. 29Devils beleeve as much as the firſt, and very hypocrites may, and doe profeſſe, and doe as much, as the ſecond, and third. The Apoſtle Paul (having to doe with hypocriticall Iewes, who becauſe of the Sacraments and forme of knowledge, and profeſſion, though without practice, did nouriſh in themſelves a vaine perſwaſion that they ſhould be ſaved) he removeth this falſe ground of their hope, thus, ſaying, bRom. 2. 28, 29He is not a Iew which is one outwardly, but he is a Iew which is one inwardly, neither is that circumciſion which is outward in the fleſh, but that which is of the heart in the Spirit, and not in the letter, whoſe prayſe is not of men but of God. In like manner Saint Peter doth give all Chriſtians to know, that that Baptiſme which is only a putting away of the filth of the fleſh c1 Pet. 3. 21doth not ſave; but that Baptiſme which giveth proofe that the dHeb. 10. 22heart is ſprinkled from an evill conſcience, as well as the body waſhed with pure water, ſhewing it ſelfe by the e1▪ Pet. 3. 21▪anſwer which a good conſcience maketh in beleeving in truth, conſenting unto, and imbracing the new Covenant, whereof Baptiſme is a ſeale, of which anciently men of yeares made profeſſion when they were Baptized. Neither is it any thing worth to have the f… Tim. 3. 5forme of godlineſſe in profeſſion, when the power thereof is denyed by an evill converſation; as you may ſee by the *Iſai 1. 11 Iſa. 58. 3, 4 Ezek. 33. 31, 32exceptions which God taketh againſt the Iewes, albeit they ſeemed to love Sacrifices and Sacraments, Prayers, Faſtings, and Sermons.
For howſoever ſuch as theſe are moſt apt to claime an intereſt in gIſa. 58. 3. g Luk. 13. 26Chriſt; yet ſo long as their faith is not a particular faith, drawing with it affiance, & ſole reliance on Chriſt for Saluation, declaring its truth and life by indevouring to performe the new Covenant on their part, by new obedience, in an endeavour unto all manner of good workes, hLuk. 1 3. 27Our Saviour profeſſeth that hee knoweth them not, but biddeth them depart from him, becauſe they were workers of iniquity.
But, ſecondly, many of theſe preſume that their faith is a livelyReply. & ſaving faith, & that becauſe, as they thinke, they have repented and are become new creatures. And all becauſe they have had ſuch an inlightning as by nature man cannot attaine unto, nay, the Word hath affected them much, and ſomwhat altered them from what they were, namely, (1) when they were hearing a Sermon, or when Gods rod was over them, they have mourned, wept, and ſhewed ſome kinde of humiliation. (2) At the hearing of Gods precious promiſes in the Goſpel in the glad tydings of Salvation, they have felt a taſte of the heavenly gift, and of the good Word of God, and of the powers of the world to come. And (3) they finde that they doe not commit many of thoſe ſinnes which they were wont to commit; and that they doe many good duties towards GOD and man, which they were wont not to doe. (4) They deſire that Gods people ſhould pray for them. (5) They deſire to dye the death of the righteous, and to goe to heaven when they dye. And (6) which is more, ſome can ſay, that ſometimes they have wiſhed that they could leave ſinne, and that they had grace to doe well. Beſides, (7) They ſee that the beſt of them that truly feare God, both Miniſters and others, are well perſwaded of them.
But what of all this? TheſeAnſw. men, as neere as they come, yet going no farther, are farre from Salvation. For the Common gifts of Gods Spirit, given unto men in the Miniſtery of the Gospell, may elevate a man higher, and carry him farther towards heaven than nature, art, or meere humane induſtry can doe; and yet if the ſaving graces of the ſame Spirit be not added, hee will be left farre ſhort of heaven. Meere Oratory in ſome patheticall Preachers, when they ſpeake of matters dolefull and terrible, will move the affection, and draw teares from ſome hearers. Likewiſe a plaine, powerfull & downright conviction of the certainty of Gods wrath denounced; and ſenſe of ſome juſt judgement of God may wring forth ſome teares, ſome humiliation, yea ſome kind of reformation. Did not, iAct. 24. 25.Felix tremble, when Saint Paul reaſoned of Righteouſneſſe, Temperance, and Iudgement to come? Did not k1 Kin. 21 21. 27, 29.Ahab humble himſelfe when the Prophet denounced Gods iudgements againſt him and againſt his houſe? Did not the lPſal. 78. 34.Iſraelites oft (when they were in diſtreſſe and when God did not onelyonly warne them with his Word, but ſmote them alſo with his rod) returne and ſeeke earely after God?
