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
cogitare Hier in Ep. ad Dem. whatsoever is unlawfull to bee done or spoken is as unlawfull to bee thought and I am sure this is as true that such as make no conscience of thoughts will make no conscience of what they doe or speake this fancied liberty of thoughts hath opened the flood-gate and occasioned the letting in of multitude of vaine thoughts into men 2. The subjecting of thoughts unto passions and affections thoughts were ordained to moderate and take off passions there being a naturall influence from the thoughts to the affections but if men give way unto passionate distempers these will breed distraction and division of thoughts if fire bee stirred there flie up a multitude of sparkles and if passions sway they raise up a variety of disordered thoughts within us the soule thereby is no sooner delivered of one thought but it is in labour and paine with another 3. The neglecting and suppressing of the good motions of the Spirit the holy Spirit is blowing and breathing and filling the heart with good meditations which must not bee 1 Thes 5. 19. quenched if that wee will free our selves from ill thoughts 4. Looking on Satans warres my meaning is that when Satan shall inject his thoughts into us wee must not take them up and gaze upon them giving them a walking roome within us if they stay within us they will either defile us or els soone become ours 5. Evill company which doth either find us or will make us bad I say the evill discourses and examples of wicked persons will corrupt good manners and strangely alter the minde both to the evillnes of thoughts and delights 6. Idlenesse this brings forth thoughts of Atheisme and all kinde of impieties he who takes off his hand from labour doth teach his heart to think evill for the mind will still bee working though the man bee idle 't is good therefore to bee upon the duties of our calling bee made wise by David 2 Sam. 11. 1 2 3. 7. Worldlinesse there is a strong efficacie in an earthly treasure to steale away the soule both from it selfe and God the world and gaine begets a world of thoughts in the heads and hearts of men who are more full of vaine and wandering thoughts in hearing and praying then such whose hearts are set upon the riches of this world thick and foggie ayre doth darken the earth and worldly engagements do stuffe and stifle the minde stirring up many plottings and contrivements 4. Labour for strength of affections unto God the more we can keepe up spirituall affections within us setting them upon God and duty and Heaven the more we shall keep out and keepe downe carnall and sinfull thoughts it is an excellent thing to fill the head and heart with God and to be zealously affected in good things these things have a strong power over man and will make him to be thinking aright see it in David O how I love thy Law it is my meditation all the day Psal 119. 97. 5. Watch and observe the heart duly taking an account of thoughts let no thoughts come in unespied but keepe watch ward within the soule and that with much diligence and feare and learne to examine all your thoughts most strictly by the rule say often what and whence are these thoughts of mine can and doe these agree with the Word and Law of God be not too favourable unto them in your selves and you Pro. 4. shall the better suppresse them and keepe them out 6. Commit your waies unto God by faith Commit thy way Pro. 16. 3. unto the Lord and thy thoughts shall bee established I know no better way to keep out the confusion and vexation of sinnefull thoughts then by setting up faith in exercise this is a grace which will 1. Fence the minde with divine arguments against all carnall reasonings and selferesolutions 2. Answer Satan in all his reasonings and suggestions 3. Raise up the minde to quite contrary things to those which Satan puts within us and 4. When Satan doth urge his horrible thoughts upon us it will make us to flie to God with our complaints against Satan and to spread our condition before the Lord saying Lord behold mee and my condition I cannot be quiet for Satan and mine owne stirring corruptions they are still casting up evill thoughts within mee contrary to thy Word thy glory and my will Lord leade mee not into these temptations or deliver mee from the evill of these thoughts that they may not prevaile over mee Lastly know that there may be much comfort to a Christian in doing duty notwithstanding he finde many wandring and impertinent thoughts within him in dutie wee may not give over duties publique and private because of some distractions accompanying us prayer is to be used as a meanes to cure our wandrings in prayer if dirt Simile be cast into a spring men will not damme it up and for sinfull thoughts we are not to cast off spirituall performances looke upon three things which must stay the heart in dutie Three â—hings incouraging â—o duty â—nder vvandring â—houghts 1. Resolution against all sinnefull thoughts in duty when a Christian doth finde the bent of his heart to bee against them before he begin the duty he is to goe on in duty 2. Sincerity and humility in the doing of duties he that can with a sincere and humble heart goe thorough duty may take comfort in performing dutie duties must not be judged of by accidentall and involuntary imperfections but by the temper and disposition of the heart which God lookes at 3. Acceptance of duties in Christ all a Christians duties have their immediate ground of acceptance in Christ and not in the strength and setlednesse of mans performance To conclude all that at this