Sacred Therapy, Book 2 · Chapter 1
CHAP. I.
Of considerations to be pr…sed.
HItherto the sicknesses of the Conscience of the un-regenerat man are spoken to, and this was needfull, to the end, that we might shew how Regeneration is either altogether kept off, or hindred from growing where it is begun. And because many of these sicknesses, which destroy many of the sons of Adam, cleave to the regenerat man, and though they do not reign, nor altogether prevail over him, yet do molest and vex him, and hinder his comfortable walking toward his everlasting blessednesse: Now we come to speak, first, in this Book, of these cases of the conscience of the man regenerat, which do brangle, and bring in question his state in grace, and make him doubt whether he be a man translated out of the state of nature, out of the kingdom of Sathan, or not. And next, of these cases that concern his condition in the state of grace in the following Book.
As to the first sort of cases, which concern the regenerat mans state, some considerations must be premised, for making particulars afterwards more clear.
1. In the question of this, or that mans regeneration or his being in the state of grace, it is all one to question whether he be born again, or be effectually called, or indued with saving faith, or be a justified man, or be reconciled to God, or be an adopted child? And in the answer of this question, let it be proven, that he is any of these, and it is proven also, that he is all these: for, albeit these denominations, in their formal conceptions in the abstract, may be distinguished, yet upon the mater in the conceit they fall upon the same individual person altogether, because it is impossible to prove a man to be regenerat, but he must be proven also a true believer in Christ, a man reconciled to God, a man justified and an adopted child
2. It is necessary therefore, for proving a man to be regenerat, to know the right description of the regenerat man which is given by the Apostle, Phil. 3. 3. We are the circumcision, which worship God in the spirit, and rejoyce in Iesus Christ, and have no confidence in the flesh. Wherein the Apostle holdeth forth the truly regenerat circumcised in heart. 1. He is not sinlesse, but so sensible of his sinfulnesse, as he hath no confidence in himself, nor any thing else in himself. 2. He is not free of accusations or tentations and doubts, but he flyeth to Christ for righteousnesse. 3. He is not an idle and unfruitfull branch, but a worshiper of God in spirit and truth. 1. He is burdened with sin. 2. He cometh to Christ for relief. 3. He puts on Christs yoke, Math. 11. 28, 29. If a man have these three properties joyntly in him, he is a regenerae man, and may defend his interest (in the state of grace) and right to righteousnesse and eternall life through Jesus Christ.
3. Divine operations and saving graces which accompany salvation, such as are faith, repentance unto life, hope, Christian love to God and men for Gods cause, effectual vocation, justification, reconciliation, adoption, go together in time by Gods gift, but one of them goeth before another in order of nature; for, effectual calling goeth before faith, and faith goeth before hope, and before charity or love. Again, these graces which are given to the redeemed child of God joyntly, in respect of time, do not shew themselves in their evidence alike soon in time, nor do they equally manifest themselves when they do appear in time. And so the evidences of repentance may be discerned in not a few converts, before faith in Christ do shew it self in them clearly. So also love to God and his Saints oft-times may be discerned in a regenerat man, before he himself dare affirm any thing of his faith in Christ.
4. Albeit there be many regenerat persons, who for the present time cannot perceive in themselves any undoubted signs of their conversion; yet it is certain also, that there be many, who, to their own unspeakable comfort, are assured of their regeneration, and that they are translated from death to life, and that they have received the spirit of adoption and earnest of eternal life, as is pointed out in the experience of the Ephesians, chap. 1. 14. And this is certain also, that all who are fled to Christ for refuge, should by all means labour to make their calling and election clear and certain to themselves, 2 Pet. 1. 10. And to this purpose we are commanded to examine our selves, and try whether we be in the faith or not, whether Christ by his Spirit be in us or not, 2 Cor. 13. 5. for otherwise, except a convert know certainly the blessednesse of his own state, and that he standeth in grace and favour with God, it is not possible for him to give hearty thanks to God for the change of his state, from being an enemy, to be made a reconciled subject and child of God. It is not possible for him to rejoyce in the Lord, or set chearfully himself to serve God, or comfortably call on God, as a father to him in Christ: Wherefore, all who in the sense of their sins and fear of deserved wrath are fled for refuge unto Christ, should deal by prayer earnestly with God, that he would graciously grant unto them his Spirit, by whose operation in them, they may know the saving graces which he hath freely bestowed upon them, of which gift of the holy Spirit the Apostle doth speak, 1 Cor. 2. 12.
