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PRO. 18.14. A wounded spirit who tan beare?PRO. 18.14. A wounded Spirit who tan bear?
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IN this verse Salomon setteth out vnto vs the summum malum, as I may terme it, the miserie of miseries, that can in this life fall into the sense of man.
IN this verse Solomon sets out unto us the summum malum, as I may term it, the misery of misery's, that can in this life fallen into the sense of man.
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A misery, which who so feeles in extremity, hee would, I dare say, exchāge it with the extreamest of tortures, that mans cruelty can devise to inflict. A wounded spirit.
A misery, which who so feels in extremity, he would, I Dare say, exchange it with the Extremest of tortures, that men cruelty can devise to inflict. A wounded Spirit.
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And he amplifies it in a comparison of vnlikes. Protasis; the spirit of a man will sustaine his infirmity;
And he amplifies it in a comparison of unlikes. Protasis; the Spirit of a man will sustain his infirmity;
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that is, all other miseries conscience pacified can solace, and sustaine. Apodosis: But a wounded spirit, is an evill intollerable; who can beare it? The spirit of a man;
that is, all other misery's conscience pacified can solace, and sustain. Apodosis: But a wounded Spirit, is an evil intolerable; who can bear it? The Spirit of a man;
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that is, Cōscience, setled in peace thorough feeling of Gods loue, will sustained. affords solace, and support to all other afflictions.
that is, Conscience, settled in peace through feeling of God's love, will sustained. affords solace, and support to all other afflictions.
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Its saide of Gods people, they endured with ioy the spoyling of their goods, viz. having conscience assuring them of Gods favour, and promised recompence;
Its said of God's people, they endured with joy the spoiling of their goods, viz. having conscience assuring them of God's favour, and promised recompense;
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of the Macchabees, they were stoned hewen a sunder, slaine with the sword, banished, famished, and yet endured.
of the Maccabees, they were stoned hewn a sunder, slain with the sword, banished, famished, and yet endured.
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Our home Martyrs with what chearefulnes bare they the violence of fire? So mighty a supporter of mans weaknesse, is a pacified conscience.
Our home Martyrs with what chearefulnes bore they the violence of fire? So mighty a supporter of men weakness, is a pacified conscience.
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But a wounded spirit, that is, Conscience it selfe distressed; when that that should solace all other afflictions, is it selfe discomforted:
But a wounded Spirit, that is, Conscience it self distressed; when that that should solace all other afflictions, is it self discomforted:
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that hell who can beare? that is to say, none without speciall, and even extraordinary grace sustaining.
that hell who can bear? that is to say, none without special, and even extraordinary grace sustaining.
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Of it consider we two things. 1. The nature of it; what a wounded spirit is. 2. The attribute here given it; Intolerablenes; Who can beare it?
Of it Consider we two things. 1. The nature of it; what a wounded Spirit is. 2. The attribute Here given it; Intolerablenes; Who can bear it?
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A wounded spirit, is a cōscience distressed thorough feare, or feeling of Gods wrath due for sin. The wound is distresse; the sword, Gods wrath:
A wounded Spirit, is a conscience distressed through Fear, or feeling of God's wrath due for since. The wound is distress; the sword, God's wrath:
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piercing, sometimes by feare, more then feeling; sometimes by feeling, and thē the wound is bleeding.
piercing, sometime by Fear, more then feeling; sometime by feeling, and them the wound is bleeding.
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The degrees of it are three. 1. That which is called Compunction, or the pricking of the heart;
The Degrees of it Are three. 1. That which is called Compunction, or the pricking of the heart;
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in comparison but as the pricke of a pin to the gash of a sword:
in comparison but as the prick of a pin to the gash of a sword:
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a lighter distresse, if any of this nature may be light, according as the Lord is pleased to respect our infirmity.
a lighter distress, if any of this nature may be Light, according as the Lord is pleased to respect our infirmity.
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And with this, it may be, some enter into Gods kingdome. A secōd degree, is that which is here called, the wounded spirit;
And with this, it may be, Some enter into God's Kingdom. A secōd degree, is that which is Here called, the wounded Spirit;
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when conscience is plunged into a deeper distresse, thorough more fearful apprehension of the terrors of the Almighty.
when conscience is plunged into a Deeper distress, through more fearful apprehension of the terrors of the Almighty.
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The last degree, is that which the Psalmist cals, the Contrite, or broken heart.
The last degree, is that which the Psalmist calls, the Contrite, or broken heart.
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A heart as it were ground to powder with the weight of Gods wrath pressing it.
A heart as it were ground to powder with the weight of God's wrath pressing it.
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And these different measures might be all exemplified in Gods children, if daily experience did not evidence them the same man feeles sometimes lesse, sometimes more, remorse being not alwaies in like measure in any.
And these different measures might be all exemplified in God's children, if daily experience did not evidence them the same man feels sometime less, sometime more, remorse being not always in like measure in any.
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From which different degrees of this wound, something may be inferred by way of reproofe of sundry of Gods children.
From which different Degrees of this wound, something may be inferred by Way of reproof of sundry of God's children.
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As some yee shall finde of Gods childrē that thinke this their misery, that they can in no greater measure feele the burthen of Gods wrath, due for sin, in their Conscience.
As Some ye shall find of God's children that think this their misery, that they can in no greater measure feel the burden of God's wrath, due for since, in their Conscience.
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Now if this were their griefe, that they can in no greater measure grieue for their sinnes: such griefe I should cherish:
Now if this were their grief, that they can in no greater measure grieve for their Sins: such grief I should cherish:
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But whiles they wish for a greater wound, then the Phisition thinks expedient for their strength, I say as our Saviour to the sonnes of Zebedee; they know not what they aske.
But while they wish for a greater wound, then the physician thinks expedient for their strength, I say as our Saviour to the Sons of Zebedee; they know not what they ask.
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For can yee drink of the cup? &c. Canst thou beare the burthen of thy sins? This wound intolerable,
For can ye drink of the cup? etc. Canst thou bear the burden of thy Sins? This wound intolerable,
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as Salomon thinketh it, art thou able to endure? We are not ignorant of Satans Wiles; & we haue great cause to feare,
as Solomon Thinketh it, art thou able to endure? We Are not ignorant of Satan Wiles; & we have great cause to Fear,
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if the Lorde should farther presse vs, least we should be swallowed vp of sorrow. Luther speakes excellently to this purpose;
if the Lord should farther press us, lest we should be swallowed up of sorrow. Luther speaks excellently to this purpose;
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God many times keepes from his servants the horrible, and gastly aspect of their sins, in wonderfull mercy;
God many times keeps from his Servants the horrible, and ghastly aspect of their Sins, in wonderful mercy;
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least the horror of them, and Gods wrath due for them, should overwhelme vs. And this remember,
lest the horror of them, and God's wrath due for them, should overwhelm us And this Remember,
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if you endure the least pricke of this sword, it is meerely from grace, not from any strength that is in Nature.
if you endure the least prick of this sword, it is merely from grace, not from any strength that is in Nature.
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An other sort there are, & they as heavily complaine of the depth of their wound;
an other sort there Are, & they as heavily complain of the depth of their wound;
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as the Church in Ieremie, See if there be any griefe like mine, wherewith the Lorde hath afflicted me in the day of his wrath:
as the Church in Ieremie, See if there be any grief like mine, wherewith the Lord hath afflicted me in the day of his wrath:
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was ever any so far plunged in distresse? And here often begin almost to quarrell with God himselfe,
was ever any so Far plunged in distress? And Here often begin almost to quarrel with God himself,
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and murmur at his hand vpon them, that when he leaues other miscreants in vtter senslesnes of their spirituall estate, he thus heavilie presseth, and only not oppresseth them.
and murmur At his hand upon them, that when he leaves other miscreants in utter senselessness of their spiritual estate, he thus heavily Presseth, and only not Oppresses them.
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To whom let this advise suffice. 1. Let them consider that the cause of their wound is in and from themselues; their sins procured it;
To whom let this Advice suffice. 1. Let them Consider that the cause of their wound is in and from themselves; their Sins procured it;
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God only as a iust iudge inflicts it. 2. Let them weigh withall, that not only extremity,
God only as a just judge inflicts it. 2. Let them weigh withal, that not only extremity,
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but even eternity of this horror they haue deserved;
but even eternity of this horror they have deserved;
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even that which I say, hath the worme that never dieth, & the fire that never goes out.
even that which I say, hath the worm that never Dieth, & the fire that never Goes out.
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And thinke they much, if the Lord for a momēt chastē, that he may for ever haue mercy? 3. Tell me thou that murmurest;
And think they much, if the Lord for a moment chasten, that he may for ever have mercy? 3. Tell me thou that murmurest;
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whither thinkest thou rather to be chosen? A conscience wounded, or a conscience seared;
whither Thinkest thou rather to be chosen? A conscience wounded, or a conscience seared;
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a hart ground to powder, or a heart past feeling of sin, or wrath? Certainely,
a heart ground to powder, or a heart passed feeling of since, or wrath? Certainly,
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though it be true that Salomon speaks, a wounded spirit is an evill intolerable;
though it be true that Solomon speaks, a wounded Spirit is an evil intolerable;
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yet if thou hast any rectitude of iudgement, thou wilt easilie acknowledge, the state of a man wounded, farre better,
yet if thou hast any rectitude of judgement, thou wilt Easily acknowledge, the state of a man wounded, Far better,
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then the state of one hardned; in these respects at least: 1 That sense of the wound driues to seeke remedie.
then the state of one hardened; in these respects At least: 1 That sense of the wound drives to seek remedy.
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Yea 2 prepares, & makes fit to be cured. 4. Let such remember what the Lord speakes to the Apostle, his grace is sufficient, and he perfects his power in our weaknes, and hath promised, not to suffer his to be tempted aboue strength, &c. Lastly, let it not be forgotten, that vsually comforts are proportioned to afflictions:
Yea 2 prepares, & makes fit to be cured. 4. Let such Remember what the Lord speaks to the Apostle, his grace is sufficient, and he perfects his power in our weakness, and hath promised, not to suffer his to be tempted above strength, etc. Lastly, let it not be forgotten, that usually comforts Are proportioned to afflictions:
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the lesse the wounde, the lesse the comfort;
the less the wound, the less the Comfort;
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the more the trouble, the more plentifull the consolatiō, when God is pleased to grant it.
the more the trouble, the more plentiful the consolation, when God is pleased to grant it.
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And of the nature of this wounded spirit, thus farre.
And of the nature of this wounded Spirit, thus Far.
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Whereto I will adde one thing of some consequence, before I proceed to the attribute, that is, touching the subiect,
Whereto I will add one thing of Some consequence, before I proceed to the attribute, that is, touching the Subject,
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or persons into whom it is incident; And thus propound the question: Whither this misery may fall into Gods children;
or Persons into whom it is incident; And thus propound the question: Whither this misery may fallen into God's children;
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or whither it be peculiar only to the vessels of wrath? To this the answere is, that not only castawaies or men vnreconciled to God,
or whither it be peculiar only to the vessels of wrath? To this the answer is, that not only castaways or men unreconciled to God,
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but even vessels of election, yea the dearest of Gods Saints actually partakers of adoption, are subiect vnto it.
but even vessels of election, yea the dearest of God's Saints actually partakers of adoption, Are Subject unto it.
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Yea more, All Gods children, except these only in whom the Lord workes extraordinarily, as Infants, &c. sooner or later, in one measure, or another are thus wounded.
Yea more, All God's children, except these only in whom the Lord works extraordinarily, as Infants, etc. sooner or later, in one measure, or Another Are thus wounded.
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Gods children therefore consider in a double time, 1. In the act of their calling. 2 After their effectuall vocation.
God's children Therefore Consider in a double time, 1. In the act of their calling. 2 After their effectual vocation.
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In the act of their calling, when God is bringing thē out of the power of darknesse, it is generally true of al, they feele it or else are never truly called.
In the act of their calling, when God is bringing them out of the power of darkness, it is generally true of all, they feel it or Else Are never truly called.
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And this is evident, not only by instance, but by generall doctrine.
And this is evident, not only by instance, but by general Doctrine.
