Sacred Therapy, Book 1 · Chapter 11
CHAP. XI.
Concerning them that absolve themselves without warrand.
THe third rank of those that impede their own regeneration, remaineth to be spoken of. Of this kind are all they, who, after they have slightly exmined themselves, and are convinced of sin and of deserved death, if they were dealt with in rigour of justice, do unwarrantably absolve themselves, deceiving their own conscience by a fallacy, false sylogisme or captious reasoning, and from the conscience, as from a blinded or seduced Judge, do draw forth a sentence of absolution to themselves which God doth not allow. All such persons do either lay down some false principle or ground for absolution of sinners; or, if they lay down a true ground, they make wrong application of that ground to themselves, and so beguile themselves miserably.
The first sort.
SOme do grant themselves to be sinners, but do perswade themselves, that God is so mercifull as he will not destroy any man for sin: which principle being once laid down, no wonder such men go on in their own way and sing a requiem to their own souls. Of this sort of men the Lord doth speak, Deut. 29. 18, 19. shewing, that he makes his covenant with his people, lest there should be among you, saith he, a root that beareth gall and wormwood. And it come to pass, when he heareth the words of this curse, that he bless himself in his heart, saying, I shall have peace, though I walk in the imagination of my own heart, to add drunkenness to thirst. It is possible, few shall be found so impudent, as that they dar, in expresse termes, professe this their mis-belief of Gods justice; yet, they are not a few who foster this error in their heart, who having, as it were, made a Covenant with death and hell, are far from fearing to perish in their sins. In this sort are all they to be ranked, who conceive, that all the threatnings in the Scripture are given forth, to the intent, that men, being bridled by terrors, might compose themselves to a more humane and social life among others; who, lest they should seem Atheists in word, do cry up Gods mercy, bounty and love to man, so as they make small reckoning of the Lords truth and justice, even as if the justice of God in punishing rebels, could not consist with his mercy to the penitent, or as if the end of creating man, could not be obtained, if obstinat sinners be destroyed.
2. The main cause of such error, is an obstinat purpose to walk after the counsel and imagination of their own heart; and because they cannot quiet their conscience in following their own wayes, except in promising to themselves impunity in their sinning, they presume confidently to go on in their own wayes against all threatenings, and so do blow their consciences blind. Such profane presumption, although it deserveth to be beaten with a rod, rather then to be reasoned with, yet let the Pastor deal with the presumer, as he ought to do with other desperat like sinners; and in the first place, let him propose for remedy of this evil, what the Lord doth speak against such a person, Deut. 29. 20. The Lord will not spare him, but then the anger of the Lord and his jealousie shall smoak against that man, and all the curses that are written in this book shall lye upon him, and the Lord shall blot out his name from under heaven. And as he findeth this work upon him, So let him deal with him.
2. Some are near of kindred to such persons, who do not reject all threatenings, yet do think in their heart that none are in danger except grosse flagitious and notorious sinners; but as to themselves, they conceive because they are not the worst of men, they are without the reach of divine justice, especially if their conversation be according to humane laws so regulated as they have the reputation of honest neighbours. With such men Christ dealeth (Luk. 13. 1, 2, 5.) when word came concerning the Galileans whose blood Pila… mixed with their sacrifices, Christ saith to them, Suppose ye that these Galileans were sinners above all Galileans▪ because they suffered these things? I tell you, nay, but except ye repent you shall all likewise perish. This is the remedy prescribed by Christ to such men.
3. Some there are who hope to be absolved before God, and do absolve themselves in their own conscience, by their good works and obedience done to the law: Of this sort was Paul before his conversion, who, till the time that the spiritual light of the law brake in upon his mind and killed the conceit of his own inherent righteousnesse, was no mean man in his own eyes. Rom. 7. 9. Such was the rich young man in the Gospel, who said to Christ, that he had keeped all the commands from his youth up, till Christ did prove him a covetous Idolater, who put a higher price on his riches then upon Christ and the kingdom of heaven: Such were the Pharisees, who, by their obedience to the law (such as it was) doubted nothing to absolve themselves, and that God should absolve them also. But that the met-yaird should be no longer then their cloath, or the law of further extent then their imagined possible practice, they admitted no metonymie or figurative speech in the law, whereby under one branch of a duty commanded, all duties of that kind are comprehended, and all faults contrary to the duty are forbidden. As for example, they counted not the sixth command to be violat, except the man did take away his neighbours life, nor the seventh command broken, except by grosse adultery and violation of the marriage-bed; nor the eighth command transgressed, except another mans goods were openly or privately taken away, whose mistake Christ doth correct, Matth. chap. 5. and 6.