5. The knowledge of a mans own regeneration, hath many degrees of clearnesse and assurance, by reason of the variety of conditions wherein a man truly converted may be: For, many doubts may arise in the man regenerat, which may darken his sight, and hinder the assurance of saving grace granted unto him, whereof sundry causes may be found, and in special these four among others. 1. In a man illuminat and renewed by the holy Spirit, there remains a great deal of ignorance, much doubting mixed with faith, by reason of unskilfulnesse of the convert to examine and discern this blessed change made in him, where through that cometh to passe in many young converts, which will be seen in infants, who have a soul indeed, but do not know or perceive that they have a soul till they come to some years of discretion; yea, many sound Christians, are oft-times at a stand about their regeneration, and know not what to make of their faith or repentance, especially when they feel the power of the body of death, the strength of natural corruption in themselves, and great indisposition for any spiritual exercise; they are forced with the Apostle to cry, miserable man that I am, who shall deliver me? Rom. 7. 24. mean time for weaknesse of their faith, they are not able at the first to wrestle against discouragment, and to come up unto the Apostles thanking God through Christ. 2. By the tentation of Sathan oft-times the perswasion of holy men is darkened, so as they cannot see the evidences of their own regeneration clearly: for, Sathan sets himself to vex the Saints who are delivered from his kingdom and bonds, whom albeit he know that he cannot destroy them, yet he will not cease to trouble them, that at least he may make them some way unfit for Gods service and marr their cheerfulness in his service; and because he feareth harm from them unto his kingdom, by their dealing with the unconverted to repent their sins, and to turn unto God, therefore he finds them work at home in their own bosome, and puts them to defend themselves and to forbear to invade his subjects, till they be setled themselves. 3. Ofttimes the Lord is offended by the sins of the regenerat, and specially by their grosse transgressions, for which his Spirit being grieved, doth for a time cease from comforting them, and doth not bear witnesse with their spirits, that they are the children of God, as he hath formerly used to do. 4. Oft-times the Lord by suffering doubts to arise in their hearts, useth to try and exercise the faith of his children, and thereby to stir them up to the pursuing of the duties of piety and righteousnesse more vigorously and sincerely, that after victory obtained over these tentations, they may be more confirmed in their faith, and more diligent in his obedience.
6. It may come to passe, that while the true convert doth most doubt of his own regeneration, that the work of Gods special grace may be observed in him and clearly seen by others more experienced in the wayes of God, and indued with the spirit of discretion. The reason whereof is, because howsoever the weak convert, and child of light, walking in darknesse of tentation and desertion, cannot discern his own blessed state, yet there may appear, and be perceived in him, such signes and undoubted evidences of saving grace, that the prudent beholder of him under his sad exercise, may in the judgment of discretion and charity, declare his righteousnes, and him for his state to be in grace and favour with God. In these two disciples going to Emaus, Luk. 24. saving faith was not extinguished, albeit they were driven to suspect themselves to have been mistaken, when they once believed that Christ was the promised Saviour; for, in that same time, there appeared in them evident tokens of their unfained love to Christ: for, while they are troubled with suspition of their being mistaken about Christ, they are very sad and sorrowfull, and were regrating the sufferings of Christ, and were gathering what arguments they could for supporting their faith, whereby their dying faith might be supported by conference about this mater, laying forth their doubts and tentations one to another.
7. The precise time of begun regeneration, is not alwaies observed nor known, either by the regenerat man himself, or by beholders of his way, as experience makteh evident in many, who from their infancy are brought up in the exercises of true religion, in whose conversion no notable change can be observed. In those the words of Christ in part are verified, the kingdom of heaven cometh not with observation. Such persons when they begin to examine themselves, whether they be regenerat, whether they be in Christ, and at what time they were converted, they can neither determinatly condescend upon the time of their conversion, nor can they confidently speak of their conversion, till after sundry tryalls and experiences they can gather proofs of their sincerity from such signs, effects and marks of the work of saving grace in them, as may prove that Christ hath dwelt in them of before.
8. Albeit regeneration be of the same kind, spece and definition, in all the regenerat, yet it doth admit sundry accidental differences, when the conversion of such and such persons is compared: for, some do not stay long in the straits of regeneration, or new birth, but within a short space of time they are both wounded and healed, are both casten down and raised up again, are both slain by the Law and quickened by the Gospel: Of this sort we have a past proof in some thousand converts, Act, 2. who by one sermon or two were converted to the faith of Christ and fellowship with the Church. On the other hand, experience of many doth shew, they have been under the spirit of bondage a long time, before they could receive the consolations of the Gospel, Heb. 2. 15. Some in the beginning of their conversion are handled very tenderly, and afterward fall in hard exercises of mind, as we may see in David, who in his youth, while he was keeping his fathers sheep, did passe the time in holy songs, and playing on his harp, but afterward he was more sharply exercised, and much afflicted from time to time with the sense of divine wrath. Some in sorrow and much weeping do follow Christ, and study to promove his kingdom: such a one was Timothy, whom the Apostle exhorteth to admit a larger measure of consolation allowed unto him by the Lord, that he might be the more cheerfull and couragious in the warfare whereunto he was called, 2 Tim. 1. 4. Another of this sort was Heman the Ezrahit, who (Psal. 88.) declareth, that from his youth up he was so keeped under terror, as he was ready to die under discouragment: And in the experience of this holy man, we have a proof of what was holden forth in the preceeding consideration, to wit, that regeneration may be begun in a man, and well promoved before either himself or others can well discern it: for, of them who are keeped under the law and spirit of bondage, it is hard determinatly to judge, before faith in Christ begin to appear in them, whether their exercise be the special work of the holy spirit of regeneration, or not: for as it may come to passe, that the spirit of fear and bondage may for a time work, and go no further then to convict a man, and not go on to convert him, So also it may come to passe, that there be some wrestling of faith lying under-foot in the midst of terrors, not perceived for a while; of which wrestling none can well give out sentence, that it is a wrestling of saving faith, before faith get some victory over tentations, and break forth in some evident effects. In which case it is very needfull warily and circumspectly to apply the doctrine of the Gospel, so as the afflicted soul may be supported with hopes of a gracious out-gate; for, the work of the law, humbling the sinner, is a fair call to come to Christ, and a messenger sent by Christ to bring him up, Gal. 3. 24.