And whereas they ſay, they taſted of the heavenly gift, & of the good Word of God, and of the powers of the world to come, they may know, that ſuch is the ſweetneſſe of Gods promiſes, and ſuch is the evidence and goodneſſe of Gods truth in the glad tydings of Salvation that (the common gift of the Spirit going with it) all the forementioned feelings may be wrought in men altogether deſtitute of ſaving grace. For did not the mMat. 13. 20, 21, 22.ſeede ſowen in ſtony and tho… nie ground goe thus far? Did not thoſe mentioned in the nHeb. 6. 4 5, 6.Hebrewes (who notwithſtanding all this might fall away irrecoverably) attaine to thus much?
Now if men not in ſtate of grace may goe ſo farre as hath been proved, then it muſt not be marvelled that even ſuch with oMar. 6. 20Herod may alſo reforme many things: For an hypocrite may have not onelyonly a kinde aHeb. 10. 26. 29. 2 Pet. 2. …0of illumination, but a kinde of ſanctification, which may, for the time, worke a kinde of change in him, ſo that hee may leave many evils, and may doe many good things; hee may forſake bad company, and keepe good; yet this man may be in no better eſtate then hee out of whom the evill bMat. 12. 43, 44, 45.ſpirit did goe, which returned with ſeven other more wicked than himſelfe; or then the c2 Pet. 2. 22Sow that was waſhed. A dEx. 12. 32Pharaoh alſo, and a eAct. 8. 24.Simon Magus, in their feare, may deſire a Moſes and a Peter to bleſſe them and pray for them. That curſed fNum. 23. 10Balaam could wiſh that hee might dye the death of the righteous, he would ſeeme not to tranſgreſſe for an gNum. 24. 13houſe full of gold; and (though faintly) telleth God, that if it did ſeeme evill in his eyes, hNum. 22. 34.hee would goe backe againe. Yea, further, it is poſſible for a man without ſaving grace, even out of meere ſelfe-love, either when hee ſmarts or is aſhamed for ſome foule ſinnes, or is afraid of Hell; or when by the ſweete allurements of the Goſpell hee is affected with an admiration of heauen and heavenly things, I ſay it is poſſible for him, not onelyonly to wiſh freedome from puniſhment, and enjoyment of eternall glory as the end; but may deſire power againſt ſinne, and grace to doe well, as the meanes; but how? onelyonly as from a flaſh of lightning, ſuddenly come, and as ſuddenly gone; like the iPro. 13. 4ſluggards longing: but when he commeth to be taught the myſtery of godlineſſe, and is put upon the ſpirituall workes of holineſſe, as, the cutting off the right hand, and the denying himſelfe for Chriſt, then he will none of it, he conceiveth (like thoſe Diſcipies in kIoh. 6. 60Iohn) that they are hard ſayings, Who can heare them? For their good wiſhes were not from a ſetled deliberate will, out of true hatred of ſinne, and out of love to God and goodneſſe therefore they were but ſlight, and unconſtant. Moreover, the beſt men, yea, the beſt Miniſters may have a very good opinion of an hypocrite. lPſa 55. 14David eſteemed highly of Achitophel, the mMat. 26. 22Diſciples never ſuſpected Iudas; For they ſeeing a good outſide, being alſo charitable, and not able to ſee the heart, doe alwayes judge the beſt, and thinke men to be changed & renewed, when ſometimes it proveth otherwiſe.
They miſtake, when they ſay, they are changed and reformed, if ſtill they retaine any boſome and beloved ſinne, as Herod did. To change-ſinnes, one ſinne into another, is no change of the man, for hee that changeth the prodigality of his youth into Covetouſneſſe in old age, remaineth a notorious ſinner before God as well now, as then; conceive the like of all other; likewiſe to forbeare the act of any ſinne, becauſe they have not the like power, occaſions, temptations, or meanes to commit ſinne, as in former time, this is no change: ſin in theſe reſpects hath left them, not they it.What true cōverſion and repentance is.
For true converſion and repentance doth conſiſt of a true and through change of the whole man as well in one part as another, whereby not onelyonly ſome actions are changed, but firſt and chiefly pEph. 4. 22 23, 24. Rom. 12. 2the whole frame and diſpoſition of the heart is changed and ſet ſtraight to God. ward from evill to good, as well as from darkneſſe to light. And whereas naturally a man is earthly minded and maketh himſelfe his utmoſt end; ſo that either he onelyonly mindeth earthly things, or if hee mind heavenly things, it is in an earthly manner, and to an earthly end, as did q2 Kin. 10Iehu: if this man have truely repented, and is indeede converted, he becommeth rCol. 3. 1. 2heavenly minded; he maketh GOD and his glory his chiefe and furtheſt end, in ſo much that when he hath cauſe to minde earthly things, his will and deſire is to minde them in an heavenly manner, and to an heavenly end. If you would judge more fully and clearely of this true change: See at large the deſcription, and ſignes of uprightneſſe before delivered, Chap. 12.
