The sinners hope: as his priviledge, and duty, in his worst condition, stated, cleared, and improved.: Tending as well to the startling and inviting of the wicked from his sinfull and wretched course, upon the conditionall hopes that are layd out for him; as the confirming and directing of the truly humble and weak Christian in his duty and comfort, in the severall cases of darkness, sin, and affliction. Being the substance of severall sermons, / preached by Henry Newcome, M.A. and one of the ministers of the Gospell, at Manchester, in the county palatine of Lancaster.

CAP. X.

The doubtfull cases of such as have made longer Profession briefly distressed from the Observation.

2. TO those that have made longer profession, that are walking in darknesse and have no light. Many of these are severally troubled in doubts a bout their Estate. This doctrine seasonably presses them to hope, and it would find mat∣ter for them in their severall capacities, but to speak to these particularly, would swe the discourse; I shall therefore speak some∣thing in the generall, and the Spirit of God is able to melt it into the particular condi∣tions of trobled Souls, that are of this sort.

And soe 1. Take notice, That whatever was urged as a ground of Hope to the pro∣phane, belongs to you much more. You are as near as one of them if all be to begin now. Thou cryest out of an Hypocrite, as if his condition was worse then any ones. But

1. Take notice, Every one is not an hypo∣crite

that only wants strong grace, many they try themselves for the truth of grace, by the signs of the degrees of grace. True grace is one thing and strong & grown grace is another.

2. He is not an Hypocrite, that is not a compleat Christian. A Christian may be in preparation for Christ, and if not through∣ly come over, yet still he is no impostor, onely in the way to a true setled state.

3. He is not an Hypocrite that hath some hypocrysie in him. None complain so of a bad heart as they who have the best Heart. But if Hypocrysie be found amongst other sins. If it be not allowed nor ontertained with delight. The soul shall not be accoun∣ted with as the Abettor of such a way. Pe∣ter for once dissembled yet not an Hypocrite for so doing.

2. Though thou be an Hypocrite, yet there is hope; for thee, what though no∣thing but an outside profession? (For that string many one is harpning on) yet sure thou art as near as the Drunkard, profane per∣son can be. Never tell me that profession should hinder you in your coming to Christ: Athanasius wished all men were Hypocrites, That they had been all so good as Hipocrites are, For God hath more examplary honour from externall conformity, then from o∣pen prophaness. And further it cannot hin∣der your coming in.

1. Profession hath kept you from many

grosse sins, which would have been heavy on you if now to reckon for. Alas if thoughts of Evill have been so tedious to you, what then would you have done, if these thoughts had been words, and these Words actions. Therefore your profession hath not hindered you thus far.

2. Profession hath intituled you to many serious Christians who would not cease to pray for you, and would not easily lay their hands off you, for the Hopes they once had of you, you are hereby drawn to Gods chil∣dren who will be sure to stick close to you and pull hard before they loose you.

3. Profession hath inured you to the means. This is the way to get comfort, many a star∣tled soul knows not dutys, nor how to frame to them. But now profession hath taught thee the manner of the God of the land and in this thou art aforehand. For this is the way to have comfort, or have the Heart brought over, if yet thou fall short in this work. Many a new convert knows not how to set upon the duties of Religion whence he might receive strength and comfort, which is a great disadvantage to him. Now thy profession befriends thee with this benefit. Thou art well used to Prayer, and reading, and hearing &c. which is a good Thing be∣fore hand in this matter.

4. All the danger in profession, this very fear of thine about it, takes away. That Hy∣pocrites

are in more danger then others, is not as if this sin was more unlike to be par∣doned then another, but because this kind of Sinners seldome, or never, repent, and come in, as other sinners do. Hypocrysie hinders not pardon so oft as it hinders re∣pentance. Now if this be thy fear and thy burthen, there is not this danger of thee. Profession if not sincere, it is dangerous only in this, when it is rested on, when it is made a Christ, when men are thereby whole, and need not the Physitian, and so are hindred from comming to Christ for thorough healing. But when the soul is sensible of it, and strives to come to Christ notwithstanding it, there is no incapacity upon it, more then on any other state for its acceptance with Christ. The Harlots and Publicans that enter into the kingdome of Hea∣ven before Scribes and Pharisees; It is not meant of Heaven above; for Scribes and Pha∣risees as such, and Harlots and Publicans as such, stand at an equall distance to glory. A prophane man dying so, cannot be saved no more then an Hypocrite that dies so. But the Kingdome of Heaven is taken here as frequently in the N. T. For the Kingdome of Grace, for the Kingdome of the Gospel, and so the meaning of it is, Harlots and Publicans, are sooner converted, brought to repentance, to close with the Gospell-Kingdome, then the other are. Now this