time I meane to speake of in this Argument know that Satan in injecting of evill thoughts into the godly dealeth with them as many wicked men doe with the names of Gods children wee find that the children of others begetting are many times laid at honest mens doores and unto honest mens charge and who can stop the mouth of iniquitie yet in this case a cleare conscience is the ablest comforter and confuter just so Satan begets and stirres up within us evill thoughts and then hee would father them on us and trouble us by them but our pure hearts rising up against them and bewailing them makes us cleare of them before God who is the judge of uprightnesse and the rewarder of innocencie Deo Gloria The Table A. ABusing of conscience in 1 2. things Page 55. Abasing of conscience what page 61. Accusations of conscience page 98. Application of the plaister p. 144. Absence of Gods love page 152. Assurances for acceptance under unworthinesse 2 8. B. Labour for a Bearing spirit â— 46. Benefits by spirituall wounds p. 6. p. 85. A twofold Bearing the wound page 104. The Burden of the spirit to good and bad page
Shut carnall security out of doores 2. Avoide all occasions of sinning play not upon the hole of the Aspe and come not neare the den of the Cockatrice 3. Wisely withstand temptations unto all sin and wickednesse 4. Keep close to the rule in a holy and religious practise 5. Give contentment unto conscience in nothing willingly offend or displease it this is the wages that is due unto it for sustaining our infirmity we are not to displease such a friend that beareth all our costs and charges and taketh upon him the burden of all our cares and doth not conscience much more for us Learne then 1. To give God The contenting of conscience stands in 2. things content in the pleasing of God you greatly content conscience the servant hath no reason to bee offended all the while his master is quieted 2. To promote conscience in its power unto its place conscience must bee more worth unto us then the world wealth must not buy it worship cannot equall it and wee must not preferre the pleasing of men or our selves unto it it is the discontent of conscience to bee undervalued or to bee put off at low rates and surely if the governement of conscience bee despised it cannot bee pleased conscience is conscience and will and must bee knowne and acknowledged to bee conscience you must heare and obey conscience goe and doe what conscience enjoyneth wee must worke and stop and feare and hope and give and lend and restore when conscience bids us conscience must not be crossed and vexed by us wittingly or willingly it deserves better of us 6. Prevent the wound and torment of it take care that you make it not terrible and troublesome unto your selves if it be your burden how shall it then be able to sustaine your infirmity we reade forward in the Text a wounded spirit who can beare THE BVRDEN of the spirit under its wounds But a wounded spirit who can beare HEere wee have the impotencie of mans spirit against inward perplexities laid down by way of an interrogation which is a most vehement Negation who can beare i. e. no man can beare it in which words the Holy Ghost doth teach us these two things 1. That the spirit of man may be wounded 2. That the wounded spirit is insupportable Wee will begin with the possible estate of the spirit or conscience of man which is this Doct. 2 That it may come under great and fearefull wounds I am Mans spirit may be greatly wounded poore and needy and my heart is wounded within me saith David Psal 109. â—2 and againe he tells us that his spirit was overwhelmed within him Psal 142. 3. we finde wicked men and good men wounded in their spirits unto great vexation I shall briefely open unto you three things 1. What a wounded spirit is 2. The difference of the wound in the good and bad 3. The grounds and causes of this wound For the first know that a wounded spirit is a spirit which A wounded spirit what for the time doth sensibly suffer miserable and in a sort hellish evills in a distressefull uncomfortable fearefull restlesse and desperate manner There goeth to the making of the wounded spirit these things 1. Miserable and in a degree hellish evills I say that innumerable evills doe compasse the soule it is not one misery but an army which doth at this time follow a man thou renewest thy plagues against me and thou increasest thy wrath upon me changes and armies of sorrowes are aginst mee saith Iob 10. 17. the soule is cast into a peck of troubles and into the abundance of calamity yea and it is such kind of misery which nothing can better represent and shaddow then the very paines of the damned the soule for the time feeleth that gnawing worme and lieth as it were boyling and frying in hell fire there is no torment like unto it it goeth beyond all having a fullnesse and exquisitenesse of misery in it 2. The feeling of those miserable evills a man hath now his conscience opened and is made to know and apprehend the extremities of miseries which now lieth upon him even with fullnesse of weight the spirit of man is living and very tender and misery and distresse is felt In a seared conscience there is nothing but senselesnesse for that is past feeling Ephes 4. 19. but in a wounded conscience there is some life and tendernesse the practicall notions are not quite extinguished the naturall light is still burning and indeed miseries would not be miseries unto us did they not touch us to the quick 3. The manner of the apprehending of those miserable evills which is every way most grievous for First of all it is with much distrosse of foule the soule is thereby filled with unspeakeable Psal 77. anguish and paine it is as it were put upon the rack and putto torture and torment in extremity my soule is soretroubled saith David Psal 6. 