Sacred Therapy, Book 3 · Chapter 1
CHAP. I.
Concerning some premises.
WE have handled some examples of those cases of the conscience of a regenerat man, wherein his state whether he be converted or not, is brought in question. Now, follow some examples of those cases which concern his condition. In which cases, albeit the state of the convert, be not at the first brought in question, yet his conscience may be deceived, and miscarry for a time to his detriment. Of which cases that we may speak the more clearly, some considerations must be premised and taken along with us.
1. A mans sta…e and his condition sometime are taken in a larger sense indifferently for the same thing, as when we say that all the regenerat are in a blessed state or good condition, and that all the unregenerat are in a miserable state or in an evil condition: But when we put difference betwixt these two in a more strict sense, a mans state is that relation of his person wherein he standeth either as a child in grace, or as a child of wrath. In which sense every convert is said to be in the state of grace: and every unregenerat person is said to be in the state of wrath, judicially declared such in Scripture.
But the condition of a man is his present morall disposition in order to his exercising of vertue or vice, better or worse. In which sense the renewed man, or true convert, is said to be in a good condition, when he is going about the duties of religion and righteousnesse, as becometh a renewed man; and said to be in an ill condition when he is otherwayes disposed, and exercised for the present. And in this sense an unrenewed man, is said to be in a better or worse condition for the present, in comparison with other unrenewed men, or with himself at another time. In which sense, Mark, 12. 34. Christ speaking to the Scribe who answered him in all things discreetly, saith, thou art not far front the kingdom of heaven. The condition for the present of this Scribe, was better then his fellows, and better then his own at another time, and yet his person was in the state of wrath, because he was not entered in the state of grace, or in the kingdom of heaven, howsoever he was not far from it. In this more strict sense the judicial state of the mans person is fixed so long as the judicial sentence of the Judge (binding the unconverted to the curse that is pronounced in the Law, or in the Gospel lousing the converted from the curse) doth stand.
But the morall disposition and the condition of the man, whether in the state of grace or nature, is variable and changeable to the better or worse, in comparison with others, or himself at another time. Whence it is, that one and the same person may be in a better or worse condition, his state remaining the same, to wit, good, if he be renewed, and evil if he be still in nature unrenewed.
2. But here we are about the condition of the renewed man only, which may be better at one time, and worse at another time, as his disposition and ca…age, in order to the duties of religion and righteousnesse▪ falleth out to be better or worse, according as his actions and behaviour are more or lesse conform to the revealed will of God, and as his conscience doth its duty more or lesse commendably. Sometimes his conscience upon good grounds speaketh good to him, while he studieth to walk before God unto all well-pleasing, and then he may say with the Psalmist, Ps. 26. 12. My foot standeth in an even place, in the congregation will I blesse the Lord.
To this good condition we need not say much, because there is no present disease which calleth for cure of this case. Only it is for the child of God in this case necessary to observe dyet and exercise to maintain his good condition, and to watch over his heart and wayes, that he may continue and go on therein. All that we have to deal with, is the ill condition of the true convert, when his conscience doth deceive him, or doth not discharge its duty: for, in this case only remedy and cure is called for.
3. As that condition wherein the convert is best pleased with himself, is not alwayes the best; So neither is that condition wherewith he is worst pleased, alwayes the worst: But that is the best condition, wherein the holy Spirit doth most bear down the power of sin, and advance the work of sanctification of the man; and that condition is the worst, wherein sin most prevaileth. And as the goodnesse of a mans condition, is is not to be estimat by any eventual accident, but by its own nature and proper effects. So the illnesse of a mans condition, is not to be estimat by any eventual accident, but by its own nature and proper effects, as God in the Scripture giveth grounds of judgment of a good or ill condition: for otherwayes, by the default of the renewed man, the best condition may degenerat in a very ill condition. As when a man doth abuse divine consolations, and after receiving of the renewed earnest of the inheritance, from the holy Spirit, groweth carnally secure, and negligent in his duties, or when after some grosse pollution of himself in body or soul, having grieved the holy Spirit, he doth not humble himself as became him, but by Sathans suggestion of wicked thoughts against God and his former work in him, doth fall in suspicion of all former gracious operations of the holy Spirit in him, and mis-calleth all these former experiences; and in his tentation esteemeth and nameth them, among Sathans delusions, or else at least suspecteth and feareth they shall prove no better then such. On the other hand, the worst conditions of the renewed man, by the wisdom, mercy and power of God may be turned to advantage in order to Gods glory, and the renewed mans salvation, as the experience of the Psalmist doth shew us, Psal. 116, 3, 4. &c.
4. An evil condition is so called, either, 1. in respect of the evil which the convert not only feeleth really, but laments it seriously; or, 2. in respect of the converts estimation only, who laments his good condition without cause; or, 3. in respect of a reall evil, which the convert lamenteth not at all, but lyeth under it securely. Of the first sort is the condition of the convert when he seeth his own blindnesse, nakednesse and misery, the hardnesse of his own heart and the deceitfulnesse of it, and doth flye for remedy thereof to Christ the true Physician, to cover and cure all his diseases. This condition is evil only in respect of felt evil, but in respect of the converts making the right use of the discovery of these evils, and flying unto Christ for relief therefrom; it is a good condition, because the diseased convert carryeth himself well and wisely in this exercise. Of the second sort is the converts condition, when his faith is put to tryall by manifold afflictions and tentations, and he conceives himself to be in a very evil condition: wherein he ought not to afflict himself, but to judge this condition to be a good condition, according to the Apostles exhortation, Iam. 1. 2, 3. My brethren, count it all joy, when ye fall in divers tentations, knowing that the tryall of your faith worketh patience. Of the third sort is the condition of the convert, who when (for example) he feels himself unapt and unable to pray, or praise or discharge any duty heartily, doth not trouble himself with this his ill case, but either layeth-by the doing of the duty, or doth the work negligently and perfunctoriously, and pleaseth himself in so doing for a time. This condition is evil indeed, both in respect of his spiritual diseases, and of his sinfull slighting the duty of seeking relief thereof.