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Elihu describing the Lords proceedings with his childrē in their first conversion, thus sets it out, God speakes once and twice, Elihu describing the lords proceedings with his children in their First conversion, thus sets it out, God speaks once and twice,
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and men heare it not, &c. Then opens hee the eares by his corrections which he hath sealed, &c. by this especially here mentioned,and men hear it not, etc. Then Opens he the ears by his corrections which he hath sealed, etc. by this especially Here mentioned,
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as appeares by effects thereof described in the processe of that Text. Our Savior professeth he heales not the whole; but the sicke;
as appears by effects thereof described in the process of that Text. Our Saviour Professes he heals not the Whole; but the sick;
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came not to call the righteous, but sinners, that is that feele their sinnes and grone vnder the burthen of them, to repentance.Come not to call the righteous, but Sinners, that is that feel their Sins and groan under the burden of them, to Repentance.
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And therefore this once I dare avow; none ever had conscience truly pacified, that first felt not conscience wounded.
And Therefore this once I Dare avow; none ever had conscience truly pacified, that First felt not conscience wounded.
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Now whether a man, after he is in state of grace, may feele this wound bleed a fresh:
Now whither a man, After he is in state of grace, may feel this wound bleed a fresh:
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is a greater questiō with some thorough their weaknesse; though if we cōsult with Scripture, and experience, the question is out of question.
is a greater question with Some through their weakness; though if we consult with Scripture, and experience, the question is out of question.
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All these things (saith Elihu truly) will God, worke twise, or thrise with a man, that he may turne backe his soule from the pit. Examples are frequent; All these things (Says Elihu truly) will God, work twice, or thrice with a man, that he may turn back his soul from the pit. Examples Are frequent;
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see David complaining that hee had no rest in his bones by reason of his sinne, his moisture and marrow consumed with the extremitie of this anguish.
see David complaining that he had no rest in his bones by reason of his sin, his moisture and marrow consumed with the extremity of this anguish.
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Compare Ps. 77. Iob. 13. that place especially is eminent. 2. Cor. 12. there was giuen me (saith the Apostle) a pricke to the flesh, &c. many interpret it of concupiscence and the stirrings of lust;
Compare Ps. 77. Job 13. that place especially is eminent. 2. Cor. 12. there was given me (Says the Apostle) a prick to the Flesh, etc. many interpret it of concupiscence and the stirrings of lust;
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but impertinently, and against the circumstances of the place: for stirrings of lust are no gifts of God;
but impertinently, and against the Circumstances of the place: for stirrings of lust Are no Gifts of God;
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neither are in any respect to be reckoned amongst infirmities, which Paule would reioice in:
neither Are in any respect to be reckoned among infirmities, which Paul would rejoice in:
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rather vnderstand it of this sting of conscience which he felt, pressing him downe to the nethermost hell in his sense, that was erst taken vp to the highest heaven.
rather understand it of this sting of conscience which he felt, pressing him down to the nethermost hell in his sense, that was erst taken up to the highest heaven.
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If any demand reasons why the Lord is pleased thus to deale with his children, these may be assigned,
If any demand Reasons why the Lord is pleased thus to deal with his children, these may be assigned,
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whiles we set downe the diverse kinds of this wound, according as the ends of inflicting are diverse.
while we Set down the diverse Kinds of this wound, according as the ends of inflicting Are diverse.
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The kindes are fiue. 1. Penall, inflicted for punishment properly so called;
The Kinds Are fiue. 1. Penal, inflicted for punishment properly so called;
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such was that of Cain, and Iudas, meerely penall, & a beginning of their hell, wherevnto castawaies many enter even in this life. 2. Castigatory;
such was that of Cain, and Iudas, merely penal, & a beginning of their hell, whereunto castaways many enter even in this life. 2. Castigatory;
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for chastisement of some particular disobedience; such that of David, a chastisement for his sinnes; the like of many of Gods children:
for chastisement of Some particular disobedience; such that of David, a chastisement for his Sins; the like of many of God's children:
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so long as they hold on their course of obedience without interruption, so long mercy is vpon thē, and peace,
so long as they hold on their course of Obedience without interruption, so long mercy is upon them, and peace,
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as vpon the Israell of God; as upon the Israel of God;
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but if once they shal turne their liberty into license, when once that peace of God ceaseth to keepe their hearts within the bounds of obedience, farewell then their peace till repentance be renued;
but if once they shall turn their liberty into license, when once that peace of God ceases to keep their hearts within the bounds of Obedience, farewell then their peace till Repentance be renewed;
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God then writes bitter things against them; and makes them possesse the sinnes even of youth. 3. Probatory; for triall; God then writes bitter things against them; and makes them possess the Sins even of youth. 3. Probatory; for trial;
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such probably was that of Iob, chiefly for triall;
such probably was that of Job, chiefly for trial;
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and such perhaps is that of Gods children sometimes most strict in obedience. 4. For prevention of some future sin;
and such perhaps is that of God's children sometime most strict in Obedience. 4. For prevention of Some future since;
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so Paul, Least I should bee exalted aboue measure.
so Paul, lest I should be exalted above measure.
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God in mercy before hand letting vs feele the smart, that he may affright from practise of sinne.
God in mercy before hand letting us feel the smart, that he may affright from practice of sin.
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Saith Bernard, Quando { que } ei, qui peccato quovis obligatus tenetur, piè immittit Dominus amaritudines quasdam, quae mentē occupant hominis, & expellunt perniciosam delectationem peccati.
Says Bernard, Quando { que } ei, qui Peccato quovis obligatus tenetur, piè immittit Dominus amaritudines quasdam, Quae mentē occupant hominis, & expellunt perniciosam delectationem peccati.
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God often in his loue, seeing vs intangled in some sinne, casts into our soules some bitternesse to possesse the minde,
God often in his love, seeing us entangled in Some sin, Cast into our Souls Some bitterness to possess the mind,
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and to expel the pernicious delightsomenesse of sinne. The last is of mixt nature; partly for chastisement, partly for triall, partly for prevention.
and to expel the pernicious delightsomenesse of sin. The last is of mixed nature; partly for chastisement, partly for trial, partly for prevention.
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And of one of these foure kinds is the distresse that any of Gods children feele.
And of one of these foure Kinds is the distress that any of God's children feel.
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If any would knowe how to put difference betwixt this wound as it is felt of Gods children,
If any would know how to put difference betwixt this wound as it is felt of God's children,
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& that which is meerely Penall in aliens; let him consider, the different effects, or consequents thereof according as the persons differ.
& that which is merely Penal in aliens; let him Consider, the different effects, or consequents thereof according as the Persons differ.
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1 Thus workes it vpon Gods servants in the first feeling of it:
1 Thus works it upon God's Servants in the First feeling of it:
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glad they are to advise with any that is able, or likely to afford them comfort;
glad they Are to Advice with any that is able, or likely to afford them Comfort;
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and resolue what ever the prescription be, to giue way to it in their practise;
and resolve what ever the prescription be, to give Way to it in their practice;
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what shall we doe, say souldiers, people all affrighted with Iohn Baptists thundring sermon? what must we do to be saved, say the distressed Iewes, what shall we do, say Soldiers, people all affrighted with John Baptists thundering sermon? what must we do to be saved, say the distressed Iewes,
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& c? as if they had said, prescribe what thou wilt, be it never so harsh to flesh and blood, never so crossing to profit, pleasure, reputatiō, any thing;
& c? as if they had said, prescribe what thou wilt, be it never so harsh to Flesh and blood, never so crossing to profit, pleasure, reputation, any thing;
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we are resolved to do it, that we may obtaine comfort, that a castaway ever comes to so peremptory,
we Are resolved to do it, that we may obtain Comfort, that a castaway ever comes to so peremptory,
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or steddy resolution thou shalt hardly finde.
or steady resolution thou shalt hardly find.
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2 To a child of God, the Interpreter, that one of a thousand that declares to a man thus perplexed Gods righteousnesse, wilbe for ever welcome, his feet beautifull that brings the tidings of peace, & recōcilement with God.
2 To a child of God, the Interpreter, that one of a thousand that declares to a man thus perplexed God's righteousness, will for ever welcome, his feet beautiful that brings the tidings of peace, & reconcilement with God.
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Is it thus with an alien, longer then he hath vse of a minister? 3 The wound once felt makes for ever feareful to offend;
Is it thus with an alien, longer then he hath use of a minister? 3 The wound once felt makes for ever fearful to offend;
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Gods childrē once scortcht with the flame of Gods wrath, for ever dread that consuming fire; from others,
God's children once scortcht with the flame of God's wrath, for ever dread that consuming fire; from Others,
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whiles they are vpō the rack, we may hear sōe good speeches; seldome see performāce whē Gods hād is removed.
while they Are upon the rack, we may hear soon good Speeches; seldom see performance when God's hand is removed.
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4 Such yee shall see wonderfull compassionate towards others in like miserie, what they haue felt themselues they cānot but commiserate,
4 Such ye shall see wonderful compassionate towards Others in like misery, what they have felt themselves they cannot but commiserate,
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& pitie in others by experience of sorrowes they learne compassion. 5 Such, yee shall see, of all others men of strictest practise;
& pity in Others by experience of sorrows they Learn compassion. 5 Such, ye shall see, of all Others men of Strictest practice;
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and those little sinnes (as some tearme them) which others swallow without scruple, they carefully fly from,
and those little Sins (as Some term them) which Others swallow without scruple, they carefully fly from,
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as odious in the sight of God. More might bee annexed; but this shall suffice for explaning the nature of this evil; A wounded spirit.
as odious in the sighed of God. More might be annexed; but this shall suffice for explaining the nature of this evil; A wounded Spirit.
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The attribute followes, which is intolerablenes. Who can beare it; that is to say, none without speciall, and extraordinary grace sustaining.
The attribute follows, which is intolerablenes. Who can bear it; that is to say, none without special, and extraordinary grace sustaining.
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The intolerablenes of this evil I meane not at large to amplifie; hearts, that feele it, easily acknowledge it, and I am loath to multiply their feares;
The intolerablenes of this evil I mean not At large to amplify; hearts, that feel it, Easily acknowledge it, and I am loath to multiply their fears;
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those that never felt it, till they feele, will not beleeue. Only take taske;
those that never felt it, till they feel, will not believe. Only take task;
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1 by the fearefull extremities it hath driven many into, Iudas was not alone in his discomfortable end,
1 by the fearful extremities it hath driven many into, Iudas was not alone in his discomfortable end,
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but hath had (alas for pitty) and hath daily many followers? skin for skin, & all that a mā hath he wil giue for life, but life yea if it were tē thousand liues, mē that feel this woūd in extremity with out hope of release, wil prodigally cast away to be rid of this torture.
but hath had (alas for pity) and hath daily many followers? skin for skin, & all that a man hath he will give for life, but life yea if it were tē thousand lives, men that feel this wound in extremity with out hope of release, will prodigally cast away to be rid of this torture.
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2 The feares it affrights withall are strange They flie, saith Salomon, when none pursueth; even at the noise of a leafe shaken, tremble at their owne shadow;
2 The fears it affrights withal Are strange They fly, Says Solomon, when none pursueth; even At the noise of a leaf shaken, tremble At their own shadow;
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yea are a terror to themselues. Affraid (saith David ) and affrighted, where no feare is.
yea Are a terror to themselves. Afraid (Says David) and affrighted, where no Fear is.
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3 Yea what extremities hath it brought Gods deare Saints vnto? Iob, the mirrour of patience,
3 Yea what extremities hath it brought God's deer Saints unto? Job, the mirror of patience,
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yet vnder this cross so impatiēt, so vnlike himself, that he wisheth for death.
yet under this cross so impatient, so unlike himself, that he wishes for death.
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David, the mā after Gods own hart, it draue, if not to blasphemy, yet to some thing neer of kin to blasphemy. David, the man After God's own heart, it drove, if not to blasphemy, yet to Some thing near of kin to blasphemy.
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The like or greater might be instāced of others.
The like or greater might be instanced of Others.
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Heathens to expresse the horrour of it, set it out in that fiction of hellish furies following the flagitious, with burning firebrands, and torturing with all extremities.
heathens to express the horror of it, Set it out in that fiction of hellish furies following the flagitious, with burning firebrands, and torturing with all extremities.
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It may perhaps seeme strange, this evill shoulde be so intollerable: paines of the body many by fortitude haue outborne;
It may perhaps seem strange, this evil should be so intolerable: pains of the body many by fortitude have outborn;
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yea paines of fire, some, not only Martyrs; but miscreants haue endured; other griefes of the minde, time, or counsell, or necessity, or something digests.
yea pains of fire, Some, not only Martyrs; but miscreants have endured; other griefs of the mind, time, or counsel, or necessity, or something digests.
