of his own sonnes blood is not so prodigally bestowed Now this first distresse is vsually strengthned by three other particulars 1. Greatnesse of transgressions 2. Long continuance in a course of sinning 3. Our own indisposition to partake forgiuenesse For greatnesse of sinne we haue n Gen. 4.13 Cains instance And though the issue be better in Gods children then in the brood of Cain yet the distresse it selfe is incident to Gods dearest servants And herein alas how wittie and even Rhetoricall are Gods children to aggravate theire infirmities still they will be finding out somewhat wherein their sinnes haue exceeded the sinnes of others to which the Lord hath granted pardon It is true they confesse o 1. Tim. 1.13 Paule a blaspheamer a persecutour was receaued to mercy but what he did be did ignorantly through vnbeleefe I against my knowledge and conscience Peter sinned grievously p Mat. 26.75 but wept bitterly my heart is so hardned that not one teare can be wrung out for my many sinnes Manasses shed much blood but in his tribulation q Par. 33.12.13 he prayed earnestly and humbled himselfe greatly before the Lord God of his Fathers I besides a few cold wishes and a little hanging downe the head after the guise of those Hypocrites Isa 58. find no such thing in my selfe The sinne which the Lord would hereby chasten and prevent is our former extenuations and sleight esteeme of the offence of God we were wont to say of our sins as Lot of Zoar r Gen. 19.20 are they not little ones and our soule may liue Oathes say profane men perhaps we haue said too what are they but words and words but winde Scoffing and fabling wanton speech but merry talke Profane sports honest recreations grosser enormities humane frailties The Lord would now teach thee otherwise to esteeme sins to weigh them in the ballance of the sanctuary not of thine owne fancy and perhaps the sins thou formerlie thoughtest little are nowe felt as a burthen too heavy for thee to beare The remedies are these First humble thy selfe before the great God whose offence thou hast so lightly esteemed pray God to forgiue this thought of thy hart that ever thou hast thought any sin little and resolue hereafter to make conscience as well of smaller as of greater sins knowing that thou art ſ Mat. 12.36 countable for the least even to an idle word When thou hast this done consider then the endlesnes of Gods mercy in Christ Iesus view the t Eph 3.18 height and depth and length and breadth those immense dimensions of Gods grace and loue in Christ Heare the Lord himselfe describing himselfe to Moses u Ex. 34 6 7. The Lord the Lord strong mercifull and gracious slow to anger abundant in goodnesse and truth reseruing mercy for thousands forgiuing iniquitie and sin c. So many attributes of mercy and grace so few of power and iustice what argue they but almost a greater propension to shew mercy then to execute iudgement Heare the Apostle * 2. Cor 1.3 God the father of mercies againe God which is rich in mercy Heare Isay x Isai 55.7 He is very readie to forgiue heare S. Iames y Iac. 5.11 of much bowels and tender commiseratiō And reiect that saying of Cain z Gen. 4 13. my sin is greater then can be forgiven Mentiris Cain saith S. Augustin thou lyest Caine for greater is Gods mercy then al mās iniquitie When thou hast thus dwelt a while vpon meditation of the endlesse mercy of God see then the a 1. Pet. 1.18 19. price paide to expiate not only little but even greatest sins Is there any thinkest thou so great which the b Heb. 9.14 1. Ioh. 1.7 blood of the sonne of God a person so excellent cannot expiate Nimirum Deus meus saith Augustine si aequa lance delicta peccantis hominis redimentis gratiâ librentur Authoris non tantum oriens ab occidente sed inferior separatur infernus à summo Coeli cardine Now surely my God saith S. Augustine if the offences of man sinning and the grace of God redeeming be piezed in even ballance the East hath not so far difference frō the West nor the lowest hell from the highest heaven c. Ad vnto these those sweete promises propounded in the word of God c Isai 1.17 89 Cease to doe evill learne to do well c. Though thy sins were red as scarlet they shal be white as wooll And out of them frame this comfortable sound conclusion There is no sinne capable of repentance but the same is also capable of pardon Lastly consider examples of great sinners