good flower but instantly it passeth away and pitcheth it selfe upon some filthy weede and I alas it is long before my soule can bee brought to pitch on a good object and I finde it a thing most difficult to make my minde to fixe and to keepe up thoughts of goodnesse in mee But as for evill thoughts they swarme within my minde and settle too fast you cannot name that wicked thought of which I am not guilty my thoughts have beene blasphemous against Christ and God and the Word of God my thoughts have beene doubting and distrusting the power goodnesse and providence of God my thoughts have beene proud foolish and wandring and now I doe despaire in my thoughts of mine estate God beholds mee in my thoughts and it is sinfull corruption that sends up these thoughts and Satan cannot but enter by these thoughts and I can doe nothing as I should doe it for these thoughts my crosse and calamity is greatned by these thoughts alas what will become of mee for these my thoughts This is the thing which hath made a deepe wound in the spirit for the curing and comforting Seven settlemēts about thoughts whereof I shall lay downe certaine propositions and prescriptions 1. That the dearest children of God besides their naturall thoughts may have many sinfull and evill thoughts glancing and rising up within their Iob 1. 5. mindes yea they may have the same vile thoughts which 3 Causes of evill thoughts in Gods children a very wicked man hath and wonder not at it seeeing 1. Satan is as watchfull and malicious against them as any other and hee doth more fiercely assault them then any other and is more willing to vexe them then any other 2. Corruption cleaves to the soules of them as well as others and it workes in them as well as in any other where the spring of corruption is not wholy dried up it is and will be more or lesse bubbling out into most vile and noisome thoughts 3. Infirmity is many times as much in them as it is in others they are not alwaies so watchfull and fearefull as it doth become them if the windowes stand open no wonder if birds flie into the chamber and if Christians let downe their watch and care no wonder that vaine thoughts doe enter lodging themselves by armies within them sporting themselves in their mindes and presuming to justle in with them to the Church and to the Closer mightily distempering and distracting them in duty nay making them to become like other men 2. That it is a mercy to come unto the sound acquaimance of the evillnesse of a mans owne thoughts Hypocrisie and sinfull vanity conceive that thoughts are free and therefore is it fearelesse and carelesse about them making nothing of them you shall hardly perswade a wicked man to thinke that his thoughts are evill and ought to be bewailed or amended whereas a man that is godly indeed he is made sensible of the sinnefullnesse of his thoughts by way of feare and trouble these amaze his minde afflict his spirit and doe so greatly burthen him that he crieth out of them and by this discovery made unto him he is set into the way of rising from them and forsaking of them according to Gods requirement Let the wicked forsake Esa 55. 7. his way and the unrighteous man his thoughts and truth it A twofold remoovall of evill thoughts 1 By cessation is that though the godly doe not finde evill thoughts remooved by absolute cessation so as they shall never stirre more at all yet they are remooved by subjection and manner of operation 2 Subject on although they doe start up yet the Elect upon the apprehension of their evillnesse subject not themselves unto them they are not so effectually active or actuating as formerly or as they are to wicked men this is a truth that evills apprehended are soonest arraigned condemned bewailed prevented and overcome 3. That among many ill thoughts lurking and lodging within us it must be our wisedome to take notice of the good thoughts that are within us also it is most true that Christians are mixt creatures flesh and Spirit nature and grace and so there may bee found within them many spirituall Signes of goodnesse of thoughts and excellent thoughts as well as evill and bad thoughts I would have men to know 1. That every thought of evill is not an evill thought but the goodnesse of mans thoughts stand in thinking upon the evill and ungodlinesse of his nature and practise and the dishonour of God by the same unto repentance it selfe 2. That when the heart can lay out for holy duties and project a course of sanctification and a way of salvation prudently declining the occasions stirring up to sinfull thoughts then there are good thoughts within all providing thoughts for duty are very good thoughts the wicked man is thinking how he may shift off all good and doe all evill and a godly man hath contrary thoughts unto all sinne and caring thoughts for all duty 3. That many times the number of evill thoughts may bee more to a Christians sense then the number of his good thoughts a Christian may see and discerne in himselfe a great deale of corruption working against a little grace 4. That one good thought springing up within the soule amongst many bad thoughts may be a ground of comfort against all evill thoughts whatsoever it being an argument of grace in truth to send out good thoughts 4. That though the same evill thoughts may be both in the good and bad yet it is with a great difference For 1. It is not all evill thoughts in good men they have some Foure differences between the thoughts of good and bad men good thoughts in them ob So have wicked men too Sol. Have they good thoughts within them whence come they I am sure corrupt nature cannot send out one good thought and unregenerate men are truly empty of spirituall thoughts but make the best of them and their thoughts I am sure they are in them against a temper to evill thoughts and against their will and affections light is not more displeasing to soare eyes then good thoughts are distastfull unto wicked men good thoughts are strangers with them they goe away as soone as they come all their thoughts of goodnes are transient and meerely apprehensive no way practicall permanent let them bee never so good materially they are no way good subjectively and circumstantially 2. Under all bad thoughts within a good man is wearie and burdened and willing of good and better thoughts for them he cannot fall in with ill thoughts by way of approbation but in his judgement hee doth condemne the universality of evill thoughts which are thrust upon his minde unavoidably whereas wicked men are unwilling of good thoughts making them their burden and are hugging of sinnefull thoughts making them their delight affectuous thoughts doe not more belong