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What should be in this point of conscience to make the woūd so intolerable? Respon. There are in this evill two things eminent, more then in other.
What should be in this point of conscience to make the wound so intolerable? Response. There Are in this evil two things eminent, more then in other.
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First, whereas in all other afflictions, man hath to doe with man, or at worst with Devils;
First, whereas in all other afflictions, man hath to do with man, or At worst with Devils;
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in this man cōflicteth immediatly with God himselfe, fraile man with the Almighty God, sinfull man with the holy God, whose eies are pure, and can endure no vncleane thing to stand before him;
in this man conflicteth immediately with God himself, frail man with the Almighty God, sinful man with the holy God, whose eyes Are pure, and can endure no unclean thing to stand before him;
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that is in his wrath a consuming fire. 2 Whereas in all other evils a man is still a friend to himselfe:
that is in his wrath a consuming fire. 2 Whereas in all other evils a man is still a friend to himself:
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in this he is at warre with himselfe, a scourge to himselfe, a terrour to himselfe. And whatsoever he is,
in this he is At war with himself, a scourge to himself, a terror to himself. And whatsoever he is,
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or hath, all conspire to work his torture; vnderstanding, memory, senses, members, whatsoever is within him, with out him;
or hath, all conspire to work his torture; understanding, memory, Senses, members, whatsoever is within him, with out him;
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what he thinks of, remembers, sees, hears, all turnes to his torment: and therefore no marvell if it be so intolerable.
what he thinks of, remembers, sees, hears, all turns to his torment: and Therefore no marvel if it be so intolerable.
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To draw now to conclusion of these generals; thus applying, & making vse of this attribute of intolerablenes given to this evill.
To draw now to conclusion of these generals; thus applying, & making use of this attribute of intolerablenes given to this evil.
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We haue a company of gallants in the world, men for the present, as Paule speakes, past feeling, and given over to worke wickednes even with greedinesse;
We have a company of gallants in the world, men for the present, as Paul speaks, passed feeling, and given over to work wickedness even with greediness;
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that laugh at the sheepishnes of Gods children, who of scruple abstaine from idle, yea from profane speech,
that laugh At the sheepishnes of God's children, who of scruple abstain from idle, yea from profane speech,
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yea from lewdest and most vngracious actions, oathes, periury, whoredome, so do my, bloud, any thing alike to them;
yea from lewdest and most ungracious actions, Oaths, perjury, whoredom, so do my, blood, any thing alike to them;
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heaven, and hell, God, and Devill, peace, and trouble of conscience, all are with them but fables.
heaven, and hell, God, and devil, peace, and trouble of conscience, all Are with them but fables.
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They talke of Hell (say they) and torments thereof, as preachers will haue them intolerable;
They talk of Hell (say they) and torments thereof, as Preachers will have them intolerable;
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the worme never dies, and the fire never goes out. the worm never die, and the fire never Goes out.
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Now if this be al their hel, the gnawing of a worme, &c. who would be so foolish,
Now if this be all their hell, the gnawing of a worm, etc. who would be so foolish,
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as for it to barre himselfe of the pleasures of this life?
as for it to bar himself of the pleasures of this life?
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Now Lord, that thou wert pleased to grāt such Atheists, but one houres sense of that worme which they so much scoffe at:
Now Lord, that thou Wertenberg pleased to grant such Atheists, but one hours sense of that worm which they so much scoff At:
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I am perswaded its neither poverty, nor prison, nor sword, nor fire, nor any other torture,
I am persuaded its neither poverty, nor prison, nor sword, nor fire, nor any other torture,
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but they would choose to make exchāge for it; al the world said one once, for a good conscience;
but they would choose to make exchange for it; all the world said one once, for a good conscience;
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wonder we at the wish? The wound of conscience (saith Salomon ) who can beare?
wonder we At the wish? The wound of conscience (Says Solomon) who can bear?
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Let vs all therefore be admonished to take heed how we wound conscience, and bring on our selues this vnsufferable evill.
Let us all Therefore be admonished to take heed how we wound conscience, and bring on our selves this unsufferable evil.
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Of all blessings of God incident to this life, pray for this, the peace of a good cōscience;
Of all blessings of God incident to this life, pray for this, the peace of a good conscience;
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it passeth (saith Paule) all vnderstanding: of all mischiefes, keepe thy selfe from this, a torturing, and accusing conscience; it passes (Says Paul) all understanding: of all mischiefs, keep thy self from this, a torturing, and accusing conscience;
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saith Salomon, who can beare it? Wouldest thou knowe what makes it? It is sinne, any sinne, be it but a scruple,
Says Solomon, who can bear it? Wouldst thou know what makes it? It is sin, any sin, be it but a scruple,
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or dram, never so little it frets like poison in the bowels.
or dram, never so little it frets like poison in the bowels.
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It may be indeed, custome of sinning, as a callum, or brawny skin, makes conscience senslesse for the time:
It may be indeed, custom of sinning, as a callum, or brawny skin, makes conscience senseless for the time:
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but, that callum once removed, no flesh so tender. But especially beware of sinnes against Conscience;
but, that callum once removed, no Flesh so tender. But especially beware of Sins against Conscience;
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that is sins against knowledge, a and recoyled against by conscience:
that is Sins against knowledge, a and recoiled against by conscience:
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these are the torturing sins indeed, that racke conscience, whē God is pleased to awake it:
these Are the torturing Sins indeed, that rack conscience, when God is pleased to awake it:
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when men know they do evil, and perhaps heare the voice of conscience, as another Lot admonishing, oh deale not so wickedly;
when men know they do evil, and perhaps hear the voice of conscience, as Another Lot admonishing, o deal not so wickedly;
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or as Ioseph to his Mistris, how canst thou do this great wickednes and sin against God? and yet breake out to enormities: these feare;
or as Ioseph to his Mistress, how Canst thou do this great wickedness and since against God? and yet break out to enormities: these Fear;
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they turne in their issue, into gall and wormewood.
they turn in their issue, into Gall and wormwood.
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And herein, alas, how desperat are many? running to practise of the grossest enormities, which nature it selfe condēns; as whoredome, drunkennes, &c:
And herein, alas, how desperate Are many? running to practise of the Grossest enormities, which nature it self condenns; as whoredom, Drunkenness, etc.:
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and never considering (conscience being thorough custome of sinning stupified) how deadly they wound it,
and never considering (conscience being through custom of sinning Stupified) how deadly they wound it,
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and what horror they lay vp for themselues, against when God shalbe pleased to enter iudgement with them.
and what horror they lay up for themselves, against when God shall pleased to enter judgement with them.
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Oh that they would but cōsider the lamētable ends of such sinners, that this Lyon of an evill conscience once rowsed, thorough horrour, driues many vnto.
O that they would but Consider the lamentable ends of such Sinners, that this Lyon of an evil conscience once roused, through horror, drives many unto.
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How many (alas) how many every day heare we of running with Iudas to the halter, to be their owne hangmen,
How many (alas) how many every day hear we of running with Iudas to the halter, to be their own hangmen,
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or cut throats, and posting as it were, out of the hell of an evill conscience, to the hel of fire,
or Cut throats, and posting as it were, out of the hell of an evil conscience, to the hell of fire,
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& brimstone, burning for ever before the throne of God? And why should any living in the same sins, secure himselfe from like iudgement? But of the wound this farre?
& brimstone, burning for ever before the throne of God? And why should any living in the same Sins, secure himself from like judgement? But of the wound this Far?
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3 Let vs see now what that balme is, so soveraign, that hath vertue to cure it:
3 Let us see now what that balm is, so sovereign, that hath virtue to cure it:
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or in plainer tearmes, what course is to be holden of such as are distressed, that they may finde comfort. Two principall Ingredients wee haue in S. Peters prescript to his patients at Ierusalem. Amende your liues, & 2 be baptized for remission of sinnes:
or in plainer terms, what course is to be held of such as Are distressed, that they may find Comfort. Two principal Ingredients we have in S. Peter's prescript to his patients At Ierusalem. Amend your lives, & 2 be baptised for remission of Sins:
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salues soveraigne indeed for a wounded soule, we can finde none better then repentance 2 and faith,
Salves sovereign indeed for a wounded soul, we can find none better then Repentance 2 and faith,
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and whatsoever is a meanes to assure vs that our sinnes for Christs sake are forgiven vs. This do therefore,
and whatsoever is a means to assure us that our Sins for Christ sake Are forgiven us This doe Therefore,
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whē the Lords hand shall in this kind be vpon thee: search thy heart diligently for whatsoever is amisse in thee;
when the lords hand shall in this kind be upon thee: search thy heart diligently for whatsoever is amiss in thee;
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leaue neither sinnes of age, no nor of youth, sinnes of life nor of nature vnsifted:
leave neither Sins of age, no nor of youth, Sins of life nor of nature unsifted:
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for all these humble thy selfe vnder Godes mightie hande, cease to doe evill, learne to doe well;
for all these humble thy self under God's mighty hand, cease to do evil, Learn to do well;
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thē though thy sins be red as scarlet, the Lord shall make them white as wooll. them though thy Sins be read as scarlet, the Lord shall make them white as wool.
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But this be assured, never to haue this wound soundly cured, till thy sinnes, those especially thou feelest most galling, be repēted. 2 This done;
But this be assured, never to have this wound soundly cured, till thy Sins, those especially thou Feel most galling, be repented. 2 This done;
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goe on in thy prescript, vsing all holy meanes to obtaine faith in the blood of Christ;
go on in thy prescript, using all holy means to obtain faith in the blood of christ;
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that blood, and it only, infused hath vertue to cure the bleeding wounds of conscience. The meaning is; that blood, and it only, infused hath virtue to cure the bleeding wounds of conscience. The meaning is;
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thou must labour to see, and beleeue thine owne share in Christs death, and satisfaction, that thou maist be able to say as Paul from sound experience, Christ loved me, and gaue himselfe for me.
thou must labour to see, and believe thine own share in Christ death, and satisfaction, that thou Mayest be able to say as Paul from found experience, christ loved me, and gave himself for me.
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This perswasion once vpon sound evidence obtained; whatsoever Devill, or conscience can suggest for discomfort, is easily removed;
This persuasion once upon found evidence obtained; whatsoever devil, or conscience can suggest for discomfort, is Easily removed;
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and till that assurance in some measure be gotten, never looke for solid peace in thy conscience.
and till that assurance in Some measure be got, never look for solid peace in thy conscience.
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And therefore (by the way) heare not them that teach, you can never be assured of your salvation,
And Therefore (by the Way) hear not them that teach, you can never be assured of your salvation,
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or pardon of sinnes in this life; what Iob speakes of his friends in his affliction, is true of such teachers;
or pardon of Sins in this life; what Job speaks of his Friends in his affliction, is true of such Teachers;
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miserable comforters are they to distressed consciences.miserable Comforters Are they to distressed Consciences.
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No racke is so torturing to the body, as is their doubtfull suspense to a wounded conscience.
No rack is so torturing to the body, as is their doubtful suspense to a wounded conscience.
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3 And as a meanes to obtaine it, carefully frequent the assemblies and gatherings together of the Saints;
3 And as a means to obtain it, carefully frequent the assemblies and gatherings together of the Saints;
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where God hath appointed his interpreters, those ones amongst thousands, to declare vnto man his righteousnesse:
where God hath appointed his Interpreters, those ones among thousands, to declare unto man his righteousness:
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though it may be, some little ease may bee obtained by other privat helpes, yet sure they forsake their owne mercy that forsake our assemblies.
though it may be, Some little ease may be obtained by other private helps, yet sure they forsake their own mercy that forsake our assemblies.
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Hetherto ioine Christian prudence, in fitting thy meditations to thy present estate. The law is indeed a good looking glasse, wherein we may behold the many blemishes,
Hitherto join Christian prudence, in fitting thy meditations to thy present estate. The law is indeed a good looking glass, wherein we may behold the many blemishes,
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and ouglie deformities of our life, & nature; an excellent hammer to breake the stone of the heart:
and ugly deformities of our life, & nature; an excellent hammer to break the stone of the heart:
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but consider, the heart broken needs rather binding, then breaking; the spirit wounded, rather lenitiues then corasiues.
but Consider, the heart broken needs rather binding, then breaking; the Spirit wounded, rather lenitives then corrosives.