received to mercy d 2. Par. 33.12 13. Manasseh Peter e 1. Tim. 1.13 16. Paul c. and know Gods dealings are exemplary in them the Lord sheweth what al might expect that by their example shoulde in after times beleeue and repent A seconde particular strengthening this distresse is long continued practise of sin with contempt of grace offered This is that that more exasperates the wound and makes it bleed a fresh I know saith the distressed soule Gods mercies are infinite Christs merit endlesse but I haue long dwelt in practise of sin neglected many a gracious invitation foreslowed repentance that now I am perswaded the iudgement threatned by the Prophet hath seized on me f Ezec. 24.13 because the Lord would haue purged me and I was not purged therefore I shall never bee purged The sin the Lord would hereby chasten and prevent is procrastination those prophane resolutions time enough yet repent when we are old and those hellish speeches young Saints old Devils youth must haue his swinge and let vs be merry we can neuer do it younger The Lord would by this distresse teach thee that it is g Lam. 3.27 good to beare the yoake in youth that repentance the sooner it is performed the more comfortable and that grace must be accepted when the Lord offers it not when we shal be at leasure And now I dare say thou wishest thou hadst bin sooner wise for thy soule and even in youth laid the foundation of thine endles comfort For remedy this doe first bewaile delaies now so discomfortable in sense pray God to pardon that presumptuous neglect of his gracious invitations And now purpose to h Ephe. 5.16 redeeme the time and i 1. Pet. 4.2.3 as much time as remaines in the flesh consecrate wholly to the service of God This done build thy selfe vpon perswasion of this truth that promise of pardon is made without limitation to any time person or nūber of offences repentance being once performed Ierusalem had long weltered in the blood of the saints yet heare our Saviour k Luk. 19.42 oh if thou hadst known but in this thy day the things that belong to thy peace that is to say notwithstāding all the blood of the Prophets and
cruelty that hath passed from father to son along so many generations yet now had repentaunce turned away the iudgements prepared for thee And the Lord by his Prophet From the daies of your fathers ye haue gone astray yet returne and I will heale your rebellions There is l Ephes 3.18 a length as well as a breadth of Gods pardoning mercy It is as long as large to every one in any time seriously repenting A third occasion of this distresse is that ariseth from our owne indisposition and disability to performe the conditions of pardon faith and repentance This is that that especially woundeth conscience The former principles after some pawse wil be granted God can pardō and no time past for such as cā repent But for me alas I feele nothing but hardnes of hart and security nor cā I as I should in any measure of godly sorrow bewaile my fowle sins so long continued God cannot pardon a sinner impenitent and vnbeleeving The sin the Lord would by this distresse chasten is our former prowd opinion of free will and conceited ability in our selues to beleeue and repent at pleasure How oft haue those speeches rashly passed from vs we will repent in old age or when the Lorde summons vs by our last sicknes as if we had repentance at cōmand could at our pleasure performe it The Lord woulde now teach thee that it is not in man to convert himself or to turne from his sins And that it is as m Ier. 13 23. easie for a Blackemore to change his skin or a Leopard his spots as for a sinner accustomed to do evill to learne to do well without a supernaturall worke of Gods spirit turning vs that wee may be turned Remedies First humble thy selfe before God for this proud conceit thou hast carried of thy selfe in nature acknowledge with the Apostle thine owne disabilitie so much as by n 2. Cor. 3.5 a thought or desire to further thine owne salvation And let God be acknowledged the o Phil 2.13 worker both of will and worke in this point of cōversion When thou hast thus humbled thy selfe vnder Gods mightie hand pray then with that poore man in the Gospel p Mark 9.24 Lord helpe my vnbeleefe and with the Church q Cant. 1.4 Drawe me that I may run after thee Lord say thou I knowe r Ier. 10.23 it is not in man to convert himselfe nor to