occasion as being the seed life thereof yea as a filthy harlot allures Satan and all sorts of tentations to further the delight and consummation of all kinde of wickednesse And this serueth 1. To our vtter abasing in our selues as hauing no possibilitie to good all aptnes and readines to euill To aduance the prouidence of God in restrayning vs from such desperate euils for the more quiet and common gouernment of the world His mercy in keeping vs from such excesse as others fall into that our condemnation may be the lesse His iustice in leauing vs to what our nature so affects and rest in His wisedome in turning such corruption to so great good euen to send vs out of our selues vnto Christ His power in subduing such a monster of corruption and taming it wonderfully by his mightie and yet easie yoake A fourth thing to be knowne in this originall leprosie is That it binds by the guilt thereof to all sorts of punishments both of body and soule state and all and that both present and to come And this teacheth 1 To iustifie the Lord in all hiâ— iudgements as being righteous 2 To aduance his mercy and admirable wisedome both in the measure of his chastisements as being farre lesse theÌ„ our desert such as we may endure and also in the vse and end of them and seruing to kill the Cockatrice that bred the egge to saue the sinner by the smart of his flesh which in it selfe vsually encreaseth sinne and punishment 3. To confound man in himselfe as the author of his owne woe and 4. So to send him for reliefe out of himselfe where it may be found The last thing to be known concerning originall corruption is That like a Gangren it mortifies and makes senselesse liuelesse wheresoeuer it spreads and it spreads aâ—l ouer vntill it be healed sâ— that as hereby our state by nature is vtterâ—â— incurable of it self so in this it is incurabâ—e bâ—cause it hath no sense of it rottâ—n estâ—tâ— bâ—t to delight therein and so reiâ—cts or corrupts all medicines that may cu e the same And this serueth 1. Yet much more to confound all ability or wisdome of the flesh which is enmity against God plots it owne destruction greedily by delight prosecuting of sin is led captiue by Satan at his will so fast bound by the chaines of his own cursed lusts to eternall vengeance 2. To magnifie the wonderful power wisdome mercy iustice of the Lord. His power in raysing from the dead His wisedome in making way hereby for the Messiah to performe the worke of redemption His free mercy in sauing such a desperate state His iustice in leauing man to what he chuseth and delights in and filling him with the fruite of his owne inuentions Thus must we bee acquainted with the roote from whence wee sprang and with the seuerall branches thereof And so the more wee discerne the particulars thereof the more wee labour against those streames which come more immediately and primarily from this fountaine The more we may euidence our spirituall growth As that 1 Seeing our thoughts are the prime and immediate sprouts that issue therefrom therefore that we make more conscience of these being humbled more for euill comforted more in good more carefull to nourish and encrease these and preuent or suppresse and diminish the other Watching hereunto ouer our harts most warily and keeping a strict gouernement and audite therein 2 Seeing lesser euils as vaine words c. as they proceed from that most daungerous effect of Naturall corruption preuaricating true iudgement and so mistaking things as not sensible of them so herein they are more daungerous though not in themselues because either they are not discerned or diminished and misconceiued as excluding repentance and so exposing to greater euils Therefore to make conscience of the smallest sinnes more to take notice of them more to be humbled for them is an euident marke of a great measure of Grace 3 As by reason of naturall corruption wee affect all sinne So specially wee delight in that which most agrees with our filthy nature as to satisfie so also approue the same so that according to our seuerall complections company calling streame of time c. we are more specially addicted to some one sinne aboue another And the danger hereof is this that the raigning of our Master sinne doth not onely challenge the truth of any grace at all but euen the remayâ—ing of such beloued Dalila and preuayling in vs is both a maine blemish in the face to disgrace the beautie of profession and also a sharpe thorne to pierce the Conscience Yea it proues a maine barre to hinder Repentance and grieue the Spirit and so becomes oft times the meanes to lull Sampson asleepe and thereby to bereaue him of his strength and plucke out his eyes and so to expose him to the malice and scorne of his Enemies And therefore seeing these Darlings will hardly be cast out or kept out from returning againe it is therefore a great portion of grace eyther to cast out these altogether or else to make them like the Gibeonites more seruiceable to better vse eyther to humble