THE BEARING And BVRDEN OF the SPIRIT Wherein the sicknesse and soundnesse of the soule is opened and eight Cases of conscience cleared and resolved for the setling and comforting of perplexed consciences By JOHN SEDGVVICK Batchelor in Divinity and Preacher of GODS Word in London LONDON Printed by G. M for R. Harford and are to be sold by H. Blunden at the Castle in Cornehill 1639. TO THE WORSHIPEVLL Captaine SAMVEL CARLETON and his vertuous Wife Mrs MARTHA CARLETON Grace and Peace from Jesus Christ Beloved Friends IT is well knowne unto you at whose request these Sermons now presented joyntly to you both came to bee preached and for whose sake they are thus printed if any good come to any by either next unto God the thankes is due unto you I cannot denie to doe that service which commeth within the compasse of my calling and power which may either profit your selves or satisfie any of your Noble friends my onely sorrow is that I have so long delayed my promise and your expectations you now see long look for commeth at length and my earnest desire is that it may answer the expectation of the Noble Lady and my thankfull mind whose requitals to you and yours for many undeserved favours lay in no other way then the furthering of your spirituall good and comfort God you see gaineth glory to himselfe by weake meanes and many times derided Sermons by braine-sick and full men doe proove relishing and healing to wounded consciences I wish from my heart unto you both and all yours the peace and purity of conscience the integrity and sincerity of holy walking together with the addition of all graces and comforts belonging unto Christians and that a spurre may be found in these Sermons to prick you on to a holy care of conscience which will proove your best friend or worst enemy beleeve me friends the man is as his conscience is if that bee good in constitution and in execution all things will answer to it in life and death you enjoying its goodnesse shall not faile of its strength and boldnesse make much of it and cherish it therefore as your best lewell and in so doing I shall account my paines plentifully recompenced and be further encouraged to bee yours in what I am able when you shall bee pleased to command me in meane time I take leave and rest Yours in the Lord Iesus IOHN SEDGVVICK Soper-lane London August 21. 1638. To the Reader I Wish thee conscience and care in reading and following what is contained in the ensuing Sermons which are now more large in the Presse then they were in the Pulpit and may receive a farther addition of certaine cases if leasure shall permit in meane time let this that is done profit thee and helpe him with thy prayers who is thine in the best bond and ready to doe thee good JO SEDGVVICK THE BEARING of the burden by the SPIRIT PROV 18. 14. The spirit of a man will sustaine his infirmity but a wounded spirit who can beare SAlomon in his Proverbs is the great Master of the Sentences all his Parables are master Sentences whose matter exceed their words and whose words excell not themselves each sentence is pithy and compleate and so absolute that most an end especially from the beginning of the tenth Chapter it shineth in its owne native brightnesse and therefore at this time it spares us the searching after any coherence This present Proverb presents us with two observables 1. The power of a sound spirit against all externall calamity uttered in these words The spirit of a man will sustaine his infirmitie 2. The impotencie of a mans spirit against inward perplexities a wounded spirit who can beare Concerning the first part I shall enquire into these things First what is meant by the infirmity of man Secondly what is that spirit of a man which doth and will beare this infirmity of a man To the knowledge of the firstenquiry know that the infirmity of man is double Note 1. One sinfull What are all those slips frailties imperfections unwilling risings and actions befalling the godly in their progresse of Sanctification are they not infirmities and it cannot be denied but that in reference to such kinde of infirmities the spirit of a Christian is and will be sustaining So long as a man alloweth not himselfe in evill or evill in himselfe but can and doth thoroughly judge himselfe unto the bewailing and loathing and leaving of all knowne evill in this case conscience will be his comfort and his stay upholding him in the assurance of a good estate with God against all those troubling arguments and distressing feares where withall hee is daily followed 2. Another is sorrowfull humane calamity is humane infirmity take all those miseries and crosses which divine providence doth inflict either immediately or mediately upon men suppose them to lie in the goods names bodies children or friends of men And this is the infirmity of man spoken of in this Text it s no new thing for the Holy Ghost to call crosses and afflictions befalling men by the name of infirmity or weaknesse and that because of that naturall imbecillity which is found in man to free himselfe from them or to stand under them a state of calamity is a weakning estate and none are more weake then men under the crosse and rod these things doe make men feeble and infirme as sicknesse is the weakenesse of the body so crosses reproaches and afflictions are the weakenesse of man Concerning our second enquirie you must note that there is a double Spirit sustaining humane infirmity 1. One above man and yet A twofold Spirit given unto man and that is the Spirit of God who is a Spirit of power and doth helpe to beare up the burden of all our calamities likewise the Spirit also helpeth our infirmities saith Paul Rom. 8. 