turne vnto thee ſ Lam. 5.21 Turne thou me o Lord and I shall be turned Convert thou me and I shall be converted And after thy promise t Ezec. 36.26 take out of my bowels that same heart of Stone and giue insteed thereof an heart of flesh remorsefull for sinne and flexible to the obedience of thy holy will When thou hast thus craved helpe for thy naturall infirmitie consider then that these very u Mark 9.24 feelings and strivings against vnbeleefe are beginnings of faith the feeling and bewailing of hardnesse of heart is the seed of godly sorrow And remember howe gratiously the Lord hath promised not to despise the desires of the poore and how he hath taught very * Rom. 8.26 See Neh. 1.11 sighes groanes to be acceptable prayers And therefore proportionally very griefe for not grieving to be godly sorrow very sorrow for not beleeving to be beliefe at least in Gods mercifull acceptation And of this first maine distresse and the severall occasions thereof thus farre A second speciall distresse is that which is occasioned by suspicion of hypocrisie herewith are Gods children long and often perplexed that though they haue performed many excellent things savouring of grace faith vnfained yet this feare they haue in all these been but as hypocrits either for fashion or feare or vaine glory or hope of temporal benefit performing al whatever they haue done in religion and the service of God The sinne the Lord would by this distresse chasten is our former contentment with the shadowes of saving graces Time hath beene perhaps when wee haue thought civill honesty to be regeneration God forgiue vs sound repentance mumbling of Pater nosters zealous praiers formalitie in hearing c the summe of religion The Lord would now teach thee it s not every faith that saueth and it must be more then civilitie that brings to heaven more then formalitie that makes a Christian more then lip labour that makes a prayer Remedies First bewaile this errour and for it humble thy selfe before God considering it is x Mal. 1.8.14 not the blind and the lame nor formalitie that satisfies that God that stiles himselfe a great king and terrible amongst the heathen and hath threatned a curse to the deceaver that hath in his flocke a male and vowes a corrupt thing This done continue diligently to y 2. Cor. 13.5 try and examine the graces that God hath bestowed vpon thee it is one end perhaps why the Lord hath permitted thee to this iealousie of thine own estate But yet where God giues evidence of sinceritie shut not thine eies neither derogate from the worke of Gods spirit that by this suspiciousnesse of thine owne estate and striving for sinceritie would seale vp to thy soule that thou art no hypocrite but an z Ioh. 1.47 Israelite indeed one in whome there is no guile And perhaps in this view of thy selfe thou shalt discover graces in thy selfe such as in that manner cannot be in a hypocrite Example Thou shalt never finde a hypocrite willing to extenuate his good things or to aggravate his sinnes Search and see whether in things cōmendable he be not willing to take notice of the least yea to arrogate more then is due to lessen his sinnes by al possible excuses See the hypocrite in his colours because forsooth he was a Luk. 18 11.12 no fornicator no extortioner c had given a little scattering almes paid tithes c. therefore not men only but the Lord himselfe must take notice of him as of a prime servant Now if thou shalt aske thine owne heart it may bee it will tell thee thou art free from these and farre lesse sinnes and yet seemest to thy selfe the b 1. Tim. 1.15 chiefe of sinners Thou hast done these farre greater workes of piety and mercy and yet thinkest thy selfe not worthy to be numbred amongst the c Eph. 3.8 meanest of Gods Saints Was ever hypocrite thus opinioned of himselfe I dare say not one 2 Againe was there ever hypocrite that could loue a child of God eo nomine because he was a child of God Ishmaell that hypocrite lived in Abrahams familie was circumcised and no doubt performed outward conformitie in religious exercises vsed by his father but could d Gal. 4.29 he loue Isaac the sonne of promise Yet this I doubt not but thou canst say of thy selfe e Psal 15.4 Thou honourest them that feare the Lord f Psal 119 63. delightest their company cheerefully