3. there is such a strange oppression upon the spirit that the heavinesse of it is unto death Mat. 26. 37. Secondly it is without all comfort unto the spirit it is all darknesse without the mixture of light the spirit of a man is so drunke up that it now wasteth it selfe in daily heavinesse O that my griefe were well weighed saith Iob 6. 2. My soule refused comfort saith David Psal â—7 2. a man under the wound of conscience is so under the power of discomfort and so swallowed up of heavinesse that the soule can enjoy no spirituall or naturall comfort for the time every thing doth terrifie it nothing doth comfort it Thirdly it is a spirit filled with horror and feare and that not only in the apprehension of present misery but by the expectation of more and future evills the wounded spirit is a spirit of horrible bondage and keepes a man in bondage to servile terrors trembling thoughts the dreadfull sound is alwaies heard and such men doe create meditate and multiplie feares the spirit of trembling doth so overtake them that they are a terror unto themselves they daily apprehend nothing but guilt and wrath and death and hell and damnation Iob 15. 21. Deut. 28. 65. Dan. 5. Ier. 20. 4. Fourthly it is full of unquietnesse and daily tossings and tumblings it is exceeding restlesse and raging O the disquiet of a wounded conscience the sea in time of tempest is not more raging and rowling madnesse is not more working and unquiet the plague and other impetuous diseases are not more vexing and restlesse to a man then a wounded spirit is Thou keepest mine eyes waking saith David Psal 77. 4. When I held my tongue my bones consumed thine hand is heavie upon me day and night Psal 2. 3 4. My sore ran and ceased not in the night Psal 77. 2. Why art thou so disquieted within me O my soule Psal 43. 5. Lastly the spirit is cast into the devouring gulfe of desperation such under the feeling of their
and it was his wounding The arrowes of the Almighty are within me the poyson whereof drinkes up my spirit the terrors of God do set themselves in array against mee c. Iob 6. â—4 5. The wound is made by the failing of testimonie from Failing of conscience conscience unto man upon repaire made unto it the good or evill day of a Christian is set by the voice of conscience unto him Now when conscience is silent and shall speake neither good nor bad unto a Christian when as no testimony at all shall stand up but after great and studious enquiry no verdict can bee obtained this is asad wound to the spirit The misery of conscience in silence in three things and it doth exceedingly distract and divide a Christian Note the effects of conscience in silence 1. It giveth man but a negative estate and that cannot satisfie and settle the soule it is not enough to my quiet that God lookes not as mine enemy but hee must looke like a friend on me 2. It giveth suspition of a neutrall estate so as a man cannot tell whether God and conscience be for him or against him 3. It breeds a suspition of a bad estate withdrawments and suspensions are sometimes the fore-runners of bitter intentions 6. The wound is in the spirit from the over great accusing Accusations of conscience power of conscience conscience in its accusations shewing the guiltinesse of sin and expressing the anger of God towards a man for sin in a cheerefull and excusing conscience we may behold a gratious God Note accepting and acquitting us in a silent conscience wee can suspect a doubtfull God wee know not which way God is or will be unto us and in an accusing conscience we doe behold an angry God and our selves most miserable creatures when a Christian shall bee totally under the accusations of conscience that his conscience shall speake nothing to him but that his heart is base and vile and that in such and such particular passages of his life he was not right and perfect but hollow and hypocriticall when I say conscience shall thus charge sin upon men this is the time of their wounding as wee may see in Iudas Mat. 27. 5. 7. Another thing which maketh the wound within us is Selfe jealousies an evill jealousie and an over-hard opinion of our selves and estates towards God Some men fall out with themselves and other men fall from themselves shall I say that they censure themselves and charge themselves falsely concluding against a state of grace and charging themselves with hypocrisie and insincerity without just cause Sure I am this is too too frequent among Gods children who upon such grounds as these doe mis-judge themselves and thereby make too great a wound within their spirits I say because they finde within themselves the want of such measure of graces and expressions of obedience which they once had desire to have and see others have when they see within themselves a partiall and temporary indisposednesse unto spirituall required duties when as gifts and graces for a time lie hid and dead in respect of vigour and sensible operations when all endeavours seeme to be fruitlesse and a Christian finds to his seeming the ordinances to go and come without all life and power unto him passing no influence of bettering into his soule Now hee sits him downe in griefe and the soule begins not onely to misgive or mistrust it selfe but to question the truth of all and it not only feares but concludes that surely the hands were washed in vaine and whatsoever hath beene done in religion and in the service of God it hath beene done in hypocrisie Psal 73. 