2. Such men as those are far from repentance, far from humbling themselves before God and seeking remission of sin through Christ; for, they are ignorant of the righteousnesse of the Gospel by faith in Jesus Christ, and of the way of coming to ability for doing any acceptable work by faith in Christ, and therefore they go about to establish their own righteousnesse, Rom. 10. 3. and 9. 31. 32. The false ground which they do lay for their own absolution, is this, they think to be justified by their works, against which ground, the Apostle hath pronounced condemnatory sentence, Rom. 3. 20. By the deeds of the law, shall no flesh be justified in Gods sight; for, by the law is the knowledge of sin.
3. With this sort we may joyn these, who not only come short of the obedience due to the law, but also are in conscience convicted of many transgressions of the Lords law; yet, they conceive that God will not exact of them, or of any man who is about to obey his law, more then the man can in the common infirmity of flesh overtake, and do perswade themselves, that God will be satisfied with all them, in whom is a willingnesse to obey the law: their false ground which they lay, is this, that God will accept a mans will for the deed: And to this purpose they do abuse the Scriptures, Isa. 1. 19, If you be willing and obedient, you shall eat the good things of the land, And, 2 Cor. 8. 12. If there be first 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, whereupon they purchase from their conscience mis-informed an unwarrantable absolution; first, they lay down for a ground that they must be justified by works. 2. Because they know they do come, and shall come short in obedience, they turn the condition of the covenant of works, into other terms then God hath appointed, and make the will of a man to obey the law so far as he is able, to be the condition of the covenant, which God disclaimeth. 3. They deceive themselves in this, that what is spoken to converted believers in Jesus Christ, already justified by faith, aiming at new obedience, they do apply to themselves, lying under the curse and covenant of works: for, it is true indeed, when God is dealing with those that are already justified by faith in Jesus, and have renounced all confidence in their own works, and fled unto Christ, and have taken on his yoke, the Lord doth take in good part the first fruits of the new creature, and doth much esteem the tender fruits of the spirit, as the places cited (Isa. 1. and 2 Cor. 8.) do shew. But when the Lord hath to do with the proud natural man, the unrenewed man, the man that is not humbled for violation of the covenant of works, he dealeth with him according to the rigour of the law, according to the condition of the covenant of works, pronouncing his curse against that man, for every sin, till the sinner be humbled and slye to Christ.
5. With the former we may joyn all these, who believe they may wash away their sins, partly by bearing such afflictions as are laid on them by God in this life; partly, by their tears, prayers, fastings, pilgrimages penances and scourging of themselves; and partly, by their almes-deeds and other good works, do believe they shall make amends for all their misdeeds; and what they cannot perfect in this life for the mater of good works, they will take assignation to the supererogation and superfluity of the merits of Saints, made over unto them by the Pope; And what for the mater of suffering is not endured in this life, they will take upon them to endure in an imaginary purgatory and place of hell after this life, and so (poor souls) they think they may absolve themselves at least from the sentence of everlasting condemnation by such poor shifts as those. But the truth is, so long as they rely upon their own sufferings and satisfactions they deny both the necessity and the worth of Christs sufferings; and so long as they have confidence in their own works, or works of other men, they reject and disclaim the covenant of grace, and yet, behold how proud they prove themselves to be, Isa. 58. 3. when they plead with God, saying, wherefore have we fasted, and thou seest not? wherefore have we afflicted our soul, and thou takest no knowledge?
6. Last of all, unto the former sort we joyn these who please themselves in the composition of righteousness by works and righteousnesse by faith, thinking to save themselves under the shelter of the one righteousnesse, or of the other, however God shall deal with them. Such were the Seducers and seduced amongst the Galatians: for refuting of whole errour, the Apostle (as it were) travelled in birth till he brought them to take up the right frame of Christs way of salvation,
7. The cause of all such mens deceiving of themselves in a false absolution of their conscience, is their ignorance both of the righteousnesse of the law and of the righteousness by faith: for, such as think their sins are so few and light, or their lives so innocent, or their good works they have done so weighty, and their purpose to do yet moe good works, to be so holy, or their pains taken in religion so considerable, or their sufferings resolved upon, so great, and thereupon do absolve themselves, consider not that the law, or covenant of works, doth require perfect, personal obedience to all Gods law, under the pain of Gods curse, growing in Items as the law is oftener transgressed, till they flye in to the perfect ransom of Christs obedience. And as for the righteousnesse of faith in Jesus, they consider not, that his righteousnesse will not be bestowed upon any who do not renounce all confidence in their own or others works, and betake themselves altogether to the only grace of Christ; they consider not, that if the worth of any work be relyed upon, the bargain of free grace is spoiled, and clear marred; for, if it he by works, it is no more of grace; and if it be of grace, it is no more of works; for, these two are so opposit one to another in the mater of mans election and justification, that they can no more consist together as causes p…ocuring or moving God, then contradictory sentences can be both true, as Paul teacheth, Rom. 11. 6.