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In this case therefore, Repentance & faith once in any measure obtained, that comfort of the Apostle is fittest to be meditated;
In this case Therefore, Repentance & faith once in any measure obtained, that Comfort of the Apostle is Fittest to be meditated;
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we are not vnder the law, but vnder grace: he meanes in respect of iustification. And therefore though the law condemne thee for remainds of sinne: we Are not under the law, but under grace: he means in respect of justification. And Therefore though the law condemn thee for remains of sin:
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yet grace acquits and accepts thee for thy faith in Christ. Lastly beware of hellish courses, which many take;
yet grace acquits and accepts thee for thy faith in christ. Lastly beware of hellish courses, which many take;
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as merry company & sports, to driue away qualmes of conscience, as some profanely tearme them:
as merry company & sports, to driven away qualms of conscience, as Some profanely term them:
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the hand writing on the wall makes Belshazzar tremble in midst of his iollitie:
the hand writing on the wall makes Belshazzar tremble in midst of his jollity:
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they are but as a draught of cold water in a fever, mitigating the fervour for the present,
they Are but as a draught of cold water in a fever, mitigating the fervour for the present,
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yet so as it after exasperateth the griefe. Having thus handled the generals; it remaines now that we proceed to some particulars:
yet so as it After exasperateth the grief. Having thus handled the generals; it remains now that we proceed to Some particulars:
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the rather, for that the weaknesse of most is such in this misery, that except their owne particular (and the particulars are almost infinit) bee salued, little,
the rather, for that the weakness of most is such in this misery, that except their own particular (and the particulars Are almost infinite) be salved, little,
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or no ease is brought to the distressed. Our order shall be this;
or no ease is brought to the distressed. Our order shall be this;
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First consider we the severall occasions out of which this distresse ariseth. 2 (For that my purpose is to speake of it only as it is in Gods children,
First Consider we the several occasions out of which this distress arises. 2 (For that my purpose is to speak of it only as it is in God's children,
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for chastisement, or prevention) see wee what these speciall sinnes are, which by the severall distresses God would correct, or prevent in his servants.
for chastisement, or prevention) see we what these special Sins Are, which by the several Distresses God would correct, or prevent in his Servants.
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Lastly, as the Lord shal enable, proceed we to remedies such as either Scriptures, or experience hath approved for soveraigne.
Lastly, as the Lord shall enable, proceed we to remedies such as either Scriptures, or experience hath approved for sovereign.
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Let no man require exact method, or curious sorting them to their heads; no nor enumeration of all particulars, which are almost infinite.
Let no man require exact method, or curious sorting them to their Heads; no nor enumeration of all particulars, which Are almost infinite.
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It shall suffice to propound those only that occasioned this paines, and that in the same order, which the sicke soule,
It shall suffice to propound those only that occasioned this pains, and that in the same order, which the sick soul,
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for whose sake this paines was first vndertaken, confusedly kept in vttering her distresses. And in the forefront, place we that that ariseth frō supposed vnpardonablenes of sinne.
for whose sake this pains was First undertaken, confusedly kept in uttering her Distresses. And in the forefront, place we that that arises from supposed vnpardonablenes of sin.
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This is the general that most affrights; opinion that the Lord either cannot or will not pardon transgressions committed:
This is the general that most affrights; opinion that the Lord either cannot or will not pardon transgressions committed:
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so long as, but that principle of the Leper is holden, Lord if thou wilt thou canst make me cleane, anguish of heart is never so great.
so long as, but that principle of the Leper is held, Lord if thou wilt thou Canst make me clean, anguish of heart is never so great.
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The sinne the Lord would by this distresse chasten, or prevent in his children, seemes probably this.
The sin the Lord would by this distress chasten, or prevent in his children, seems probably this.
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A former conceit they haue had in the daies of their vanitie, that of all things pardon of sinnes is easiest obtained at the hands of God;
A former conceit they have had in the days of their vanity, that of all things pardon of Sins is Easiest obtained At the hands of God;
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a stroke on the breast, & I cry God mercy, thou hast thought perhaps sufficient to purchase a pardon.
a stroke on the breast, & I cry God mercy, thou hast Thought perhaps sufficient to purchase a pardon.
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The Lord would now teach thee, it cost more to redeeme a soule, and that pardon purchased with the price of his own sonnes blood, is not so prodigally bestowed.
The Lord would now teach thee, it cost more to Redeem a soul, and that pardon purchased with the price of his own Sons blood, is not so prodigally bestowed.
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Now this first distresse is vsually strengthned by three other particulars. 1. Greatnesse of transgressions. 2. Long continuance in a course of sinning. 3. Our own indisposition to partake forgiuenesse.
Now this First distress is usually strengthened by three other particulars. 1. Greatness of transgressions. 2. Long Continuance in a course of sinning. 3. Our own indisposition to partake forgiveness.
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For greatnesse of sinne we haue Cains instance.
For greatness of sin we have Cains instance.
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And though the issue be better in Gods children, then in the brood of Cain, yet the distresse it selfe is incident to Gods dearest servants.
And though the issue be better in God's children, then in the brood of Cain, yet the distress it self is incident to God's dearest Servants.
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And herein alas how wittie, and even Rhetoricall are Gods children to aggravate theire infirmities? still they will be finding out somewhat, wherein their sinnes haue exceeded the sinnes of others, to which the Lord hath granted pardon.
And herein alas how witty, and even Rhetorical Are God's children to aggravate their infirmities? still they will be finding out somewhat, wherein their Sins have exceeded the Sins of Others, to which the Lord hath granted pardon.
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It is true, they confesse, Paule a blaspheamer, a persecutour was receaued to mercy; but what he did be did ignorantly through vnbeleefe:
It is true, they confess, Paul a blasphemer, a persecutor was received to mercy; but what he did be did ignorantly through unbelief:
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I against my knowledge, and conscience.
I against my knowledge, and conscience.
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Peter sinned grievously but wept bitterly; my heart is so hardned that not one teare can be wrung out for my many sinnes.
Peter sinned grievously but wept bitterly; my heart is so hardened that not one tear can be wrung out for my many Sins.
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Manasses shed much blood, but in his tribulation, he prayed earnestly and humbled himselfe greatly before the Lord God of his Fathers: Manasses shed much blood, but in his tribulation, he prayed earnestly and humbled himself greatly before the Lord God of his Father's:
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I besides a few cold wishes, and a little hanging downe the head after the guise of those Hypocrites, Isa. 58. find no such thing in my selfe.
I beside a few cold wishes, and a little hanging down the head After the guise of those Hypocrites, Isaiah 58. find no such thing in my self.
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The sinne which the Lord would hereby chasten, and prevent, is our former extenuations, and sleight esteeme of the offence of God.
The sin which the Lord would hereby chasten, and prevent, is our former extenuations, and sleight esteem of the offence of God.
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we were wont to say of our sins as Lot of Zoar, are they not little ones? and our soule may liue.
we were wont to say of our Sins as Lot of Zoar, Are they not little ones? and our soul may live.
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Oathes, say profane men (& perhaps we haue said too) what are they but words? and words,
Oaths, say profane men (& perhaps we have said too) what Are they but words? and words,
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but winde? Scoffing and fabling & wanton speech; but merry talke? Profane sports, honest recreations; grosser enormities, humane frailties.
but wind? Scoffing and fabling & wanton speech; but merry talk? Profane sports, honest recreations; grosser enormities, humane frailties.
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The Lord would now teach thee otherwise to esteeme sins; to weigh them in the ballance of the sanctuary, not of thine owne fancy:
The Lord would now teach thee otherwise to esteem Sins; to weigh them in the balance of the sanctuary, not of thine own fancy:
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and perhaps the sins thou formerlie thoughtest little, are nowe felt as a burthen too heavy for thee to beare. The remedies are these.
and perhaps the Sins thou formerly thoughtest little, Are now felt as a burden too heavy for thee to bear. The remedies Are these.
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First humble thy selfe before the great God, whose offence thou hast so lightly esteemed;
First humble thy self before the great God, whose offence thou hast so lightly esteemed;
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pray God to forgiue this thought of thy hart, that ever thou hast thought any sin little;
pray God to forgive this Thought of thy heart, that ever thou hast Thought any since little;
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and resolue hereafter to make conscience as well of smaller, as of greater sins, knowing that thou art countable for the least, even to an idle word.
and resolve hereafter to make conscience as well of smaller, as of greater Sins, knowing that thou art countable for the least, even to an idle word.
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When thou hast this done, consider then the endlesnes of Gods mercy in Christ Iesus;
When thou hast this done, Consider then the endlesnes of God's mercy in christ Iesus;
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view the height and depth, and length, and breadth, those immense dimensions of Gods grace and loue in Christ.
view the height and depth, and length, and breadth, those immense dimensions of God's grace and love in christ.
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Heare the Lord himselfe describing himselfe to Moses; The Lord, the Lord, strong, mercifull, and gracious, slow to anger, abundant in goodnesse and truth, reseruing mercy for thousands, forgiuing iniquitie and sin, &c. So many attributes of mercy and grace,
Hear the Lord himself describing himself to Moses; The Lord, the Lord, strong, merciful, and gracious, slow to anger, abundant in Goodness and truth, reserving mercy for thousands, forgiving iniquity and since, etc. So many attributes of mercy and grace,
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so few of power and iustice, what argue they? but almost a greater propension to shew mercy then to execute iudgement. Heare the Apostle. God the father of mercies;
so few of power and Justice, what argue they? but almost a greater propension to show mercy then to execute judgement. Hear the Apostle. God the father of Mercies;
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againe, God which is rich in mercy. Heare Isay, He is very readie to forgiue; heare S. Iames, of much bowels and tender commiseratiō.
again, God which is rich in mercy. Hear Saiah, He is very ready to forgive; hear S. James, of much bowels and tender commiseration.
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And reiect that saying of Cain my sin is greater then can be forgiven:
And reject that saying of Cain my since is greater then can be forgiven:
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Mentiris Cain, saith S. Augustin; thou lyest Caine; for greater is Gods mercy then al mās iniquitie.Mentiris Cain, Says S. Augustin; thou liest Cain; for greater is God's mercy then all men iniquity.
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When thou hast thus dwelt a while vpon meditation of the endlesse mercy of God; see then the price paide to expiate not only little, but even greatest sins.
When thou hast thus dwelled a while upon meditation of the endless mercy of God; see then the price paid to expiate not only little, but even greatest Sins.
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Is there any thinkest thou so great, which the blood of the sonne of God, a person so excellent, cannot expiate?
Is there any Thinkest thou so great, which the blood of the son of God, a person so excellent, cannot expiate?
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Nimirum Deus meus (saith Augustine) si aequa lance delicta peccantis hominis & redimentis gratiâ librentur Authoris; Nimirum Deus meus (Says Augustine) si Equal lance Delicta Sinners hominis & redemption gratiâ librentur Author's;
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non tantum oriens ab occidente, sed inferior separatur infernus à summo Coeli cardine. Now surely my God (saith S. Augustine ) if the offences of man sinning,non Tantum Orient ab occident, said inferior separatur Infernus à Summo Coeli cardine. Now surely my God (Says S. Augustine) if the offences of man sinning,
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and the grace of God redeeming be piezed in even ballance, the East hath not so far difference frō the West,
and the grace of God redeeming be piezed in even balance, the East hath not so Far difference from the West,
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nor the lowest hell, from the highest heaven, &c. Ad vnto these, those sweete promises propounded in the word of God.
nor the lowest hell, from the highest heaven, etc. Ad unto these, those sweet promises propounded in the word of God.
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Cease to doe evill, learne to do well, &c. Though thy sins were red as scarlet, they shalbe white as wooll. Cease to do evil, Learn to do well, etc. Though thy Sins were read as scarlet, they shall white as wool.
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And out of them frame this comfortable & sound conclusion. There is no sinne capable of repentance, but the same is also capable of pardon.
And out of them frame this comfortable & found conclusion. There is no sin capable of Repentance, but the same is also capable of pardon.
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Lastly consider examples of great sinners received to mercy, Manasseh, Peter, Paul, &c. and know Gods dealings are exemplary, in them the Lord sheweth what al might expect, that by their example shoulde in after times beleeue and repent.
