Sacred Therapy, Book 3 · Chapter 28
CHAP. XXVIII.
Concerning cases, wherein the convert is in doubt what to determine about his condition.
IT resteth, that we speak of the fourth sort of cases of the conscience of the convert, wherein he is at a stand, and in doubt what to determine of his present condition.
2. In these doubtfull cases, the convert is not properly deceived, as in the former ranks of cases it is presupposed of him; because in this sort of cases, the convert doth not positively determine the question wherein he is fallen, but standeth in doubt what to resolve upon.
3. Cases of this sort pertain to the mind and judgement of the convert, and if his judgment be cleared by loosing of the question, incontinent he is satisfied and quiet.
4. It is necessar for the converts clearing, that he form the question rightly; and to this end, 1. let him consider his case and condition in himself, so accuratly as he can. 2. Let him ingenuously lay forth the question or doubt he hath, before his Pastor or Christian friend, acquainted with cases of conscience, and ask their judgement what to think of, or what to do in, such a case. The reason why he must examine narrowly his own condition, before he speak of it to another, is partly because otherwayes his doubt or question may prove frivolous and unworthy of an answer; partly, because the convert, after examination of his case and prayer unto God, may find satisfaction to his doubt; and partly, because, if his doubt remain, the question may be the more clearly propounded, and so receive the more clear and speedy answer for his satisfaction.
5. Of this sort of questions, we shall propound some examples and give some resolution unto them, whereof use may be made when such like questions shall occur.
The first question shall be, concerning confusion of mind.
IT cometh to passe sometime, when a convert is upon examination of his own estate or condition, that such a mist and darknesse falleth on his mind, and such a croud and throng of thoughts within him, that he can discern nothing but mist, multitude of thoughts, and darknesse and confusion. The question is, what shall he think or do, for removing of this confusion of thoughts and darknesse of mind?
Ans. This case befalleth converts frequently, and therefore had need to be the more carefully cured: Which cure, that it may the better go on, let the afflicted renew the examination of his former behaviour, and see if he can find out the meritorious cause thereof in himself; for, this case oft-times is the castigation of the afflicted, for his former negligence and omission of duties, or slight discharge of religious worship: yea, it may be found possibly, that the afflicted hath been so carelesse in keeping his heart in the fear of God, that he hath involved himself too far in earthly and thorny affairs, or hath exceeded in the use of things lawfull, or by some corrupt communication, hath grieved the Lords spirit, and so hath drawn on some desertion and with-drawing of illumination from him.
2. This case may also fall out, from some present perturbation of mind and passion, whereby his reason is so taken up for the time, that it cannot discharge its duty: as cometh to passe usually in anger or fear, or grief, or some such like passion as may be seen, when a man is injured by his neighbour, or doth meet with some damnage, or is put in fear of some imminent evil coming on him, or findeth sharp pains of body, or some such like cause perplexing him. The question is, what shall he think of this condition?
Ans. If the afflicted shall examine how he is fallen in this case, and shall, in consideration of his weaknesse, be humbled before God by prayer, he shall not want clearnesse of mind, and directions from God what to do and how to behave himself, in ordering of his conversation aright, Ps. 50. 23. for, the Lord gives wisdom liberally, to all that ask it of him in faith, Iam. 1. 5. and this his present condition giveth him an errand to God.
The second question is, concerning the convert, who most part walketh heavily.
THere are some true converts, who after examination of themselves, cannot deny, but their heart is toward the wayes of God in their calling, and that as they find the imperfections of their service, so they are forced to renounce all confidence in their own righteousnesse, and to flye to the righteousnesse of Christ, as the only true garment able to hide their nakednesse; yet, they are for the most part heavy in their spirit, seldom they rejoyce, but many times they weep; and howsoever they maintain confidence in Christ for the state they stand into, yet, when they consider their ordinar heavinesse of heart, they doubt what to think of this their sad condition.
Ans. This condition, if well considered, is very usefull, albeit not alwayes comfortable; for, the Lords dispensation toward such a person thus exercised, is well tempered and wisely mixed: for, he neither suffereth the heavy in heart to cast away his confidence in Christ, nor to be idle and unfruitfull in his vocation, nor to glory in his own works, or put confidence in them, but so keepeth him up to the duty of more and more esteeming of Christs righteousnesse, and drawing of strength from him by faith, that he goeth on in his course uprightly, albeit not fed as he would be by the consolations of the holy Ghost.
2. For remedy whereof, let him quiet his mind; for, after examination of his own natural inclination, he shall find the reason of the Lords dispensation toward him, sparingly giving unto him such measure of consolation as he would have, to be this, least he should abuse the same, and lean more to the sensible feeling thereof then to the word of faith: and therefore, however he find heavinesse of heart through manyfold tentations, let him hold on his way in the obedience of faith, he shall after a whiles patience and wrestling, meet with as much peace and consolation as may suffice a pilgrim, walking from strength to strength till he appear before God in heaven, where all tears shall be wiped away from his eyes. Mean time, let this ground be holden fast, that God mixeth the cup of his own children as he findeth it fit for their edification.
The third question is, concerning the converts, who for not looking on their originall sin and the out breakings thereof, are in doubt what to think of their former condition.
SOme converts are, who after a quiet possession of peace injoyed in a blamelesse conversation among men, and in the exercises of religion uprightly before God, after examination of their condition more narrowly, do find, that the conscience for a long time hath been silent, and hath not changed for the motions of original sin▪ but suffered them to go on securely under the guiltinesse of the daily sprouting forth thereof. In this case, as they dare not cast away their confidence in Christ, nor their holy purpose of walking uprightly before God; So they cannot justifie the silence of their conscience, which hath suffered the motions of sin (although not consented unto) to go away without challenge or reckoning made for them, and here they are in straits, and doubt what to judge of their own condition.
Ans. In this case, the silence of the conscience is not to be excused: And the peace of the convert albeit it may be sound, in order to the converts state in grace, yet the condition wherein he is, is not good, but mixed with much security; for, to make the condition of a convert to be good, it is not only required, that his conscience be keeped free from grosse pollutions, but also that he be daily aiming at mortifying of sin, and that to this end, he daily give an account unto God of his wandering and vanity, and of the observed out-sproutings of the bitter root of original sin, that he may, after his best behaviour, perceive a necessity of that prayer, taught us by our Lord for daily remission of sins, and so may daily have the answer of God from the Evangel, saying, Son, be of good cheer, thy sins are forgiven unto thee: For, there is a twofold absolution of the convert, one is in order to his person, which Christ calleth the washing of the whole man, the other is in order to his daily imperfections and blemishes of his conversation, which Christ doth call the washing of the feet. By vertue of the first sort of absolution, the child of God, flying to Christ, is judicially declared free from condemnation; by the other, the believer, making use of the fountain opened up in Christ, is exeemed from his acknowledged uncleannesse. This is clear from Christs words, Ioh. 13. 10. Mean time we confesse, that the motions of sin in our mortal bodies are so innumerable, that no man can overtake them, yet must they be counted for an heap at least, as David doth teach us, Ps. 19. 12. Who knoweth the errors of his life? cleanse me from my secret sins. And this same lesson doth the Apostle teach us, Rom. 7. 24. Wretched man that I am, saith he, who shall deliver me from the body of this death? I thank God through Iesus Christ. Wherefore, let the convert go on in his formet godly and righteous behaviour and conversation, not mis-regarding the sproutings of original sin, but giving account thereof unto Christ, as said is, that he may glorifie that righteousnesse of Christ by faith, and injoy peace with God, not only in order to his state, but also in order to his condition daily.
The fourth question is, how the convert may know and be certain of his justification.