26. when a Christian doth finde a weaknesse in himselfe both to doe and to suffer the Spirit of God is assistant unto him and doth make the burden easie and supportable and what we are never able to beare of our selves by his strength we can and shall beare it as the Apostle she weth saying I can do all things through him that strengthneth me Phil. 4. 13. 2. Another in man which maketh man to be man which in some places is The spirit of man diversly taken taken largely for the whole soule of man but in this place more narrowly and strictly for the conscience of man its usuall for the Hebrewes to expresse conscience under the name of the spirit or the heart of man and in the New Testament it is called in one place our spirit Rom. 8. 16. and in another place the spirit of man for what man knoweth the things of a man saving the spirit of a man which is in him 1 Cor. 2. 11. and surely if we doe Conscience called a spirit and vvhy looke unto the originall and being and manner of working of
want of all grace and thus the godly faint not 2. Another arising from the weaknesse of grace by the opposition of temptation and corruption And thus the godly may faint in part but they shall come to a recovery of themselves againe it is with the godly in their sinkings under afflictions as with a man that is skilfull to swimme at the first when hee is cast into the water he is over head and eares and the whole body is covered but by and by hee riseth up againe and swimmes upon the water commanding the water under him whereas it is with a meere naturall and carnall man in his sinkings under afflictions as it is with a stone cast into the deepe there is a great noise made but he sinketh lower and lower and never riseth up againe Vse 2 To examine the strength and sufficiency of our spirits to our enabling under the crosses wee suffer tell me not so much of the greatnesse and grievousnesse of your crosses which you are quick enough to doe but answer me what is the spirit within you and how doth it serve and helpe you can it and doth it sustaine you rightly bearing the burden for you I yeeld 1 That some mens spirits can do sleight crosses and seemingly they make nothing of them but with the Leviathan they laugh at the shaking of the speare but this is an argument of an evill and naughty spirit not to be sensible of Gods hand and rod. 2 That men carnall and formall to outward seeming are marveilous hardie in temper and stout in spirit and have without flinching or fainting passed thorough many afflictions and endured extreame torments when alas they have brawned themselves or a spirit of slumbering and benummednesse is cast upon them and for some selfe aimes they have onely restrained passion in the meane time they doe remaine destitute of all positive joy peace and confidence and want the assurance of the goodnesse of their spirits in bearing the crosse befalling them Quest How may a man know that by a sound and good spirit he beareth the crosse and calamity which God layeth upon him Three signes of a sound spirit upholding man under the crosse Answ By these Signes 1. When the cause of suffering is good a good spirit cannot beare up in an ill cause when a man suffers as a murderer â— A good cause or as a thiefe or as an evill doer or as a busie body in other mens matters as it is written 1 Pet. 4. 15. Now conscience cannot uphold but when a man suffers as a Christian and is reproached for the name of Christ conscience can and doth uphold as you may reade in the 14. and 16. verses of the same Chapter we see the stoutnesse of the Apostles enduring the lash and the prison was grounded on this that they were counted worthy to suffer shame for his name Acts 5. 41. 2. When the carriage under 2. A good carriage the crosse is becomming a good spirit which carrieth a man under Six waies of the spirits carrying a man under the crosse the crosse 1. With silence stopping inward frettings and outward murmurings against the Lord making a man to say yet my soule be silent unto the Lord it layeth the mouth in the dust and dares not open the mouth against the Lord to charge him foolishly 1 Sam. 3. 28 29. Psal 39. 9. 62. 5. 2. With submission and subjection the soule is low and very humble poore and exceeding empty the man is cast downe under Gods hand and will saying it is the Lord let him doe as it seemeth good unto him 1 Sam. 3. 18. 2. Sam. 15. 25. 3. With thankefullnesse the man can kisse the rod and blesse the rod and say with Iob the Lord giveth and the Lord taketh away blessed be the name of the Lord Iob 1. 21 22. 4. With religion making God as lovely and good and worthy to be praised prayed unto under calamity as at any other time of prosperity a man under the power of a sound spirit doth loose much of his sinne nothing of his godlinesse I dare say he is more quick and hearty in his devotion then at other times the soule doth now settle it selfe upon spirituall imployment and is taken up with God Is any man afflicted let him pray Iames 5. 13. 