13. and can you conceive how deepely this doth wound the spirit of a man 8. A next thing greatly wounding to the spirit of man is the New risings of old sins New rifings of old sins I meane when those sins which long since were committed and long since bewailed and long since renounced and wee long since did obtaine within our hearts some comfortable assurance of their pardon do meete us in their guilt not yet remooved as a debt not yet discharged and as an evill not yet thoroughly healed this causeth miserable trouble within the soule and upon this these conceits fall in Surely this sin of mine is not pardoned why would God remember it Surely there was but a skinning over the soare my heart was never healed by Sanctification how could it be that my sins should haunt mee againe this is now the sicknesse and death of many a soule 9. Lastly I conceive that this maketh the wound in the spirit Want of some good desired of man the want of some desired good it is not the absence of good generally considered which maketh the spirit to bee wounded for there are such whose unfeelingnesse is such that they have no sense of sinne nor of any spirituall want lying upon them but that which maketh the wound of the spirit to a man is this when his wants are presented unto him and their supplies are suspended and denied the soule would have mercy and mercy is denied him he would have ease and he seekes it and yet he is kept in misery when a mans prayers makes not their returnes but a man calles and none answers comforts delayed or denied do breake the heart and greatly wound the heart Doct. 3 I passe on to the next point That a wounded spirit is a burden The wound suffered yet not borne insupportable by the sonnes of men no man can beare it men must suffer and endure the perplexities thereof but beare A twofold bearing it that is to sustaine a mans selfe under it no man can this wound cannot bee borne with 1. With ease ease so as men enduring and feeling it should make nothing of it but it is with 2. With difficulty great difficulty and disquietment a burning feaver carrying Simile with it the inflammation of the spirits is not borne without much sense and horror so a wounded spirit even by the stoutest of spirits cannot be borne then with strongest and strangest torments men must yeeld themselves unto it and lie downe under it of necessity nay it is a wound unsupportable to all men that are vexed with it there is no withstanding The burden is too great 1. To good men 2. To bad men this wound by any man nor any standing under it by any man unto bad men it hath beene unsupportable O how grievous was it unto Caine who cries out My punishment is more then I can beare Gen. 4. 13. Iudas out of the trouble felt by it hangs himselfe to be rid out of it Mat. 27. 4. many thorough the weight and torment of it have beene forced to throw themselves downe from high mountaines to stabb and poyson and drowne themselves nay unto good men whose grace and strength was great and much this wound hath beene wounding
how shall we apply it shut fast the windowes and the light cannot come into the roome despaire of ever enjoying Gods love and you debarre your selves of all comfortable feeling of the same helpe not the divell against our selves our comforts but know that though God be not easily gained in his love once lost yet the sense of Gods love after the sense of much wrath is attaineable it being both tendred in the promise and that which many faithfull Christians seeking have obtained reade what is written for a small moment have I forsaken thee Esay â—â— 7 8. but with great mercies will I gather thee In a little wrath I hid my face from thee for a moment but with everlasting kindnesse will I have mercy on thee saith the Lord thy Redeemer Thirdly set upon the recovering means of Gods favour unto your selves Gods countenance which is now suspended may be renewed the Sun is not alwaies clouded and God will Simile not alwaies bee offended though God bee not changeable in himselfe and love yet sense of his love is with much variation to the same Christians sometimes they have Sense of love is graduall much light and evidence and can and doe apply it with great strength and comfort enjoying as it were their heaven on earth anon their apprehensions are clouded and applications weakned so that great love doth run with little sense they are sonnes yet under sense of wrath and yet they may rise up againe and their God arise in the light of his countenance upon them assuredly Christians 4 Thing to bee done for the regaâ—â—ning oâ— Godâ— lovâ— in sense might walke with more sense of Gods love if that they did practise these foure things 1. The giving off the waies of sinne a man is no way more an enemy unto his owne assurance of divine love then in and by the continuing in the love and practise of any one knowne lust which is the great displeasure of God God I grant doth love where sinne is but he doth neither love sinne nor will he shew himselfe loving to that man that is a lover of sin if the heart gather iniquity to it selfe how can the love of God dwell there what is it that makes Gods children in the daies of distresse most doubtfull of Gods love and most to question the same towards them is it not the sins that they have committed and can we bee in the waies of assurance when wee live in the waies of wickednesse Danger by sinniâ— all adventuring upon sins doth beget divine hatred make faith to reele and breeds nothing but doubts and feares and jealousies all which keeps off the feeling of divine love O resolve to give of all sinne no way engage your hearts unto it and you shall finde upon your turning from sinne the turning of Gods face towards you 2 Chron. 