3 A third sort of self-deceivers and unwarranted self-…b…olvers, we reckon all persons poysoned with deadly herefies, who, being drawn away from the doctrine of Christ, set down in the holy Scriptures turn after some false christ and false religion of mens or their own devising, giving unto their Idol, what worship, what service, what employment, what power they please, and making their own conditions of peace with God as they think good; some denying the eternity of the Godhead of the true Christ; some the reality of his assumed humane nature; some evacuating so far as they can his three offices, and the fruit of his execution thereof; all of them promising to themselves salvation in another, then in the true Christ described to us in Scripture, who is Creator, up-holder and Governour of all things, very coeternal God with the Father and holy Spirit, in the fulness of time made man, ever-living Prophet, Priest and King to his Church, both before his incarnation and constantly since, the way, the truth and the life, made of God unto true believers in him, wisdom, righteousnesse, sanctification and redemption, who walk, among the golden candle-sticks, and searches the wayes and hearts of every man, as he holdeth forth himself in these Epistles unto the seven Churches of Asia, Revel. chap. 2. and 3. Of this danger of mistaking the true Christ, and embracing a false in his room, he himself doth carefully fore-warn his Disciples, Math. 24. 4, 5, 24, 25, 26, Take heed that no man deceive you: for many shall come in my name, saying, I am Christ, and shall deceive many.
The proper remedy of this evil, is this, let every one that hath an ear, hear what the spirit speaketh to the Churches, not only in these seven Epistles, but also in all the rest of the holy Scriptures, which are the expressions of the holy Spirit; but, if any man receive not the truth in love, set down by the Lords Spirit in the Scripture, his punishment is set down by the Apostle, 2 Thess, 2. 11. and for this cause, to wit, because they received not the love of the truth that they might be saved, God shall send them strong delusion, that they should believe a lye, that they all might be damned who believed not the truth, but had pleasure in unrighteousnesse.
1. The fourth sort of absolvers of themselves without Gods warrand, are these who pretend unto true religion, and deny the power of it; of whom some are couvinced of their duty to repent their sins and to forsake their lusts, and to endeavour a reformation of their life; and this they do promise to themselves, and purpose seriously to do (as they think) only they cannot presently, and at once, break off the course they are upon, but do hope by little and little to come forward, and at length that they shall wholly give themselves to religious exercises, 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 unde the power of some beloved lusts, which they cannot rid themselves of, but do hope they shall betime overcome them. Such men do miserably mistake the mater, first, in that they think their purpose of repentance and a new life bred in them by conviction of their duty, to be the very grace of regeneration and begun sanctification. Secondly, they conceive that the lusts which do reign in themselves are common to them and all other regenerat persons, of whom few or none (think they) want their own grosse faults. Thirdly, they conceive they can repent more seriously when they please, and will repent after a whiles following of their beloved lusts, as if repentance were not a saving grace of the holy Spirit, whom they do daily provoke by their vilenesse, but a work in the power of every mans free-will, being once convinced of his sin. Fourthly, they do not consider, that by the delay of repenting and turning from all sin unto God, their heart is daily more and more in Gods Judgment, hardened, and God provoked to punish their voluntary impenitence with judicial hardness of heart, that they shall never repent. Such men our Lord compareth to the disobedient Son, who promised to his Father he would go work in his vineyard, and went not, Math. 21. 30. Such men are they, who know the well of the Lord, but do it not, and therefore worthy of double punishment, Math 12. 47. The …medy of this evil Christ giveth. Luk. 13. 24, 25, 26. Strive to enter at the strait gate; for many … say unto you, will seek to enter in, and shall not be able, M…n know not how soon God may shut the door, therefore men had need while it is to day, not to harden their hearts. psal. 95. 8.
2. Other some are, who being of a civil life, professe and do perswade themselves, that they indeed do repent and believe in Christ, and by faith in him do certainly expect salvation freely of his grace. If you pose any such men, whether they do indeed believe in Christ, they shall presently answer, that they firmly do believe in him, and that they never doubted but he is their sweet Saviour who died for them. If you press them to speak in earnest from their heart, they shall presently be ill pleased with the question, and ask, what cause of suspecting the sincerity of their faith and repentance can be justly alledged? or, what cause hath any man to suspect them, or doubt of Gods favour toward them in Christ? In whom should we believe (say they) if not in Christ? Is there any other Saviour of sinners beside him? If a man please to try the truth of their faith by their repentance, they shall forthwith affirm, that they repent day and night, and have just cause so to do; for, in many things we sin all, and why then should we not alwayes repent? If they be asked of their love to God and their neighbour, they shall answer after the same maner. Such men are these, of whom Christ speaketh, that they will confidently come to him and call him Lord, Lord, and yet be found no wayes carefull to do the Lords will, but servants to their own lusts.