5. For rectifying the judgment of the conscience in any or all of those conditions, first, let difference be put between the sinfull diseases and distempers of our spirit (which are evil indeed) and the discovery thereof unto us, which is a benefit in it self, and a gift of eye-salve bestowed by Christ upon us, and the right use of that discovery by flying unto Christ, which is yet a greater blessing, even the work of God drawing us to the Saviour of souls the remedy of every evil. Secondly, let difference be put between tentation, or tryal of faith, and yielding to tentation under affliction. The observation of tentation offered to make us depart from the truth in tryal, is a matter of joy, but yielding is a sin, and mater of sorrow indeed. Thirdly, let difference be put between grief of mind, or heavinesse in affliction, and anguish of conscience for sin committed: For, a man may have a grieved mind, and a quiet conscience at one time. Fourthly, let difference be put between our sinfull sicknesse of indisposition to spiritual duties, for which we should be humbled, and Gods dispensation for the time, partly chastiseing us with a lesse and more sparing measure of ability for these duties, and partly teaching us thereby to make better use of Christs offices for pardon of sin, for helping and healing our infirmities, then we have made. Fifthly, let difference be put between Gods part and Sathans, the worlds and corrupt natures part, and the part of the new creature. Gods part is ever wise, holy, just and gracious, tending to bring his children unto a good and better condition; Sathan, the worlds and the flesh or corrupt natures part, is to procure and hold on, and make worse an evil condition; and the part of the new creature, is variable, as it falls forth in the battel against the flesh, which lusts against the spirit, and it against the flesh, so that neither of them have the victory alwayes, till the warfare be ended▪ and grace be crowned with glory, for and through Jesus Christ our Lord: These differences being observed the conscience may discern between a good or evil condition so much the better.
6. One and the same convert may observe in himself, if not all, yet the vicissitude of the most notable changes of a spiritual condition, as may be seen in some, especially of his Ministers, of whose exercises he is to make use for the consolation of his afflicted people; which Ministers may say with the Apostle, 2 Cor. 1. 6. Whether we be afflicted, it is for your consolation and salvation, which is effectual in the enduring of the same sufferings, which we also suffer; or, whether we be comforted, it is for your consolation and salvation.
7. Sundry converts may be diversely disposed and exercised about the same evil or spiritual disease: for one, under the observation of his evil case, may wrestle against it, and not call his own blessed state in question; another, under the same disease, may fall in question and doubt, whether he who is in such a condition, may be a true convert or not, and his person in the state of grace or not; yea one and the same convert, in the beginning of his ill condition, while he first entereth in conflict with his evil condition, may for a time look upon himself as a true convert, notwithstanding of his present ill condition; but afterward when he findeth his evil condition to remain, and not likely to be removed, he may fall in doubt about the state of his person, whether he be a true convert or not. In which case let him make use as is said in the former Book.
8. The variety of changes of the conditions of the true convert, ariseth from the variety of the causes thereof. As for example, 1. sometime in the warfare between the flesh and the spirit, the new creature prevaileth, sometime corrupt nature: and both of them prevail sometime more, sometime lesse, whence vicissitude of changes of condition cannot but follow. 2. Sometime Sathans temptations, setting on in his assaults more or lesse furiously, or more or lesse subtilly, do make diversity of conditions, as Sathan is more or lesse wisely resisted. 3. Sometime the Lord hideth his countenance from his child more or lesse, sometime in adversity, sometime in outward prosperity, as his wisdom findeth it meet for the welfare of his beloved children.
9. Sometime the conscience doth discern an evil condition, and doth give forth a right sentence about it. In which case, let use be made of the ordinar remedy of sin and misery. As, 1. let the afflicted search into the causes which have procured his evil condition, as the Lord after prayer shall furnish light. 2. Let him acknowledge his sin and ill deserving, and the Lords holy, wise and righteous dispensation. 3. Let him grow in humiliation, and in diffidence of his own wisdom, ability and righteousnesse. 4. Let him renew the exercise of his faith in Christ for pardon of sin, for mortifying the roots of it, and for letting forth his helping hand for ability to make him watch over his own heart and wayes, and to bring forth good fruits.
10. When the converts conscience faileth in right judging of its own ill condition, 1, it either taketh an ill condition to be good, (and in this case it is silent and saith nothing, but lyeth secure and well pleased without cause) or, 2. it judgeth a good condition to be altogether bad, or at least not so good as it is indeed; or, 3. it doth not distinguish a good or ill condition simply, from a condition partly good and partly evil; or, 4. it stands in doubt what to judge of the mans condition, being uncertain what to pronounce of it till light dispell the mist and confusion wherein it lyeth for the time. Let us instance some cases and examples in every one of these four kinds.