9. Albeit the regenerat man, in respect of the state of his person, by standing in grace and favour with God, fixed and unmovable as the Apostle doth shew us, Rom. 5. 1, 2, 3. partly, because the love of God manifested to the believer in Christ is unchangeable; and partly, because the covenant of grace through Christ is an everlasting covenant, Isa. 55. 3. and partly, because the saving gifts and calling of God are such, as God will never repent him to have bestowed them, Rom. 11. 29. yet in respect of his condition the regenerat man, is subject to many changes in his life and conversation, in the disposition of his mind and affections, and in the exercise of his gracious habits, and in the sense and observation of the grace of God in him and favour of God toward him: for, it may come to passe, yea, and oft-times doth come to passe, that men who are regenerat, and in the state of grace, which is a notable good state, may be in a very evil condition, in a miserable and deplorable disposition of heart, as befell the Church of Ephesus, Sardis and Laodicea. And it may be also, that regenerat persons, after their consciences are wakened, and they do perceive the miserable and sinfull condition of their affections and conversation, that no small doubts arise in their hearts whether their state in grace be reall or not, which doubts will evanish, when after the renewing of their repentance, the…r condition is changed to the better: for, Christ pre-occupieth this tentation, speaking, to the Church of Sardis and Laodicea, counselling them to strengthen the thing that remaineth, which was ready to dye, and not to doubt of his love toward them, Revel. 2. and 3.
10. These tentations whereby the regenerat man is troubled, and tempted to doubt whether he be in the state of grace, should be distinguished and discerned from actual doubting; for, there may be a temptation unto doubting, without a yielding unto the temptation, as we see in Christ our Lord, whom the devil durst tempt to doubt, whether he was the Son of God, but his holy heart could not admit such a temptation. And the Apostle (Eph. 6. 11, 12. &c.) doth warn the Saints, that our adversary Sathan useth to throw firy darts at all the children of God; which firy and poysonable darts, the regenerat man should not meddle with nor finger them, but by the shield of faith, with all speed, quench and extinguish them. But when a probable reason is joyned with the temptation, and the temptation doth appear to be very reasonable, and when there is a fear, that the tentation shall be yielded unto, except the scruple be removed, then let the temptation be examined and brought to the form of a reason or sylogism, that the strength of it being tryed to be null, it may be rejected; or let the temptation be communicated to a prudent friend or Pastor, who may discover the sophistry of the temptation; for, if the temptation shall be slighted and not discussed, albeit it lye quiet for a time, yet it will return again and raise more trouble and vexation to the conscience, then it did before.
11. In answering of doubts and temptations tending to weaken faith, it is needfull to observe and …shew an usual stratagem of Sathan, whereby he doth multiply and heap together a number of doubts; and after he hath suggested one doubt, presently doth suggest on the back of that another, and after that another, whereby he marreth the answering of the first doubt, which from the Word of God, either immediatly, or by some faithfull Friend or Minister, is offered for solution thereof: by this mean, Sathan endeavours that the mind of the afflicted person may, at one time, both be turned off from taking notice of the answer offered, and be taken up wholly with the consideration of the new suggested doubt, So that the answer to the new doubt hath no place, because the afflicted party doth not take heed thereto. In this case, both the party afflicted, and the party offering consolation, must hold to the first doubt, and not suffer any other new doubt to have place, till a satisfactory answer be given to the first doubt, and after that, let every objection, moved by the party afflicted, be answered one after another in order.
12. Seing every doubt, whereby the regenerat person is troubled, doth tend either to weaken faith in Christ, or to hinder the bringing forth of the fruits of faith, let no answer to any doubt of this kind be esteemed sufficient, except it lead the afflicted person unto Christ, teaching him to humble himself before God; and being brought low in his own eyes, to lay hold by faith on Jesus Christ, the only Redeemer, and relief from sin and misery; and after laying hold on the Physician, to request for the remedy of that evil which hath moved and given strength to the doubt: for, Christ is the end, both of the Law and of every spiritual exercise: for, the enjoining of such and such moral duties, whereby un-skillfull Physicians use to over-charge diseased consciences, commanding the afflicted party in the first place, to go about such and such duties, and the exercise of such and such vertues, as may remove the evil which gave ground to the doubt, can never avail the diseased person, except he be led first unto Christ for remission of sin and acceptation of his person, that in him, power to do these duties may be obtained, and by his Spirit, moral precepts may be quickened; for, if these precepts be pressed upon the diseased without Christ, they can do no more but detain the afflicted in self confidence, and make him hope in vain, that he may or can by his own work over-come the evil felt in him, or that he can by himself, attain to that good which he conceiveth necessar for loosing of his doubt; but let him go to Christ for remission of sin, and then for strength to go about the duty.