3. Such men do deceive themselves, first, by framing to themselves such carnal notions of faith and repentance, and of the love of God and of saving hope, and other spiritual graces, as in their phantasie they conceive they do practise, which conceptions are not grounded upon the Word of God. Secondly, they esteem the assent of their mind unto the truth, commending these duties unto men, as good as the performance of them: and they do take the sentence of their conscience concerning the equity of such duties, for the sentence of their conscience bearing witnesse of their practice and obedience of these duties; and while their conscience saith why should not I do so? they take that for as good, as if it had said I do so: but saving graces go deeper then civil carriage, and to commend the duties of repentance and faith in Christ is not enough, except they be put in practice also, in daily sorrow for sin and hatred of it, and flying to Christ daily to be washen and more and more sanctified.
4. Some there are, who, when they have heard that a man is justified by faith in Christ only, without the works of the law, do imagine a faith, which needeth not to bring forth any good works at all; and so they take off the justified man from all necessity of following good works, as far as they take off good works from being the cause of justification, and do open a door to themselves to live after their own will in the lusts of their flesh, conceiving, that they who believe in Christ are fred, not only from the covenant of the law, but also from the command of the law, against whom our Lord doth speak, and doth cut off such libertines and turners of the grace of God into wantonnesse, from the kingdom of heaven, Math. 5. 17, 18, 19. And the Apostle, to guard against this self-deceit, (Heb. 12. 14.) commandeth to follow holiness, without which no man shall see the Lord.
5. Some there are, who pretending to esteem well of the offer of the Gospel, and of the duty of following the means of making them partaker of the marriage-supper, do yet think themselves excusable, when they have much ado in their worldly callings, albeit they prefer the care of their family and provision for their things out-ward, unto the main work of their entertaining communion with God; yea, they conceive, that God will allow them in so doing, as Christ doth insinuat in the parable of the ghuests invited to the feast, answering the invitation with I pray have me excused, Luke 14. 18, 19. This is a rise evil in great personages, rich persons and such as are much imploved in earthly affairs; such men deceive themselves, first, in laying down this ground with themselves, that their earthly affairs, the necessity whereof doth, first, and most sensibly appear, must in the first room be cared-for, and that the one thing necessar may be followed after, as their civil and earthly affairs may permit. Secondly, they reckon gain to be godliness, 1 Tim. 6. 5. for, they cannot be perswaded when gain may be had, that God requireth of any man to slip the occasion, or to put his worldly goods in hazard, by defending or following maters of religion. Thirdly, they think themselves so wise, as they can well enough serve two Masters, God and covetousnesse, albeit when it cometh to the proof, they will be found to serve, not God, but their own lusts. This error our Lord refuteth and giveth warning to beware of it, Matth. 6. 24. And, Luke 21. 34. Take heed to your selves, lest at any time your hearts be over-charged with surfeting and drunkenness and cares of this life. No wonder then, that such men profit not by the Word of God, but remain fruitlesse, because they are by our Lord compared to the ground that receiveth the seed among thorns, Mat. 13. 22. He heareth the word, but the cares of this world, and the deceitfulness of riches, choaks the word, and he remaineth unfruitfull.
6. Some there are, who, having received a sufficient measure of gifts, whereby they may promove the kingdom of Christ, and be profitable to the society they live in by making use of their gifts, do pack up all their duties in a sequestration of themselves from all businesse, conceiving this way to be fittest both for God's service and their own salvation. Whereupon, they betake themselves to a private life in some obscure corner, choosing rather to live as Monks and Eremits, then to appear in publick and make use of their gifts, with the hazard of toyling themselves and tossing of their estimation among beholders of them. And this their resolution is backed with a pretended purpose, to spend their time in reading and prayers, without provoking any man to hatred or emulation against them; thus they conceive they shall provide best for their own ease and safety: and if withall, they apprehend that they are not fitted with gifts, which may be profitable to others, and do think, what they have bestowed upon them by God, to be scarce sufficient for the carrying of themselves on in the course that tendeth to happinesse, then they conceive they are well excused, if they let all publick works alone, without putting forth their finger to help what they see amisse. We do not deny, but sundry godly persons, in the heat of persecution, have been forced to lu…k in a wildernesse among wild beasts during the time of the danger, of whose fellowship the world was not worthy; neither do we deny, that age and infirmity of body may make men unfit for all publick imployment; But, the fault we tax is of such men, as being able, in Church or State, to do service to God and the society they live in, do, for the love of their own ease, hide their talent, and not make use thereof for the benefit of others; for, if a narrow search be made of such mens resolution, the fear of outward trouble in the world, a declining to fight the fight of faith, impatience to be at any pains, and a desire to keep the estimation of their parts from the hazard of mens censure, and love of their own fleshly ease, will be found the fountain of their resolution. But, here we deal with none but such as the Apostle and Christ doth speak against, to wit, such as in some honest imployment, for the common utility, refuse to be at pains and work, and therefore are not worthy of their bread, 2 Thess. 3. 10. And let us hearken to Christs judgement of such men, whom the world admireth for most holy Moncks in the parable of the talents, he taketh up the lazy lubbart, of whom we speak, under the reckoning of a k…avish servant, who because he had but one talent (which amounteth to no small sum) went away and hid it in the earth, Mat. 25. 26. Thou wicked and slothfull servant, saith he &c. and, ver. 30. cast the unprofitable servant into outer darkness, there shall be weeping and gnashing of teeth.