doth not imply that no Pharisees should come in, nor that they should be esse welcome if they did come in, then Har∣lots and Publicans. Nay sure if professors come to Christ to deny their own Righte∣ousnesse, come off the condition that it is so hard to come off from, they should be the rather entertained. It is not pro∣fession that hinders acceptance unless it hinder repentance, if it hinder not com∣ing, it cannot hinder your welcome. Paul was a Pharisee a liver without the Law, yet Paul, when repented, was received as soon as any other Sinner. The Similitude in that other place of the two Sons who were asked to Work in the Vineyard. The one denyed, the other broke his promise, now as the former repented of his unman∣nerly deniall, and went, so if the other had repented of his unfaithfull breach of pro∣mise, and had gone too, no doubt he had found acceptance. Thou talkest of an al∣most Christian. But sure an almost Christi∣an may be an altogether Christian, or els Paul had prayed for this in vain: For that place, Better never to have known the way of God &c. This is not to this purpose.

For 1. It is spoken of such Christians as were turned Seducers, Ringleadres of Heresies, Persecutors, Wolves, that were risen up not sparing the flock. Thine is not any grosse apostasie from profession, but

only a discovery of insufficiency. And

2. It is meant of them as finally persist∣ing in that state. It may be since thou pro∣fessedst, thou maiest have fallen by some great sin, but thou hast no heart to conti∣nue in it. It lies not quiet in thy bosome, thou hast no rest in thy bones by reason of it, Thy Hypocrysie if such, is not maintained, and thou art weary of the state and willing to come off from it, these very Apostates if they had repented, there was hopes of their yet coming off. And therefore by all this it appears that they fear and trouble doth take off the danger of thy profession, the foolish virgins if they had mist their oyle in time it had been happy for them. If thou beest one of them thou hast this advantage that thou missest oyle, before they that sell it have shut up their shops. There is yet hope in this thing. It appears then that all the incouragements that have been given to that other sort, of new beginners, doe belong to you much more, you may set in as beginners, and share with them and welcome. All those comforts do be∣long to you. Besides a grosse mistake may hereby I hope in some measure be removed that many a soul thinks their hope is be∣hind them altogether, that they must ei∣ther evidence it from what is past allready or els have none the matter is not so, Thou art as free to take Christ as any other

man. It thou canst not cleare it from thy profession already that thou hast taken him, thy profession puts no incapacity upon thee but thou maiest set in for him now as wel as any man. And

2. There is hopes for you. For God may withdraw from you (as he witholds from the other) for choice ends of good unto you. Though you walk in darkness and have no light, yet this may be for your in∣terest exceedingly.

1. God may do it to fetch some sin out of thee. There is some evill way in thee, some way of lying, some way of false gaine, some way of pride, humoursomeness, in∣dulged passion, &c: no marvell if thou he one of a troubled spirit. Much if not most usuall trouble of spirit is observed to arise (as occasioned at least) either,

1 Out of melancholly as one in that bodily distemper (Mr. Baxter says) one may as well cure a man of a palsy by a Ser∣mon, as such a man.

2. Or out of ignorance of the nature and mystery of Grace by Christ the tenour of the Gospel covenant.

Or 3. From some disobedience now, it may be for some thing of this last kind, and it is fatherly in him to withold from thee till this evill way be rooted out.