7. 14. Esay 55. 7. 2. Be found in the waies of duty inlarge the uprightnesse of your soules the humility of your minds and strive to all conscionablenesse fervencie and stedfastnesse of spirit in all required services and you shall finde divine favour bowing and bending towards you a man is never more in the way of love then when hee goes right on in the course of godlinesse when a mans life is wrought unto Gods will and spent in Gods worke there cannot want particular discoveries of Gods love more or lesse if we live to God and with God acting and mooving on in a course of holinesse though for the present all seeme to be clouded and darkned love will breake out Note Three things about love and duty with me three things 1. That a Christian wanting assurance of divine love dares not to decline duty and the services of a spirituall life though hee cannot as yet feele God in love yet hee will waite upon God in duty 2. That the sense and assurance of Gods love in the heart doth much enlarge the heart in the chearefull and powerfull performance of holy duties no man is more spiritfull or painefull then he which day by day feeleth Gods goodnesse this is as the oyling to the wheeles and the light unto working 3. That while men goe on in a course of holy obedience and moove on in duties out of love to God God will not faile at length to give them some intimations of his love Thou meetest him that rejoyceth and worketh righteousnesse those that remember thee in thy waies Esay 64. 5. 3. Preserve your selves under the Ordinances you are in the waies of love when you are in Gods presence hearing Gods voice and partaking of his Sacraments these reveale the Fathers face unto you here you shall have tenders of divine love unto you and by these God will convey the sense of his love unto you I have declared unto them thy Joh. 17. 26. name and will declare it that the love wherewith thou hast loved me may be in them where wee plainely see that God by the meanes of salvation doth perswade and settle the heart in the assurance of his love let it then be your wisedomes to attend serting your selves under the manifestation of love and God in time will speake peace to your hearts and let you to know the love that hee hath towards you waite I say upon God in his Ordinances and surely the good houre will come that the heate and comfort of Gods love shall bee apprehended by you I will heare what the Lord will speake for hee will speake peace unto his people and to his Saints Psal 85. 8. 4. Cleare the warrants and grounds of faith this is most true that faith lives in love and in the promises of love and there can be no sound perswasion of Gods love in the soule without faith as the Gospell sheweth love and God bestoweth love so faith receiveth and applieth love a 1 Ioh 4 16. Wee have knowne and beleeved the love that God hath to us now faith doth never worke so clearely and apprehensively in divine love as when its warrants and grounds which are the promises of God are very cleare unto the soule there are two Two things keeping men of the apprehension of divine love 1. Misplacing of warrants things which keepe men off from the comfortable apprehension of divine favour 1. One is the misplacing of warrants when men are mistaken in the matter of Gods love and will judge themselves to be under divine love upon generall testimonies by forraigne pawnes even such as hypocrites or cast-awaies may have forgetting that saying of Salomon No man knoweth love or hatred by all that is before them Eccles 9. 2. Suppose a man to have concurrence of naturall parts common graces morrall moderation formality of religion and plenty of all outward things now if he hereupon fancie a love of God unto him as too many doe the man mistakes himselfe and cannot be setled in Gods love to him 2. Another is the darkening 2. Darkening of warrants
travells he should never be at a stand or question which was the way that he should take and it is to me as strange a Christian that can passe over so many crosse and unknowne paths unto nature as are to be gon over and yet never to bee weather-beaten or wind-shaken or to be so simple as to doubt for certaine this is nothing but presumption and selfe-deceiving and I would wish no man to blesse himselfe in this estate The other doubts of his 2. Men of doubtings estate because of doubtings it is a maine part of Satans policie to stagger Gods children and to cause the rising up of suspitions within themselves doubting whether that they are Christians in the state of grace by reason of the many doubtings that are found within them O say they we find within our selves the suspension of our mindes in the determination thereof our soules doe hang betweene two objects and unto The nature of doubtings either of them they cannot fixedly incline wee finde that there are at one time two distinct and opposite waies and objects and ends proposed and presented unto our mindes for choice as to beleeve and not to beleeve to be saved and not to be saved to doe this and not to doe this to have heaven and not to have heaven and now it becomes questionable unto us which of these two is eligible or which of these two shall befall us the minde reflects upon both and lookes upon both yet one alone must be ours in the issue our mindes doe debate exceedingly and beate themselves about them whether this or that this way or that way wee shall goe wee know