The remedy is, that men of parts and abilities do not yield unto their lazy humor nor to their discouragements, which may foster their temptations to idlenesse, but study rather to live in the sense of their obligations to God, and to improve all that they have received from him, for his honour and the well-fare of his people: and to this end, it is fit they should hearken to the counsel of judicious friends, rather then lean to their own judgment over-swayed with temptations, lest the Lord deci…her them, and lead them forth with the workers of iniquity, Ps. 125. 5.
7. Some are very like, in all externals, to the true converts, so far as can be observed by beholders: for, they professe the true religion with others, they seem to have consecrat themselves unto Christ, they associat themselves unto, and haunt the company of these who are in best esteem, and joyn themselves alwayes with the reputed godly, they seem ready prepared to bear Christs crosse, and to go forth out of the city after him bearing his reproach, and to be waiters upon his second coming, yet inwardly they were never renewed, they are not troubled with the sense of sin and sinfullnesse, they do not in earnest, or seriously, seek after Christs righteousnesse and remission of sin through him, nor worship God in their spirit. These are described to us in the parable of the foolish and wise Virgins. Matth. 25. the foolish were in company and outward fellowship of religion with the wise, their outward conversation was without scandal, as was the behaviour of the wise; they had lamps of profession as the wise, and were not suspected by themselves or others to be unsound, they went forth in profession waiting for the coming of the Lord, as the wise did; and last of all, no other infirmities were found in them, then such as the wise Virgins were subject unto also, they all fell asleep now and then, nothing could be outwardly found to difference them from the wise Virgins; which external likenesse, as it deceived the beholders of these foolish Virgins, So also it deceived themselves; neither shall this personal difference be openly manifested, till the Judge, the searcher of hearts, shall come and separat the goats from the sheep, and the hypocrits from the unfeigued believers. The remedy is, that every one who pretend unto holinesse externally, search their own hearts, and inward sinfulnesse, daily, and flye to Christ in earnest, that their nakednesse may be covered and their affections made spiritual, seeking after things above, and that by faith in Christ they may be filled with the unction of the holy spirit, for bringing forth true fruits of faith.
8. Unto the former, we may joyn such, as for their eminent gifts above the common sort of pious people, and their abilities to conset, discourse and dispute of maters of religion, seem to themselves and to beholders also, eminent Saints, especially if they appear sharp censurers of others, and z…alous against every least degree of sin in others, but most of all, if they, for their enduements, be fitted, and called to pray in publick and preach the Gospel to others, and withall do live without scandal, they doubt nothing but they are high in Gods estimation, as they are set up in reputation among the godly in the visible Church. Now that such gifted men may deceive themselves, and passe sentence in their own favours for their own absolution from any challenge, which may condemn them, our Lord doth fore-warn us, Matth 7. 21. 22. telling us, that not only many private professors of the christian Religion, and seeming zealous worshipers, crying Lord, Lord, may deceive themselves and misse heaven, but also Preachers of the Gospel, yea and Prophets, yea and men indued with the gift of doing miracles and casting out of devils in Christs name, not a few shall be disclaimed by Christ and condemned by him in the day of judgment. If it be asked, what can be their mistake, and the cause of Christs rejecting of them? we answer, Such men deceive themselves, 1. because both they and beholders also think them holier, then they who are inferiour in place and gifts unto them. 2. They compare themselves with those they live among and not with the law of God. 3. They put not due difference between common gifts and saving graces. 4. They consider not, that to whom much is given, much will be required of them; and therefore, after tryal they will be found pust up with the estimation of gifts, induements, imployment and successe which they have had, as if these were the undoubted evidences of their regeneration, and of Gods special love towards them; they will be found men void of repentance and far from humble walking. in the sense 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 blindnesse, poverty and misery, unto Christ the Redeemer and justifier of sinners; and they will be found void of all care of, and endeavour after, new obedience, conceiving, that the exercise of their gifts and successe in their imployments, are sufficient holinesse and evidence of the holy Ghosts dwelling in them and working by them; for, otherwayes, Christ will never disclaim them who have fled to him in the sense of their sin, and haunted him as their refuge, in the fear of deserved wrath, and studied by faith in him to be furnished to bring forth the fruits of the Spirit, which he hath promised to them that abide in him.