2. It may be to fetch thee on to some fur∣ther degree of Holyness. There are after work

of conversion. And the change they make are as considerable almost, as if never any work had preceded. The disciples who had left all for Christ, yet they must be converted againe, and more converted to this grace of humility, which yet was wan∣ting in them. God will afford comforts at first on those terms, on which after he will not continue them. He will bear with that in a beginner, that after he will stand upon to have it mended. He will not carry al∣waies towards us as babes, he looks we should grow towards strong men in Christ. New wine must not be put in to old Bottels. At first he would have thee spared in some things, but he expects that thou shouldst in time get thy bottles so renewed, as to hold the strongest Wine he hath for them: And so he withdraws from thee now; not because thou art worse then formerly but be∣cause thou art not better. He hath a design not to cast thee of, but, to put the forward by this withdrawment. Some after work is on so t, It is not if I am to be converted now, o I had nothing before; thou art mis∣taken. Some may have been before, and some may be to be added still; God will have thee of the fashions of the world, more humble, close and serious then formerly, nothing so like to make thee a right mor∣tified Christan, as terrours are.

3. He may design thou shouldst be more esta∣blished

and setled then heretofore. He that hath his comforts dearest, usually hath them surest. Thou knowest how thou camest by Christ, and so art like to keep thy hold of him. The spouse that had lost her beloved when she found him, she would not let him go, she charges by all the Hinds and Roes of the field, that they should beware of awa∣king him. Christ is gotten into the beleevers heart, he charges the affecti∣ons to keep the lumber of the world, and the lusts of the flesh at a distance, that they awaken not Christ, nor disturb his soul and him together. O such a one came not so easily by him, as to give way to Lusts, to loose him for trifles as many doe. Thou art like of any one, To go through the Wilderness leaning on him. Thou hast come to Christ so importantly that thou canst not trifle with him. Thy ter∣rors are like the wind that shakes the tree to make them more rooted. The winter frost nips the trees at present to make them more fruitfull: So these troubles of thine will tend to thy greater settle∣ment and make thee more stedfast in the Lord.

If thou hast brought the matter to wai∣ting thou shalt never loose the thing, nor yet thy waiting for it. If thou hast searched thy heart for sin, and about duty, and puttest thy selfe to God to be searched, and says••••

thou shalt search and find none, no sin that I love and delight in. but had rather have it taken away, then to have it tarry, you shall find you shall be considered herein. Now as long as any sin remains in this kind that the soul retains and from which it will not part. Christ may answer such a one, the matter stickes not at me. Thou art not yet prepared thou art not yet resolved on the match for thine own part. But if it be come clearly to this, that the matter is at waiting, thou wilt finde that either 1 Christ will come speedily; or 2, make it easy to thee to wait for him, (as if he doe either, it will serve thee, and be a great mercy to thee.) and 3. When he comes he will abundantly recompence his delay, a small moment I have forsaken thee, but with everlasting kindness will I gather thee. And therefore study to bring it to this and thou wilt have no reason to cease from ho∣ping in such a way.

3. Consider you are not alone of Gods children in this affliction. God hath had many of his children in this wilderness, hath made their valley of Achor their door of Hope. David, and Heman, and Hezeki∣ah. &c, now this sure might stay thy heart a little in this condition of thine, to think,

1. That many of Gods eminent servants have been thus heretofore. 2. That many of Gods children besides thee are so now or have been.

3. That it is a condition many have es∣caped from, many have blessedly been de∣livered out of this state. A disease many have been recovered from, and few have perished of: a curable, a comfortable di∣sease.

4. It is the condition, which God hath stil chosen to lead his best children through; eminentest Christians, for life, and expe∣rience, God hath thus trained them. There∣fore this might stay thee at present, thou art under the chastisement of Sons, the dis∣cipline of Children, in these bitterest con∣flicts thou canst be in, as to instance, Jonah said, he was cast out of Gods sight, yet he would look again towards Gods holy Temple. He thought in the Whales belly he should never have been seen nor found out more, but he would have the other look at Christ (for the Temple was a type of him) before he quite gave up all, and you know he was brought out of that miserable deep, and manifold prison againe. Ephraim is be∣moaning himself. For afflictions that stuck by him, God chastised him, and he was chasti∣sed. God makes afflictions to tarry if he sets them on, he was likewise troubled with an unruly heart, Was like a Bullock un∣accustomed to the Yoke. Yet he begs of God to turn, and this bemoaning Ephraim is a pleasant Child in Gods eies and he remem∣bers him still, nay earnestly remembers him