vs the more or to cast vs dayly more entirely on the free grace of God And so still trying our strength hereupon acknowledging our weakenesse herein comforting our selues that in these we most condemne our selues these are alwayes in our eye these are chiefe in our chase these serue to sharpen our sorrowes to abase our greatest comforts these further patience in troubles and make all pleasures tedious vnto vs these specially weane vs from the World and prouoke vs to hunger after our dissolution 4 Seeing naturall corruption as it is mortified insensible so it also creepes secretly like a Gangrene not appearing so much or so soone in the flesh and outward parts but inwardly preying vpon the most inward and noble parts and rotting at the heart while the outside is not touched so that outward duties may be performed euen from a rotten heart and euils may bee left or restrained outwardly though the heart inwardly bee more affected and enraged therewith Therefore it is an euidence of a great measure of grace to affect and loue that good the more wherein wee haue fayled outwardly yea though we haue soundly smarted therefore and to encrease our endeauors for the performance thereof And it is no smal portion thereof more to hate the euill wee would not doe and yet cannot choose more to suspect our owne strength and auoyd the occasions thereof more especially to watch ouer our Christian libertie as giuing way thereto and excusing the same 5 And seeing our corruption being inward and deceitfull doth therefore giue way more often and willingly to secret euils as seruing more daungerously to harden the heart and yet satisfie the lusts thereof and yet to preserue the credit of ciuil honestie or outward profession which open and grosse sins would disgrace
seasonable least it may harden in sinne yet shall wee finde such a worke of the Spirit as may conuince for sinne and prouoke iust reuenge for the same which shall now yeeld seasonable ioy for the mastering of such an enemie and so enable to walke more warily against future encounters and more tenderly and wisely also in iudging and recouering others so gracious is the Lord to bring light out of darkenesse that though by our carelessenesse we haue grieued the spirit and so are bereft of that assistance as might keepe vs from some such grieuous sinne which may awaken out of securitie yet the sense of this sinne procuring heartie sorrow and iudging thereof shall thereby proue the meanes to subdue the same And this mastery of corruption though it be bitter to the flesh and so may be cause of further sorrow yet withall it shall proue most comfortable to the spirit as hauing quieted the conscience graciously hereby and so recouered boldnesse in the presence of God that so in his fauour we may recouer that vnspeakeable ioy which shall neuer be taken from vs. The like may be applyed in that other fearefull case of relapse into the same sinnes againe 2. Comfort in Relapse into the same sinnes Which seeing it hath beene the lot of the deerest seruants of God that Moyses shall faile againe in infidelitie and Abraham lye againe concerning his wife therefore as notwithstanding these sinnes they recouered the fauour of God so may we also hope for the like mercie though we fall againe into the same infirmities For who shall restraine the spirit to blow as often as it listeth seeing the ground of it breath is in it selfe and not from vs seeing it Power is illimited and it breath most free and absolute seeing it wisedome is infinite to turne daily failings to the best and his faithfulnesse euerlasting to perfect his owne worke shall not this prouoke vs to loue the more Luke 7. by how much more is forgiuen vs shall it not more tend to the glorie of Gods mercie the more he forgiues shall we not hereby proue more comfortable examples to raise vp great sinners shall we not haue better experience to accomplish the same A second desertion followes vpon the former namely 3. Comfort in desertions of corrections that by reason of such grieuous sinnes the Lord withdrawes himselfe from vs as a chasticement thereof and so we are ouertaken not only with outward afflictions that may bring vs to the knowledge of sin but also with inward anguish and horror of spirit to scourge vs soundly for the same Which though it proues an occasion to challenge our estate as being forsaken of God and so many times plungeth into the very iawes of despaire yet why may not this proue soueraign and profitable vnto vs as well as Physicke compounded euen of poison recouers desperate diseases Is not the wisedome of God more admirable herein to cure contraries by contraries Is not the power of God more glorious in sustaining in these extremities Is not his mercie more glorious in releeuing vs by an inuisible hand and intermingling such sparkes of hope with these flames of despaire as that though our selues cannot discerne the same yet others that stand on the shore and haue passed through such hellish stormes may both sensiblie