5. With humiliation now a man shall finde the guilts of his sinne and doth consider the deserts of his sins he can and doth weepe more for the sinfullnesse of sinne then for all the evills he doth sustaine and endure he well knoweth that man suffereth for his sinne and that sinne deserveth more evill then God inflicts upon his children and that the evill of sinne being the greatest of evills can never be sufficiently bewailed 6. With hope waiting upon Gods time and pleasure for deliverance out of trouble expecting that great good shall happily befall him in and by all the troubles which he endureth he considers that as the Bee hath his sting so hee hath his honey and crosses have their comforts in the latter end as well as bitternesse in the beginning Note I say such men doe put themselves into the covenant and promise and will keep themselves there they doe see the Covenant going along with them in their trialls and troubles and doe beleeve that a little assured good is above a great deale of sensible evill and this is the moderation of their spirit in and under the rod. 3. When their comming out 3. A good issue of trouble is glorious and gratious a sound spirit doth beare afflictions with power unto profit and carrieth all painefull evills with soveraigne good unto it selfe so that when a Christian is at the end of his trouble and tossings he shall set downe with great cost and recompence having the great fruit of his patience even blessed is he that endureth and the Spirit of God and glory shall rest upon him he shall say with David before I was afflicted I went astray but now have I kept thy word Psal 119. 67. And it is good for me that I have beene afflicted that I might learne thy statutes verse 71. Neverthelesse afterward it yeeldeth the peaceable fruit of righteousnesse unto them which are exercised thereby Heb. 12. 11. if we can finde any good by afflictions that our proud hearts are humbled that our corruptions are weakned and wasted that our graces are quickned and enlarged and that we are in any degree made more holy and heavenly this is an argument unto us that we have borne all our afflictions by the strength of a sound spirit Vse 3 Labour that there may bee found within you a good and a sound spirit to beare you up under your troubles we know not to what times of tryall God hath reserved us wee may meete with the crosse and calamity may be our portion wee know not how soone and then strength to beare will doe well but know that there is nothing
thou bee under the same estate againe to feele those hells and sorrowes which once were endured by thee No surely than stirre up thy heart to blesse thy God who hath taken off this heavie burden from thy soule blesse him daily and duely a man can never bee thankfull enough for the ease and free dome of his spirit some men walke with senselesse spirits and they blesse God that they were never troubled in mind all the daies of their life some men walk with wounds in their spirits and would give all the world did they enjoy it for freedome and ease and shall any man enjoy the liberty and peace of his conscience from God and yet walke without joy and praise it well becommeth men healed of their wounds out of that ease and liberty they have obtained to bee very joyfull and thankefull Vse 4 Fourthly to learne us in holy feare and care least that wee should bring this heavie and insupportable wound upon our selves naturally wee shun all paenall evills and dread the plunging of our selves into distresses know that wee have said enough it is a burden that none can beare thinke not out of your ignorance and pride to outface conscience or that ever you shall be able to stand under the burden of its wounds it will amaze you and bring you downe and therefore strive to avoid the pangs and paines of it and to this purpose First know that conscience within is a most tender part which will be soone troubled and wounded Secondly know that conscience troubled is a most vexing part if a man trouble his eye Similie his eye will trouble him and so it is here all the vexations will bee unto our selves Thirdly know that conscience under wounds is pining and will languish it selfe unto death Prov. 12. 25. Fourthly consider how apt men are to wound conscience and they doe it many waies well then follow this counsell Six rules for the keeping of the wounds of spirit 1. Make no adventures upon sin for a man to make light of the least sin and impudently or improvidently to hazard his soule upon the occasions of sin is the readie way to wound the spirit there are too too many who out of a secret confidence of their selfe maintenance doe object their soules upon sinfull companies they doe as many men that goe out of their houses well and sound but home they are brought all gored and wounded in like manner sinfull occasions have the advantage of us and will soone wound us let us not proudly presume of our owne strength 't is not the largenesse of our judgements or fullnesse of our graces or the peremptorinesse of our resolutions that can keepe us presuming from foiles and wounds by sin such as make nothing of sin shall soone bee wounded and darted by sin 2. Seeke not outward pleasures too much excesse of pleasures breed excessive tremblings and sadnesse of spirit such men do pierce themselves thorough and thorough with many sorrowes who doe affect a way of worldly delight and will take their fill of pleasures who so will have the Bee must have his sting also and if wee will laugh and bee merry beyond measure wee shall lie downe and howle for vexation of spirit doe not so vainely bathe your selves in carnall delights and worldly recreations the worldlings pastime is the deadnesse and wound of a Christians conseience 3. Beware of formality and remissenesse in holy services the Ordinances not rightly used doe wound exceedingly how vexing is the word to a formall and carnall Christian did any man fall of grow cold and begin to dead his heart to the meanes and duties but his heart at the last was greatly wounded for it the neglect of Christ by the Church when his voice did seeme unseasonable and inopportune unto her was punished by her spirituall wounding Cant. 5. 