Lastly Consider Examples of great Sinners received to mercy, Manasses, Peter, Paul, etc. and know God's dealings Are exemplary, in them the Lord shows what all might expect, that by their Exampl should in After times believe and Repent.
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A seconde particular strengthening this distresse is long continued practise of sin with contempt of grace offered.
A seconde particular strengthening this distress is long continued practice of since with contempt of grace offered.
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This is that that more exasperates the wound, and makes it bleed a fresh. I know (saith the distressed soule) Gods mercies are infinite; Christs merit, endlesse:
This is that that more exasperates the wound, and makes it bleed a fresh. I know (Says the distressed soul) God's Mercies Are infinite; Christ merit, endless:
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but I haue long dwelt in practise of sin, neglected many a gracious invitation, foreslowed repentance;
but I have long dwelled in practice of since, neglected many a gracious invitation, foreslowed Repentance;
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that now I am perswaded, the iudgement threatned by the Prophet hath seized on me;
that now I am persuaded, the judgement threatened by the Prophet hath seized on me;
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because the Lord would haue purged me and I was not purged, therefore I shall never bee purged. Because the Lord would have purged me and I was not purged, Therefore I shall never be purged.
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The sin the Lord would hereby chasten and prevent is procrastination: & those prophane resolutions; time enough yet; repent when we are old:
The since the Lord would hereby chasten and prevent is procrastination: & those profane resolutions; time enough yet; Repent when we Are old:
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and those hellish speeches, young Saints old Devils; youth must haue his swinge; and let vs be merry, we can neuer do it younger.
and those hellish Speeches, young Saints old Devils; youth must have his swinge; and let us be merry, we can never do it younger.
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The Lord would by this distresse teach thee, that, it is good to beare the yoake in youth;
The Lord would by this distress teach thee, that, it is good to bear the yoke in youth;
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that repentance the sooner it is performed, the more comfortable;
that Repentance the sooner it is performed, the more comfortable;
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and that grace must be accepted when the Lord offers it, not when we shalbe at leasure.
and that grace must be accepted when the Lord offers it, not when we shall At leisure.
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And now I dare say, thou wishest, thou hadst bin sooner wise for thy soule, and even in youth laid the foundation of thine endles comfort. For remedy, this doe:
And now I Dare say, thou wishest, thou Hadst been sooner wise for thy soul, and even in youth laid the Foundation of thine endless Comfort. For remedy, this doe:
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first bewaile delaies, now so discomfortable in sense; & pray God to pardon, that presumptuous neglect of his gracious invitations.
First bewail delays, now so discomfortable in sense; & pray God to pardon, that presumptuous neglect of his gracious invitations.
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And now purpose to redeeme the time, and as much time as remaines in the flesh, consecrate wholly to the service of God.
And now purpose to Redeem the time, and as much time as remains in the Flesh, consecrate wholly to the service of God.
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This done, build thy selfe vpon perswasion of this truth:
This done, built thy self upon persuasion of this truth:
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that promise of pardon is made without limitation to any time, person, or nūber of offences, repentance being once performed.
that promise of pardon is made without limitation to any time, person, or number of offences, Repentance being once performed.
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Ierusalem had long weltered in the blood of the saints: yet heare our Saviour;Ierusalem had long weltered in the blood of the Saints: yet hear our Saviour;
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oh if thou hadst known but in this thy day, the things that belong to thy peace: o if thou Hadst known but in this thy day, the things that belong to thy peace:
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that is to say, notwithstāding all the blood of the Prophets, and cruelty that hath passed from father to son along so many generations,
that is to say, notwithstanding all the blood of the prophets, and cruelty that hath passed from father to son along so many generations,
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yet now had repentaunce turned away the iudgements prepared for thee. And the Lord by his Prophet;
yet now had Repentance turned away the Judgments prepared for thee. And the Lord by his Prophet;
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From the daies of your fathers ye haue gone astray, yet returne and I will heale your rebellions. From the days of your Father's you have gone astray, yet return and I will heal your rebellions.
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There is a length as well as a breadth of Gods pardoning mercy. It is as long as large, to every one in any time seriously repenting.
There is a length as well as a breadth of God's pardoning mercy. It is as long as large, to every one in any time seriously repenting.
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A third occasion of this distresse is, that ariseth from our owne indisposition and disability to performe the conditions of pardon, faith and repentance.
A third occasion of this distress is, that arises from our own indisposition and disability to perform the conditions of pardon, faith and Repentance.
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This is that that especially woundeth conscience. The former principles after some pawse wilbe granted: God can pardō, and no time past for such as cā repent.
This is that that especially wounds conscience. The former principles After Some pause will granted: God can pardon, and no time passed for such as can Repent.
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But for me, alas I feele nothing but hardnes of hart and security:
But for me, alas I feel nothing but hardness of heart and security:
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nor cā I, as I should, in any measure of godly sorrow, bewaile my fowle sins so long continued.
nor can I, as I should, in any measure of godly sorrow, bewail my fowl Sins so long continued.
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God cannot pardon a sinner impenitent and vnbeleeving.
God cannot pardon a sinner impenitent and vnbeleeving.
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The sin the Lord would by this distresse chasten, is our former prowd opinion of free will,
The since the Lord would by this distress chasten, is our former proud opinion of free will,
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and conceited ability in our selues to beleeue and repent at pleasure. How oft haue those speeches rashly passed from vs, we will repent in old age,
and conceited ability in our selves to believe and Repent At pleasure. How oft have those Speeches rashly passed from us, we will Repent in old age,
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or when the Lorde summons vs by our last sicknes; as if we had repentance at cōmand, & could at our pleasure performe it.
or when the Lord summons us by our last sickness; as if we had Repentance At command, & could At our pleasure perform it.
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The Lord woulde now teach thee; that it is not in man to convert himself, or to turne from his sins.
The Lord would now teach thee; that it is not in man to convert himself, or to turn from his Sins.
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And that it is as easie for a Blackemore to change his skin, or a Leopard his spots,
And that it is as easy for a Blackmore to change his skin, or a Leopard his spots,
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as for a sinner accustomed to do evill to learne to do well, without a supernaturall worke of Gods spirit turning vs that wee may be turned. Remedies.as for a sinner accustomed to do evil to Learn to do well, without a supernatural work of God's Spirit turning us that we may be turned. Remedies.
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First humble thy selfe before God for this proud conceit thou hast carried of thy selfe in nature:
First humble thy self before God for this proud conceit thou hast carried of thy self in nature:
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acknowledge with the Apostle, thine owne disabilitie so much as by a thought or desire to further thine owne salvation;
acknowledge with the Apostle, thine own disability so much as by a Thought or desire to further thine own salvation;
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And let God be acknowledged the worker both of will and worke in this point of cōversion.
And let God be acknowledged the worker both of will and work in this point of conversion.
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When thou hast thus humbled thy selfe vnder Gods mightie hand, pray then with that poore man in the Gospel.
When thou hast thus humbled thy self under God's mighty hand, pray then with that poor man in the Gospel.
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Lord helpe my vnbeleefe; and with the Church, Drawe me that I may run after thee. Lord help my unbelief; and with the Church, Draw me that I may run After thee.
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Lord, say thou, I knowe it is not in man to convert himselfe, nor to turne vnto thee:
Lord, say thou, I know it is not in man to convert himself, nor to turn unto thee:
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Turne thou me o Lord and I shall be turned, Convert thou me and I shall be converted. Turn thou me oh Lord and I shall be turned, Convert thou me and I shall be converted.
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And after thy promise, take out of my bowels that same heart of Stone, and giue insteed thereof,
And After thy promise, take out of my bowels that same heart of Stone, and give instead thereof,
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an heart of flesh, remorsefull for sinne, and flexible to the obedience of thy holy will.an heart of Flesh, remorseful for sin, and flexible to the Obedience of thy holy will.
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When thou hast thus craved helpe for thy naturall infirmitie, consider then that these very feelings and strivings against vnbeleefe are beginnings of faith;
When thou hast thus craved help for thy natural infirmity, Consider then that these very feelings and strivings against unbelief Are beginnings of faith;
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the feeling, and bewailing of hardnesse of heart, is the seed of godly sorrow.
the feeling, and bewailing of hardness of heart, is the seed of godly sorrow.
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And remember howe gratiously the Lord hath promised not to despise the desires of the poore:
And Remember how graciously the Lord hath promised not to despise the Desires of the poor:
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and how he hath taught very sighes & groanes to be acceptable prayers. And therefore proportionally very griefe for not grieving, to be godly sorrow;
and how he hath taught very sighs & groans to be acceptable Prayers. And Therefore proportionally very grief for not grieving, to be godly sorrow;
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very sorrow for not beleeving, to be beliefe, at least in Gods mercifull acceptation. And of this first maine distresse and the severall occasions thereof, thus farre.
very sorrow for not believing, to be belief, At least in God's merciful acceptation. And of this First main distress and the several occasions thereof, thus Far.
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A second speciall distresse, is that which is occasioned by suspicion of hypocrisie:
A second special distress, is that which is occasioned by suspicion of hypocrisy:
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herewith are Gods children long and often perplexed, that though they haue performed many excellent things savouring of grace & faith vnfained,
herewith Are God's children long and often perplexed, that though they have performed many excellent things savouring of grace & faith unfeigned,
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yet this feare they haue in all these been but as hypocrits, either for fashion,
yet this Fear they have in all these been but as Hypocrites, either for fashion,
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or feare, or vaine glory, or hope of temporal benefit, performing al whatever they haue done in religion and the service of God.
or Fear, or vain glory, or hope of temporal benefit, performing all whatever they have done in Religion and the service of God.
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The sinne the Lord would by this distresse chasten, is our former contentment with the shadowes of saving graces.
The sin the Lord would by this distress chasten, is our former contentment with the shadows of Saving graces.
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Time hath beene perhaps, when wee haue thought civill honesty to be regeneration; God forgiue vs, sound repentance;
Time hath been perhaps, when we have Thought civil honesty to be regeneration; God forgive us, found Repentance;
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mumbling of Pater nosters, zealous praiers; formalitie in hearing &c the summe of religion. The Lord would now teach thee, its not every faith that saueth:
mumbling of Pater noster's, zealous Prayers; formality in hearing etc. the sum of Religion. The Lord would now teach thee, its not every faith that Saveth:
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and it must be more then civilitie that brings to heaven; more then formalitie that makes a Christian;
and it must be more then civility that brings to heaven; more then formality that makes a Christian;
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more then lip labour that makes a prayer. Remedies.
more then lip labour that makes a prayer. Remedies.
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First bewaile this errour, and for it humble thy selfe before God, considering it is not the blind and the lame, nor formalitie that satisfies that God, that stiles himselfe a great king and terrible amongst the heathen;
First bewail this error, and for it humble thy self before God, considering it is not the blind and the lame, nor formality that Satisfies that God, that stile himself a great King and terrible among the heathen;
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and hath threatned a curse to the deceaver that hath in his flocke a male, and vowes a corrupt thing. This done;
and hath threatened a curse to the deceaver that hath in his flock a male, and vows a corrupt thing. This done;
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continue diligently to try and examine the graces that God hath bestowed vpon thee;
continue diligently to try and examine the graces that God hath bestowed upon thee;
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it is one end perhaps, why the Lord hath permitted thee to this iealousie of thine own estate.
it is one end perhaps, why the Lord hath permitted thee to this jealousy of thine own estate.
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But yet where God giues evidence of sinceritie, shut not thine eies, neither derogate from the worke of Gods spirit, that by this suspiciousnesse of thine owne estate,
But yet where God gives evidence of sincerity, shut not thine eyes, neither derogate from the work of God's Spirit, that by this suspiciousness of thine own estate,
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and striving for sinceritie, would seale vp to thy soule, that thou art no hypocrite, but an Israelite indeed, one in whome there is no guile.
and striving for sincerity, would seal up to thy soul, that thou art no hypocrite, but an Israelite indeed, one in whom there is no guile.
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And perhaps in this view of thy selfe, thou shalt discover graces in thy selfe, such as in that manner cannot be in a hypocrite.
And perhaps in this view of thy self, thou shalt discover graces in thy self, such as in that manner cannot be in a hypocrite.
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Example: Thou shalt never finde a hypocrite willing to extenuate his good things, or to aggravate his sinnes.Exampl: Thou shalt never find a hypocrite willing to extenuate his good things, or to aggravate his Sins.