not there are found within us at the same time the assentings dissentings of our minds perswasions and disswasions take hold of us we are like unto the waves of the sea that thrust forth to the shore and yet drawing backe againe or like unto men in ungrounded Simile places who no sooner pluck up one leg but the other sinkes in deeper many reasons on either side are apprehended and no fastning can be found if we looke 1. Upon things to be beleeved Doubtings seene in two things and done there are within us doubtings of the truth and goodnesse of the one or of the lawfullnesse and unlawfullnesse of the performance of the other we still halt betweene two opinions if wee looke 2. Upon our owne particular course and condition whether that we are Christians indeed and be such whose persons are accepted of God whose waies do please God who have any part in the Covenant or just title to the best things and that when we die wee shall goe to Heaven here likewise our hearts doe mis-give us and we daily question our owne estates And could this bee our condition if that we were in a good estate This I confesse is the trouble of Gods dearest children whose Doubtings in the godly cause 4. things mindes within them are diversly carried and cannot come to a rest whose mindes doe hang in suspence and cannot determine this condition causeth unto them 1. Multiplication of disputes such persons have contrariety of reasonings within themselves reason can never be equally ballanced but remaineth as a paire of scales turning this way and that way such can say as much why they should not doe such and such duties as why they should doe them and they conceive as many and as strong reasons why that they should be damned as well as saved 2. Interruption of the practicall act of the understanding that it cannot give sentence either way for a man or against a man so that men under doubts remaine under certaine trouble and restlesnesse but uncertaine quiet and reliefe and know no more what to resolve on then he who hath referred himselfe and his cause unto the umperage of him who will not as yet declare himselfe 3. Uproare in affections they will be very tumultuous passions by doubtings are set on a hurley burley and rage exceedingly now men fret and feare and faint and even vexe themselves unto death 4. Alterations and changes men under doubts are constant in inconstancie and do never remaine setled unto themselves they cannot bee long of one mind but as the weather-cock doth turne with Simile every turning of the wind from point to point so such men to day shall and will be of a good mind for God and Heaven but to morrow shifting and of a new and another mind thus do they every day vary from themselves and this being the condition of a doubtfull Christian I cannot wonder why his doubts should so perplexe him Consider with mee one thing more what it is that causeth doubtings in the soule and if we prove the springs or causes to be evill and terrible no marvaile if that they are so troublesome unto Christians I open it thus unto you Five cau ses of doubtings in Christians Doubtings within Christians spring 1. From originall corruption that sinning sinne and mother of all sinne in men which hath in it the seed of all sinne and therefore doubtings nature it selfe can nothing but doubt flesh in the Elect is wavering and weake even when grace would beleeve and settle innumerable evills have compassed mee about mine iniquities have taken hold of mee so that I am not able to looke up they are more then the haires of my head therefore my heart faileth mee saith David Psal 40. 12. in which place you may see plainely what it was that made Davids heart to faile him it was his sinnes these were the clog unto his spirit and these were they that did stagger and doubt him 2. From the darknesse and ignorance that is within their mindes withholding not so much the light of nature as the light of the Scripture in generall and of the promise in particular without which they are never able to judge aright of things and condition what determination can there be whilst a man is in darkenesse he that cannot see what hee is or where he is may do things at a venture only but in all things he Pro. 4. 18. is uncertaine and doubtfull 3. From the hurryings and winnowings of Satan who followeth Gods children with many and various temptations in times of tempest it is no new thing to see a ship fastly anchored Simile tossed too and fro and when Satan is maliciously haunting and vexing a Christian no marvaile if doubts and irresolvednesse do appeare 4. From the greatnesse of dangers into which they are cast if Peter be ready to sinke in the sea he will doubt O thou Mat. 14. 31. of little faith wherefore didst thou doubt saith Christ we see how his feares did sinke him below the waters and â—urely as a Christians troubles inward or outward doe arise so doe his doubtings arise also the ship doth not more naturally arise Simile with the flowing in of the waters then doubts in the soule with the comming in of troubles 5. From Gods forsaking
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