VVHen the true convert heareth the different opinions of Theologues, concerning the act of justification of a believer, some saying, that it is an act of God immanent, whereby he willeth the absolution of the believer; some saying, that it is an act of God emanent and transient from God upon the spirit of the believer; some saying it is the sentence of the Judge, absolving the believing sinner from the curse of the law. The believer here possibly is at a stand, and knoweth not how to answer the question till his doubt be loosed.
For the satisfaction of the convert, first, we may safely say, that it is not material whether the convert be able to take up the quiddity and formal notion of the act of iustification, provided he be a believer in Christ and know that the believer in Christ is justified before God, and that being justified by faith, he hath peace with God, and can apply these truths unto himself, in the exercise of repentance and new obedience. But if possibly, the convert cannot be satisfied till his doubt be answered, let him consider, that he must distinguish between justification actively taken as it proceedeth from God, and justification passively taken as it is terminat on the justified man; as it is taken actively, these four things are to be distinguished, 1. Gods eternal will and decree, to absolve from sin and wrath every believer in Christ. 2. Gods actual revealing in time this his gracious pleasure in the Gospel. 3. Gods judicial application of this general sentence to the believer in the point of his conversion, whether the believer perceive his absolution or not for the time. 4. There is a sensible intimation of this sentence unto the believer, joyned with peace and joy, which the Apostle calleth the shedding abroad of the love of God in the heart, Rom. 5. 5. and the sealing of the holy Ghost stamping the heart with holinesse, Ephes. 1. 13. The first three makes the absolution of the believer certain, whether the believer thinks so or not; but the fourth, which is the sensible intimation of this sentence, doth make the believer both sure and joyfull.
As justification is taken passively, four things may be distinguished in the believer justified. The first is, his actual receiving of Christ, offered in the Gospel for a perfect remedy of sin and misery. The second is, the Lords judicial setling of the general sentence of absolution upon the believer, as if he had spoken to him by name, as he did to the Apostles, Ioh. 15. 3. Now are ye clean through the word I …ave spoken unto you, that is, you are clean from the guil… of sin by my absolving of you. The third is, the believers observing, in a reflect act of his conscience, that he hath fled to Christ for absolution, and therefore justified indeed. The fourth is, the feeling and observing of the testimony of the holy Ghost bearing witnesse with his spirit, that he is a child of God absolved from sin and wrath. The first two of these, to wit, the act of faith, receiving of Christ and of the right made by Christ to the believer in him of his absolution, may be in, and on the believer without the other two, to wit, his observation of the act of faith, and the felt intimation of this worl… of grace by the holy Spirit.
2. For solving of the doubt then; as justification is actively taken, as proceeding from the immanent act of Gods eternal purpose and decree to justifie the believer, it is no more the actual justification in this life, of which we are speaking, then the immanent act of Gods eternal purpose to raise the bodies of believers in Christ, and to glorifie them in soul and body, can be called the actual resurrection of their bodies, and glorification of both soul and body in this life.
But the transient act of justification in a judicial way, which is the Lords judicial sentence of absolution of the believer, declared by his Word, set down now in holy Scripture, it is indeed and formally the believers justification, and is judicially terminar upon every believer in the act of his conversion, whether the believer doth clearly perceive his own conversion, or be in suspicion of his being reconciled and justified.
And this may be made to appear, if we compare the condemnation of the unbeliever with the absolution of the believer fled to Christ, Ioh. 3. 18. As he that believeth not in Christ is condemned already, because the curse of the law and condemnation, pronounced in the Scripture by God, the soveraign Judge, stands against him so long as he doth not believe in the only begotten Son of God: And this sentence standeth fast, whether the unbeliever take notice of this sentence or not, whether he do apply it to himself or not, do find grief for it or not: So the believer in Christ is relaxed from condemnation and absolved, and hath right unto eternal life and begun possession of it, albeit for the time of his infancy, tentation, trembling and fear, it be not so, albeit he doth not perceive the blessed change of his state, nor doth lay to heart, as he might, the words of Christ judicially pronouncing the sentence, comprehending him as certainly as if his name were expressed, Ioh. 3. 18. He that believeth on him, is not condemned, and ver. 36. He that believeth on the Son hath everlasting life, and Ioh. 6. from ver. 37. to 41. Hence we conclude, that the formal act of justification of a man fled to Christ, is to be found in the written sentence of the judge absolving every believer and the man we speak of.
There is another transient act of God, in an actual revelation of justification, wherein the holy Ghost openeth the eyes of the believer to behold and perceive the gift of saith already bestowed on him: Of this speaks the Apostle, 1 Cor. 2. 12. And after that the holy Ghost hath pointed out his own grace, bestowed on the believer, he followeth his work, by giving remarkable peace and joy as earnest of life everlasting, whereof the Apostle speaketh, Ephes. 1. 13. In whom ye also trusted, after ye heard the word of truth, the Gospel of your salvation: in whom also, after ye had believed, ye were sealed with the spirit of promise, which is the earnest of our inheritance. Therefore, he that desireth to have the intimation of his justification, after flying for refuge unto Christ for relief of felt sin and feared wrath, must read his absolution in the Gospel, as well as he hath read, before that, his condemnation in the law. Unto which sentence of absolution, let him hold fast in his daily endeavour after sanctification.
The fifth question is, how to satisfie the convert who findeth himself pursued for his sins after remission believed, and is brought in question what to judge of his case.
MAny converts have fallen in Iobs case, and seemed to themselves to possesse the sins of their youth, Iob, 13. 26. For, after conversion and felt reconciliation, they find the sins they did repent of, and did believe to be forgiven through Christ, objected to them afresh, pursued with sharp accusations, and signs of wrath joyned therewith. Their reconciliation and righteousnesse through Christ, they purpose to hold fast; their old guiltinesse, and sentence of their conscience writing bitter things against them, they cannot deny: The pinch is here, either the remission they did believe is null, or the challenge is unjust, do they reason with themselves; the nullity of their remission they dare not admit, and the just ground of challenge they cannot deny, and the doubt what to think of this case they cannot shun, not seeing, how these things can consist and stand together.
2. For answer to this doubt, these four things must be distinguished, and how they may all consist one with another, must be timously considered. The four things to be distinguished are, 1. the reconciliation of a convert with God; 2. the remission of the reconciled mans sins freely gifted unto him by God; 3. a renewed bitter accusation raised by Sathan against the re…iled convert; 4. The holy and wise dispensation of God, permitting & ordering these renewed accusations of his child by Sathan, for the tryal and exercise of his faith and growth of his repentance, and other good ends.
Now for the consistence of these four, we need not doubt, but the accuser of the brethren can cast up to us forgiven sins, and bear upon us that they are not forgiven. N…ither need we doubt, but God in wisdom and love to his children, may suffer Sathan to renew accusations against them, and so order that mater, as neither Sathan shall prevail, nor his child suffer damn…ge by the means: for, there is a great difference between Sathans renewing of accusations for sins forgiven, and Gods making null the remission granted, the Lord can suffer the one to be, but the other he will never suffer to be: for, when a true convert groweth negligent, and falleth in such sins after conversion as he lived in before conversion, no wonder Sathan be permitted to call his former conversion in question; yea, the Lord may justly cast up to his child his former faults, to humble him and shame him from going on, albeit he doth not disannull the formerly granted remission.
3 When thanksgiving for remission of sin, granted for Christs cause, beginneth to cool in the heart of a convert, what wonder the Lord not only suffer, but also present the vilen…ss… of by past sins to make the convert sensible of the remission, and to cause him renew the acts of repentance and godly sorrow for his sins by-past, as, Ezek. 16. 63. and 36. 32. Then shall you remember your own evil wayes and your doings which were not good, and shall loath your selves for your iniquities and abominations.