It is one thing to be justified before God, another thing to be reputed righteous by men, and esteemed so by a mans own self; it is one thing to be indued with the knowledge of divine mysteries, another thing saveingly 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 themselves and make right use of it; it is one thing to cleanse the outer side of the plater, and reform the mans outward carriage, another thing to be inwardly renewed; it is one thing to teach repentance and mortification of lusts, another thing by he Spirit of Christ ro mortifie in-bred pride, and the love of the world, vain glory and other carnal lusts. The course which Paul followed, is the only safe way, though he was a man most laborious in the work of the Lord, yet he lived most sensible of his natural corruption and the body of death; he did not trust in his holy life but in Jesus Christ Rom. 7. 24, 25. he so made use of faith in Christ, as he did not neglect the means of mortification of his sinfull nature, 1 Cor. 9. 27. I keep under my body, and bring it under subjection, lest that by any means, when I have preached to others, I my self should be a cast-away.
The fifth and last sort of self-deceivers, by absolving of themselves without the Lords allowance or approbation, are temporizers, who, for their temporary believing, temporary repenting, temporary motions of their affections, and temporary amendment of their maners, do seem to themselves and others also, true believers. This sort, however it be in sundry cases coincident with one or moe of the former four self-absolvers, yet, because our Lord, in the parable of the sower of seed, (Matth. 13. 21. and, Luke 4. 17) doth put a difference between the stony ground and the other sorts of ground, we shall give it a room by it self, specially because it may have the own proper considerations.
Temporizers then, we call such, as upon temporary motives, from temporary principles for temporary ends, do imbrace the Word of the Lord readily, but slightly, and do as readily and lightly passe from it upon temporary motives, in special, when persecution arileth for the Word, Mark 4. 16. when they have heard the Word immediatly, they receive it with gladness, and afterward, when affliction or persecution arises for the Words sake, immediatly they are offended. Lightly they take up truth delivered, and lightly do they passe from it again; they have no root in themselves or solid believing of the truth, for the truths cause; but what pleaseth others, pleaseth them, and what displeaseth others, doth displease them, in the maters of religion; the way of God set down in Scripture, when they hear it, they can say nothing against it, yea, they think it good to hear the Gospel, and the largenesse of Gods grace, and because it sheweth unto them, a possibility of their salvation, they receive it with a sort of natural gladnesse, which sort of believing doth endure for a time, to wit, so long as the way of others among whom they live, and the laws of the country, and prosperity and good estimation with others goeth along with the profession of the truth received; but when the wind of another doctrine bloweth, and doth carry with it power to trouble and persecute them who will not receive it, by and by they are offended, and renounce the truth controverted, because it draweth trouble with the profession of it: for, such persons suppose, that gain, ease and applause are very godlinesse. It is true, sometime the true believer may be surprised with a sudain tentation to renounce the profession of truth in some point, for fear of death, as Peters example doth shew us; but true faith recovereth strength, and ariseth after a fall, and endureth persecution for that truth, as temporary belief doth not, but faileth altogether: And the temporizers repentance failleth also, because it ariseth from natural principles, and is for natural motives and ends. Such was the repentance of Saul in weeping and justifying David for sparing his life, 1 Sam. 27. 21. Such was the repentance of the carnal Israelits Psal. 78. 36. and the humiliation of Ahab; and such is, their amendment of life, all nothing but temporary, and which doth not continue, as Hosea (chap. 6. 4.) sheweth, O Ephraim! what shall I do unto thee? O Judah! what shall I do unto thee? for thy goodnesse is like the morning cloud and like the early dew that passeth soon away.