discouer the same and apply it to our sustaining and recouery in due time And doth not the spirit herein worke wonderfully for the triall of our faith Iob 13.15 that though the Lord kill vs yet we shall trust in him Is not our loue vnto God wonderfully confirmed that now will follow him though he seeme to forsake vs that now fasten vpon him when he seemes to shake vs off Is not our sinceritie graciously approued that though we finde no comfort in his seruice nothing but thunder and lightning from his ordinance yet we shall rest on his owne ordinances though they encrease our maladies we dare not but obey God nay we must vse these meanes euen because he hath commanded them Surely as of all afflictions this is most grieuous so aboue all other the issues hereof are most glorious and comfortable and the longer we are in cure the soundlier shall we be healed and being healed shall be more thorowly comforted The like may be said concerning all such other desertions and afflictions of the minde 1. As decay in grace 2. Deadnesse in holy duties 3. Not answering our best endeuours for the present and such like as shall be made manifest in my Treatise of The Cure of a wounded Spirit which shall shortly follow for the publike good And thus of the Manner of Spirituall growth together with some such vses as arise thereout both for reproofe instruction and comfort THE CONTENTS OF THE FIFTH CHAPTER 1. Concerning our life by faith and not by sense 2. To compare Spirituall things with Spirituall 3. That we must bring forth fruit in due season according to our callings 4. That God accepteth the will for the deede 5. That by the manner of the mortification of the flesh the manner also of Spirituall Growth may be discerned CHAP. 5. OF CERTAINE Rules very necessarie to discerne the Manner of our Spirituall Growth and to comfort vs therein HItherto of the Manner of our Spirituall growing in grace Whereby as we may in part be satisfied in regard of such cauils which carnall reason may obiect against the same So for our further instruction and satisfaction herein Obserue we further these Rules First That we must liue by faith and not by sense 2. Cor. 5.7 that is to discerne the Manner of our Growth not so much by what we presently discerne or by the present effect of such meanes as we haue vsed thereto for this may deceiue vs many waies as by the power of God 1. Pet. 1.5 in blessing the meanes aboue what we can thinke Rom. 4.21 much more feele for the present And so by the power of faith being able to discerne a farre off what is fittest for Gods glorie and what is prepared for vs to be capable of glorie we shall be so farre satisfied in the manner of our growth as so to be thankefull for any worke we finde though it answer not the meanes or our expectation for the present as still to be humbled for what we discerne not or what we doe discerne not correspondent thereto and so still to hunger after the righteousnesse of Christ by whom we may be satisfied both in the present measure that it shall be accepted in the Couenant and so enabled thereby to a daily further measure that so at length wee may attaine to perfection And this both by comparing what is past with what is present that so we may discerne whereto we are come and by thankefulnesse make way for further supply as also by things past and present looking to what is to come that so wee may not sticke in any measure receiued but rather hasten
enough to wrong his Bedfellow but in stead of making her amends her deare husband must be murthered that so all hope of giuing him satisfaction might be preuented and so her sinne hereby encreased and her conscience perplexed And marke I pray you the particulars in this sinne all as so many circumstances tending to aggrauate the same First the notable trecherie of Dauid herein arguing yet a greater measure of carnall wisedome and so aduisednesse in the pursuit thereof Behold though Vriahs death be plotted yet still must hee bee entertained with great kindnesse and sent away with fauour yea a Letter must bee sent as in his commendation to the Campe and yet including the sentence of his death And who must carry it but Vriah himselfe that so the former sinne may be further conceited and the trecherie proue more notorious in the eye of the generall Thus poore Vriah goes as a sheepe to the slaughter and carries the fire in his bosome to consume himselfe carries the knife along with him to cut his owne throate and yet must come nigh no other herein but great fauour from his Lord good successe in his message And now he comes to the campe he comes to receiue his doome and will you see how and when hee receiues it behold a heape of diuellish conspiracies Ioab must be the instrument thereof who should haue preuented it and rather rewarded him for his former good seruice and so he must be pertaker in the sinne and concealement thereof Yea Vriah must be then murthered when hee is in his calling fighting for his Lords life when when his Lord plots his