When the convert …roweth remisse in watching over his own heart & wayes, and is in danger of falling back into these sins which he had repented of before, what wonder the Lord by remembring him of his natural inclination and former wayes, do warn him of his danger to make him preveen his fall?
4. Wherefore, let the convert maintain the solidity of former remission of sins, and make good use of his former sins which went before his conversion, and let him follow the example of Paul, who did not suffer his former si…s go out of his mind, but did renew the confession of them upon all occasions for his own daily humiliation, for the edification of others, and for magnifying the glory of the grace of God, and yet for all this, did not suspect the remission of sins received: For, by this means the convert shall preveen accusations, and stop Sathans mouth, and make his accusations have no force. By this means, the convert shall possesse firm and stable confidence of Gods unchangeable grace and mercy, and of the stability of the remission of sin granted.
The sixth question is, of a convert casten, not only in an uncertainty for the time of his conversion, but also in a doubt whether he be elected or not, and knows not how to do in this case.
SOme converts fall in Heman the Ezrait his exercise, whereof we read, Ps. 88. especially, ver. 14. 15 While I suffer thy terrors I am distracted, saith he. Counsell hath been offered by some to the afflicted, to follow the practice and experience of some eminent Theologues, who being brought to such straits with good successe, have submitted themselves to God, to save them or destroy them as he pleased; after which submission, they have felt the marvellous sweet embracements of Gods loving kindnesse, making them sure both of their conversion and election. Whether to follow this example and experience of some notable Saints, is the doubt, wherein the convert is not clear, and knoweth nor how to carry himself toward God in this case.
2. For answer to this question: It is free for God to comfort a soul casten down, when, and how, he pleaseth; it is free for God to passe by the infirmity and error of a terrified soul, coming to him not in the wisest way prescribed to him, and to look to the necessity of the mans consolation, and not to his way of seeking of it. But, howsoever it pleaseth God to comfort some extraordinarily, yet this is not the duty of the afflicted to come with such an unrequired submission unto God: for, it limiteth the Lord, in a manner, either to comfort the man speedily, or suff…r him upon apparent refusal for the time, to dispair: For, Gods order is to bring the sinner under the sense of sin and acknowledgment of deserved wrath for sin, and then to charge him to believe in the name of his Son Jesus Christ, and after believing in Christ, to seal the believer with the stamp of holinesse and the earnest-penny of the inheritance, which is peace with God, and joy in the holy Ghost shed abroad in his heart.
3. Wherefore, as for the conversion of a man straitned in the pains of the new birth and fear of everlasting wrath, and tempted to suspect that he is not elected: It is a more safe way to lay aside all disputation about Gods decree (because secret things belong to the Lord) and to look to the Lords command, and to his own duty of flying unto Christ: So for the recovery of a convert, fallen in Ionahs case, and made to suspect, that he is a reprobat cast off of God, it is a more safe way not to dispute for the time, either his election or conversion, whatsoever suggestions may be cast in by Sathan, then to offer unto God an absolute submission to be saved or destroyed as he pleaseth, and then to lye in sorrow till God give an answer of consolation: for, God doth not require such a submission, but calleth for an act of faith and obedience; for, God hath declared in his Word, that he delighteth not in the death of a sinner, but that he should repent and turn to God and be saved. Secondly, in this submission the heart will be found deceitfull, which neither will nor can submit to be destroyed. Thirdly, this offer of such a submission as this is, [Lord, I know not whether thou hast chosen me or rejected me in thy decree, but I submit my self to thee absolutely. If thou wilt destroy me, thou shalt be found to be just, and I do confesse so much unto thee; but if thou wilt save me, I shall proclame thy grace] such a submission, I say, is but in effect, a tempting of God speedily to reveal his secret counsel, either by consolation, if the submitter be an elect, or refusal of consolation, if he be a reprobat. The only safe way in the foresaid case, is to be humbled before God, and flye to Christ by prayer, (as Heman did, Ps. 88. and as Ionah did, who choosed to look again to his holy Temple, where the Mediator sat upon the mercy seat between the cherubims) and not suffer such a thought as reprobation. Thus did Heman, Ps. 88. 13, 14. But unto thee have I cryed, O Lord, and in the morning shall my prayer prevent thee. Lord, why castest thou off my soul, why bidest thou thy face from me. Let the command of God to every self-condemned sinner, to believe in Christ, prevail against all temptations to the contrair; 1 Ioh. 3. 23. This is his commandment, that we should believe on the name of his Son Iesus Christ.
The seventh question is, how to satisfie the convert, doubting whether it be b…tter to forbear or go on in the outward exercise of religion, (at least in private) when he finds an indisposition of mind unto it.
SUndry converts, when they perceive the unfitnesse of their spirits to offer immediat worship to God in prayer, praises or thanksgiving, especially in private, do fall in doubt with themselves, whether it be better to delay the offer of their worship, till they find themselves well disposed for it, or to go on as they may, albeit they apprehend their lips polluted, and their hearts far away from God. Their fear on the one hand is, lest they should pollute the worship and take Gods name in vain; on the other hand, they fear lest they fall in the guiltinesse of omit…ing a prescribed duty. The question shall be, what the doubting convert should determine and do?
2. For answer, this case is spoken unto before, 2. Book, Chap. 17. in as far as the convert determineth not, and doth not what is right, but goeth wrong and pleaseth himself in his bad condition. But here we speak to this case, as the convert is in doubt only, and desireth to be keeped from deceiving himself. In which case we say, that as it is the converts doubt, so we must confesse, that this case of indisposition and un…itnesse for spiritual exercises is very frequent, and is ordinarily and oft-times a chastisement of us, drawn on by our selves, because we do not watch unto prayer, we do not study to keep our hearts in the fear of the Lord all the day long, we do not foster that tendernesse of conscience which might furnish us mater of humiliation, and of thanksgiving to God upon observation of our faults against God, and of Gods favours daily and hourly remarkably running toward us. Hence it is, when our ordinar time of secret worship doth come, we find our vaiging minds hardly called home from their wandering, our conscience challenging us for our loose and uncircumspect walking, our affections dull and dead, and all the powers of our souls taken as with a palsie, that we cannot bestir our selves in worship as we should and would. Therefore, in this case, let the convert be humbled and confesse his fault, and take with this chastisement and …ye unto Christ, who heareth and taketh away the iniquity of our pollution of holy things; and let him nor defer his worship till another occasion, but wrestle against all impediments and follow out the work in hand, blessing God for his pointing out unto him his wants and weaknesse, his wandering and vanity of mind, his slipping and sliding in his wayes, and for opening unto him a …ountain in Christ, for washing his pollutions and healing his wounds. And that the convert may be encouraged to aim at, and follow on, this way, let him consider, that the converts worship may be pleasant and acceptable to God, when the convert is much displeased with himself in the discharge of it: for, there is a worshiping of God in faith, without sense and feeling of the hearts inlargement; and there is a worshiping of God with felt enlargement of heart. The worshiping of God in faith is pleasant unto God, albeit the worshiper in perplexity and wrestling with temptations and corruptions, be much displeased with himself. The worshiping of God with inlargement of heart is pleasant, both unto God and to the worshiper also, as (Ps. 119. 32.) David gives us to understand, I will run the way of thy Commandments, saith he, when thou shalt enlarge my heart. But when this inlargement, by sensible assistance of the holy Ghost, is not perceived, the Psalmist is but a dead man in his own estimation; yet, he doth not forbear or delay to worship God as well in bonds as in freedom; Quicken me, saith he, according to thy loving kindnesse. Therefore, let the convert in this case, 1. follow the example of the Psalmist, who (Ps. 5. 3.) resolveth to call on God with his voice, that is, to follow the work of prayer externally, pre-suppose his spiritual powers were bound up, and he unable to back his pe…itions with suteable affections; My voice, saith he, shalt thou hear in the morning, O Lord, in the morning will I direct my prayer unto thee, and will look up. And, Ps. 27. 7. Hear me when I cry with my voice, have mercy also upon me and answer me. 2. For his incouragement in this case to go on in his worship, let him confesse unto God the truth, as it is presen…ed unto him by his conscience, and say, O Lord my God, these are my sins which I ought to acknowledge before thee with tears, which for the present are dryed up, &c. These are thy favours and benefits wherewith I am loaden…d, which I should acknowledge with joy and sense of thy goodnesse, &c. but thou Lord delights in truth in the inward parts, Ps. 51. 8. This will be found our reasonable service which the Apostle calleth for, Rom. 12. 1, 2.