but he gets out quickly the wicked falls backe into the courses of sinne againe lying downe in their falling backe their end being worse then their beginning Relapses 1. Voluntary Thirdly Relapses are 1. Voluntary 2. Involuntary Voluntary Relapses are such as have the propension complacencie of the heart in them the sea doth as naturally ebb as it doth flow and wicked men make their returnes unto sinfull courses with much more delight then their departures O how glad is a Jayle bird of the opportunity of liberty to goe to his old haunts and much more joyfull is every wicked man when hee is at liberty to feed himselfe upon his sinfull pleasures hee doth even bewaile his misery that hee was kept so long from them Involuntary Relapses are 2. Involuntary such as arise contrary to the intention and affection of persons it is not the pure love of sin that drawes backe the godly into sinning againe which may appeare in the consequent of their relapsing they are not now as a fish newly taken out and newly leapt againe into the water in their proper element a sinfull way and course cannot bee agreeable to their soules they finde no rest in a sinning condition but their soules are sicke and sad they weepe and are troubled exceedingly and can receive no comfort in themselves untill they see themselves recovered againe as wee may see in David and Peter Fourthly there are Relapses in 1. Conquest 2. Combate Relapses 1. In conquest Relapses in conquest is when a man out of malice and obstinacie of heart without all ground or cause is carried backe againe as a slave unto his sinfull doings some men never sticke at the matter their hearts find no manner of stop and nothing within puts an impediment to their returnes the heart and the sinne are now in league and they like the way of sinne exceedingly the state of wicked men in returning to their sinnes is much answering to the returnes of a man unto his bed to take his rest and sleepe hee loveth his bed and vexeth at every thing that keepes him from going into it just so the heart of every wicked man likes the sin but hates the impediment nothing at all doth awe him from sinning againe but the shame and punishment of sin and he accounts that word and friend his enemy which stops him in sinning Relapses in combate is when 2. In combate a man is reduced to his old sin but it is with much feare secret reluctancie and some opposition I see another law in my members warring against the Rom. 7.23 law of my minde and bringing mee into captivity to the law of sinne saith Paul a good man relapseth resisting his reducing into sinne is much after the manner of the bringing backe of an escaped prisoner when hee espies such as would take him hee runnes from them and hides from them and hee is not easily laid hold of or brought home againe many escapes he makes by the way and would rather die in the place then returne and so surely doth a Christian strive with griefes and teares and prayers against all returnes into sinne Fifthly Relapses in respect Relapses â— Hurtfull of their effects are 1. Pernicious 2. Profitable The unsound heart by falling backe into sinne growes more and more hardned and insensible more carelesse and froward in sinning more free and forward in sinning acting his old sinnes with greater love and delight then ever God doth good men good â— Helpfull by their relapsings though there bee no good in sinne yet it is good that sinne bee and the wisedome of God can and doth turne it unto the good of his I say this is the accidentall effect of the godly mans falling into sinne greater humiliation and sorrow greater watchfullnesse and feare greater dependance on God stronger covenants and resolutions deeper loathings and greater conquest over sinnes In these five didistinctions you may observe the difference of relapses in good and bad men 4. That the sinne of relapsing is pardonable it is such a sinne which God hath pardoned and hee can and will pardon Christ doth tell us that all manner of sinne and blasphemie shall bee forgiven unto men excepting that against the Holy Ghost Mat. 12. 31. under that phrase of all manner of sinne relapsing is included God doth not shut the gate of mercy against all relapsing sinners and because this is made a ground of trouble unto many Christians that they doe conceive such a sinne cannot bee pardoned I will briefely evidence the pardonablenesse of Relapses First that sinne unto which the promise of curing is made is pardonable to Gods children for God never cures sin but where hee first covers it but the promise of healing is Tvvo reaâ—ons prooâ—ing the ardonaâ—lenesse of â—â—lapses made unto backsliding Returne yee backesliding children and I will heale your backslidings saith God Ier. 3. 22. Hosea 14. 4. Secondly that sinne is pardonable to Christians unto which is annexed a possibility of repentance for God hath promised pardoning mercy to penitent sinners but a Christian may repent of it for repentance was required of backsliding Israel Returne saith God yea and it was practised also Behold wee come unto thee for Ier. 3. 22 thou art the Lord our God consider seriously of Peters condition were not his bitter and brinish teares the repenting of his folly in so often denying his master 5. That as there are meanes to keepe from relapsing so there are meanes to deliver out of relapsing into sinne wee may not weakely conceive that because wee have made our returnes into sinne contrary unto our promises and purposes that wee shall never get out of them againe this is the way to keepe the soule in hell Delivery from relapses upon earth I grant you 1. That revolting into sinne is greatly displeasing to God 2. That it is a difficult thing 1. Difficult to get out of a sinne into which a man hath often relapsed a man cannot be healed and recovered without much paine and much adoe the second or third time of the same disease Yet I pray you despaire not 2. Possible your hearts suppose the worst that the sinnes which you have fallen into againe are great and grievous sinnes and that they were not unwilling omissions or suddaine passions but had knowledge and premeditation in them that they were sinnes once repented of and solemnely vowed against 1. All this and much more makes the recovery to bee difficult not desperate 2. The sinnes that Abraham Lot and Peter fell into were great and hainous sinnes and yet they recovered againe 3. There is no disease beyond Gods cure or sinne above his pardon cannot God pardon sinne oft surely God that hath once mercifully recovered his falling backe will also doe it the second and third and fourth and every time for his Ob. But many fall backe into sinne and doe never recover themselves againe and this