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Search and see whether in things cōmendable, he be not willing to take notice of the least;
Search and see whither in things commendable, he be not willing to take notice of the least;
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yea to arrogate more then is due: to lessen his sinnes by al possible excuses. See the hypocrite in his colours;
yea to arrogate more then is due: to lessen his Sins by all possible excuses. See the hypocrite in his colours;
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because forsooth he was no fornicator, no extortioner, &c had given a little scattering almes, paid tithes &c. therefore not men only,
Because forsooth he was no fornicator, no extortioner, etc. had given a little scattering alms, paid Tithes etc. Therefore not men only,
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but the Lord himselfe must take notice of him as of a prime servant.
but the Lord himself must take notice of him as of a prime servant.
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Now if thou shalt aske thine owne heart, it may bee it will tell thee thou art free from these and farre lesse sinnes,
Now if thou shalt ask thine own heart, it may be it will tell thee thou art free from these and Far less Sins,
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and yet seemest to thy selfe the chiefe of sinners. Thou hast done these & farre greater workes of piety and mercy,
and yet seemest to thy self the chief of Sinners. Thou hast done these & Far greater works of piety and mercy,
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and yet thinkest thy selfe not worthy to be numbred amongst the meanest of Gods Saints. Was ever hypocrite thus opinioned of himselfe? I dare say not one.
and yet Thinkest thy self not worthy to be numbered among the Meanest of God's Saints. Was ever hypocrite thus opinioned of himself? I Dare say not one.
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2 Againe, was there ever hypocrite that could loue a child of God, eo nomine because he was a child of God? Ishmaell that hypocrite lived in Abrahams familie, was circumcised,
2 Again, was there ever hypocrite that could love a child of God, eo nomine Because he was a child of God? Ishmael that hypocrite lived in Abrahams family, was circumcised,
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and no doubt performed outward conformitie in religious exercises vsed by his father:
and no doubt performed outward conformity in religious exercises used by his father:
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but could he loue Isaac the sonne of promise? Yet this I doubt not but thou canst say of thy selfe Thou honourest them that feare the Lord;
but could he love Isaac the son of promise? Yet this I doubt not but thou Canst say of thy self Thou honourest them that Fear the Lord;
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delightest their company; cheerefully according to abilitie, distributest to their necessities. And whilest thou so louest the brethren, canst thou make question, delightest their company; cheerfully according to ability, distributest to their necessities. And whilst thou so love the brothers, Canst thou make question,
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whether thou be translated from death to life?
whither thou be translated from death to life?
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3 Againe, ever readest thou of an hypocrite, that could loue a rebuker, a man reproving his personall sinnes? We read of Herod he reverenced Iohn Baptist, never that he loved him;
3 Again, ever Readest thou of an hypocrite, that could love a rebuker, a man reproving his personal Sins? We read of Herod he reverenced John Baptist, never that he loved him;
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yea for his plaine rebuke of incest, he often desired the murther of him: of the Iewes, that with some patience and attention they heard St Stephens narration;
yea for his plain rebuke of Incest, he often desired the murder of him: of the Iewes, that with Some patience and attention they herd Saint Stephen's narration;
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but his reproofe was as gall and wormewood.
but his reproof was as Gall and wormwood.
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Now when thou findest Davids affectiō in thee, that thou canst desire to be reproved, and countest it a benefit:
Now when thou Findest Davids affection in thee, that thou Canst desire to be reproved, and countest it a benefit:
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canst thou doubt whether the Lord hath made thee wise to salvation?
Canst thou doubt whither the Lord hath made thee wise to salvation?
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4 Lastly, canst thou name the hypocrite, that ever could say, his conscience bearing him witnesse, that hee was grieved for imperfections of obedience? mourned for this, that he could in no greater measure flie from the corruptiō, that is in the world through lust? or that counted this his misery, to bee led capt•ue sometimes to the law of sinne? name that hypocrite if thou canst.
4 Lastly, Canst thou name the hypocrite, that ever could say, his conscience bearing him witness, that he was grieved for imperfections of Obedience? mourned for this, that he could in no greater measure fly from the corruption, that is in the world through lust? or that counted this his misery, to be led capt•ue sometime to the law of sin? name that hypocrite if thou Canst.
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And if thou findest these things in thy selfe:
And if thou Findest these things in thy self:
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wilt thou be so iniurious to thy owne soule, so vnthankfull to Gods spirit dwelling in thee,
wilt thou be so injurious to thy own soul, so unthankful to God's Spirit Dwelling in thee,
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as to say, he hath wrought no more in thee, then he hath in an hypocrite? God forbid.
as to say, he hath wrought no more in thee, then he hath in an hypocrite? God forbid.
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But proceede we to other particulars strengthning in many this iealously of their sincerity. They are 1 decay of graces formerly felt in more liuelyhood, & greater efficacie:
But proceed we to other particulars strengthening in many this jealously of their sincerity. They Are 1 decay of graces formerly felt in more liuelyhood, & greater efficacy:
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this is an vsuall, but a fearefull distresse;
this is an usual, but a fearful distress;
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causing many to thinke of all that ever they haue formerly felt, it was nothing but the hypocrits vanishing flashes.
causing many to think of all that ever they have formerly felt, it was nothing but the Hypocrites vanishing flashes.
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It is true saith the wounded spirit;
It is true Says the wounded Spirit;
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I haue felt that true of my selfe that Iob so comfortably professeth, I haue preferred the words of the Lords mouth before mine appointed food;
I have felt that true of my self that Job so comfortably Professes, I have preferred the words of the lords Mouth before mine appointed food;
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I haue knowne the day, when I could with earnestnes of affection and feeling of wants, haue powred out my soule before my God;
I have known the day, when I could with earnestness of affection and feeling of Wants, have poured out my soul before my God;
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I could once haue wept for my sins, &c. but now alas, and with weeping they vtter it, none of all these can I feele in my selfe.
I could once have wept for my Sins, etc. but now alas, and with weeping they utter it, none of all these can I feel in my self.
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The sinnes the Lord woulde hereby chasten or prevent, are, 1. Pride and that swelling of the hart with cōceitednes of our owne eminency aboue others. 2 Vnthākfulnes for our litle or more grace received. 3. Discontinuance of care to cherish and increase receaved graces by meanes sanctified:
The Sins the Lord would hereby chasten or prevent, Are, 1. Pride and that swelling of the heart with conceitedness of our own eminency above Others. 2 Unthankfulness for our little or more grace received. 3. Discontinuance of care to cherish and increase received graces by means sanctified:
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perhaps wee haue growne remisse in hearing, praier, meditation, conference, vse of sacraments, &c. 4 Running into occasions of decaying,
perhaps we have grown remiss in hearing, prayer, meditation, conference, use of Sacraments, etc. 4 Running into occasions of decaying,
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as loose, profane, irreligious company, from society of such as feare God, by whose mutuall faith we might haue solaced each another.
as lose, profane, irreligious company, from society of such as Fear God, by whose mutual faith we might have solaced each Another.
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Remedies, 1. Bewaile these sins all or any of thē that thou cāst probably think to haue bin occasiōs of thy declinings.
Remedies, 1. Bewail these Sins all or any of them that thou Canst probably think to have been occasions of thy declinings.
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2. This done, cōsider there may be in Gods dearest children decay of graces in part & for a time.2. This done, Consider there may be in God's dearest children decay of graces in part & for a time.
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Of the church of Ephesus it is said, shee had fallen from her first loue, yet stil retained esteeme of a church, even with the Lord Christ.
Of the Church of Ephesus it is said, she had fallen from her First love, yet still retained esteem of a Church, even with the Lord christ.
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Of the Philippians saith the Apostle; your care beginnes to spring againe: belike they had had their winter, that a new spring revived.
Of the Philippians Says the Apostle; your care begins to spring again: belike they had had their winter, that a new spring revived.
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It is true the Lord hath promised that hell gates shall never prevaile vtterly to overthrow our faith, or any other grace accompanying salvation:
It is true the Lord hath promised that hell gates shall never prevail utterly to overthrow our faith, or any other grace accompanying salvation:
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but he hath no where promised to preserue cōtinually sensible exercise of any grace. Faith he preserveth:
but he hath no where promised to preserve continually sensible exercise of any grace. Faith he Preserveth:
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but continuall exercise of faith hath he promised to preserue? Yea we haue instances of his Saints that haue fallen to acts of infidelity:
but continual exercise of faith hath he promised to preserve? Yea we have instances of his Saints that have fallen to acts of infidelity:
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in Abrahā himself, whose faith is so renowned;
in Abrahā himself, whose faith is so renowned;
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in Simō for firmnes of faith sirnamed Cephas. The Lord will haue his graces eb & flow in his servants, saith Augustine, ne facilitatem in omnibus assecut• nostrum putemus esse quod eius est, least if we had attained facility in all things, we should thinke that our own which is meerly his work.
in Simō for firmness of faith surnamed Cephas. The Lord will have his graces eb & flow in his Servants, Says Augustine, ne facilitatem in omnibus assecut• nostrum putemus esse quod eius est, least if we had attained facility in all things, we should think that our own which is merely his work.
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Who of vs all, doth alwaies heare with equal attentiō, reverence, cheerefulnes, &c:
Who of us all, does always hear with equal attention, Reverence, cheerfulness, etc.:
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or pray with like earnestnes of desire, feeling of wants, assurāce to be heard? Or do any thing at al times so as at some? 4 Lastly;
or pray with like earnestness of desire, feeling of Wants, assurance to be herd? Or do any thing At all times so as At Some? 4 Lastly;
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let it be considered, that the Lord vsually withdrawes the vse of some particular grace, that some other may in greater measure shew forth it selfe in vs. Ex: Ioy and reioicing in his mercy he withdrawes that he may bring to practise of humiliation.
let it be considered, that the Lord usually withdraws the use of Some particular grace, that Some other may in greater measure show forth it self in us Ex: Joy and rejoicing in his mercy he withdraws that he may bring to practise of humiliation.
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A second thing strengthening iealousie of sinceritie, is the smal measure of our graces received.
A second thing strengthening jealousy of sincerity, is the small measure of our graces received.
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The distresse hence arising, I may well call the good distresse, the cōfortable discomfort, sith this brings with it its own cōfort:
The distress hence arising, I may well call the good distress, the comfortable discomfort, sith this brings with it its own Comfort:
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yea is itselfe the matter of most solide: consolatiō.
yea is itself the matter of most solid: consolation.
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Griefe for little obedience, is it not comfortable? indignation at our imperfections, is it not a fruit of repentance? See it exemplified, Mar. 9 24. The sin the Lord would:
Grief for little Obedience, is it not comfortable? Indignation At our imperfections, is it not a fruit of Repentance? See it exemplified, Mar. 9 24. The since the Lord would:
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hereby chasten or prevent, is former contentment with our smal measures, & that sufficit wee sang to our selues in times of prosperity.
hereby chasten or prevent, is former contentment with our small measures, & that sufficit we sang to our selves in times of Prosperity.
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Perhaps we haue bin thus minded; any measure of faith would serue turne for comfort in times of greatest tēptation:
Perhaps we have been thus minded; any measure of faith would serve turn for Comfort in times of greatest temptation:
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any measure of practise, so we were free from grosse enormities, would suffice to salvation.
any measure of practice, so we were free from gross enormities, would suffice to salvation.
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And it may be we haue scoffingly thrown of care of strict carriage, with that of Salomon profanely mistaken, wee may be iust overmuch.
And it may be we have scoffingly thrown of care of strict carriage, with that of Solomon profanely mistaken, we may be just overmuch.
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For remedy, hūble thy selfe for these very thoughts, and pray God to pardon neglects of meanes to growe in grace & in the knowledge of our Lord and Saviour Iesus Christ.
For remedy, humble thy self for these very thoughts, and pray God to pardon neglects of means to grow in grace & in the knowledge of our Lord and Saviour Iesus christ.
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This done, consider that grace is rather measured by quality then by quantity: obedience more by sincerity then by muchnes.
This done, Consider that grace is rather measured by quality then by quantity: Obedience more by sincerity then by muchnes.
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Its not so much inquired how great or little, but how sincere obedience is:
Its not so much inquired how great or little, but how sincere Obedience is:
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faith, if it be vnfained, though but as a graine of mustard seed; obedience, though mingled with many weaknesses,
faith, if it be unfeigned, though but as a grain of mustard seed; Obedience, though mingled with many Weaknesses,
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yet if it be harty, hath promise of gracious acceptation.
yet if it be hearty, hath promise of gracious acceptation.