The eight question is, how to satisfie the convert, doubting what is the sin which God pursueth by long-lasting affliction.
IT falleth forth oft-times, when a true convert, being a long time pressed under some lasting crosse or calamity, doth inquire after the special causes of his affliction; and when he cannot be clear what to determine, doth doubt what to think of his condition: for, he acknowledgeth his sins, common to him and other converts, to be innummerable; but apprehendeth that it is some special sin pursued by God, which is the cause of his affliction, which because he cannot condescend upon, he is at a stand, and doubteth what to think or do.
2. For answer we say, 1. such a case is more troublesom then dangerous; for, so long as he is observing his sins, common to him and other converts, and in the exercise of repentance is daily humbled before God for his known sins, he must not be anxious, albeit he know not the particular sin pursued, as he apprehendeth: for, albeit the Lord afflict no man but such as have sin in them, yet he doth not alwayes, in afflicting of his children, pursue unknown sin in them. For, sometime he afflicteth his child to preveen his sinning, hedging up his way with thornes, lest he should follow after beloved lusts. Sometime he doth afflict him to try his faith, to teach him patience, meeknesse, temperance and other virtues, such as are dying to the world, seeking after things spiritual, compassion toward others in affliction. 2. When the afflicted hath composed his mind to reverence Gods dispensation, whatsoever it is or shall be, then let him yet again look upon his affliction, and it may be he shall read in the rod what is the Lords quarrel. 3. Whether he shall find the special cause of his affliction or not, let him turn all his indignation, zeal and hatred against the body of death, the bitter root and bulk of actual sins, and watch diligently over the motions of original sin, or concupiscence in himself. 4. And let his whole exercise stir him up to have Christ in greater estimation, to make use of Christs righteousnesse imputed to believers, and to invocat his holy name for the right use-making of his affliction.
The ninth question is, how remission of sin may be said to be granted in respect of sins to come.
IT is commonly said, that the convert, in his justification, hath the remission of sins by-gone and sins to come: whereupon the question is moved, how this can stand with daily renewed remission of daily sins; on the one hand, daily renewed remission seemeth not necessary, first, because we believe, that remission of all sin, is the priviledge of all believers in Christ, and the abridgement of the special articles of faith set down in the Apostles Creed, as it is called, holdeth this forth. 2. Because it is certain, that Christ, in his death, did compleat the payment of the price of redemption from all sin, as 1 Ioh. 1. 7. The blood of Iesus Christ cleanseth us from all sins. 3. We are said to be not under the law, but under grace, and so fred from the curse of the law. 4. Because if daily remission of sin be necessar to be granted, then it presuppones, that both original sin, and every actual sin flowing forth from it daily, must be taken notice of, reckoned for, and repented of daily, which is impossible. On the other hand, the convert seeth, that every transgression of, and disconformity to, the law is sin; and the Apostle, 1 Ioh. 1. 8. speaking of himself and other converts, saith, If we say we have no sin, we deceive our selves, and the truth is not in us. And Christ hath taught us, as oft as we pray for our daily bread, to pray also for the remission of sins. The question is, how the doubt of the convert may be cleared?
2. For answer: We must grant to the convert, that original sin remaineth in the believer, and is not only an exceeding sin, as the Apostle calleth it, Rom. 7. 13. but also is the fountain of all actual sins which doth pollute the conscience, and sometimes also the outward man. 2. We must grant also, that there cannot be an actual and properly called remission of sins which are not yet committed: for, no man is guilty of that fault wherewith he cannot be charged: for, such a remission were a dispensation and licence to sin, such as the Pope granteth to his slaves to gratifie them, in allowing their vile lusts for inriching himself with the price of that iniquity. 3. If such an actual remission of sins were given in justification, the once justified person could never become a daily debtor by his daily transgressions, contrary to the declaration of Christ in one of the articles of the Lords prayer.
3. For solving the doubt then, we must distinguish the significations and acceptions of remission of sin: For, 1. it is taken for remission purchased by Christ, by virtue of the covenant of Redemption, in favours of the elect, but not applied unto the elect before the mans conversion, Heb. 10. 12, 13, 14. But this man, after he had offered one sacrifice for sins for ever, sat down on the right hand of God: from henceforth expecting till his enemies be made his foot-stool. For by one offering he hath perfected for ever them that are sanctified. 2. It is taken for remission promised by Christ to all that shall believe in him, to be bestowed on them so soon as they shall turn to him, Act. 26. 18. Thirdly, it is taken for the sentence of absolution, judicially applyed and adjudged to the actual believer, Eph. 1. 7. In whom we have redemption through his blood, the forgiveness of sins, according to the riches of his grace. 4. For the actual remission of all sins past before his conversion, Rom. 3. 25. Whom God hath set forth to be a propitiation, through faith in his blood to declare his righteousness for the remission of sins that are past, through the forbearance of God. 5. For a constant right to daily remission of sin, and accesse to the fountain opened up in the house of David, (that is, to all the children of the houshold of faith in Christ) Zech. 13. 1. In that day there shall be a fountain opened to the house of David, and to the inhabitants of Jerusalem, for sin, and for uncleanness.
4. So then, the convert hath, first, the actual remission of all sins preceeding his conversion, and withall his state, changed from being a child of Sathan, to be a child of God. Secondly, he hath right unto daily remission of sins, as they fall out after conversion; for, Christ, speaking of the remission had in the time of conversion, calleth it a washing of the whole man, Joh. 13. 10 He that is washen needeth not to wash, save his feet, but is wholly clean, to wit, for the state of his person accepted in Christ, and for the application of his right unto daily remission. Christ teacheth all his disciples daily to pray for it, which Christ calleth the washing of the believers feet, Joh. 13. 10.
5. For answer to the objections, made against the necessity of daily renewed remission of sin, let it be remembred, that the article of our Creed is so far from making daily remission of sin not necessar, that of necessity it must be extended, not only to the remission of sins past before conversion, but also to the right made unto us, for daily remission of the sins which run daily from the relicts of corrupt nature not fully mortified; for otherwayes, the believer could not have quiet consolation in the daily exercise of renewed repentance and faith in Jesus Christ. 2. As to the second objection, concerning the perfect purchase made by Christ of remission by-past and to come; It doth prove indeed, that there is no other sacrifice for sin, nor price of redemption from sin, save that which was compleated on the crosse; but it doth not prove, that we must only once make application of this purchase; for, Christ keepeth the full purchase in his own hand, and doth let forth the application thereof, as we stand in need, in his own order and by degrees, till he perfect us in sanctification and glorification also.