2 3 4 5 6. 4. Nourish no hypocrisie or guile within you doe not colour sin with faire pretences and plaister over a foule heart with an outside profession serve not graven images when you pretend a service unto God if you doe so know that it will fester to a sore and make such a wound which will proove the great disquietment of your soules Satan would have fastened this hypocrisie on Iob to have aggravated his misery and he well knoweth that hypocrisie is wounding 5. Goe not on in sinnefull waies against generall or particular convictions there are who have such abundance of love to sin in them that they will be wicked against the light of knowledge and the dictate of conscience it is not the knowledge they have of evill nor the risngs up and reproofes of conscience within them for evills which can hold them of from evill but on they goe and wickedly they will doe now as this prooves an aggravation of sin so it maketh the wound very deepe if knowledge and conscience hold us not of from sin it will hold on sin peircing the marrow and vitals of the spirit David went against as great light as any man did and did not his sins proove wounding sins breaking his bones and heart and so will thine too 6. Keepe your selves in the waies of duty walking in every action according to the rule and peace shall be upon your spirits Gal. 6. 16. I say the more holy and unblameable a man is the more strict a man is with himselfe in keeping himselfe under the law of religion the more assured peace and soundnesse shall he finde within his conscience The waies of wisedome are waies of pleasantnesse and all her paths are peace yea and the keeping of sound wisedome and discretion shall be life unto our soules Prov. 3. 17 21 22. I assure you that duties conscionably sincerely and constantly performed doe keepe up the soule in life and joy Vse 5 Fiftly continue not your selves under the wounds of conscience there is a strange cruelty which Gods children doe offer unto themselves in keeping the wound upon the soule alwaies fresh and bleeding whereby they lie longer Men doe continue themselves under their spirituall vvounds six vvaies under it then they need to doe I shall touch upon the waies and grounds of continuing the wound of conscience on a mans selfe 1. Want of seasonable counsell and comfort when men do hide their wounded estate and will not repaire to appointed comforts and comforters this doth not onely enlarge the wound but settle it as wee see in bodily wounds if they want a timely looking too it is the longer before that they heale the case is so here delaies breed dangers and we are speedily to make in to our remedies do not sleight the least wound as many doe who at the first make nothing of it but set upon the cure as soone as you espie the wound the medicine is prepared before hand and physitians to apply it are at hand onely take you heed of a sinfull bashfullnesse and dumbe divell and cursed negligence cry not out when it
lost them for ever if sense must bee his judge and give the sentence Christ therefore doth shew him his weakenesse and failing in saying to him Thomas Blessed are they that have not seene and yet have beleeved verse 29. you that will have all by sight and feeling or else you will never bee quiet I tell you 1. That sense is not a fit judge of a Christians spirituall condition it cannot at all times see into our estates much lesse report our estate unto us the spirituall Psal 73. 28. condition may be without all feeling eyes may faile and flesh faile and God frowne and faith onely expresse such acts as are pure and hidden grounding it selfe upon the naked promise and how can sense report and give sentence 2. That sense is yea and nay it maketh our condition to bee good and bad lost and found and that many times in one day nay in one hower and all because it looketh on the outside of things judging according to outward appearance I yeeld that it is uncomfortable for a man to walke without his feeling but it is as uncertaine to walke alltogether by feeling 3. That the spirituall course of Christians doth many times goe against all the sense of Christians sense and the promise are many times at a contradiction the promise goeth on when sense cannot perceive it but behold the contrary and how can sense meeting with contrarieties resolve 4. That sense goes mans way but faith goes Gods way sense mooves upon what appeares and takes Gods deed whereas faith relyeth upon Gods Word and pitcheth upon things invisible I will waite upon the Lord that hides his face from the house of Iacob and I will looke for him Esa 8. 17. to this purpose reade Esa 50. 10. Hab. 3. 17 18. Ninthly maintaine and set up faith beleeving is the ground of setling after yee beleeved you were sealed saith Paul Ephes 1. 13. a man cannot have the fruit before hee hath the tree nor safety before hee hath laid himselfe on the rock nor assurance before hee beleeveth looke as the soule Simile breeds seeing in the eyes and hearing in the eares so true faith doth breed in the soule true setlednesse and assurance if Christians could rise up to the granting way of faith their doubts would more and more vanish faith is 1. The first ground of all a Christians assurances and experiences if any man hath either in his soule he obtained them by faith 2. The prime instrument bringing home the comfort of all divine good unto the soule the joy of Heaven merit of Christ and favour of God cannot actually comfort and quiet mans heart untill that faith hath done its part Faith at liberty and in authority doth compose a Christians doubtings keeping him from sinking under them two waies 1. By yeelding a ground for setlednesse all the while the soule can finde and feele no bottome it cannot but doubt and stagger can the ship but rowle up and downe when the Marriner cannot finde a place to Simile fixe his anchor but when a man can finde in and by beleeving the truth and goodnesse of a promise to rest upon and can say as David Remember the Psal 119. 