13. Because almost in all cases of conscience which pertain to the state of the regenerat man, some grace or Christian vertue is pitched upon and called in question, whether it be in him or not, heed must be taken that evangelick graces, vertues or actions, be not weighed in the ballance of the moral Law and covenant of Works, wherein nothing hath weight which cometh short of absolute perfection of personal obedience; for, in the strict judgment of God and the conscience, according to the law of Works, no meer man, nor any action of man, can stand, Ps. 130. 3. for, there are so many imperfections and blemishes in the Saints and their best works, being compared with the perfect rule of righteousnesse by the Law, that whatsoever lustre or appearance of good may be in a work, it is blecked and made to hide it's face before the Law: but, let the tender buds of new obedience and fruits of faith, be examined by the grace of the Gospel, which judgeth of the begun obedience of the believer in Christ, according to the sincerity and uprightnesse of the man aiming at conformity to the Law, how short soever he come of his aim, and of the spiritual perfection of the Law, and it will be taken for new obedience. It is true, the Evangel requireth, that a man fled to Christ for justification, and reconciled to God by faith in Christ, should set himself to work the works prescribed in the moral Law, for the glory of God, and should aim at the exact obedience of all the Commands; yet, the Gospel doth not reject a good work for the defects, imperfections and blemishes thereof, but accepteth and taketh in good part the first fruits and buds of new obedience, and doth foster the tender and small beginnings, that they may grow and encrease. And the reason is, because the Gospel doth not teach us to seek the justification of our persons before God by works, but by faith in Christ, and then teacheth us to seek the justification of our faith before men in our own and others conscience, by the sincere endeavour of new obedience. And therefore,
14. While we are about the cure of the wounds of the conscience and strengthening of faith, we must on the one hand take heed, left we foster presumption, and hinder either the exercise of repentance, or doing diligence in following duties: for, Christian graces do not impede, but help and strengthen one another, if they be real and kindly▪ because they must flow from the same fountain of the spirit of sanctification, and do run toward the same end, which is the glory of God: and on the other hand, we must take heed lest we presse the exercise of repentance, as it were out of our own strength, or the practice of duties, so as we hinder the exercise of faith in Christ▪ who is that exalted Prince to give repentance, and is the author and finisher of faith. Let us so cry up the imputed righteousnesse of Christ, that we neglect not to presse the regenerat man (freely justified by grace) to bring forth the fruits of faith, and to follow hard after the growth of sanctification, without which, no man shall see the face of God; and let us so extoll the covenant of Grace, and freedom of the believer from the covenant of Works, that we neglect not to keep up the authority of the moral Law and the commands thereof, as the perpetual rule of new obedience, the use whereof is very profitable, in the whole course of a Christian life, to hold forth the duty of believers in Christ, and to shew unto them, by their short-coming in duties, the poyson and power of corruption remaining in the Saints, and to make them sensible of the necessity of flying daily to that imputed righteousnesse by faith in Christ, and of drawing strength from Christ to bring forth more aboundant fruits, whereby Christ shall be more and more precious in our eyes, and be acknowledged absolutely necessar for our justification, sanctification and salvation.
15. When question is made concerning Christian vertues and operations of the holy Spirit in us, the order of Gods working held forth to us in Scripture, is carefully to be marked by us: which is, that sense of sin should go before faith in Christ; for, the Law is a pedagogue to Christ, for, he came not to call the righteous, but sinners to repentance, Matth. 9. 13. And faith in Christ goeth before the fruits of faith, and the fruits of faith before the sensible approbation of them, and approbation of the fruits by Scripture goeth before the sensible fealing of the believer, and the quieting of the conscience in its approbation of what the Scripture approveth; for, after we have believed, we come to be sealed, Ephes. 1. 13. Now, for the not observing this order, many real Christians do make unto themselves a very un-comfortable life, for, albeit they be convinced of sin, and humbled in the sense of their own inability to help themselves, and are fled to Christ for pardon and help, and do lead a life blamelesse, yet do they unhappily suspend the acknowledging of the work of faith bestowed upon them, and do disquiet themselves, so as they cannot rest on Christ, but do quarrel the reality of their faith, till they shall feel and perceive, with approbation of their conscience, such and such fruits of faith in themselves, and that in such a measure as they have fore-imagined to be the necessar evidences of faith; yea, and they refuse to account themselves persons justified, because they cannot perceive such mature fruits in themselves, as they conceive must not only be, but be acknowledged also to be, in the justified person, before he can lay hold on justification. Such persons do, in effect, invert the order which they should observe; for, when it were their part to flye unto Christ the only Mediator, because they come short of new obedience, and because they are loaden with sin, that in him they might have God reconciled to them, and by his Spirit, pouring in of his grace in their souls, to make them more holy, they take another and contrary course, by suspending their faith upon their works, and do exact of themselves works before faith, and so do weaken their own faith, and hinder it to bring forth such fruits as they do require. It is reason indeed, to prove our faith by our works, and it is just, that such a faith be accounted dead, which is not accompanied with the purpose and endeavour to live holily, justly and soberly. But it is against all reason and equity to condemn weak faith, accompanied with the purpose of a new life, as if it were no faith, because it hath not as yet brought forth so fair and fully ripe fruits as the weak believer would. It were their wisdom, when they perceive such impotency to do what is good, and such strength of the body of death in them, to flye unto the Redeemer so much the more, and in him to seek remission of sin, and strength to bring forth good fruits, and to be sucking juice and sap out of him, as the true Vine: for, if we come to him and abide in him, we shall bring forth much fruit, Iob. 15. 4, 5. For, faith in Christ, in order of nature, goeth before good works; for only they who come to Christ and abide in him, do bring forth aboundant fruit, and not they, who upon the apprehension of their want of fruits, do loose or slacken their grip of faith, and upon discouragment, are ready to depart from the living God.