according to abilitie g Rom. 12.13 distributest to their necessities And whilest thou so h 1. Iohn 3.14 louest the brethren canst thou make question whether thou be translated from death to life 3 Againe ever readest thou of an hypocrite that could i Pro. 9 7,8 loue a rebuker a man reproving his personall sinnes We read of Herod k Mark 6.20 he reverenced Iohn Baptist never that he loved him yea for his plaine rebuke of incest he often desired the murther of him of the l Act. 7.54 Iewes that with some patience and attention they heard St Stephens narration but his reproofe was as gall and wormewood Now when thou findest Davids affectioÌ„ in thee that thou canst m Psal. 141 5. desire to be reproved and countest it a benefit canst thou doubt whether the Lord hath made thee n Prov 9.8 wise to salvation 4 Lastly canst thou name the hypocrite that ever could say his conscience bearing him witnesse that hee was grieved for imperfections of obedience mourned for this that he could in no greater measure flie from the corruptioÌ„ that is in the world through lust or that o Rom. 7.23 24. counted this his misery to bee led captâ—ue sometimes to the law of sinne name that hypocrite if thou canst And if thou findest these things in thy selfe wilt thou be so iniurious to thy owne soule so vnthankfull to Gods spirit dwelling in thee as to say he hath wrought no more in thee then he hath in an hypocrite God forbid But proceede we to other particulars strengthning in many this iealously of their sincerity They are 1 decay of graces formerly felt in more liuelyhood greater efficacie this is an vsuall but a fearefull distresse causing many to thinke of all that ever they haue formerly felt it was nothing but the hypocrits vanishing flashes It is true saith the wounded spirit I haue felt that true of my selfe that Iob so comfortably professeth p Iob 23.12 I haue preferred the words of the Lords mouth before mine appointed food I haue knowne the day when I could with earnestnes of affection and feeling of wants haue powred out my soule before my God I could once haue wept for my sins c. but now alas and with weeping they vtter it none of all these can I feele in my selfe The sinnes the Lord woulde hereby chasten or prevent are 1. Pride and that swelling of the hart with coÌ„ceitednes of our owne eminency aboue others 2 VnthaÌ„kfulnes for our litle or more grace received 3. q 1. Thes 5.19.20 Discontinuance of care to cherish and increase receaved graces by meanes sanctified perhaps wee haue growne remisse in hearing praier meditation conference vse of sacraments c. 4 Running into occasions of decaying as loose profane irreligious company from society of such as feare God by r Rom. 1.12 whose mutuall faith we might haue solaced each another Remedies 1. Bewaile these sins all or any of theÌ„ that thou caÌ„st probably think to haue bin occasioÌ„s of thy declinings 2. This done coÌ„sider there may be in Gods dearest children decay of graces in part for a time Of the church of Ephesus it is said shee had Å¿ Apoc. 2.4 fallen from her first loue yet stil retained esteeme of a church even with the Lord Christ Of the Philippians saith the Apostle t Phil. 4.10 your care beginnes to spring againe belike they had had their winter that a new spring revived It is true the Lord hath promised that u Mat. 16.18 hell gates shall never prevaile vtterly to overthrow our faith or any other grace accompanying salvation but he hath no where promised to preserue coÌ„tinually sensible exercise of any grace Faith he preserveth but continuall exercise of faith hath he promised to preserue Yea we haue instances of his Saints that haue fallen to acts of infidelity in * Gen. 20.2 AbrahaÌ„ himself whose faith is so renowned in x Mat. 26.74 SimoÌ„ for firmnes of faith sirnamed y Ioh. 1.42 Cephas The Lord will haue his graces eb flow in his servants saith Augustine ne facilitatem in omnibus assecutâ— nostrum putemus esse quod eius est least if we had attained facility in all things we should thinke that our own which is meerly his work Who of vs all doth alwaies heare with equal attentioÌ„ reverence cheerefulnes c or pray with like earnestnes of desire feeling of wants assuraÌ„ce to be heard Or do any thing at al times so as at some 4 Lastly let it be considered that the Lord vsually withdrawes the vse of some particular grace that some other may in greater measure shew forth it selfe in vs. Ex z Ps 51.12.14 15. Ioy and reioicing in his