6. As for the third objection, we must not think, that when we are loosed from the Law as a covenant of Works, we are loosed also from the commands of the Law: for, the covenant of Works prescribed in the Law, is posterior, both in order of nature and time, to the natural writing of the Law in mans heart, Rom. 2. 15. And therefore, when the covenant of the law of Works is taken off, the authority of the Law to direct and command all moral duties doth remain, and can no more be dissolved, then the obligation of the reasonable creature to be obedient to the Creator, can be abolished: and therefore, when the believer falleth in a transgression, he meriteth death and destruction as the wages of sin. But Christ our Advocat, who liveth for ever to make intercession for us, holds off the execution of deserved wrath, and giveth to the believer the grace of renewed repentance and faith in him, and so saveth the believer, 1 Ioh. 1. 9. and, 2. 1.
7. As for the last objection, taken from the impossibility of knowing, taking notice of, or confessing every sin wherewith we are daily polluted, or from the impossibility of putting repentance and faith in exercise about every particular sin; we answer, first, that the children of God, notwithstanding of this impossibility acknowledged by them, have sought and obtained renewed remission of their innumerable sins, Ps. 40. 12. and, Ps. 19. 12, 13.
8. Secondly, such as are justified by faith, upon confession of such sins as they know and do remember, are accepted of God, as if they had confessed all their sins particularly, because he that hath no mind to deny or excuse any sin in himself, but is willing to open up his heart to God in sincerity, and to canfesse every particular, if he were able, he hath presented a contrite heart before God, which is a sacrifice acceptable to God, Ps. 51. 8, 9. Ps. 32. 5. and this much also Christ doth teach us, speaking of the Publican who made a short and general confession of his sins in sincerity, and went home justified, Luk. 18. 13, 14.
Thirdly, it is not impossible for a watchfull conscience to observe daily, as many particular sproutings from the root of in-born sin, as may humble him daily, and bear down all confidence in his own righteousnesse, and furnish to him mater for exercise of repentance and faith in Christ. And this lesson the Lord did teach his people under the Law, by the twice offering sacrifice every day morning and evening, that his people observing daily the running issue of corrupt nature, might daily have their recourse by faith unto the lamb of God, that takes away the sins of his own people, and hitherto we are directed to look, Is. 45. 22. and, 1 Iob. 2. 1. Mean time, on the one hand, let us beware to lay any sort of merit upon our daily exercise of faith and sorrow for sin in our repentance, otherwayes we should be found offerers unto God of satisfaction from us, and not suiters of remission of sins from God; and on the other hand, let us beware to be discouraged, albeit we do not find daily the renewed intimation and sense of remission: but as we apply the Law to our selves in the exercise of repentance, So let us apply the sentence of absolution pronounced in the Gospel, in favours of every penitent soul that flyeth to Christ for refuge.
The tenth question shall be, concerning spiritual dispositions of mind and qualifications, which may be joyned with, or separat from, the special work of true conversion and saving grace.
THe Apostle, Heb. 6. 4, 5, 6, 9, 10. tells us of sundry qualifications which may be found in unconverted men, and also he tells us of better things which do accompany salvation, and are sure evidences of regeneration. Of the first sort, there are, among others, these five. 1. A legal conviction of the vilenesse of sin and vanity of the world. 2. A renouncing of unlawfull pleasures, joyned with a refraining even from lawfull and allowed wordly delights. 3. A natural desire of salvation and of sanctification, that they may be saved. 4. A purpose to live righteously, holily and soberly in this present world. 5. An outward change of maners and conversation, so far as they may be blamelesse before men. These and such like qualifications may make a fair show in the flesh, and yet may be found to be not only in true converts, but also in such as are strangers from the life of God: such was the Apostle Paul before conversion; such was Israel, Rom. 9. 31. Which followed after the law of righteousnesse, and did not attain to the law of righteousnesse. Who being ignorant of Gods righteousnesse, did and going about to establish their own righteousnesse, did not submit themselves to the righteousnesse of God, Rom. 10. 3. Of this sort are such of the Papists, who go about to be justified by their own works, and do but mock at the imputation of Christs righteousnesse, calling it blasphemously, a putatious or conceited righteousnesse; not considering, that the Pope and his servants do reckon the imputation of the righteousnesse and merits of men, and of the superfluity of the Saints righteousnesse, by reason of their works of supererogation, to be worth a great sum of money, as they find their merchants.
Concerning these five qualifications, some converts, especially such as desire to see the evidences of saving grace in those with whom they will joyn in the society of Church-membership, may make question what to think, whether they be saving graces, or common operations of the Spirit.
2. For answer, we must distinguish between a mans judging of those qualifications in himself, and his judging of another, in whom these qualifications appear to be; for, a man judging of himself, may attain to a clear and certain discerning of saving grace in himself, as the Apostle giveth us to understand, 1 Cor. 2: 11, 12. In which case of our judging of our selves, this much may be said; that if a man find in himself, those qualifications joyned with faith in Christ for righteousnesse and eternal life, and is seeking furniture from Christ to bring forth fruits of his faith in new obedience, he may be quiet and be out of doubt of saving grace in himself: for, unto such a person, the description of a true convert may safely be applyed, Phil. 3. 3. We are the circumcision, &c. And pre-suppose he hath observed these qualifications in himself, before he hath observed his closing with Christ, or his application of the offer of reconciliation through him, he neither needeth nor should trouble himself or others with questioning, whether such and such qualifications in him, before his fixing on Christ, were the common or special operations of the holy Ghost: for, seing the kingdom of heaven cometh not with observation alwayes, it is hard to determine of the first beginnings of the working of saving grace by the holy Spirit, because saving faith hath in it the substance of historical, dogmatical and temporary faith. And therefore, when both saving faith, and historical, dogmatical and temporary faith, may produce belief of the law, and convince the man of sin, and wrath due for sin, and produce the belief of the Gospel also, without application of the offer of reconciliation, how shall a man determine whether these effects were produced by vertue of dogmatical and temporary faith, or by vertue of saving faith, untill the time that the humbled sinner flye in unto Christ, and seek to draw furniture from him for new obedience of the law of love toward God and man, and so put difference betwixt saving faith, and that faith which may be in an unregenerat aud unreconciled man? But, when the man is come up to apply Christ, and cleave unto him for righteousnesse and life, and furniture to carry him on the way unto salvation, it is not his wisdom to dispute whether these five qualifications were common operations of the spirit or effects of saving faith, not as yet manifested to be such, before the person did close covenant with God in Christ, for not imputing his sins unto him, and making solid reconciliation with him.
3. As for judging of others, when we observe these qualifications, all or some of them, we must not determine positively what sort of operation the holy Ghost hath in hand; but our part is, according to our place and calling, to help on the least preparatory qualifications, which may serve to be inductive and serviceable to beget and foster saving faith in them, even when the sense of sin and unworthinesse is like to drive them from Christ, as it did Peter, when he cryed out unto Christ, Depart from me, O Lord, for I am a sinfull man. For, God hath not made us Judges of the operations of the holy Ghost in this or that person, but to be their helpers unto faith when we perceive any good qualification in them, and helpers of their repentance when we perceive any out-breaking evil in them.
The eleventh question shall be, of the converts doubting what to think of his condition, when he finds more freedom of prayer in the presence and audience of others, then when he prayeth in secret alone.
IT is not a case unusual, that some converts do find a great deal of freedom of prayer in the audience of others, more then alone; for, they have experience, that when they pray in the audience of others in their family, or occasionally elsewhere, their prayer is more copious then when they are alone, their stile of speech more polished, their words in better order, their expressions more significant, their notions more sublime, more fervent, more zealous, then when they are in secret in their closet; which difference, when they consider, they doubt what the matter doth mean.