still, and will have mercy on him. The Church concludes her self to be cut off, and laid in the dungeon and a stone upon her, made sure for coming forth, yet she thence cryed to God; and though none else could hear her where she was, yet she got the Lord to hear in that place, and he drew neer to her, notwithstanding the dungeon and stone, and says, fear not. Nay the Church is gotten into further misery, she is not only in the grave, but rotten, come to dry bones, and says her hope is lost, and she is cut off for her part, Whatever the Lord will do with others, says many such a soul, I think for my part I may as well sit still as stir any further, I am gone I think for one. But God says, he would come to their very graves and open them, and call them forth and put his spirit into them, and make these very dry bones to live. The soul in a very far gone condition, the Lord will make it to live again. He will fetch it out of the grave and bring it back from corruption, when it says, it is cut off, for its part. The soul now in this condition from these con∣siderations, may move the Lord as David; Deal with me, as thou usest to do to those that love thy name, or according to thy custome to those that love thy name. Men that give freely at their doors shall not want custome, and so if they intend not to be troubled, they will say at first, If we

use them to this we shall never be without such guests; now God hath a design to shew mercy, and so he hath still used poor people to his doors. They can challenge nothing at his dole door, but only his custome of giving. He hath alwaies been wont to shew favour to those that were distressed; and thou mayest hope he will be no worse to thee then to another, and thou mayest be well assured of it. It is a good house, very good to the poor, and therefore if thou be needy call at it, and hope for re∣lief.

4. In this very condition thou art in. The Lord hath tender thoughts towards thee. The Lord, the high and lofty one, whose name is Holy, &c. These are attributes that fright a poor sinner, of any, The Lord, the high and lofty one. If I were righteous I would make Petition my only plea, so infinite is he, and I am nothing before him. But then he is, an holy God, and dwells in the holy place. I, says the sinner, this affrights me, for he will not endure sin, I am unclean, I am a sinfull man, my hope is gone to deal with so pure a God; God hath mentio∣ned these affrighting attributes on purpose, and this high God, this holy God, will sin∣gle out this man also, will look at him, dwell with him that is of an humble and con∣trite spirit, that is broken in peices for

sin, and that trembleth at his word. His great∣ness will condescend to thy meaness, his purity to thy sincetity, and to thee of all other will he look. And so hè speaks affectionately of a bemoning Ephraim, since I speak against him, I earnestly remember him still. The child cries in secret, and the mo∣ther that hath beaten it, is ready to cry too. Josephs Brethren are pitifully troubled and Joseph gets into his chamber and weeps too, one would have thought they had beene of no kinne to hear them talke together, but Joseph did but this to bring them to repentance, Joseph chides to their faces, and weeps in a corner, and at last weeps on their neck as their dear Brother Joseph. The Lord hides great bowels from you all this time of your correction, but you will know he is choice of you while he speaks bitterest unto you, sure thou art one very gratious with God. An eminent di∣vine says, if he were to choose a mans pray∣ers he would desire the prayers of such an one above any mans, O thou afflicted tossed too and fro, and not comforteà, &c. The Lord takes notice of all these passages, can call her by the name of all afflictions and sufferings, which shews how much his heart is toward poor reatures in this condition. Nay he says plainly in all their afflictions he was afflicted. Why thou wilt say then why did he not spare himself and me too; prethe

why doth the mother whip the child whilst at the same time she could cry ra∣ther then strike it, but she will rather grieve her self then undoe the child, and so is thy fathers Wisdome and affection tem∣pered towards thee.

5. Soules in this condition, should not untowardly put off comforts, when they are offered unto them, sometimes the word brings something neare you, you know not how fairly you can put it off. And yet you do not take it, you are affraid of applying any comfort. Take heed you be not wil∣full in your trouble.

1. Corruption and Satan is often grati∣fied in a despairing humour in the hearts of Gods children: some they study industriou∣sly to evade comfort. Set themselves to doubt, think it good for them, count all them unfaithfull, that would tender any comfort unto them. Alas corruption hath gotten an end in these troubles, and this pevish discontented sadness pleases thee, and thou art therefore thus resolved on it. Now this is thy infirmiti. So David compla∣ned of such an humour in him, he describes how he said God had forgotten to be gracious, &c. After he censures it, says, This was his infirmity. And so this is thy infirmity and corruption in thee, thou studdyest to be sad. Never did carnall man study so to pre∣sume as some troubled Soules in a right∣hand-extreame,

study to despaire.