death Oh vnspeakeable treachery yea hee must be murthered in hote blood when passion preuailing his soule might bee distracted or endangered and it must bee done too vnder a colour to trie his valour by setting him in the foremost rankes contrary to his place that so he might be more distracted by this alteration and put to some desperate exigent yea there must be a recoyle of his company hee must be left alone to grapple with the enemy that so the treacherie of his followers might more amate his soule and plunge him in despaire and so death suddenly surprizing him he might be swallowed vp thereof and which makes vp the measure not only Ioab the Captaine but euen the whole host must hereby drinke deepe of the cup of his iniquitie yea bee also endangered by the fall of so valiant a Captaine Oh see how costly a thing sin is how luxurious spreading how deceitful dangerous it begins in pleasure it goes on in subtiltie and great perplexitie it ends not but in blood and extreme crueltie For marke I pray you did not Vriahs blood crie for vengeance and did not the wrath light heauily vpon the Authours head Yea certainely holy Dauid payed dearely for his sinne The more hee hardned his heart by adding to the measure of his sinne the more need he had of sound and strong purgations to clense him hereof And had he not his fill of sorrow for this little dram of pleasure Yea certainly the wise Physitian lets him alone for a while to slumber herein that it may appeare to bee his onely arme that can raise vs out thereof Well may wee sinke our selues more deepely therein and sleepe in sinne though it bee vnto Death yea till wee stinke in the Graue But it must bee the power of God that can onely awaken vs it must bee onely his mercie to raise vs vp againe that so hee may haue the glory of his excellent goodnesse And how I pray doth the Lord recouer his seruant Is it not by plunging him deepely into this pit of sorrow Indeed hee beginnes with a sweete and gracious promise of pardon thereof but not before that Dauid had shamed himselfe in confessing thereof that so the sense of Gods mercie might preuent extremitie of despaire now the conscience was throughly awakened by his ordinance and so might also leade on to a kindly sorrow for sinne vpon hope of further application of that gratious pardon and preuenting of such iudgements which might further tend to the dishonour of God and yet this tender of pardon is not obtained before there bee an inward sense of sinne and open confession thereof that so the Lord seconding his ordinance by the seasonable effect thereof his seruant might be preuented of presumption and so led on gratiously to wait vpon God in his sound healing and recouerie And marke I pray how the Lord doth herein proceede with him though he hath a proclamation of pardon and some hope no doubt thereof yet how long is it before it be sealed vp vnto him what strange interruptions and spirituall distresses come betweene the proclamation and sealing thereof to his comfort First he that heard the proclamation of the pardon of his sinne yet hee heares it with such bitter preambles ingredients it is prepared vnto him with soure hearbs such heauy news as might make him see himself altogether vnworthy thereof and so waite vpon God for his sound recouery Secondly he shall be encountred with multitudes of sorrowes as hee had multiplyed his sinnes The sword shall not depart from his house who had smitten with the sword and hee that had abused the wife of his friend shall haue his own wiues abused by his neighbours and children ver 10 11. And so the Lord will meet with him also in his kinde meating vnto him such measure as hee had wayed to others that so he might acknowledge the righteousnesse of God and by seeing his sinne more cleerely in the glasse of his iudgements so seasonably proportioned vnto him in their seuerall times in measure in the branches thereof hereby hee might renew and perfect his repentance Thus roughly doth the wise Lord begin with his seruant and yet mercifully too denouncing but a temporal iudgement to such high handed and desperate sins that so his seruant might be in hope of eternall mercie howsoeuer he might feele some temporary chastisements And thus doth this Physicke worke with his seruant It brings him to an hearty confession of his sinne in thankefulnesse vnto God for not exacting the extremitie of his iustice and so if it may be for remitting or qualifying the temporall iudgement that it might not tend to the dishonour of God And yet because howsoeuer he had carried the matter secretly yet it could not but bee whispered and bruited to the dishonour of God Ioab was but an hollow friend and might blab it out the detayning of Bathsheba might proclaime the same giue ill example to the subiect cause religion to be traduced Therefore marke I pray you how the wise Physitian tempers his potion His sinne shall bee pardoned and yet chastised too that so Dauid may see that there is great difference betweene the proclamation of the pardon and applying thereof that so his heart may be better fitted by the humiliation of the flesh and spirit to prize and hunger thereafter