2. For answer, first, there is a difference to be put between solitary prayer in secret, and prayer in society with others; for, in secret oft-times the converts worship is carried on in the sense of his sinfulnesse, unworthiness and indisposition presented to God through Christ, with sighs and confused groans without words; for he studieth most for affection, and not for words, having no ear to care for but the ear of the searcher of hearts, who knoweth his weaknesse, fears, tentations and wrestling with doubts. But in company, he studieth most to make use of knowledge, and to expresse himself so, as he may carry along the company with whom he prayeth with consent, that he may edifie himself and them in worship; and in this case, he may find greater fredom possibly then he findeth alone in secret.
Secondly, it is oft-times found, that God (for his own glory, and the mutual edification of two or three gathered together in his name) doth inlarge the freedom of speech in the speaker.
Upon which considerations, the doubting convert may satisfie himself; only let him beware least vain glory, or studying to have the applause of such as hear him pray, do not blow wind in his sails; and in as far as after examination he findeth himself guilty, let him, when he is in secret alone, be humbled before God for it, and crave pardon through Christ, seeking help and healing of this wicked inclination.
The twelfth question shall be of the doubt which the convert may have in a case contrary to the former.
SOme converts do find themselves more inlarged in secret prayer and alone, then in the company of one or moe. In company, saith he, I cannot utter my own privat condition without a needlesse and inconvenient discovery of my present case to others, and I can hardly conjecture what may be their necessity with whom I pray, or condescend upon petitions and thanksgiving fit for us in common. I am taken up also with thoughts of what estimation my hearers may have of me. &c. But in secret prayer I am freed of that care, I am not feared that God shall mis-construe my words, or thoughts. I may in secret make a long pause in my petitions, and fall in meditation upon some passage of Scripture, and after a while direct my speech unto the Lord: I may expresse my affections by voice and gesture, as they fall out, and pour forth my heart to God with tears, without fear of being esteemed an hypocrit, &c. Mean time I doubt what my indisposition to pray in company doth import, when duty calleth for it.
2. For answer, we grant, that God, to some of his dear Saints, whose prayers in secret he will accept and reward openly, hath not given ability to edifie others by way of praying in their audience; to others in regard of age of sexe, to whom modesty and silence is most suitable, he hath not given confidence to pray in name of others, whether moe or fewer, as their mouth. But as for these, to whom God hath given ability and a calling, by reason of a charge in the family, or some occasional exigence, to pray in the audience of others, and yet notwithstanding they do foster their natural aversenesse from such a duty, they had need to examine themselves, whether they be hindered by fear to loss some of their estimation at the hands of the hearers, if possibly all things should not be found so well digested and expressed in the prayer, as they would.
The thirteenth question, shall be of the converts doubting what to think, when he compareth his disposition to prayer, and Gods dispensation toward him in prayer.
SUndry converts, when they compare their own divers dispositions to prayer, with the divers dispensations of God toward them in prayer, they are at a stand what to think. Sometime (saith one) albeit I be very hardly drawn to pray at all, yet when after wrestling, the conscience of the duty doth set me on work, my prayer goeth on as I could wish, light is furnished to me what to confesse, what to thank for, what to seek both for my self and others; whereby I gather, for the time, that the Lord is pleased with my person in Christ, and hath accepted my prayer. Sometime it fareth otherwayes with me: for, when time, place, and leisure for prayer concur, and I am now about to make use of opportunity, and do fall down before the Lord to speak, on a suddain, I have nothing to say; matter, words and light do fail me, darknesse and confusion falleth on my mind, and my prayer suudry times is stopped, and closeth with a sigh or groan; which dispositions of my heart and dispensations of the Lord when I compare, I am in doubt what to think.
2. For answer, in the first case, concerning the Lords blessing of the aiming at duty, the matter is clear and speaks for it self; for, God will have us to aim at a right frame of spirit when we are about the discharge of any part of his worship, but not forbear to do the duty, if we cannot reach that fitnesse of spirit which we desire; let us strive against all impediments, and God will help us to fight, will give the victory and reward it for our encouragment to set upon our duty.
As for the other case of setting on the duty, and missing, of furniture to discharge it, let us consider, that God in this dispensation is teaching us, that both the discharge of any duty, and the successe thereof, do not depend upon him that willeth, or on him that runneth, but upon God that sheweth mercy; yea, he teacheth us by experience, that to will and to do are two distinct gifts, the one whereof sometime he will give and not the other, and sometime he will give both, that we may learn not to limit the Lord in any case, but really acknowledge that every good gift it from him, that we may aim at our duty and depend on him for the blessing.
The fourteenth question is, how to solve the doubt of the convert in another like comparison of his disposition and Gods dispensation.
SOme converts, out of their own experience, may say, I being in a sad condition of heart, have sundry times diligently used all means to be comforted, and have wondered within my self, that my pains have produced no hoped-for effect, but the heart hath lyen dead, like the child of the Shunamit, when Gehasi laid the staff of Elisha upon him. At another time I have been surprized unexpectedly with inlargement of heart, with liberty of speech in prayer, with peace and joy in the holy Ghost, to the no small confirmation of my faith, and what to think of this divers dispensation, I cannot tell.
2. For answer, the doubt may be satisfied, by observation of the Lords grace and wisdom toward his child; in the first case, he giveth grace to use the means, and suspendeth the sensible fruits thereof, to teach us, 1. that he hath indeed tyed us to the use of all appointed meatis, but left himself free to give the fruits thereof, in what time, and in what measure he pleaseth. 2. He teacheth us, that whatsoever benefit he doth bestow upon us in the use of the means, he doth bestow them, not for the using of the means, but by the using of the means. 3. He teacheth us, that there is no inherent vertue, nor effectual power in the means, but that the means are the way wherein we must walk, that we may find the blessing from God in using the means, and not put confidence in them. 4. He teacheth us, whatsoever mean or instrument is made use of, we should, with Paul planting and Apollo watering, give the glory of the increase, fruit and successe unto God alone.
3. As to the other case, wherein the Lord doth prevent his childs using of means, and giveth an answer ere he call, thereby he teacheth us the same lesson, to wit, that what blessing God doth give, he doth it freely of grace and not for works. 2. He teacheth us, that what blessing we expect in the use of the means, he will give it, not when we would, nor in what measure we would, but as he sees it fittest for our good and his own glory, that so we should neither be frustrat of the fruit of the means using, nor yet conceive the fruit thereof as a deserved reward of works, but as a gift of meer grace.
The fifteenth question, shall be about the measure of mortification or sanctification, whether it be growing or decaying.
OFt-times true converts fall in this doubt, not indeed when they are in a sensible and comfortable condition, for then they seem to themselves to be growing in holinesse; neither fall they in this doubt when their condition is sensibly evil, as when the power of in-born sin either breaketh forth in action externally, or defileth their spirit at least; for then they seem to themselves to be decaying. But this doubt ariseth when they are going on in their ordinary way of a blamelesse conversation, without any observable change of their spiritual condition to the better or to the worse. Then is it, that they seem to themselves in a dubious condition, and cannot say, whether mortification of corrupt nature, or sanctification be on the growing hand, or not.
2. For answer to this doubt about the measure of holinesse, 1. it is not safe curiously to inquire, what measure of holinesse a man hath attained: for, as it is not good to eat much honey: So for men to search out their own glory, it is not glory, Prov. 25. 27.
Secondly, it is hard to determine the question; for, God useth to hide from his children, especially the younger sort, these operations of the holy Spirit, which may in any sort weaken their endeavour in piety, or softer pride in them, but he discovers unto them their sinfulnesse and the imperfections of their obedience, that he may set forward their repentance and laying hold on Christ righteousnesse.
Thirdly, there is such an instability of any good condition wherein any convert may be, so great variety of tentations, such a vicissitude of victory of the flesh and of the spirit in their daily conflict, that hardly can any man satisfie himself in the solution of this question: for, he who thought himself dead to the lusts of the flesh, and to riches and honour, may shortly find himself overtaken in the net, and fall soully in the mire, and be found carnal.