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And if thou lackest evidence of sincerity, take this for one infallible, griefe for thy defects & imperfections.
And if thou Lackest evidence of sincerity, take this for one infallible, grief for thy defects & imperfections.
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Let that also be weighed, that smal graces may yet be tru whiles they are smal;
Let that also be weighed, that small graces may yet be true while they Are small;
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litle faith is faith, as a little fire is fire, hath the nature of fire as well as the greatest flame.
little faith is faith, as a little fire is fire, hath the nature of fire as well as the greatest flame.
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God despiseth not little things in obedience offered vnto him.
God despises not little things in Obedience offered unto him.
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In the sacrifices of the old law, not the price of the gift, but the ability & affection of the offerer was respected.
In the Sacrifices of the old law, not the price of the gift, but the ability & affection of the offerer was respected.
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In this evill thou art not alone, but hast all Gods Saints partakers with thee.
In this evil thou art not alone, but hast all God's Saints partakers with thee.
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The smallest beginnings are pledges of greater favours where is thankfull acceptance, and conscionable vse of those already receaved, to the glory of the bestower.
The Smallest beginnings Are pledges of greater favours where is thankful acceptance, and conscionable use of those already received, to the glory of the bestower.
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Lastly, let it not be forgotten that Paule to this purpose alleadgeth:
Lastly, let it not be forgotten that Paul to this purpose allegeth:
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what we want in our selues, we haue in Christ Iesus, if not performed, yet punished, and to vs pardoned.
what we want in our selves, we have in christ Iesus, if not performed, yet punished, and to us pardoned.
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The third strengthener of iealousie is present insensiblenes of Gods graces working in vs: an vsual accidēt, but a great discomfort.
The third strengthener of jealousy is present insensibleness of God's graces working in us: an usual accident, but a great discomfort.
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The sin chastened is, either vnthankfulnes for that experience we once had of Gods spirit working in vs,
The since chastened is, either unthankfulness for that experience we once had of God's Spirit working in us,
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or that presumptuous licence wee tooke to our selues in sinning, whiles our evidence staid firme with vs. 1 For remedie, pray God to pardon vnthankfulnesse and presumption.
or that presumptuous licence we took to our selves in sinning, while our evidence stayed firm with us 1 For remedy, pray God to pardon unthankfulness and presumption.
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2 This done, consider graces may sometimes lie hidden in vs, yea worke in respect of our acknowledgemēt insensibly.
2 This done, Consider graces may sometime lie hidden in us, yea work in respect of our acknowledgement insensibly.
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The kingdome of God, said our Savior, comes not with observation; and it is as seed that comes vp and groweth we know not how. The Kingdom of God, said our Saviour, comes not with observation; and it is as seed that comes up and grows we know not how.
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3 It was Davids case, Create in me (saith David) a cleane heart O God.
3 It was Davids case, Create in me (Says David) a clean heart Oh God.
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His heart, no doubt, was even then cleansed:
His heart, no doubt, was even then cleansed:
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for doubt we of cleannes, where Gods spirit takes vp his dwelling? or make we questiō whether hee sanctifie, where he teacheth to pray? yet Create, saith David, speaking ad sensum, according to that nothing he felt of cleansing.
for doubt we of cleanness, where God's Spirit Takes up his Dwelling? or make we question whither he sanctify, where he Teaches to pray? yet Create, Says David, speaking ad sensum, according to that nothing he felt of cleansing.
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4 Lastly remember how diversly the Lord giues evidence of his spirits presence in vs. Somtimes a child of God perceiues little difference in practise betwixt himselfe and very aliens;
4 Lastly Remember how diversely the Lord gives evidence of his spirits presence in us Sometimes a child of God perceives little difference in practice betwixt himself and very aliens;
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yet let him view his affections, hee may see grace there: sometimes againe, more may bee seene in practise, then in the affection:
yet let him view his affections, he may see grace there: sometime again, more may be seen in practice, then in the affection:
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how ever, whilst in either, thou hast cause of comfort.
how ever, while in either, thou hast cause of Comfort.
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The last particular in this kind discomforting, is falling from purposes, and almost vowed resolutions of a steddy course in obedience.
The last particular in this kind discomforting, is falling from Purposes, and almost vowed resolutions of a steady course in Obedience.
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The sinne the Lord would hereby chasten or prevent; is presumptuousnesse in vowing or resolving, with out serious imploring of Gods assistance to enable,
The sin the Lord would hereby chasten or prevent; is presumptuousness in vowing or resolving, with out serious imploring of God's assistance to enable,
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or due acknowledgement of our owne impotency in performance. God wil ever be knowne sole worker of will & work, of purpose and execution.
or due acknowledgement of our own impotency in performance. God will ever be known sole worker of will & work, of purpose and execution.
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The sin was Peters, and the chastisement he tasted.
The since was Peter's, and the chastisement he tasted.
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1 For remedy, humble thy selfe for rashnesse in vowing, and pray God to keepe thine eies open alwaies, to behold thy naturall weaknesse and mutabilitie.
1 For remedy, humble thy self for rashness in vowing, and pray God to keep thine eyes open always, to behold thy natural weakness and mUTABILITY.
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2 Next learne ta distinguish betwixt the generall & particular purpose;
2 Next Learn ta distinguish betwixt the general & particular purpose;
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I meane betwixt purposing to cleaue vnto God in performance of all holy duties, & purposing in such measure to serue him.
I mean betwixt purposing to cleave unto God in performance of all holy duties, & purposing in such measure to serve him.
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Perhaps in the measure and particulars purposed, there haue beene faulting, but still in all likelyhood the generall purpose remaines.
Perhaps in the measure and particulars purposed, there have been faulting, but still in all likelihood the general purpose remains.
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3 Put difference betwixt falling from purpose, & falling from execution of purpose in particulars; there is great ods betwixt the two.
3 Put difference betwixt falling from purpose, & falling from execution of purpose in particulars; there is great ods betwixt the two.
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David fell from execution of that sworne purpose to keepe Gods iudgements, yet not from purpose. David fell from execution of that sworn purpose to keep God's Judgments, yet not from purpose.
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4 The kinds & degrees of falling would be pondred. There is an vniversall falling from the general purpose; that indeed is discomfortable:
4 The Kinds & Degrees of falling would be pondered. There is an universal falling from the general purpose; that indeed is discomfortable:
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and there is a fayling in particular performances;
and there is a failing in particular performances;
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whence without wrong to thy selfe, and condemning the whole generation of the iust, thou canst not conclude thy no-adoption.
whence without wrong to thy self, and condemning the Whole generation of the just, thou Canst not conclude thy no-adoption.
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5 It would be considered whether the contrary profane purpose haue succeeded in thee.
5 It would be considered whither the contrary profane purpose have succeeded in thee.
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A man can never say he is wholly fallen from any grace, till hee see the contrary succeeding in roome thereof.
A man can never say he is wholly fallen from any grace, till he see the contrary succeeding in room thereof.
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6 Lastly in this kind fell Peter, and yet obtained mercy. And as is aforesaid, Gods dealings are exemplary.
6 Lastly in this kind fell Peter, and yet obtained mercy. And as is aforesaid, God's dealings Are exemplary.
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In one he shewes what all in like case may on like conditions expect. Let vs goe on to other particulars;
In one he shows what all in like case may on like conditions expect. Let us go on to other particulars;
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and amongst these, as most discomfortable, offers it selfe, that which ariseth from abundance and fowlenes of evil thoughts, of blaspemy, atheisme, lust, murther, selfe destroying, &c. These very thoughts and suggestions are such,
and among these, as most discomfortable, offers it self, that which arises from abundance and fowlenes of evil thoughts, of blasphemy, atheism, lust, murder, self destroying, etc. These very thoughts and suggestions Are such,
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as we thinke cannot stand with grace.
as we think cannot stand with grace.
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The sinne the Lord would hereby chasten, or prevent, is our little acquaintance and notice taking of that greatnesse of corruption that is naturall vnto vs. Originall corruption is little knowne of most,
The sin the Lord would hereby chasten, or prevent, is our little acquaintance and notice taking of that greatness of corruption that is natural unto us Original corruption is little known of most,
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how far it spreads, and what it compriseth, till effects thereof be seene in vs. And for sinnes so monstrous wee are generally of Hazaels mind;
how Far it spreads, and what it compriseth, till effects thereof be seen in us And for Sins so monstrous we Are generally of Hazaels mind;
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Is thy servant a dog that I should doe, yea or once thinke of sinnes so monstrous? Is thy servant a dog that I should do, yea or once think of Sins so monstrous?
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Perhaps also it is our lacke of compassion towardes others, overtaken sometimes in some action of these sinnes.
Perhaps also it is our lack of compassion towards Others, overtaken sometime in Some actium of these Sins.
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We haue a precept with meekenesse to restore such as are fallen;
We have a precept with meekness to restore such as Are fallen;
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vpon this consideration that wee our selues may be tempted, yea overtaken in acts of the fowlest particulars.
upon this consideration that we our selves may be tempted, yea overtaken in acts of the Foulest particulars.
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It is our fault to turne compassionate restoring into bitter invectiues, & heavy aggravations of our brethrēs fals;
It is our fault to turn compassionate restoring into bitter invectives, & heavy aggravations of our Brothers' falls;
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which perhaps occasions the Lord to permit vs to such like extremities.
which perhaps occasions the Lord to permit us to such like extremities.
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It may bee its our vnthankfulnesse for our preservation through grace from the sinnes we see daily committed by others.
It may be its our unthankfulness for our preservation through grace from the Sins we see daily committed by Others.
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The fals of our brethren should be as so many sermons of thankfulnesse to God, by whose grace we stand,
The falls of our brothers should be as so many Sermons of thankfulness to God, by whose grace we stand,
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and incitements to humiliation, and watchfulnesse against our owne corrupt inclination:
and incitements to humiliation, and watchfulness against our own corrupt inclination:
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would to God it were not too true of vs, that wee ascribe our freedome from sinnes so foule, even to goodnesse of nature.
would to God it were not too true of us, that we ascribe our freedom from Sins so foul, even to Goodness of nature.
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The Lord would now teach vs, that our hearts are equally sinkes of vncleanesse.
The Lord would now teach us, that our hearts Are equally sinks of uncleanness.
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1 The remedies are, First humiliation and prayer for pardon of these sinnes all, or any of them, we can discover in our selues.
1 The remedies Are, First humiliation and prayer for pardon of these Sins all, or any of them, we can discover in our selves.
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2 For comfort, consider, first whether they come out of thine owne corrupt heart, or are cast into thee by Satan.
2 For Comfort, Consider, First whither they come out of thine own corrupt heart, or Are cast into thee by Satan.
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If they come from Satan immediatly, they are our crosses not our sinnes, till we haue embraced them some measure of allowance or consent.
If they come from Satan immediately, they Are our Crosses not our Sins, till we have embraced them Some measure of allowance or consent.
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3 It is a comfortable truth taught by the Apostle; that no more of our sinnes is imputed, then wee approue.
3 It is a comfortable truth taught by the Apostle; that no more of our Sins is imputed, then we approve.
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What thou disallowest and abhorrest in thy selfe, and strivest against, God never imputes to condemnation.
What thou disallowest and Abhorrest in thy self, and Strivest against, God never imputes to condemnation.
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4 Lastly weigh what the Lord aimes at in permitting his children to be thus assaulted;
4 Lastly weigh what the Lord aims At in permitting his children to be thus assaulted;
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and thou shalt finde it to be thy benefit, rather then discomfort. One end is to acquaint vs with the measure of our faulty misery, that as sinne abounds in our acknowledgement,
and thou shalt find it to be thy benefit, rather then discomfort. One end is to acquaint us with the measure of our faulty misery, that as sin abounds in our acknowledgement,
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so grace may abound in the Lords pardon. so grace may abound in the lords pardon.