16. The like wisdom is required in dealing with the consciences of men concerning the preparatory dispositions of such as may confidently come unto Christ to be justified, sanctified and saved; for albeit it be true, that all that come to Christ, ought to come in the sense of their sin and acknowledgment of wrath and death deserved for their sins, ought to come with contrition of heart, with godly sorrow for their sins, and a humble renunciation of all confidence in themselves; yet must not such persons, as do not satisfie themselves in the measure or sincerity of such preparatory dispositions in themselves, be keeped back, or debarred from coming to Christ, because they not only want, as they conceive, both the humiliation and sorrow of heart for sin, and fear of wrath, required in such as have accesse unto Christ, but also do perceive in themselves such blindnesse of mind and vanity thereof, such stupidity of conscience and stubbornesse of a proud heart, as is not fit (as they conceive) to be received by Christ, or fit to be comforted by him; such persons I say are not to be forthwith debarred from coming to the throne of grace; for, oft-times sincerity of conviction, compunction and humiliation is to be found in such as are displeased with their own short-coming in such preparatory dispositions, more then in many others who make a fairer shew and profession of their godly sorrow and humiliation, and are well pleased with themselves in that respect. We must be wary also while we require sorrow and humiliation, and other like preparatory dispositions in them who may come unto Christ, least we secretly import and insinuat a sort of merit to be in such dispositions, so as if he that doth not perceive himself thus qualified, could expect no good at Christs hands, except he have in his hand such preparatory dispositions as if it were a price of purchasing adresse to Christ. But let us hold this fast, that the more poor and empty a man be in his own eyes, he ought to draw the more near unto the riches of grace in Christ, because in him only are to be found all the treasures of every saving grace, and preparatory dispositions for receiving thereof; he is that exalted Prince, who giveth repentance unto Israel, Act. 5. 31. he is the author and finisher of faith, unto whom all they, who in the sense of their want of repentance and faith, do sigh in themselves, ought, and safely may come, that they may have from him a more ample measure of faith and repentance. Neither need we in this case be feared, least any such person go or be sent too soon unto Christ, and that the teacher of this doctrine be found to foster presumption, and to offer untimous consolation; for, it is one thing to direct a man to go to Christ, for supply of whatsoever good is wanting in him, and another thing to warrand a secure sinner to lay hold on the consolations of the Gospel, which God hath reserved in his own hand, to be dispensed in due time and order, to the truly humble penitent. The Lord knoweth how to deal with such as come unto him; he can hold an unhumbled supplicant praying and knocking at heavens door without giving him a comfortable answer untill he be humbled, and so prepare him by humiliation for consolation in due time.
True it is, that many draw near to Christ with their lips while their hearts are far away, and remain senslesse of their evil estate and condition, and are far from the earnest desire of the remedy which is to be had in Christ: and therefore it is, not without cause, that Pastors in their sermons require the sight and sense of sin, and hunger and thirst for righteousnesse in them who come to Christ, and desire to profit by their coming to him: for, albeit it be free to God, without antecedent preparatory exercises, to fall in upon mans heart suddainly, and at one sermon both convince him of sin, and lead him in to Christ, as he hath sometime dealt with a multitude, when Peter was preaching, Act. 2. yet it is not free for men to neglect their duties, when they are advertised that the order of Gods working ordinarily, is, to take a time for information of their mind concerning their natural misery, and his gracious way of delivery, and for a time to work on their hearts by the law, before he give them the felt fruits of the Gospel. Mean time this must be remembred, that no man, displeased with his disposition, as not fitted for mercy, and who doth regrate that he is a stupid sinner, and so hard-hearted that he cannot repent: should be keeped off, and debarred from going to Christ, till he discern in himself the contrition and humiliation of heart which he would have: for, this were as much as to say in effect, that before a sinner may go to Christ, he must seek, not from Christ, but out of his own strength and abilities to work up his own heart to the sense of sin and humiliation of heart, and other such like dispositions, as ordinarily go before the act and discerning of saving faith; for, if even Simon Magus, discovered and found out to be in the gall of bitternesse and bond of iniquity, was exhorted to pray that God would forgive his sins, and remove the perversenesse of his heart and save him from deserved wrath, Act. 8. 22. How much more are they to be encouraged to go to Christ for relief from these evils which they feel and fear, in whom not only this gall of bitternesse doth not appear, but also some appearances may be marked, by wise beholders, of a begun work of grace in them, albeit the man himself cannot perceive so much for the time?