Therefore, let him that stands take heed least he fall, let him watch and pray least he be overcome in tentation, let him study to observe the wickednesse of nature, and imperfections of his best works, that the righteousnesse of Christ may be in greater estimation in our eyes, and we may grow in faith and love toward God, drawing vertue from Christ, and furniture to every good work. This is the way to grow in holinesse indeed, and not to be proud for any thing in us, or done by us; and this is the way wherein the Apostle did constantly walk, Phil. 3. 14, 15. 16.
The sixteenth question is, what the convert shall think or do in hard afflictions.
VVHen the convert doth fall in long-some bodily diseases and sad afflictions, by unexpected and long-lasting adversity, when Sathan is permitted to vex him with sore tentations, when God doth hide his face for a long time from him, when he exposeth him unto the cruel persecution of worldly men, he cannot choose but fall in many doubts and perplexities: for, when God doth immediatly afflict him, he readily suspecteth that God is angry at him; if he louse reines unto Sathan to sift him and vex him, if he answer not his supplications, comfort him not readily, what wonder multitude of thoughts arise in his heart? The question is, in this case, what shall the convert think or do?
2. For answer. It is true, the Lord useth oft-times, in his deep wisdom and unchangeable love to his children, to exercise them, as is said, and Sathan will not fail to whisper in their ear, that God doth not love them; in which case, if the convert do not stand fast, in the faith of the love of God through Christ, in all his tentations, he cannot stand out in the conflict.
Therefore, that he may guard and strengthen his saith, first, let him seek wisdom from God, to expound the Lords dispensations toward himself, by the word and working of God in his children, set down in the holy Scripture; in exercising of whom by affliction, he hath discovered the corruption of their nature, the bitter fruits of sin, and promoved the work of the mortification of sinfull lusts that are in the world, to wit, the lust of the eye, the lust of the flesh and pride of life, and taught them humility, meeknesse, patience, temperance and compassion toward others in affliction. Secondly, let him set his affections on things spiritual, and on our blessed Redeemer Jesus Christ, who is at the right hand of the Father making intercession for all them that call upon him, that they may be saved, alwayes remembering, that as the Law is a pedagogue to lead us and draw us unto Christ, So affliction is a pedagogue to lead us to the Law, and to Christ the end of the Law for righteousnesse and life. Thirdly, let him learn, in examination of his own condition, accuratly to distinguish the Lords part exercising him with trouble, for tryal, and training him on in the obedience of faith, as for his own glory, so for the good of his afflicted child; and Sathans part, in cruelty, craftinesse and malice, tempting and and vexing him; and his own part, who hath deserved much more affliction then is come upon him: which considerations may keep him from fretting and murmuring in his trouble, how heavy soever it be. Fourthly, let him put difference between sinning and suffering of trouble, that he may choose to endure affliction, rather then by sinning draw on much more trouble.
3. But if the afflicted convert seem to himself deserted of God, in respect of the speciall operations of the holy Ghost, let him be of good courage, he is not altogether deserted who can observe the decaying of saving graces from the measure he hath found before; he is not altogether deserted, who loveth communion with God, and longeth after it, and can go to God and regrat his desertion as a sad affliction; for, if our loving Lord Jesus Christ hath withdrawn himself out of the sight of his afflicted child, yet hath he persumed his own foot-steps with the unction of his own Spirit, that he may quicken and kindle his childs love and desire toward him. This regrated desertion is but in part, not altogether, yea, it is not a reall but a seeming desertion. The Lord resteth in his love, albeit he hide the effects of his love for a time: He preserveth the habits of saving grace as his own seed in the afflicted heart, albeit he do not alwayes draw them forth unto action: if he withdraw the sight of saving graces, yet he augments the estimation of them, and langour to find the Lord working in him. If the afflicted observe well, he shall see the hand of the Lord in some part of his works, so that in his hardest condition he may say, with the Psalmist, Ps. 73. Neverthelesse, I am continually with thee, thou holdest me with thy right hand.
4. If it shall please God, with immediat afflictions from himself, to suffer, not only Sathan to fight against the faith and consolation of his child, but also to super-add a fiery tryal of his faith, by cruell persecution for righteousnesse, let him still, for all this, be of good courage, because in all such battels the Lord of hostes shall be with him, who will not suffer his souldiers to be tempted above their strength, but, with the tentation, will give an issue, that they may escape, and will furnish strength to them, that they shall overcome: for, he hath laid up a crown of righteousnesse for all them that keep the faith, and at last will give it to all that love the coming of our Lord Jesus. Wherefore, let the afflicted convert humble himself under one or all these exercises, and not doubt of his condition, seing it is agreeable to the Scripture and lot of the Saints.
5. It is true, that all affliction to the flesh, for the present, is a bitter potion, but yet reached forth to the patient by the hand of our Physician and heavenly Father. It is a fire, but will not consume the burning bush; it is a furnace, but will not destroy any mettal but drosse only; it is a labour, but shall in due time bring forth the quiet fruits of righteousnesse; it is a rough fyle, but the more sharp it be, it shall so much sooner rub away the rust of the vessel of grace, make the soul of the penitent more bright, and, by the blessing of God, render him more humble in his thoughts, more fervent in prayer, mor constant in the faith, more strong to bear whatsoever burthen shall be laid on him, more desirous to grow in all vertue, more carefull to keep communion with God, more innocent in his conversation, more clean in his conscience, and at last more blessed, Let not then the afflicted convert regard the labour he is put to, but look to the fruit, reckon the worth of healing, and not the bitternesse of his potion; let him not look to the pain of the affliction, but to the fatherly love of God chastiseing him, who expressely hath told us, that he chasteneth all whom he loveth, lest they perish with the world; let him not shift the battel, but set his eye on the crown, and go on in the way of God, how many soever his tribulations shall be: for, as the outward man by trouble doth decay, So the inward man is renewed daily: for, the Apostle, who who was most acquaint with such exercise, hath, for incouragment of all who are under the crosse, said, Our light affliction, which is but for a moment, worketh for us a far more exceeding and eternal weight of glory, while we look not at the things which are seen, but at the things which are not seen; for the things which are seen, are temporal, but the things which are not seen, are eternal, 2 Cor. 4. 17, 18.
The seventeenth and last question, shall be about the relicts of sin in the Saints in this life.
THe remainder of sin doth often-times drive true converts to many doubts; for, when carnal lusts and sinfull passions seem to be subdued, and in a good measure mortified, incontinent, upon the least occasion (as dying ashes when sulphureous pouder is cast upon them) they kindle and are inflamed: and when their spirit is most willing and ready to do good, corrupt nature standeth up and maketh opposition, so that the co…vert cannot do the good he would; yea, such is the power thereof, that oft-times it forceth him to the ill he would not. In which warfare, being oft overcome, he is so weary, that he falleth out, with the Apostle in his lamentation, Rom. 7. 24 crying, O miserable man that I am, who shall deliver me from the body of this death? and while he searcheth how it cometh to passe, that such a body of death lodgeth in the children of God, and so powerfull relicts of sin remain in the justified man, he cannot satisfie himself, considering, that God doth hate sin, and maketh the new creature hate it also; which God could easily take away in a moment, in the day of the converts reconciliation and justification.