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Its our errour to thinke our selues naturally inclined to no more sinnes, then wee feele actually and ordinarily stirring in our selues. 2. He would by this occasion stirre vs vp to watch and pray against every sin:
Its our error to think our selves naturally inclined to no more Sins, then we feel actually and ordinarily stirring in our selves. 2. He would by this occasion stir us up to watch and pray against every since:
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even such as through secret perswasiō of our immunitie from them, often get greatest advantage against vs. We vsually arme our selues against no more,
even such as through secret persuasion of our immunity from them, often get greatest advantage against us We usually arm our selves against no more,
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then what we feele our selues actually and often tempted vnto. 3. He would teach vs to magnifie his grace that hath freed vs from the raigne and dominion of these sinnes;
then what we feel our selves actually and often tempted unto. 3. He would teach us to magnify his grace that hath freed us from the Reign and dominion of these Sins;
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the seeds whereof we see budding in vs. The last distresse which I purpose to cōclude withal, being last of those that were propounded by the distressed;
the seeds whereof we see budding in us The last distress which I purpose to conclude withal, being last of those that were propounded by the distressed;
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is the long delay of restitution after vse of the meanes.
is the long Delay of restitution After use of the means.
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We thinke the Lord should presently grant what we pray for, and not so long withhold comfort conscionably sought in the meanes sanctified.
We think the Lord should presently grant what we pray for, and not so long withhold Comfort Conscionably sought in the means sanctified.
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The sinne the Lord would hereby chasten or prevēt, is, our neglect to accept grace offered vnto vs. Perhaps its true of vs that is spoken of the Church in the Canticles,
The sin the Lord would hereby chasten or prevent, is, our neglect to accept grace offered unto us Perhaps its true of us that is spoken of the Church in the Canticles,
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when the Lord hath beene wet with the dew of the night we hate not opened vnto him, but foreslowed the time.
when the Lord hath been wet with the due of the night we hate not opened unto him, but foreslowed the time.
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Is it not iust with him, as David speakes, to make as though he heard not, and to differ deliverance?
Is it not just with him, as David speaks, to make as though he herd not, and to differ deliverance?
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1 For remedie, first bewaile, and pray for pardon of thine vnthankfull neglects. 2 Consider then this is no new thing.
1 For remedy, First bewail, and pray for pardon of thine unthankful neglects. 2 Consider then this is no new thing.
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The Apostle in like Extremitie besought the Lord thrise, that is, often before he receaved answer.
The Apostle in like Extremity besought the Lord thrice, that is, often before he received answer.
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3 Though God delay, 1. to chastē neglects, 2 to kindle affection, 3. that graces so hardly obtained may be valued according to their worth:
3 Though God Delay, 1. to chasten neglects, 2 to kindle affection, 3. that graces so hardly obtained may be valued according to their worth:
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yet will hee not alwaies despise his children that cry day and night vnto him. 4 God heares diversly;
yet will he not always despise his children that cry day and night unto him. 4 God hears diversely;
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by giving either the blessing desired, or another equivalent; as if not deliverance, yet grace sufficient to support vs. 5 Lastly, comforts when they come, are vsually proportioned to the measure of tribulation.
by giving either the blessing desired, or Another equivalent; as if not deliverance, yet grace sufficient to support us 5 Lastly, comforts when they come, Are usually proportioned to the measure of tribulation.
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Much trouble receaues in the end plentifull consolation. A particular strengthning this distresse, is feare of falling to some fearefull extremities.
Much trouble receives in the end plentiful consolation. A particular strengthening this distress, is Fear of falling to Some fearful extremities.
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A thing wherewith Iob was so much perplexed, that hee prayed for death to prevent it. I will subioine his words.
A thing wherewith Job was so much perplexed, that he prayed for death to prevent it. I will subjoin his words.
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Oh that I might haue my desire, and that God would grant mee the thing I long for: O that I might have my desire, and that God would grant me the thing I long for:
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that is, that God would destroy me; that he would let his hand goe, and cut me off.
that is, that God would destroy me; that he would let his hand go, and Cut me off.
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Then should I yet haue comfort, though I burne with sorrow, because I haue not denied the words of the holy one. Then should I yet have Comfort, though I burn with sorrow, Because I have not denied the words of the holy one.
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Seest thou not thine owne case exemplified?
See thou not thine own case exemplified?
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The sinne the Lord would prevent or chasten hereby is, our former fearelesnesse of such extremities, arising from proud conceit of abilitie to preserue our selues;
The sin the Lord would prevent or chasten hereby is, our former fearelesnesse of such extremities, arising from proud conceit of ability to preserve our selves;
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and that rash censuring and befooling others, whom the Lord hath been pleased thus to humble.
and that rash censuring and befooling Others, whom the Lord hath been pleased thus to humble.
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We haue heard perhaps of blasphemies &c. which extremitie of anguish hath droven Gods children vnto;
We have herd perhaps of Blasphemies etc. which extremity of anguish hath droven God's children unto;
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wee haue read of others fearefull dispaires, wherein they haue perished; and began to censure them of folly or impietie for sinnes so extreame:
we have read of Others fearful despairs, wherein they have perished; and began to censure them of folly or impiety for Sins so extreme:
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nowe the Lord woulde teach vs, that how ever we applaud our selues in respect of our better stay of our selues,
now the Lord would teach us, that how ever we applaud our selves in respect of our better stay of our selves,
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yet the downfal is headlong when the Lord is pleased to leaue vs to our selues.
yet the downfall is headlong when the Lord is pleased to leave us to our selves.
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1 For remedy, pray God to pardon these sinnes.
1 For remedy, pray God to pardon these Sins.
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2 This done, labour to fortefie faith in the gratious promises God hath made thee of sustentation and preservation.
2 This done, labour to fortify faith in the gracious promises God hath made thee of sustentation and preservation.
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As faith increaseth, so feare abateth; as it ebs, so feare flowes. And to this end consider that Christ hath prayed for preservation from all separating extreames.
As faith increases, so Fear abateth; as it ebbs, so Fear flows. And to this end Consider that christ hath prayed for preservation from all separating extremes.
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And God that cannot lie, hath promised to preserue; at least not vtterly to cast off:
And God that cannot lie, hath promised to preserve; At least not utterly to cast off:
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but though they fall, yet to put vnder his hand.
but though they fallen, yet to put under his hand.
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3 To feare sinne as sinne, is it not a note of adoption and regeneration?
3 To Fear sin as sin, is it not a note of adoption and regeneration?
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4 Thou hast a promise of preservation from the sin vnpardonable; if others prevaile against thee, they may wound thee perhaps, but not vnto death.
4 Thou hast a promise of preservation from the since unpardonable; if Others prevail against thee, they may wound thee perhaps, but not unto death.
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And of these wounds of conscience thus farre. Other particulars many might haue beene instanced; but these suffice for the occasion.
And of these wounds of conscience thus Far. Other particulars many might have been instanced; but these suffice for the occasion.
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If any desire more, he hath at hand the labors of these reverend soule-Phisitians, Mr Greenham, Mr Perkins, & Mr Downham: men excellently experiēced,
If any desire more, he hath At hand the labors of these reverend soule-Phisitians, Mr Greenham, Mr Perkins, & Mr Downham: men excellently experienced,
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& conscionably travelled in this healing part of divinity.
& Conscionably traveled in this healing part of divinity.
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Only as an Appendix, some generall grounds necessary to be knowne against the evil day shall bee annexed.
Only as an Appendix, Some general grounds necessary to be known against the evil day shall be annexed.
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1 The testimony of the spirit of God witnessing that we are the sonnes and daughters of God, is no vocall testimonie, such as that of the Angell to Cornelius; but first those generall testimonies Evangelicall, Hee that receaues Christ. i. that beleeues in his name, hath this prerogatiue to be the child of God:
1 The testimony of the Spirit of God witnessing that we Are the Sons and daughters of God, is no vocal testimony, such as that of the Angel to Cornelius; but First those general testimonies Evangelical, He that receives christ. i. that believes in his name, hath this prerogative to be the child of God:
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and hee that beleeues shall bee saved, &c. are part of this testimonie. 2. That ability Gods spirit giues vs to beleeue in Christ, is the testimony frō whence we conclude that we are reconciled vnto God. and he that believes shall be saved, etc. Are part of this testimony. 2. That ability God's Spirit gives us to believe in christ, is the testimony from whence we conclude that we Are reconciled unto God.
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He that beleeues in the sonne of God, hath this witnesse in himselfe; his very beleeuing is that witnesse. He that believes in the son of God, hath this witness in himself; his very believing is that witness.
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2 Graces of God out of vs, as Election, Adoption, Iustification, &c. are best discerned by graces within vs, as Faith, Loue, Patience, Obedience.
2 Graces of God out of us, as Election, Adoption, Justification, etc. Are best discerned by graces within us, as Faith, Love, Patience, obedience.
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3 In temptation it is not safe to iudge of our Adoption, and Iustification, by peace of conscience,
3 In temptation it is not safe to judge of our Adoption, and Justification, by peace of conscience,
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and ioye in the holy Ghost: but rather by our holy affections, & inclinations to obedience;
and joy in the holy Ghost: but rather by our holy affections, & inclinations to Obedience;
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As feare of God, and care to depart from evill. As Fear of God, and care to depart from evil.
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4 In anguish of soule it's safest to looke ad minima; to the least seedes and graines,
4 In anguish of soul it's Safest to look ad minima; to the least seeds and grains,
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as I may tearme them, of grace. As desire to feare God; lusting against corruption; griefe for our imperfections;
as I may term them, of grace. As desire to Fear God; lusting against corruption; grief for our imperfections;
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dislike and disallowance of our selues, and our actions. 5 The gory of faith stands in this to beleeue aboue sense, yea against feeling. dislike and disallowance of our selves, and our actions. 5 The gory of faith Stands in this to believe above sense, yea against feeling.
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6 Holinesse makes vs not accepted of God; but shew ethonly that we are approved of him.
6 Holiness makes us not accepted of God; but show ethonly that we Are approved of him.
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7 Our services are not approved for the goodnes of our performāce; but they are acceptable to God through Iesus Christ.
7 Our services Are not approved for the Goodness of our performance; but they Are acceptable to God through Iesus christ.
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8 In the agonie of conscience none more vnfit to iudge of vs, then our selues:
8 In the agony of conscience none more unfit to judge of us, then our selves:
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though at other times wee are sicke of selfe loue, and too partiall in our own case;
though At other times we Are sick of self love, and too partial in our own case;
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yet in this state we are most vncharitable to our selues.
yet in this state we Are most uncharitable to our selves.
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9 When thou art brought lowest by affliction, hūble thy selfe lower vnder Gods mightie hand, acknowledging his iustice in thy affliction,
9 When thou art brought lowest by affliction, humble thy self lower under God's mighty hand, acknowledging his Justice in thy affliction,
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and thine owne vnworthinesse to receaue the least comfort. There is secret pride in our hearts even when we are brought lowest by afflictions.
and thine own unworthiness to receive the least Comfort. There is secret pride in our hearts even when we Are brought lowest by afflictions.
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10 The more vile thou art in thine owne eies, the more pretious art thou in the sight of God.
10 The more vile thou art in thine own eyes, the more precious art thou in the sighed of God.
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Hee dwels with him that is of a contrite and humble spirit, to reviue the spirit of the humble, He dwells with him that is of a contrite and humble Spirit, to revive the Spirit of the humble,
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and to giue life to them that are of a contrite heart. 11 Let no seeming vnfitnesse keepe thee from exercises religious publique, or private.and to give life to them that Are of a contrite heart. 11 Let no seeming unfitness keep thee from exercises religious public, or private.
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The weakest performances are farre more acceptable then whole of omissions. 12 Remission of sinnes and peace of conscience are favours worth waiting for.
The Weakest performances Are Far more acceptable then Whole of omissions. 12 Remission of Sins and peace of conscience Are favours worth waiting for.
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If the Lord should keepe thee on the racke even till the last gaspe, and ••en impart the least drop of his sonnes blood to purge thy cōscience, vnspeakeable were his mercy towards thy soul.
If the Lord should keep thee on the rack even till the last gasp, and ••en impart the least drop of his Sons blood to purge thy conscience, unspeakable were his mercy towards thy soul.
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13 Conflicts with corruption are infallible signes of grace. 14 Victorie over Satan seemes doubtfull, thorough ou• infirmitie:
13 Conflicts with corruption Are infallible Signs of grace. 14 Victory over Satan seems doubtful, thorough ou• infirmity:
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is certaine, by the promise of God. 15 Gods power is perfitted in his childrens weaknesse. 〈 … 〉
is certain, by the promise of God. 15 God's power is perfitted in his Children's weakness. 〈 … 〉
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