49. word unto thy servant upon which thou hast caused mee to hope now is hee resolved and become quiet I beleeved and therefore I spake and what reason is there that a man should doubt his safety when hee is once fully set upon the rocke 2. By overmatching all the causes and grounds of doubtings imagined by Christians Christians doubt many times when as they have little reason to doubt and sometimes they thinke their reasons for their doubtings are unanswerable but faith prevailing will put the lie and folly upon al that can bee said for doubting it will shame and silence the foolish reasonings of the hearts of Gods children you may see this in David when his thoughts ranne wild upon the prosperities of wicked men and the adversities of Gods children how did his doubts come in upon him even to his sinking he saith Verily I have cleansed my heart in vaine and washed my hands in innocency for all the day long I have beene plagued but how doth he recover himselfe Surely it was by the exercise and liberty of his faith he went into the house of God and there his faith found matter and ground to worke upon and hee became better setled in his soule Psal 73. 13 14 15 16 17. and truth it is that every thing appeares in all causes of feare when faith is not the master and cannot have full power to bee agent and factor for a Christian Beleeve in the Lord your God and you shall bee established 2 Chron. 20. 20. Tenthly subdue and keepe downe sinne in the love and power thereof If iniquity bee in thine hand put it farre away and let not wickednesse dwell in thy tabernacles for then shalt thou lift up thy face without spot yea thou shalt bee stedfast and shalt not feare Iob â—â— 14 15. where wee plainely see that the more sinne doth die in its love and power within the soule the more will doubtings die too kill sinne and faith lives and doubts vanish The Apostle would that men should draw neere with a true heart in assurance Heb. 10. 22. of faith i. e. to cast away doubtings in their approaches to God and not to come indifferently may bee I shall bee accepted may bee I shall not but as verily perswaded of Gods acceptation happily some Christian might say to him how might a man doe this hee answereth having the heart sprinkled from an evill conscience q. d. faith cannot well perswade nor the heart settle till you get quit of sinne if your consciences doe charge and condemne you of evill you will bee doubtfull truth it is that doubtings are cured by Mortification the heart must bee circumcised of its unbeleeving and hardnesse and ungodlinesse ere ever wee shall get quit of doubtings if wee resolve to bee evill wee must resolve to bee doubtfull were it not for sinnefullnesse faith would bee quicker and stronger and wee more setled and staied in our mindes a heavie rhume falling into the eyes doth hinder a man from looking up and sinne entertained in the soule reares up contrary reasonings and denials to faith making the incouragements of it to bee so difficult that a Christian spirit doth faile him and hee shall not bee able to looke up Psal 40.12 CASE III. Of personall unworthinesse IT hath not a little troubled the minds of many of Gods deare children to consider what unworthy creatures they are in themselves and that they are so ill deserving at Gods hands having no more goodnesse in them to commend them to Gods acceptation and love wee finde them many times complaining and that with much griefe of heart that they have nothing in them but sinne and wickednesse and how should God ever accept such as they are to love and life under the presence
affect wee shall heare such griefelesse and disgracing narrations of Christians miscarriages even by Christians themselves that it would make a man to question whether all wisdome and mercy bee not banished out of their hearts now when God seeth this proud and envious and spitefull spirit in any of his owne children hee lets them also bee tempted and under temptations they are permitted to fall that they may learne to be more mercifull to the names of their bretheren and to make them know that the sinne that overturnes one Christian may overturne any Christian and that one Christian seeing another to fall should compassionately helpe him up and not scornefully cast him off reade Gal. 6. 1. These things with many other causing the relapsing of Christians into sinne doe make the soules of Christians under its relapsings heavie and sad they considering within themselves that the basenesse of relapsing is likened to the dog turning 2 Pet. 2. â—2 to his vomit and the sow that is washed wallowing in the mire it doth greatly trouble and disquiet them concerning the setling of Christians labouring Five settlements under relapses under this evill I shall onely propound five things of principall knowledge and use First that all Relapsings into sinne are great evills wheresoever they are found relapsing argueth corruption yea and a sinfull disposition in man There is not onely the evill of sinne in this condition but wee shall finde many bitter effects and issues befalling Christians under their relapses for they do not onely hereby object themselves to many temporall punishments Psal 78. 