2. For answer to this question; if a reason of Gods permission of the relicts of sin, to remain in the Saints all the dayes of their life, be asked after; a reason superiour to the most holy will of God to permit it, can none be given, nor should it be sought after. But to quiet our minds in this case, these following considerations may suffice, 1. it is the will of the Lord our God, our wise and loving Physician, to renew and restore his image in his children piece and piece, till it be brought to perfection in all the lineaments, parts and degrees thereof, and to heal our sinfull sicknesses and infirmities, not in an instant, but by little and little, as he seeth fit; this way of bringing his work to perfection by degrees, he keeped in the creation of the world, which he did not perfect in a moment, but in six dayes: So also, the seed that is casten in the ground every year, he doth not bring forth to maturity, for mens use, in lesse time then some moneths. He doth not form infants in the womb and bring them up to their appointed stature and strength, in lesse time then a number of years. And for the relicts of sin, how odious and loathsome soever they are in themselves, yet he can, in his deep wisdom, make use thereof in a most holy way for the good of penitent converts: for, as it was fitting, that a difference should be put between the militant Church on earth, and the triumphant in heaven, So it is the Lords wise will to exercise his militant children, in conflicting against sin and misery in this life, that the next life and triumph over sin, death and hell, may be the sweeter when it cometh, and more desired till it come.
2. Secondly, as the Lord, after sub-duing of the Canaanites, did not forthwith cast them altogether out of the holy land, but suffered a multitude of them to live, for the exercise of the Israelites with warfare, and for teaching his people by their own experience, that the victory which they had obtained over the Canaanites was not purchased by their sword or bow, but was given unto them from the Lord of hostes, who led forth their armies and prospered them: So doth he not abolish the relicts of sin in his Saints in this life, after their conversion, that they may know that the victory which they have received, over the devil, the world and the flesh, in their conversion, is not to be ascribed to the power of their own free-will, but unto God only. For, if the renewed convert cannot over-come the relicts of the broken forces of his spiritual adversaries within him, which his renewed will would most earnestly expell, how can he give the glory of his victory over the devil and the world in his conversion, unto the power of his corrupt and unrenewed free-will?
3. Thirdly, it is required of all that come unto Christ, that they deny themselves, take up their crosse daily and follow him; and to make them so do, strong motives are daily furnished from the feeling of the relicts of sin in our selves: for, how can a renewed convert look upon his own ignorance, errors, folly and vanity of his mind, perversenesse of his will, impotency to good and propension unto all sin, and not loath himself, and so be forced to flye to Christ the Redeemer for relief?
4. The remainder of sin being an adversary to all vertues, doth furnish work to all the habits infused by God for the daily exercise thereof, according as inborn sin doth put forth it self to the hinderance of faith, love, hope, patience, temperance, &c. but in special it serves to bear down pride and to foster humility: for, this doth the experience of the Apostle shew, 2 Cor. 12. 7. Least I should be exalted above measure through the abundance of the revelation, there was given to me a thorn in the flesh.
5. Nothing doth more manifest the infirmity of the strongest souldiers of Christ, then the power of inborn sin, brought forth in the conflict against the new creature; No sharper spur to prayer and imploring of Gods help, then the felt power of the remainder of sin: this also doth the experience of the Apostle teach us, 2 Cor. 12. 8. For this thing I besought the Lord thrice, that it might depart from me.
6. How much the endurance of this conflict, with the remainder of sin, doth serve to manifest the greatnesse of the Lords power, and largenesse of his grace towards his weak souldiers, whom he upholdeth and comforteth in this conflict, the answer which the Lord giveth to the Apostles prayer, maketh manifest, 2 Cor. 12. 9. And he said unto me, my grace is sufficient for thee; for my strength is made perfect in weaknesse.
7. We are slow to believe, dull to apprehend and learn that which the Word of God tells us of the uglinesse of the body of sin, the perverse wickednesse of corrupt nature, the filthinesse of the flesh, the wiles and deceitfulnesse of the old man, and the enmity of our corrupt nature against God. Therefore, in, and by the frequent and renewed conflicts, now with one lust, then with another, we are forced by experience to learn the lesson more and more solidly, and believe the truth of the Lords Word speaking of sin that is in us, and to ingage our selves to prosecute the mortification of sin unto the death.
8. The renewed experience of the power of sin in our flesh, should make us so much the more vigilant against it, and daily to put on the whole armour of God: Because we must fight, not only with the flesh, but also with principalities, powers and spiritual wickednesse, which take advantage of the sin that naturally dwelleth in us, Ephes. 6. 11. 12. Put on the whole armour of God, for we wrestle not with flesh and blood, to wit, only.
9. The conscience of the remainder of sin dwelling in us, serveth to move us to pity, and to have compassion on the children of Adam, and meekly to restore our weak brethren, who are overtaken in any offence, as the Apostle doth teach us, Tit. 3. 2. Shewing all meeknesse to all men. For we our selves also were sometime foolish, disobedient, deceived, &c. Gal. 6. 1. Brethren, if a man be overtaken in a fault, ye which are spiritual, restore such an one in the spirit of meeknesse, considering thy self, lest thou also be tempted.
10. Last of all, the permission of the reliques or sin, to remain in true converts all the dayes of their life, doth serve to decide the great controversie between God and men, concerning the way of justification: For, by nature we cannot admit the righteousnesse of God, which is by faith in Jesus Christ, flying to his satisfaction of justice for us, and righteousnesse imputed to us thereby: for, by nature, with mis-believing Israel, we acknowledge no iustification, save of, or for works, albeit it be impossible, Rom, 10. 3. And as they being ignorant of Gods righteousnesse, and going about to establish their own righteousnesse, have not submitted themselves unto the righteousnesse of God. So we, even after conversion, and after embracing of justification by faith, in our conversion, do give oft-times evidence of our natural inclination to seek after the righteousnesse of works, for after examination of our selves, we shall find, that our confidence doth flow and eb as we are pleased or displeased with our own carriage; and when we have most need to make use of the righteousnesse by faith in Christ, we forget it or slight it, do not flye to it, do not adhere to it, do not comfort and strengthen our selves in conflicts by it (as hath oft-times been observed by us) what then would we do, if our going about to establish our own righteousnesse did prosper? or if the power of in born sin did not set up it self against us, and force us, by the law, either to dispair or flye to Christ? And this our natural inclination, even after conversion, to return and seek after the righteousnesse of the law, may be seen in the Galatians, who having begun in the spiritual way of justification by faith, sought to be perfected by the fleshly way of justification by works, and did fall in danger of falling from grace, and excluding themselves from the blessing of the promise through Christ.
Wherefore, our infinitly wise Physician Jesus Christ taketh course, as we have said, for his own glory and our good, not to repair at once the image of God in us, not to heal our sinfull diseases all at once▪ but piece and piece, by degrees, that his righteousnesse, bestowed on those that flye unto him for refuge, may be in higher and higher estimation daily, that the fountain opened up in him, for removing of sin and uncleannesse, may daily be made use of, and the benefit of justification may daily be looked upon as a new gift, that vertue may daily be sucked out of him for bearing of good fruits, and out of his fulnesse we may receive daily grace for grace, and may render thanks unto our God daily, and blesse him for his grace given unto us, as did the Prophet, Ps. 103. 1, 3. Blesse the Lord, O my soul, who forgiveth all thine iniquities, who healeth all thy infirmities; And grow in the love of God, for the remission of so many sins as escape us daily, as did the woman, Luk. 7. 47. who loved much because many sins were forgiven her; And grow in holinesse, without putting confidence in our works, as the Psalmist did, Ps. 71. 15. 16. My mouth shall shew forth thy righteousnesse—I will go in the strength of the Lord God, and will make mention of thy righteousnesse, even of thine only. And the Apostle giveth us his example, Phil. 3. 8, 9, 12, 13, 14.
Wherefore, let the doubting convert make use of these considerations, and long for the coming of Christ, who shall abolish sin and misery altogether. To whom, with the Father and holy Spirit, be glory for ever.
Amen.