mercy he withdrawes that he may bring to practise of humiliation A second thing strengthening iealousie of sinceritie is the smal measure of our graces received The distresse hence arising I may well call the good distresse the coÌ„fortable discomfort sith this brings with it its own coÌ„fort yea is itselfe the matter of most solide consolatioÌ„ Griefe for little obedience is it not comfortable a 2. Cor. 7.11 indignation at our imperfections is it not a fruit of repentance See it exemplified Mar. 9 24. The sin the Lord would hereby chasten or prevent is former contentment with our smal measures that sufficit wee sang to our selues in times of prosperity Perhaps we haue bin thus minded any measure of faith would serue turne for comfort in times of greatest teÌ„ptation any measure of practise so we were free from grosse enormities would suffice to salvation And it may be we haue scoffingly thrown of care of strict carriage with that of Salomon profanely mistaken b Ec. 7.18 wee may be iust overmuch For remedy huÌ„ble thy selfe for these very thoughts and pray God to pardon neglects of meanes to growe in grace in the knowledge of our Lord and Saviour Iesus Christ This done consider that grace is rather measured by quality then by quantity obedience more by sincerity then by muchnes It s not so much inquired how great or little but how sincere obedience is faith if it be c 1. Tim. 1.5 vnfained though but as a d Mat. 17 20. graine of mustard seed obedience though mingled with many weaknesses yet if it be e Rom 6.17 harty hath promise of gracious acceptation And if thou lackest evidence of sincerity take this for one infallible griefe for thy defects imperfections Let that also be weighed that smal graces may yet be tru whiles they are smal litle faith is faith as a little fire is fire hath the nature of fire as well as the greatest flame God despiseth not little things in obedience offered vnto him In the sacrifices of the old law not the price of the gift but the ability affection of the offerer was respected In this evill thou art not alone but hast
f Rom. 8.23 all Gods Saints partakers with thee The smallest beginnings are g 2. Cor. 1.22 pledges of greater favours where is thankfull acceptance and h Mat. 25.23.29 conscionable vse of those already receaved to the glory of the bestower Lastly let it not be forgotten that Paule to this purpose alleadgeth what we want in our selues i Rom. 8.1 2 3 4. we haue in Christ Iesus if not performed yet punished and to vs pardoned The third strengthener of iealousie is present insensiblenes of Gods graces working in vs an vsual accidēt but a great discomfort The sin chastened is either vnthankfulnes for that experience we once had of Gods spirit working in vs or that presumptuous licence wee tooke to our selues in sinning whiles our evidence staid firme with vs. 1 For remedie pray God to pardon vnthankfulnesse and presumption 2 This done consider graces may sometimes lie hidden in vs yea worke in respect of our acknowledgemēt insensibly The k Luk. 17.20.21 kingdome of God said our Savior comes not with observation and it is as l Mark 4.26 27. seed that comes vp and groweth we know not how 3 It was Davids case m Ps 50.10 Create in me saith David a cleane heart O God His heart no doubt was even then cleansed for doubt we of cleannes where Gods spirit takes vp his dwelling or make we questiō whether hee n Zech. 12.10 sanctifie where he teacheth to pray yet Create saith David speaking ad sensum according to that nothing he felt of cleansing 4 Lastly remember how diversly the Lord giues evidence of his spirits presence in vs. Somtimes a child of God perceiues little difference in practise betwixt himselfe and very aliens yet let him view his affections hee may see grace there sometimes againe more may bee seene in practise then in the affection how ever whilst in either thou hast cause of comfort The last particular in this kind discomforting is falling from purposes and almost vowed resolutions of a steddy course in obedience The sinne the Lord would hereby chasten or prevent is o Ec 5.1 presumptuousnesse in vowing or resolving with out serious imploring of Gods assistance to enable or due acknowledgement of our owne impotency in performance God wil ever be knowne p Phil. 2.13 sole worker of will work of purpose and execution The sin was q Mat. 26. Peters and the chastisement