Laſt of all, there are many preſumePreſumption of repentance here after, (that although as yet they have no ſaving faith in Chriſt, nor ſound repentance) that God will give them ſpace and grace to repent, and beleeve before they dye. Whence it is they have peace for the preſent.
Theſe muſt give mee leave to tell them that they put themſelvs upon a deſperate hazard, and adventure.
Firſt, who can promiſe unto himſelf one minute of time more than the preſent, ſith every mans breath is in his noſtrils ready to expire every moment? Beſides, the Spirit ſaith, sPſa. 73. 19God doth bring wicked men to deſolation, as in a moment. And againe, tPro. 29. 1Hee that being often warned, hardeneth his necke, ſhall ſuddenly be deſtroyed without remedy.
(2) Suppoſe they may have time, yet whether they ſhall have grace to beleeve and repent, is much to be doubted. For the longer repentance is deferred, the heart is more hardned, and more indiſpoſed to repentance through the uHeb. 3. 13 15. 19deceitfulneſſe of ſinne. And it is a juſt judgement of God upon ſuch, as are not led to repentance by the riches of Gods goodneſſe, forbearance, and long-ſuffering, that he ſhould leave them to their aRom. 2. 5impenitent hearts, that cannot repent, ſo treaſuring up unto themſelves wrath againſt the Rom. 2. 5day of wrath, Cuſtome in ſinne doth ſo root and habituate it in man, that it will be as hard for him by his owne will and power to repent hereafter (hee neglecting GODS preſent call and …ffer of grace) as it is for the Blackmoore to change his skin, or bIer. 13. 23…he Leopard his ſpots.
It cannot be denyed, but that God is free, and if he pleaſe, may open a doore of hope, and gate of Hoſ. 2. 15mercy unto the moſt obſtinate ſinner, who hath deferred his repentance to his old age; wherefore if ſuch a one finde his heart …o bee broken with remorſe for his other ſinnes, and is troubled inconſcience for this his ſinne, if not accepting of Gods grace when it was offered; I wiſh him to humble himſelfe before God, and conceive hope. For God hath promiſed pardon to the penitent cEzek. 18 21. 22whenſoever they repent. And though no man can repent when he wil, yet ſuch a one may hope that God is now giving him repentance in that he hath touched his heart, and made it to be burdened with ſinne.
Yet for all this hope which I give to ſuch a man, know, that it is rare, and very ſeldome to be found, that thoſe that continued to deſpiſe grace untill their age, did ever repent; but God left them juſtly to periſh in their impenitency, becauſe they deſpiſed the means of grace & the ſeaſon in which he did call them to repentance, and did offer them his grace, whereby they might repent. GOD dealeth with all ſinners ordinarily, as hee ſaid he would doe, and as he did to Iudah, Becauſe I would have purged thee (ſaith he) that is, I tooke the onelyonly courſe to purge thee, and bring thee to repentance, dEzek. 24. 13.and thou waſt not purged, therefore thou ſhalt not be purged from thy filthineſſe any more, till I have cauſed my fury toreſt on thee. Thus I have endevoured to diſcover and remove the falſe grounds, and miſapplication of true grounds, whereby the Conſcience is deluded, and brought into a dangerous quiet and falſe peace.
In the third place he that would not be gulled with a falſe peace in ſtead of a true, muſt beware of obstinacie, delight, and ſenſleſneſſe of ſinne. For this e1 Tim 4. 2ſeares the Conſcience as with an hot iron. Now a ſeared conſcience is quiet with a falſe peace, not becauſe there is no danger; but becauſe it doth not feele it. Great care muſt be had therefore, leſt the Conſcience be ſeared, being made thicke skinned, brawny, and ſenſleſſe, for then it doth altogether, or for the moſt part, forbeare to checke or accuſe for ſinne, be it never ſo haino…s.
This ſearedneſſe is cauſed by a Cauſes of a ſeared conſcience to be avoyded.witting and customary living in any ſinne; but eſpecially by living in any groſſe ſinne, or in the allowance and delight in any knowne ſinne, alſo by allowed f1 Tim. 4. 8hypocriſie and diſſimulation in any thing, and by doing any thing gRom. 1. 27 Iude 10. Ephe. 4. 18 19contrary to the cleare light of nature, planted in a mans own breſt, and head, or hHeb. 10. 26contrary to the cleare light of grace ſhining in the motions of the Spirit, in the checks of conſcience, and in the inſtructions of the Word.