17. Seing it is certain, that God doth prevein by grace every converted mans actions, before the man do actually turn himself to God, and that the Lord useth to open the eyes of the man whom he is converting, to see such and such evils in himself before these evils be taken away; and seing it is Gods usual way by preventing, to give some measure of the good to be prayed for, that the man may pray for more good upon the receit of some measure of that good already bestowed; therefore all they who desire to approach to Christ, must be taught to make, observe and take notice of the least degree of good bestowed upon them, of the smallest beginnings of illumination, of the meanest degrees of conviction for sin, of the least measure of estimation of Christ and his grace wrought already in themselves, and to thank the Lord for so much eyesalve as hath opened their eyes to discern their own blindnesse and misery, and Christ to be the remedy of all the evils they do see; and after they have marked what is bestowed already on them, and have bl…ssed God for the gift, they must be exhorted to request the Lord to make out and perfect the begun mercy, that they may be sure of their own real conversion; for so doth the new convert pray, Ier. 31. 18. Convert me, and I shall be converted; and the humble soul, Cant. 1. 4. draw me after thee, and we will run after thee. And this we speak not, as if any unconverted man could in the sense of his sin and misery sincerely and heartily seek after Christ, or for more grace from him. But because some that are converted, do not perceive that they are converted, we frame our speech to their estimation of themselves, that they may be edified who are brought unto Christ, by the draught of effectual calling, and have not as yet received the gift of the Spirit to perceive these things which are freely bestowed upon them, 1 Cor. 2. 12.
18. As it useth to be in the sicknesse of the body, So it falleth out in the sicknesses of the conscience, that as there are some sicknesses simple, and other some complicat, when moe sicknesses concur together; So in the conscience, there are some simple, some complicat ill cases. Simple and single cases of conscience are these, wherein the diseased soul is troubled with one doubt only for the present: as for example, when the party afflicted, is doubtfull only of the will of God toward him, and not of his power: such was the case of the Leper, Matth. 8. 2. Thou canst make me clean, if thou wilt.
Complicat and involved cases, are, when many evils concur together, and the conscience is troubled with many doubts. In which case many questions may offer themselves in a throng together, which the afflicted party cannot well distinguish, and thereupon is driven to darknesse and confusion of mind. In this case the Pastor, or prudent christian friend, must observe some order, beginning with the most perilous doubt, that it may be first solved: which doubt being answered in the first place, let him fall upon the answering of the rest of the doubts in order. As for example, if the party be afflicted with tentations unto desperation, let him be cleared and led by the hand to see and acknowledge a possibility of salvation by Christ, and then a probability and appearance that it shall be, by an argument taken from his present exercise, which putteth an earand in his hand, and so a warrand, to go to Christ; and so peece and peece let him be dealt with to accept the general offer of grace in Christ and to believe in him. Now that such may be the exercise of the child of God, appeareth, Psal. 42. 7. Deep calleth unto deep, at the noise of thy water-spouts, all thy waves and billows are gone over me. And Psal. 77. 7, 8. will the Lord cast off for ever, and will he be favourable no more? Is his grace clean gone for ever? and will he be favourable no more? &c. At last he discovereth his duty to believe in God, and concludeth against himself, that his giving so far way to the tentation was his infirmity.
19. We must distinguish worldy sorrow, and hypochondriack-passions and perturbations of mind, from cases of conscience, and spiritual exercise in the wrestlings of faith, that for a natural disease and distemper a pertinent remedy may be called for from the bodily Physicians; and to such as are under a spiritual exercise, the doubts of their conscience may be prudently loused. In such a case, when both the bodily distemper and spiritual exercise are joyned, circumspection is necessary, that proportionable remedies be used by the Physician and the Pastor or prudent friend, that bodily medicine and spiritual consolations may be each in their own time and order wisely made use of: and because it useth to fall out, that exercise of conscience and distemper of bodily humours are oftentimes joyned one with another, let it be sufficient, that a word is casten in here for advertisement.
20. In curing cases of conscience, it is not sufficient to louse some one doubt or other, but after satisfaction given to the parties afflicted concerning the present case, which hath troubled them, they must learn to observe other causes, which may trouble them afterward, wherewith for the present they possibly are not troubled, and must be directed to acquaint themselves, with Christ, that in him they may have relief from every sin, and every sort of misery; and to that end and purpose they must consecrat and devout themselves to him, to depend upon him in all things, and at all times, whatsoever way he shall be pleased to exercise them: for, whosoever do come unto Christ, must come of set purpose to abide in him, and never depart from him, but to live in him, and draw grace after grace out of his fulnesse; grace to mortifie sin, grace to renew the acts of faith and repentance daily, according as they find new guiltinesse contracted, and weaknesse in themselves to do commanded duties: for, except the do so, they shall easily slide back from their begun sanctification, and furnish mater to Sathan for raising of new doubts in their souls and new tentations unto sins, wherein they have not fallen before: therefore must they keep the habits of faith and repentance in actual exercise daily.
21. In dealing with a troubled conscience, let not the comforter, whether a Pastor or a prudent friend, trust to his abilities, or arrogat to himself above what is due to him, but let him keep his eye upon the Lord and in his heart be praying to God to blesse the Word in his mouth, giving glory to God expresly, if he perceive the afflicted party laying hold on Gods Word delivered by him. And let him also teach the afflicted to lift his eyes to the Lord, when the Word of consolation is dispensed to him by the Minister or prudent friend, that God may have the glory in his consolation, and no more ascribed to the instrument then is due: For, the Minister may sow the seed and plant, and water, but God only can give the increase: men are ready to fail in this point and mar the blessing, for God is a jealous God, and will not give his glory to another.