the symptomes of the season our generall vnprofitablenesse therein and refusall of the same accompanied with many warnings summoning vs thereto and yet so desperatly reiected by our securitie and prophanenesse we are not vnlikely to be called shortly to account for the same And therefore as one borne out of due time and hauing spent the most part of my best daies in the wayes of death seeing it hath pleased God to respite me hitherto and renue my spirituall life by offering yet more gratious oportunitie and meanes to improue the same I haue thought it high wisedome now at length to endeuour the Redeeming thereof by establishing my selfe and others in the worke of Grace to the daily encrease and building vp of the bodie of Christ that so we may all grow vp to a perfect stature euen to a perfect man in Christ Iesus To this end because words are but winde and preaching without sealing and confirming thereof by Practice Experience is of smal or no moment to build vp forward to perfection I haue therefore endeuoured to ioyne with my publike Ministerie my priuate experiments in the worke of Grace that so I might not be as sounding Brasse or as a tinckling Cymball partly for the approuing and improuing of the worke of Grace in my selfe and also for the triall and encrease thereof in others And this hath beene the cause of my Publishing diuers Treatises in their places as my experience and occasions haue ripened the same As First The Lord hauing renued our life and meanes by that wonderfull deliuerance from the Gunpowder Treason I haue therefore laboured to commend that great Mercy vnto Posteritie in diuers Treatises both Latine and English vpon the 64. Psalme and vpon the Historie of Hâ—ster vnto the Church of God That this being written for the Generations to come the People so wonderfully new born and renued may praise the Lord yea Posteritie might magnifie God for the great things he hath done for vs. Next that we might be truly thankfull vnto our God in offering vnto him our soules and Bodies as a reasonable sacrifice all the daies of our life To this end I published the Christians daily Sacrifice as being a liuely Image of this Spirituall Sacrifice and a gratious direction how to offer the same daily vp vnto God in truth and righteousnesse Thirdly because contraries are best knowne by their contraries in that our Profession and practice of sinceritie is reproached and hindered by the faire shew of Hypocrisie so neerely resembling and so iustling out the same therefore haue I laboured to discouer the differences betweene sinceritie and hypocrisie that so by the wise discerning of things that differ wee may wisely decline the Counterfeit and more carefully entertaine the true Paterne Fourthly Because the outward prosperitie of the time hath beene much abused to securitie and spirituall Pride and so hath beene a meanes of much decay in zeale and courage for the truth therefore I haue supplied hereto a Preseruatiue against Apostasiâ— that so we might strengthen the things that are ready to die and remembring from whence we are fallen might repent and doe the first workes least our Candlesticke be iustly taken from vs. Fiftly Because it hath pleased God to exercise me with many Buffetings of Satan to preuent these Spirituall euils and so thereby hath acquainted me in some measure with his sleights and methods yea hath called me by the Magistrate to communicate my Experience herein vpon occasion of the practise of Witchcraft questioned by some in these Atheistical daies Could I do lesse then publish my Experience herein haue I not giuen some light hereunto in The discouery of the Misterie of Witchcraft Sixtly Seeing the fulnesse of the Gentiles is well-neere come in as a plaine euidence of some great alteration both by some grieuous Iudgement for our contempt of the Gospell as also by some great Mercie ensuing thereupon in the calling of the Iewes for the perfecting of the Churches Glorie in this life Therefore haue I giuen warning also heretofore In the blessing of Iaphet wherein the calling of the Gentiles and fulfilling thereof is auouched as a Presage of some great storme hanging ouer our heads euen by the Gentiles abusing and reiecting the Gospell and also a comfort of some gratious calme after that heauie storme by calling in of the Iewâ—s to make vp the breach and repaire the old waste places to dwell in And that we Gentiles that are with them to make vp one sheepfold vnder Christ our only shâ—pheard may be better fitted to that glorious Vnion To this ende haue I laboured to make sure the foundation by discouering on the contrarie the hopâ—lesse fearefull estate of the worldling in his desperate aduenture by losing his pretious soule for the gaining of this transitory world that so we may not run with â—he present streame and also by laying downe the