Keepe therefore the conſcience tender by all meanes; (1) ByMeanes to keepe the conſcience tender. hearkning readily to the voyce of the Word; (2) By a carefull ſurvay of your wayes dayly. (3) By keeping the conſcience ſoft with godly ſorrow for ſinne. (4) By harkening to the voyce of conſcience admoniſhing, & checking for ſinne.
Either of theſe three kinds of conſcience, viz. the blind, preſumptuous, and ſeared conſcience will admit of a kinde of peace (or truce rather) for a while, while it ſleepeth; but what God ſaid of Cains ſinne, muſt bee conceivedGen. 4. 7. of all ſinne; If thou doest not well, ſinne lyeth at the doore. And upon what termes ſoever it bee that it lie ſtil, and trouble not the Conſcience for a time, yet it will awake in its time, and then by as much as it did admit of ſome peace and quiet, it will grow more turbulent, mad, and furious; and (if God give not repentance) this falſe peace endeth for the moſt part either in uRom. 1. 21. to 29.reprobate minde, or uMat. 27. 5.a deſperate end, even in this life, beſides the helliſh horrors in that which is to come.
Now to the end that no manSignes of falſe hope and peace. ſhould quiet his hart in this falſe and dangerous peace, whether it proceed from the aforementioned cauſes, or from any other; … would adviſe him to try his Peace, whether it bee not falſe, by theſe infallible markes:
Firſt, is any man at peace with Gods enemies, allowing himſelfe …n the love of thoſe things or perſons which hate God, and which are hated of God, ſuch as are the world and the things of the world, whereby he denyeth the power of godlineſſe, living wittingly and delighting in any evil company or in any groſſe ſin, as vaine or falſe ſwearing, open prophanation of the Sabbath, Malice, Adultery, Theft, Lying▪ or in any of thoſe mentioned, 2 Tim. 3 2 3. or in any knowne ſinne …ith allowance. The holy Ghoſt ſaith of ſuch, that a1 Ioh. 2. 15.the love of God is not in them, therefore the peace of God is not in them, and whoſoever maketh himſelfe a friend to his luſts and to the world, maketh himſelfe an bIam. 4. 4.enemy of Gods As any man is at peace with the fleſh, the world, and the Devill, h… is not at true peace with God, no… God with him. If any ſuch expec… peace, and ſhould aske, is it peace anſwer may be made like to tha… which Iehu made, both to th… ſervants and king of Iſrael. Wha… 2 Kin. 9. 19 22.have you to doe with peace? Wha… peace ſo long as your notorious ſinne and rebellions, wherein you delight, are ſo many? For he that careth not to keepe a good conſcience towards GOD, and towards men, cannot have true peace of conſcience. For there is no true peace but in a *Heb. 13. 18.good conſcience.
Secondly, Is any man not at peace but at warre rather with GODS friends, and with the things which God loveth; being out of love with ſpiritual and conſcionable prayer, hearing the Word, good company of Gods people, and the like? if any man deſpiſe the things God commandeth, and loveth; certainly, God 2 Tim. 3. 5.and he are two, and whatſoever his forme of godlineſſe be, GOD holdeth him to be yet in ſtate of perdition. For whoſoever ſaith he knoweth GOD, but yet loveth 1 Ioh. 2▪ 4.not, and keepeth not his Commandements, he is a lyar. And if any man love not his brother, whatſoever ſhew of peace and friendſhip is betwixt God & him, I am ſure God ſaith, *Ioh. 3. 10hee that doth no… righteouſneſſe is not of God, neither hee that loveth not his brother, he is a childe of the Devill, and therfore hath no true peace with God.
Thirdly, He whoſe quiet of heart and Conſcience is from falſe peace, is willing to take it for granted, that his peace is ſound and good; and cannot abide to looke and to enquire into his peace, to try whether it be true, and whether it be well grounded or no; being (as it ſeemeth) afraid leſt ſtirring the mud and filth that lyeth in the bottom of his heart, he ſhould diſquiet it. And for this cauſe it is, that ſuch a one cannot endure a ſearching Miniſtry, 2 Chro 36 16 Act. 7. 54.nor wil like that Miniſter which will dive and rake into the Conſcience, by laying the heart and Conſcience open to the light and touchſtone of the Word.
Thus I have ſhewed you what is a firſt and maine impediment to be remoued, (viz. preſumption and falſe hope) if you would have true peace, for falſe hopes breed onelyonly falſe peace.