61 62 63. but unto these foure spirituall evills 1. Soule-disquietment the peace of conscience being broken by every relapse I say relapses are of a disquieting nature to conscience in these five respects 1. Because they bring back Relapses disquieting to conscience in five respects all former guilts and with that all the former burdens and feares and terrors 2. Because they yeeld unto conscience matter of undeniable accusation the doubling of sin doth double the accusation and vexation of conscience 3. Because they are the aggravation of sinne unto man 4. Because they make the foundations and resting places of the soule questionable relapses put a man to cleare and proove his former grants and assurances to Heaven and his owne sincerity to God and in Religion 5. Because they doe greatly advantage temptations unto despaire Christians are never more apt to despaire then upon the consideration of their often falling into sinne 2. Discouragement in all accesses unto God the Christian cannot with that confidence and boldnesse draw neare unto God in prayer having relapsed as els hee might have done how can such beleeve that God will love them and heare them when as they have dealt so falsly with him having promised him not to sinne and mocked and abused him in his mercy and pitty and patience he having formerly pardoned them their sins 3. Disablement unto renewed repentance Now Christians doe finde it more difficult to returne from sinne their soules being sunke deeper into sinne and more entangled by sinne then formerly it was take mee a Christian that is but single in sinne and hee findeth the difficulties of repenting to bee great but how doth Satan renew his power and a Christian loose his strength when that the same sinnes are repeated over and over assuredly there is strange strengthenings of sin in relapsing into sinnes one sinne living in and by another 4. Feares of death O how unwelcome is the newes of death and how unwilling are such to die who have often fallen into the same sinnes Relapses doe put a sting into death making it very terrible unto the sonnes of men 2. That the Elect of God may fall backe againe into the same sinnes there is I say a possible incidency of relapsing unto persons of all sorts it is most certaine that wicked men who are ordained to destruction may relapse Pharaoh though humbled for the present did notwithstanding harden his heart againe and againe yea and they who are good and holy and have soundly repented them of their former sins may yet relapse the example of Abraham Lot Peter and Israel doth declare it how often doth God lay this sinne unto the charge of his people Ier. 3. 12. 14. 2â— Psal 78. 57. and no marvaile for though their repentance bee sound yet their mortification is imperfect in this life there is no sinfull disposition wholy rooted up and dried in sanctified persons and corruption remaining will put forth its nature into more and more acts yea and into the same acts of sinning as long as sinne retaines its nature it doth and will retaine the inclinations and operations of that nature also if the fire be not wholy put out who will thinke it impossible that it should catch and burne againe 3. That though the act of relapsing bee incident both to good and bad yet it is in a differing manner which I shall open Relapses into sinne by the godly different from relapses into sin by the vvicked Relapses 1 Naturall unto you in the distinctions of relapsings First there are relapses 1. Naturall 2. Accidentall Naturall relapses are such as spring from a disposition and temper that is wholy sinnefull and for sinne if a man by a coard pluck up very high the Simile weightof a jack or clock yet it hath a naturall propension to fall downe againe you need not drive the sow to the mire nor the dog unto his vomit their owne naturall love and delight will returne them the truth is that though externall and intervenient occasions may pen up or restraine the violence of corruption for a time yet such is the inward disposition of a naturall man unto sinne that hee soone returnes to his old course againe skin up the soare and the ulcer will breake out againe and if the heart bee not changed but chained by the power of restraining graces alone man will returne to his old vomit and vaine course Accidentall Relapses are 2. Accidentall such which befall the godly by sudden and strong temptations a land flood may carry back pieces of timber from the banke into the remote places of the ground an unexpected gale may drive the Marriner backe into the harbour againe and it is as possible that temptations may breake in with that violence that Christians may bee over-borne and carried away to those sinnes which their soules doe most sincerely abhorre and they have solemnely covenanted against yet here the effect and the intention are contrary heart and sinne being at difference and upon tearmes of defiance Secondly Relapses may bee either into the acts of sinne or else into the exercise of sinne one sick person falls back into some fits onely another returneth under the power of his disease againe the godly man falls backe into some particular sinne but there hee staieth not for though hee fall hee riseth againe hee is as a man fallen into the water