Neither is it any wonder, that unrenewed men may attain to something like unto faith and repentance and outward amendment of maners, if we consider that humane writings find so much credit with men as not to be called in question, but believed to be true; for experience testifieth, that their affections are moved sometime with delight, and sometime with indignation and pity, not only when they read Histories, but also when they read very Fables and fained Romances which they know to be such, and yet they cannot command their affections in reading of them: May not then an unrenewed man give as much credit to holy Scripture, and be affected with the holy history thereof, without any change made of his perverse nature, the wisdom whereof is enmity against God, and cannot subject it self either to his law or Gospel? Secondly, if we consider what the power of a natural conscience can work upon the affections, by just accusations, or excusations, for raising grief and joy therein, whereof not only Scripture, but also heathen writers do bear witnesse, we need not doubt, but the natural conscience may have the same power in a temporary believer. Thirdly, if we consider what the precepts of morall Philosophy hath wrought upon the Schollers of Socrates and Aristotle and other heathen Masters, for the outward framing of them unto seeming vertues, we need not doubt what the precepts of the morall law may work upon a temporary believer, for putting a luster on his life as was to be found in sundry Pharisees without conversion and renovation of the inner man toward God. Fourthly, if we consider what delight is found by Schollers in the contemplation of these things which Philosophy doth treat of, we may easily perswade our selves, 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 mans foresaid seeming perfections, knowledge of the mysteries of religion and the gifts of preaching and prophecying are superadded, 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 estimation of his own worth and hope of being received by Christ the Judge, and yet be found at last to have deceived himself, and unwarrantably absolved himself by his own deluded conscience, as Christ giveth warning, Math. 7. 21.
Quest. But, what? can a temporary believer want coming up all the length that is now spoken of and supposed to be indued with so many seeming good things, whereunto many saved Saints do not attain?
Ans. Every saved Saint is beaten out of self-estimation, for any thing in himself, beaten out of confidence in any thing he doth or can do, and is humbled in his heart by the law, the spiritual perfection whereof being understood, killeth his natural pride, Rom. 7. 9.
2. Every saved Saint is chased for refuge to flye to Christ, to his righteousnesse and the riches of grace holden forth in him, and every saved Saint is a new creature aiming more and more to follow the course of new obedience and drawing vertue from Christ by faith to please God and worship him in spirit, Phil. 3. 3. So that his purpose and endeavour in some measure, is like unto that of David, Psal. 71. 10, 15, 16. saying, I will hope continually, and I will praise thee more and more, my mouth shall shew forth thy righteousnesse and thy salvation all the day; for I know not the numbers thereof, I will walk in the strength of the Lord God, I will make mention of thy righteousnesse, even of thine only. But the temporary believer, reckoneth not for his debt and deservings with the law, he is not humbled in the sense of his sins and sinfulnesse, and inability to satisfie the law by himself, he hath not the root of repentance in him; for immediatly upon the hearing of the Gospel, he receiveth the Word with joy, without godly sorrow for his sins, Luk. 8. 13. The temporary believer, is ignorant of the righteousnesse of God by faith in Jesus Christ, and goeth about to establish his own righteousnesse, upon the bottom of his own blamelesse conversation, priviledges of the visible Church, common gifts of the Spirit, and successe with prosperity: all which, because he is not justified by faith in Christ, do not advance him above the state of the workers of iniquity, Math. 7. 21, 22, 23.
The symptoms and ordinary signs of this malady of unwarrantable self-absolution, are these, 1. all of this sort, are well pleased with their own wayes, they are not daily humbled in the sense of short-coming in duties, and chased to Christs righteousnesse, which may hide their nakednesse. 2. They are all secure and fear no wrath, but put the evil day far from them. 3. They cannot be induced to any accurat examination of their own life, wayes, condition or estate. If any man insinuate any suspicion of hypocrisie in them, or if their own conscience begin to question their sincerity, they cannot endure it. 4. Albeit they say unto Christ Lord, Lord, yet they make little use of his office of mediation, of his power and vertue for illumination, humiliation, healing and helping on to salvation. 5. They look more to the seeming good things in themselves for strengthening their carnal confidence, then they take notice of the evil of a body of death in themselves to drive them to Christ, the only deliverer from it. 6. Yea, they all serve some Idol, lurking in their heart, they yield obedience to some reigning lust which they will not forsake, for which cause Christ foretells, that he will declare them to be but workers of iniquity, Math. 7. 23.
The causes of this evil, are, 1. the ignorance of the law and the utter inability, yea, aversenesse of nature to be subject to it; the knowledge whereof might make men live all their dayes in a loathing of themselves and cut off all hope of obtaining righteousnesse by the law. 2. The ignorance of that dear-bought righteousnesse of Christ, and of the riches of his grace, offering to impute his satisfaction to every self-condemned sinner who shall flye to him and accept his offer. 3, The ignorance of the necessity of the bringing forth the fruits of faith, in love, and study of new obedience and sanctification, by the furniture of Christ, without which no man shall see God. 4. The taking of a presumptuous dead faith, in stead of that true justifying faith which layeth hold on Christ and worketh by love. The taking of a vain groundlesse hope for that lively hope, which purifieth both the heart and external conversation also. 5. The comparing of themselves either with the worst sort of vile sinners, or with such as are like to themselves, or with the Saints in their grosse failings not judging themselves according to the law.