22. In case the expected consolation be not found, or the doubt propounded be not solved so soon as is desired, let the afflicted be exhorted, that he make not hast in seeking comfort, but patiently submit himself to Gods will in exercising him for a while, and humble himself under his mighty hand, in meeknesse waiting for clearnesse and comfort in due time; for, affliction is sent to work patience, and patience to work experience, and experience to work hope, which shall not make the patient man ashamed: and it is far better for a soul to lye for a time in the bonds of affliction, till it be daunted and subdued, then before patience hath had the perfect work, to seek to have its foolish wishes granted unto it: for if once a soul heartily submit it self to God, or strive to submit, and patiently wait on, consolation will be found not far off.
23. In regard the work of the holy Ghost, working the conversion of a man, may begin before it can be marked, it is the part of him who medleth with the afflicted conscience, to deal tenderly with the afflicted, and so to temper his speech, as he may both further repentance and faith, pre-supposing the parties exercise may prove a begun work of grace; for, it is better so to judge in charity of Gods dispensation, then to foster sinister suspicions of the party afflicted, which may readily break forth in some unhappy expressions to the hurting of the patient, and hindering his profiting by what may be said beside.
24. Because we have to do in this Book with the weak believers, who, in the sense of sin and deserved wrath, are fled or flying unto Christ, with a purpose of amendment of life, but do fear they are not, or shall not be admitted into that kingdom of our Lord Jesus, for this and that pretended reason: therefore, it will be to purpose in comforting them, to make use, as of other Scriptures, so in special of these two passages; the one, 2 Cor. 5. 19. the other, 1 Cor. 1, 30. the one serving to convince them, that they are already in the state of grace, and of the number of believers in Christ, how strongly soever they are assaulted with fears, doubts and suspicions, that it is otherwayes; for, in this passage, 2 Cor. 5. 19. the Apostle summeth up the whole Gospel in few words, holding forth, first, that the fulnesse of God in three persons, was in the second person of the God-head the Mediator Christ Jesus, and is, upon the work of reconciling the world to himself, not imputing their transgressions unto them, that receive the gracious offer of reconciliation tendred through Christ in the Gospel. Secondly, that God in Christ …ath committed unto his Ministers the word of reconciliation that they, with authority, may offer reconciliation and friendship with God unto the hearers of the Word of the Gospel. Thirdly, that the Apostles and Ministers of the Gospel, are sent forth and directed as Embassadors, to exhort and request m…n, in Gods name, and in the name of Christ God Mediator manifested in the flesh, to be reconciled unto God. Fourthly, that so many as do consent unto and imbrace the gracious offer of reconciliation, are reckoned to be believers, even all they who do acknowledge their natural enimity and sins against God, and do welcom the message of reconciliation, (sent by the Ministers of the Gospel) and do ingage themselves to hold fast this Covenant, aiming to walk as reconciled children and servants unto God, uprightly laying forth their burdens and desires before him daily: all these (I say) are believers in Christ, and may assure themselves of reconciliation; for there is no more in the Apostles and Ministers commission required, for entering of the humbled sinner into a covenant of friendship, save this, we request you in Gods name, and in the name of God incarnat, Jesus Christ the Mediatour, we beseech you be reconciled to God, v. 20. Now we judge, that humbled sinners fled to Christ, and purposing to amend their lives by his grace, will not be found unwilling to accept this offer of reconciliation, but will declare their hearty consent to this offer; and so may be convinced, that a covenant is closed between God and them, and that God hath given unto them saving faith, how weak soever it seemeth unto them; for, the consenting unto, and accepting of, this offer, is the condition required for entering in covenant, and the proper act of saving faith. Fifthly, the Apostle holdeth forth the ground-right of this covenant, and reason whereupon the sinner, fled to Christ, may be assured of justification: because in the covenant of Redemption, past between God in three persons on the one hand, and the second person of the God-head as M…dia…o… and perfect Redeemer by price-paying on the other hand, it is agreed, finally ended and decreed, that Christs satisfaction, made for the imbracer of this offered reconciliation, shall as certainly make the believer judicially righteous and justifie him, as Christ was judicially made sin or a sacrifice for the sins of the redeemed: for, God, saith he, v. 21. hath made Christ to be sin for us, who knew no sin, that we might be made the righteousness of God in him. Therefore, as Christ the only Mediator, by accepting the covenant of Redemption, had the sins of the redeemed imputed unto him, (albeit there was no sin at all, nor could be in him) and was punished for them unto the death of the crosse; So, the humbled sinner, by flying unto Christ, and accepting the offered covenant of reconciliation, hath Christs satisfaction imputed unto him, (albeit he can see nothing in himself but a masse of inherent sin) and shall not enter into condemnation, but be brought to life-eternal, through Jesus Christ our Lord. Both the covenant of Redemption made with Christ in the Redeemers name, and the covenant of Reconciliation made with us through Christ, are of Gods making, and so must stand, and cannot be dis-annulled for ever.