105 The Bent of the heart in duty page 263. C. Comfort of the Spirit page 15. Contentment page 17. Clearenesse of conscience page 49 Care for conscience page 55. Content of conscience p. 67 68. Confession of sin page 88. Change of life page 89. Compassion due to the wounded in spirit page 121. Considerations to pity such p. 123. Continuance under wounds caused 6. waies p. 133. Clearing of warrants what p 173 Causes of Gods suspending his love page 177. D. Desperation two fold page 79. Degrees of wounding page 81. Differences in the wounding p 82 Detestation of sin page 89. Dresse the wound page 145. Danger by sinning page 168. Darkning of warrants page 175. Doubtings in their nature causes differences and sorts page 195. Difference betweene Christians and others in doing duties page 266. E. Enquire after sin page 87. Fruitlesse Endeavours page 280. F. Faith doth foure things to strengthen the spirit page 19. It doth foure waies relieve the soule page 23. Fearing of trouble twofold p. 28 29. Faintnesse page 31. A case about Fainting of spirit p. 33. Faith in operation page 54. Feeding of conscience what p. 64 Sin Felt three waies page 85. The Failing of conscience what page 97. To Feare the wounding of spirit page 126. Former feelings of love foure signes of it page 185. Foundations of divine love to the soule page 192 Faith and doubtings go together page 207. Faith to be cherished and advanced page â—27 Failings in duties page 260. G. A Good cause for suffering p 41. A Good carriage under suffering in seaven things page 45. The Goodnesse of spirit seene in seaven things page 48. Graces two waies considerable page 254. H. Humiliation an effect of the wound page 43. Hope page 44. Humility page 86. Harkning to Satan page 138. Humbling necessary for three things page 162. I Infirmity double p. 3. Selfe Iealousie p. 99. Illnesse of diet p. 136. K. Six rules for Keeping off wounds from the spirit p. 128 The Knowledge of the wound of the spirit necessary p. 114. L. Liberty of spirit p. 49. The Law and two things about it p. 94 95. The Life of sense p. 137 225. Three things about Love and duty p. 170. Love one for kind different in degree p. 184. Littlenesse of faith causeth doubts p. 206. Little grace apprehended p. 245. M. Meanes of making conscience good p. 51. The Misery of conscience in silence in three things p. 97. Mistaking about the wound of conscience p. 115. Melancholy is not this wound p. 117 118. Motives to pittie wounded spirits p. 124. Meanes to get off the wounds of spirit three p. 140. Misplacing of warrants p. 174. Motives and meanes against doubtings p. 216. N. New risings of old sins p. 102. Spirituall Nicenesse 137. O. Overlading of conscience what and how p. 63. Operation of melancholy p. 116. Opening of the wound needfull p. 142. P. Patience of the spirit p. 16. Prevention p. 69. Rules for Preserving the spirit from wounds p. 6 128. Provision p. 147. Promises the ground assuring love p. 185. Q. Quietnesse of conscience p. 48. A Question about the inequality of graces p. 256. R. Religion expressed under the crosse p. 43. The Remoovall of sin p. 64. Seven Reasons proving the burden of conscience insupportable p. 106. Releevements under the suspension of Gods love p. 159. For the Regaining of Gods love in sense foure things p. 167. Ten Releevements against doubtings p. 204. Ten Releevements under imperfection of graces p. 248. Five Releevements against failings in duties p. 261. Relapses afâ—er resolutions p. 286. Causes of Relapses nine p. 288. The misery of Relapses p. 296. The kindes of Relapses p. 301. S. A twofold Spirit p. 6. Conscience called a Spirit p. 8. Mans Spirit considered two waies Ibid. Strength of Spirit graduall p. 36. Sinking of Spirit double p. 37. Sleighting of crosses evill p. 39. Sins that are most wounding p. 92 A Seared spirit p. 114. Sense of love graduall p. 167. To Settle the soule in assurance of love p. 176. Sin to be subdued p. 231. T. Thankefullnesse p. 43 125. Tendernesse of spirit p. 49. Tempting of conscience of what p. 58. To Taste divine wrath p. 96. Testimony of Satan put by two waies p. 219. Thoughts 1. In their sorts p 319. 2. In their trouble 3. In their triall 4. In their cure V. Vprightnesse of conscience p. 48. Vse conscience p. 65. Conscience Vexed p. 58. Vnstedfastnesse in walking p. 163 Vnworthinesse p. â—34 W. Weakenesse of spirit p. 28. Wound of spirit p. 73. Want of good p. 103. Willing of cure p. 141. Wash the wound p. 143. Gods Wages p. 281. Waiting must be added to doing page 283. FINIS A Post-Script to the Reader THou hast a promise of Cases in the Epistle unto thee I had no sooner made it but it was called for by desiring and needing Christians time and leasure also serving it is brought forth as fitly agreeing with the subject handled and deemed by men more judicious then my selfe very comforting and setling unto perplexed soules I. S. Errata Page 116. for are the next instruments reade or Page 323. for formerly reade formally