he tasted 1 For remedy humble thy selfe for rashnesse in vowing and pray God to keepe thine eies open alwaies to behold thy naturall weaknesse and mutabilitie 2 Next learne ta distinguish betwixt the generall particular purpose I meane betwixt purposing to cleaue vnto God in performance of all holy duties purposing in such measure to serue him Perhaps in the measure and particulars purposed there haue beene faulting but still in all likelyhood the generall purpose remaines 3 Put difference betwixt falling from purpose falling from execution of purpose in particulars there is great ods betwixt the two r 2. Sam. 11.4 5. David fell from execution of that ſ Ps 119.106 sworne purpose to keepe Gods iudgements yet not from purpose 4 The kinds degrees of falling would be pondred There is an t Heb. 6.6 vniversall falling from the general purpose that indeed is discomfortable and there is a fayling in particular performances whence without wrong to thy selfe and condemning the whole generation of the iust thou canst not conclude thy no-adoption 5 It would be considered whether the u Heb. 10.26.29 contrary profane purpose haue succeeded in thee A man can never say he is wholly fallen from any grace till hee see the contrary succeeding in roome thereof 6 Lastly in this kind fell * Mat. 26. Peter and yet obtained mercy And as is aforesaid Gods dealings are x 1. Tim. 1.16 exemplary In one he shewes what all in like case may on like conditions expect Let vs goe on to other particulars and amongst these as most discomfortable offers it selfe that which ariseth from abundance and fowlenes of evil thoughts of blaspemy atheisme lust murther selfe destroying c. These very thoughts and suggestions are such as we thinke cannot stand with grace The sinne the Lord would hereby chasten or prevent is our little acquaintance and notice taking of that greatnesse of corruption that is naturall vnto vs. Originall corruption is little knowne of most how far it spreads and what it compriseth till effects thereof be seene in vs. And for sinnes so monstrous wee are generally of Hazaels mind y 2. Reg. 8.13 Is thy servant a dog that I should doe yea or once thinke of sinnes so monstrous Perhaps also it is our lacke of compassion towardes others overtaken sometimes in some action of these sinnes We haue a precept with z Gal. 6.1 meekenesse to restore such as are fallen vpon this consideration that wee our selues may be tempted yea overtaken in acts of the fowlest particulars It is our fault to turne compassionate restoring into bitter invectiues heavy aggravations of our brethrēs fals which perhaps occasions the Lord to permit vs to such like extremities It may bee it s our vnthankfulnesse for our preservation through grace from the sinnes we see daily committed by others The fals of our brethren should be as so many sermons of thankfulnesse to God by whose grace we stand and incitements to humiliation and watchfulnesse against our owne corrupt inclination would to God it were not too true of vs that wee ascribe our freedome from sinnes so foule even to goodnesse of nature The Lord would now teach vs that our hearts are equally sinkes of vncleanesse 1 The remedies are First humiliation and prayer for pardon of these sinnes all or any of them we can discover in our selues 2 For comfort consider first whether they a Iac. 1.14 come out of thine owne corrupt heart or are b Ioh. 13 2. cast into thee by Satan If they come from Satan immediatly they are our crosses not our sinnes till we haue embraced them some measure of allowance or consent 3 It is a comfortable truth taught by the Apostle c Rom. 7.20 that no more of our sinnes is imputed then wee approue What thou disallowest and abhorrest in thy selfe and strivest against God never imputes to condemnation 4 Lastly weigh what the Lord aimes at in permitting his children to be thus assaulted and thou shalt finde it to be thy benefit rather then discomfort One end is to acquaint vs with the measure of our faulty misery that d Rom 5.20 as sinne abounds in our acknowledgement so grace may abound in the Lords pardon It s our errour to thinke our selues naturally inclined to no more sinnes then wee feele actually and ordinarily stirring in our selues 2. He would by this occasion stirre vs vp to e Mat. 26.41 watch and pray against every sin even such as through secret perswasiō of our immunitie