The other place, 1 Cor. 1. 30. holdeth forth the right which God hath made to the believer, unto the unsearchable riches of Christ, whereunto the weakest believer, fled from sin and wrath unto Christ, as the refuge and perfect remedy from both, may claim, namely wisdom, righteousnesse, sanctification and redemption by him: and that by covenant and decree registrat in this and other places of Scripture, as judicially declared and adjudged unto all and every believer in him; So that they may and should make use of Christ, as made unto them wisdom to direct them, justification to justifie them, sanctification to perfect them peece and peece in holinesse, and redemption to support them under, and deliver them from, all bonds of misery.
For the better understanding of this rich passage, we shall take it up in four sentences pronounced from the holy Spirit by the Apostle; in every one whereof, these three things are insinuat and imported, first, our need of Christ; 2. his ingaged help and supply; and, 3. our duty to lay hold upon and make use of him, according to the right and interest in him, made unto every believer.
The first sentence is this, Christ is made unto us wisdom, which importeth, first, that not only we are by nature blind and ignorant of our sin and misery, blind and ignorant of the way of salvation and right maner of serving God, but also after that we are illuminat by grace, and made in some measure to know our last condition and to flye unto Christ for delivery, we are compassed about with much darknesse and foggy mists of doubts, errors and mistakes, and have need to be in every step of our way directed and powerfully taught by Christs Word and Spirit, to know what is that good and acceptable will of God.
Secondly, it importeth, that as Christ is the treasure of all wisdom and knowledge who hath revealed in the Scriptures the whole counsell of God concerning our salvation; So he is judicially made over unto us as anointed Prophet to his Church, to make known unto us the way of life by his Word and Spirit.
Thirdly, it imports our duty to receive him as the great gift of God, and to give up our selves to his teaching, to imploy him and depend upon him as Prophet appointed to us for direction by his Word, what to believe and how to live before God. Whereupon the weakest believer may trust in him for guiding them in the use of the Scripture and exercise of the means appointed by him unto salvation; because he is made of God unto us wisdom, and intimation thereof is made by his Apostle.
The second sentence is this, Christ is made of God unto us righteousnesse: which presupponeth, first, that we are by nature destitute of righteousnesse, condem… ed as unrighteous by the law, and unable to deliver our selves from condemnation, and when we are fled to Christ and delivered from condemnation, that we are not able to stand in that state, but by our daily sins wherein we fall, do deserve to be condemned as unrighteous.
Secondly, it imports, that Christ is not only righteous in himself and able to satisfie divine justice for our sins, but also hath undertaken to pay, and actually hath payed the price of our redemption by his obedience unto the Father even to the d…ath of the Crosse, and hath taken on him the office of high Priest to apply unto us absolution from our sins, make us accepted and to be dealt with as righteous, and to keep us in that blessed estate by his intercession.
Thirdly, it imports our duty to lay hold on Christ our Cautio…er, by vertue of our right and interest in him, granted and intimat unto us, and so to rest on him, that whatsoever Sathan, Conscience, or Law violat by us, shal… say, we who are f…ed from sin and wrath to him, may oppose this sentence of our absolution registrat here, Christ is made unto us righteousnesse judicially, by the decree and decreet of God.
The third sentence is this, Christ is made unto us of God sanctification, which presupponeth, that in the justified believer there are remaining still the reliques of sin inherent, from which we are not able of our selves to deliver our selves, but have need of divine power to mortifie sin in us, and to repair the image of God by increasing holinesse in us.
Secondly, it importeth, that Christ the Mediator, the holy one of Israel, hath not only payed the price of our redemption for removing of our guiltinesse and saving us from condemnation, but also hath undertaken to the Father to write his law in our heart, and at last to present us perfect without spot or blemish, for which end, he hath taken by appointment the threefold office of Prophet, Priest and King.
Thirdly, it imports, that it is our duty to lay hold upon this rich gift and right intimat unto us judicially from God, and whatsoever commanded duty we are to go about, we do it in the name of Christ, sucking by faith, sap and vertue from him to bring forth good fruits holy and acceptable to God through him: Because Christ, the second person of the God-head incarnat, is made unto us, and judicially intimat from God to us, our sanctification.
The fourth sentence is this, Christ is made of God unto us redemption: which importeth, first, that we who have fled from sin and wrath unto Christ, and are justified by faith, and begun to be sanctified, are yoked in a warfare with our sinfull flesh, the world and Sathan, being subject to many miseries in this life, and to death natural and the grave. In which warfare we are not of our selves able to stand, nor to deliver our selves from the miseries whereunto we are subject, except by divine power we be supported, brought thorow and saved.
Secondly, it imports, that Christ not only hath payed a satisfactory price for our redemption, and is able to deliver us from all sin and misery against the power of whatsoever adversary; but also, that he hath undertaken the work, and hath by compact with the Father, obliged himself to deliver us powerfully from all sin and misery and to overcome to our behoove all our enemies and tread them underfoot, and that he is judicially established in his kingly office, and made over to us for our assurance by decreet intimat to us.
Thirdly, it importeth our duty, that by vertue of the right and gift of Christ God-man, made over unto us by Gods decreet now intimat, we should rely by faith on him, as the pledge of perfecting our salvation throughly, and fight out our battels, against all adversar powers and all miseries, in his strength, rejoycing in his victory over all our enemies; for, God hath made him unto u… redemption.