2. It is a great sin for thee to do on this fashion.

1. It brings up an evill report on the good Land: It is not only thy own suffering or self deniall, but Religion suffers herein. Alas, what will carnal men say of Religion? but that it makes folk mad? makes them mopish, and they will blesse themselves from Religion. As indeed who would not be discouraged from putting himselfe into that Physitians hands, if all his patients lay languishing, and pining in a pittifull con∣dition. Certainly our sorrow is better then their carnall mirth, but our cheerfulness would be better then our sorrow. I can∣not but think some of you that are dejected and resolvedly sorrowfull out of hatred to your selves, yet you would be loath to be s••, out of your love to Religion, if you knew you prejudiced others by it.

2. It is disobedience. It is the command of God that we should believe. Yeild to Christ and lay hold of him, have honourable thoughts of Gods tendernesse and mercy, and readily cast your selves upon him. Though I judge that in believing there is more then affiance, yet I think affiance is not excluded. He that believeth not, that God will accept of a poor sinner, that de∣sires to come to him, in his way, hath made him a lyar. And therefore this unbelief is

a matter of high concernment, sure thou wouldst not sin, if thou knewest it, shall I tell thee thy great sin at this day, is thy studied drooping, thy invented tricks to put off the Lords consolations. This is thy sin.

3. It hinders thy Christian course. Thou cryest, O I could be cheerfull if I could but doe such and such duties. Labour to be cheerfull, and that were the next way to be able to doe those duties. Thou talkest of deadnesse and unaptnesse to any thing that is good, why alas, thy soul is under a generall discouragement, and this must needs make thee unactive, but if thou hadst comfort, this tree would thrive in the warme sun, and on the back of the chim∣ney if any where, The joy of the Law is our strength, Our joy in God puts us on and makes us much more able for service, then otherwise we could be.

4. It is a dishonour to God not to trust him upon his word: not to beleive him further then we see him. We will believe nothing he hath said further then we can find it evi∣denced upon our own hearts. The vilest usurer will trust when he hath a pledge as good or better then the thing he lends, so thou wilt trust God if he lay in a pledge with his word. Thomas would believe if he might see. Blessed saies Christ is he that hath not seene yet hath beleived. Herein is the

Lord glorified when we beleive his word, and rest in that, though we find not things within our selves as we could desire. In these respects it is thy sin to put off com∣forts.

3. Put not off comforts, for cheerfull holy∣ness is better then sinning sorrow. Thou thin∣kest thou doest well to be sad: I tell thee no sorrow, even not holy sorrow, is a con∣dition to dwell in, but only to pass tho∣rough. Our aim should not be at it, though we should be content in it, but the height of Christianity is holy rejoycing in the Lord, To delight in God. Our very sorrows are better then the worlds joys, but our joyes are better then our sorrows. This is not the condition we should rest in. To take pleasure in God, to blesse him, to serve him in Holiness without fear, is that the Lord delights most in. The Lord taketh pleasure in them that fear him in those that hope in his Mercy. He takes delight to be hoped in as well as feared. Cheerfulness should be aimed at: sorrow is oft our way but not our choise, proper or chiefe work.

4. Remember and treasure up comforts formerly received, As Mr. Baxter says, what are our memories for, if we will beleive Gods kindness to us no longer then he is just telling us of it? David remembred the days of old. Art thou in trouble, hath the

Lord never comforted thee! is there never a piece of a ring, nor old Gold, no to∣ken of love a great while since given thee? whome he loves once he loves for ever, and therefore think of what is past for thy comfort.

5. In this very condition thou art in, Bless the Lord Surely, there is very much in this thing. Thou canst not pray, it may be, thou art so dark-hearted, so overpressed with fears, see whether thou canst not praise him. Praise him sayst thou, how! Or for what?

1. For thy life. Though thou art a trou∣bled soul blesse him thou art a living soul. Thou mighst have been dead and out of all Hopes, and at the farthest of thy fears.

2. That thou hast an healthfull body, if it be so with thee that thou art not taken off the means of thy soules good.

3. That God hath shewed many Mer∣cies to thee of old. For all these troubles, those old favours must not be forgotten. The Lord girded thee when thou didst not know him.