to the pleasure of the body then sinfull thoughts do to the delight of the wicked 3. Ill thoughts in the godly are in resistance as they come not in with welcome so they stay not there in quiet and entertainement they doe bewaile them and pray against them labouring the remoovall of them by all meanes 4. Ill thoughts in the godly doe spring from corruption impaired and disabled by the presence and power of sanctifying grace which can hold mo peace with corruption ill thoughts in wicked men doe flow from corruption in strength and unsubdued and therefore they make no opposition against them any farther then they oppose themselves to themselves and their owne ends it is one thing to bee troubled with the evill of thoughts and another thing to bee troubled with the clogging circumstances of thoughts an evill man may resist an evill thought for the declining of some sensible evill or for the furthering of some other evill all a wicked mans thoughts doe bowe and bend to sinfull projects whereas good men under the trouble and vexation of evill thoughts receive much good at the last God hereby making them more fearefull of sinne and watchfull over their thoughts 5. That multitude of rising and injected thoughts not affected but vexing and perplexing the soule cannot take away the ground of a Christians comfort and confidence there is no Mark 3. 18 Acts 8. 22. thought of heart bee it never so vile but it may be repented of and divine grace can pardon it and they are not of force to alter a mans estate in grace or glory confider what I say that if Satan should studie all the arts of hell to coine the Note most abhominably abhominable thoughts of Atheisme blasphemy murder c. and afterward dart them with all the violence of hell into the minde of men men in the meane time abhorring and rejecting them they shall proove but mens crosses they shall not be reputed as their sinnes and so shall no way impaire their happinesse standing twixt them and Heaven and as they cannot alter an estate in happinesse no more can they diminish a condition in holinesse Benjamin was never the more dishonest because Iosephs cup was in his sack or Ioseph the more uncleane because his mistresse did attempt his chastity no more doe the evill of injected thoughts alter the gratious temper of a Christian doth the beating Simile of the waves against a rock alter the temper of the rock no more doth the injecting of evill thoughts by Satan change a Christians holy condition 6. That where thoughts are sensibly evill and naught it is more wisedome to seeke their cure and strengthning against them then to stand too long complaining of them and of trouble or danger by them and here know 1. That it is no easie or ordinary worke to alter order and keepe under a mans thoughts they are very wilde and unruly and wily 2. That it is not naturall meanes or agents which can cure the Christian of the evillnesse of his thoughts that which turnes nature must bee another thing then nature all naturall causes worke onely in a naturall way and to that onely which is naturall a spirituall agent and a spirituall way is required to free men from ill thoughts I Six helpes against evill thoughts cannot fall into all particulars let these that I shall name suffice for the generall 1. Repent for the whole evill of your thoughts let Acts 8. 22. them breake and bleede your soules and then you are in the way to bedelivered from them Wash thine heart O Ierusalem Ier. 4. 14 from wickednesse that thou maist bee saved how long shall vaine thoughts lodge within thee how doe men come to remoove and dislodge vaine thoughts it is by repentance for sinne and ungodlinesse this is the forsaking of a mans thoughts spoken of by the Prophet Isaiah Esa 55. 7. If thou hast done fâ—olishly in lifting up thy selfe or if thou hast thought evill lay thine hand upon thy mouth saith Salomon Prov. 30. 32. 2. Give scope and rule unto Gods Word which is every way healing and ordering unto the evillnesse of mens thoughts the Word is a notable meanes to preserve yea and to deliver from evill thoughts it begets a new The use of the Word about the thoughts is five-fold spring I meane a new minde and that will send out new and suppresse the old thoughts the Word of God is 1. A searcher and discerner of the thoughts and intents of mans heart it traceth and hunts out the secret windings and mindings of the same Heb. 4. 12. 2. A condemner and reproover of sinfull thoughts it doth indite all evill thoughts sharpely checking men for contemplative wickednesse Mat. 5. 28. 3. A remoover of sinnefull thoughts it frees the soule from evill cogitations Psal 119. 11. the voice of the Word sounding in the soule unto evill thoughts is like the wise clamour by which the ravenous birds are scared from their unjust prey 4. A subduer of evill thoughts let the Word worke never so powerfully yet strange thoughts will remaine still in the soule but the Word is of that force that it casts downe imaginations and brings into captivity every thought 2 Cor. 10. 4 5. 5. A preserver against evill thoughts the Word of God can keepe out evill thoughts and maintaine good thoughts in the minde it will store and enrich the mind with divine principles and habits so that the minde shall not be naked and emptie but full with the variety of heavenly notions the Word is full and the minde shall finde heere a promise and there a precept there a threatning and heere a reward c. the Word is mighty in operation and it will draw out with sweetest power those heavenly principles and with them those gratious habits in the minde unto some acts and operations like as the Sun in Simile heate is virtuall to the flowers so is the Word in power to the stirring up of habituall grace and implanted principles the mind by it is set on working and musing on that which is good In a word the Word of God doth present the minde with fresh objects of meditation whereby it mooves the soule from one meditation to another from one good thought to a better 3. Wisely keepe off from all such occasions and things which might stirre up and continue in you evill thoughts there are many things which will foment matter of evill to the minde which hath not onely active but receptive dispositions it doth not onely worke from an inward but an outward cause occasions have beene very impressive upon the minde we may see it in David and Peter c. There are seven things stirring Seven things to be avoided as continuing sinful thoughts in men up evill thoughts in men to be taken heed of 1. The not making conscience of evill thoughts it was wont to be said that a Quicquiâ— pudet dicere puâ—et