The use to be made of this doctrine is, first, to stir us up to take notice of that power of the soul called conscience, which God hath put in every man to observe all the mans words, deeds and intentions, and to compare them with the law and will of God, so far as it is informed and to accuse or excuse, condemn or absolve, smite or comfort the man as it findeth cause, that we suffer not our own conscience to sleep, but set it on work whilst it is time, that we may know how all maters do stand between God and us.
Secondly, that we inform the conscience well from the Scripture, not only concerning the law and covenant of works, whereby we may know how guilty we are of manifold sins, and how impossible it is for us to be justified by our works, or to escape condemnation, but also concerning the Gospel and covenant of gracious reconciliation by faith in Jesus Christ and concerning the covenant of redemption, whereupon the covenant of grace offered in Christ is grounded
Thirdly, that we make due and orderly application of these covenants, that the conscience may alwayes be furnished with mater of humiliation, and held on in the exercise of repentance, and not only keeped from desperation, but also may be furnished with grounds of good hope to be saved, through the grace of our Lord Jesus who hath purchased remission of sins and imputation of his righteousnesse to every humbled sinner flying to him for grace.
Fourthly, that being ingrasted in Christ by faith, we, by way of thankfulnesse, study in the furniture of his Spirit, to live holily, justly and soberly; and that whatsoever measure of sanctification we attain unto, we beware to fall back to that deadly error of seeking justification before God by our works, whereunto we are naturally inclined: for, upon this rock the flour and most shining professors in Israel after the flesh, made shipwrack of their salvation, Rom, 9. 32. Israel which followed after the law of righteousnesse, hath not attained unto the law of righteousnesse, wherefore because they sought it not by faith, but as it were by the works of the law. And, Rom. 10. 3. for they being ignorant of Gods righteousnesse, and going about to establish their own righteousnesse, have not submitted themselves to the righteousnesse of God. Unto this error of seeking righteousnesse by our works, after entering in the way of justification by grace, we are all naturally inclined; for, the covenant of works is so ingraven in all Adams children, do this and live, that hardly can we renounce this way of justification, and howsoever it be impossible to attain righteousnesse this way, yet hardly can we submit our selves to the righteousnesse by faith in Christ, which not only the experience of Israel after the flesh maketh manifest, but also the experience of the Galatians lets us see; for, they having once outwardly renounced justification by works, and embraced the covenant of gracious reconciliation by faith in Jesus, did turn about for a time, to seek justification by the works of the law, and were on the way of falling from grace and communion with Christ. And the experience of Papists doth shew the same; for, whatsoever they professe concerning faith in Christ, yet they abhor justification by Christs imputed righteousnesse and do blaspheme that way as a meer conceit of men and a putatitious or only imaginary righteousnesse, and do seek to establish their own righteousnesse, and to be justified, not only before men, but also before God, by the merits of their own and other mens works and sufferings; the imputation whereof they can tell for money, in the midst of their blaspheming the imputation of Christs righteousnesse. What can be said for a thief, condemned to die for his faults, and redeemed by a potent man, upon condition that he should be the domestick servant of the redeemer, to work his work all his life-time, and live upon his allowance, and so never be necessitated to steal any more? if the ransomed thief should after steal his Masters goods, and make himself a stock-purse whereupon he thought he might live, and loose himself from his redeemers 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 justice, to die according to his deservings? And what could be said for a tennent, labouring a parcel of ground of his Lands-lord, for a yearly farm-duty, by his own miscarriage falling to beggary, if he should be taken in to the free table of his Lands-lord, and trusted with the same parcel of ground to be laboured for his Masters use, if he should intervert the fruits of that ground, and being weary of his Masters bounty and grace, should seek to be fired of his Masters service, and to labour the ground for himself, for payment of rent? if upon the finding out of his thift, and not paiment of his rent, he should be cast in prison, did he not deserve to be dealt with according to justice, who would not live by grace? So may be said of the man, who shall turn from justification by free grace, to seek justification by his works.
The fifth and last use of this doctrine is, that to the intent we may not absolve our selves without Gods allowance, we study to make our calling and election sure, by endeavouring to walk in the sense of our unworthinesse and ill-deserving, and renouncing all confidence in any thing without Christ, to rely on him for righteousnesse and life-eternal, and by faith in him draw spirit and life from him, for furnishing us unto new obedience: for, he is the justified man, approven of God, who hath no confidence in the flesh, and rejoiceth in Iesus Christ, and worshipeth God in the spirit, Philip. 3. 3.