4. That he still doth provide outwardly for thee. Many a one is poore and hath much adoe to live. If thou wert so it would be a great addition to thy present trouble. If thou wert in doubt about thy soul, and put to it for thy body too. We count oft our troubles great because no greater are upon us. Job was sadly deprived of all, and not

spared in soul neither, surely the Lord is good in this to thee.

5. That thou art out of Hell. Many it may be of thy companions are in the con∣dition which thou fearest, and are past fear and hope too. That thou art spared out of hell for a time (if it must be but a time) thou mightest do well to thank God for that. The Devils and damned are not spa∣red a minute from their torture.

6. That thou art kept from grosse sin That thou art troubled rather then wicked, better God trouble thee then thou trouble the World as many a Drunkard, Swearer, Chea∣ter, and prophane Person doth. Bless God thou art not one of those.

7 That thou hast the prayers and pitty of Christians, and thy Ministers.

8. That Christ hath not left off treating with thee, but is dealing with thy Soul and upon tearms with thee. That thou art troubled, art sick of Love, he hath left thee, yet such mirrh is on the handles of the door, that thy Bowels are moved for him. It is a Mercy that thou art not secure, if thou beest all out as bad as thou talkest of.

Besides take notice of his hearing thy prayers, saving thee from trouble, his daily passages of preservation towards thee. For all this fancyed unkindness take notice of his love and blesse his name. And I tell you, you little think how near a way this is,

and of how excellent an use this may be to the recovering of thee from thy trouble of mind.

1. It may help thee by diversion, variety of Work may help much under discourage∣ment. Thou art all for numbling, and this hath quite dulled thee, turn thee to the duty of praise, and it may call up other affections, which may change the current of thy heart, and work an alteration.

2. It may affect thee and let thee know all is not wanting: though I have not all, yet I have some. I have a great deal to praise God for, for all my troubles, now thou carriest like one utterly destitute.

3. It might secretly afford some evidence of thine own sincerity. If thou can delight to set up God, though thou fearest thy share in him, sure this is not of the damned kind that is in thee, there is cursing God, but no praising in Hell. There is ingenuity in thy prayses, and enough it would shew thee of Gods grace upon thee.

4. It might affect others with Religion, The spouse that wanted her beloved and spake so in his commendations, it drew the daughters of Jerusalem to desire, to seek him with her. If a Christ wanted be thus lovely, what, is a Christ enjoyed, may the stander by say? And sure in this very fit, thou hast much to say in Christs commendations.

5. This Service would be hugely well taken

from thee. The Sacrifices of God are a broken Spirit. But sure then the prayses of a bro∣ken spirit would please much.

6. This might make way to Mercy more then any thing, nay may God say, If thou blessest me in this condition, it is pitty but thou shouldest be in a better, and then thou wouldst blesse me more. The Soule resolves to serve him, if it may not have him, And to commend him to others if it must never enjoy him her selfe, this is great ingenuity, and this is the ready way to comfort. But thus let troubled soules cherish and improve their hopes about their estate. And thus we dismiss this part of the improvement of this poynt to the Godly, both beginners and others, in respect of their darkness or want of comfort.

Notes

• Gal. 2.12.13.
• Mat. 21.31
• Mat 21.29.30.
• Acts. 16.29. 2. Pet. 2.21
• Ma. 18.3
• Mat. 9.17.
• Cant. 2.6.
• Cant. 8.6.
• Job 34 32.
• Job. 34.32 Psa. 17.3.
• Es. 54.
• Jon. 2.4.
• Jer. 31.18.19.20.
• Lan. 3.3.54.
• Ezek. 37.11. to 16.
• Psa. 119.132.
• Es 57.15.16. & 66.1.2.
• Jer. 31.20.
• Isa. 54, 11.
• Isa. 63.9.
• Psa 77.7.8 9. vers. 10
• 1. Jo. 3.23.
• 1. Jo. 5.10.
• Neh 8.10
• Jo. 2••.29
• Psa 37.4.
• Isa. 58.14.
• Psa. 147.11.
• Isa. 45.5.
• Cant. 5.4.
• Cant 5.10.
• Cant. 6.1.2.
• Psa. 51.17.