maine euidence of our sound building vpon the Rock in that sacred mysterie of the Gouernment of the Thoughts being the surest and most comfortable euidence of our true estate in Grace And now behold that we may yet minister a word in due season when was there euer more neede of Growing in Grace when generally there is deceit thereof in the most and decay therein euen of the Best when euer more neede of fighting the good fight of Faith and laying hold of eternall life by labouring and following hard after perfection when we are summoned by Rumors of wars nay by our owne vnprofitablenes To giue account of our stewardship This is the end and vse of this Treatise Which I am bold to call a wonderfull Mysterie not only by the warrant of the Holy Ghost That great is the Mysterie of Godlinesse but also in regard of the Meanes effecting the same Christ Preached in a Mysterie yea in regard of the entertainment thereof in the world esteeming it as a Mysterie because it is sealed vp thereto but specially in that euen to vs that are acquainted therewith It is yet a wonderfull Mysterie not being able to conceiue the measure thereof not being able to expresse what thereof we doe conceiue And I call it a Mysterie of growing in grace because it pleaseth the Spirit to resemble it vnto vs by Mysteries And the way to discerne the truth and manner thereof and so to attaine the measure of the same is still in and by a Mysterie By the Mysterie of the Word Preached as only effectuall thereto ordinarily and in a Mysterie not discernable by sense no not alwaies by Faith that still we may liue by Faith in the iudging thereof and by the power of Faith be led forward to perfection therein And therefore if I speake of this great Mysterie vnto thee in a Mysterie I aduise thee in the Feare of God to get that spirituall Eie-salue by prayer and repentance with thy God that so thou maist so farre discerne the same as that still finding somewhat herein whereat carnall wisedome may
their estate in sinne stayned with foule and grosse offences who both in regard of themselues had neede of some deepe humiliation to bring them to a iust horror of such wickednesse as also in regard of others that they might be terrified from committing the like seeing they haue cost their brethren so deere 5 If wee consider the diuers vses and imployments of Gods children after their conuersion that some are to bee exercised in more publicke and waighty callings for the good of the Church and others not so this also may imply a difference in the manner of their conuersion that these need not so much humiliation as the other or at least are not like to bee so put to it First because Satan will bee sure to oppose more strongly the conuersion of those that are likely to bee greater enemies of his kingdome then the other And 2. The Lord in wisedome so disposeth that theirs shall bee the greater humiliation whom he hath more noble imployment for that so being deliuered from greater terrors they may bee more bound vnto the Lord and so prooue more seruiceable vnto him as hauing experience of his mightie power to secure them against all oppositions in the execution of their callings and by these greater Humiliations might bee gratiously preuented of Spirituall Pride and Securitie which of all other will prooue the greatest impediments to the most difficult and glorious imployments Thus Saint Austin confesseth that his friend Alipius receiued his new birth with little or no strugling but as for himselfe he obtained not his quietus est without extreme terrors conflicts The reason is apparant which hath beene formerly obserued And so as it is in the Naturall birth some mothers are deliuered with lesse pangs some with more so why may it not be in the spirituall These and some such like may bee the occasions of this Quere For Resolution wherof these grounds must be layd First That there is no true conuersion of any without some Measure and degrees of anguish and trouble of conscience The reasons are 1. From the Nature of Conuersion which is from darkenesse to light from the power of Satan to the obedience of God from one contrarie to another which that it may appeare to bee so in vs as being iustified by faith wee haue peace with God and so are translated into his maruellous light so must wee discerne our contrarie state yea feele in some measure the haynousnesse and danger thereof that so wee may the better discerne the power of Christ in deliuering vs from the same 2. Nay indeede how can wee discerne the want of Christ but by the sense of our Misery how can wee prize the worth of Christ but by discerning our owne worthlesse and desperate state 3. And will not the strong man now vse all his power to keepe his hold and hinder the entrie of the stronger will hee not for his part labour to enforce our vnworthinesse to the vttermost that nature seeing no reason why it should hope for mercy in Christ might thereby be more beholding to the free goodnesse of God in sauing so vnworthy so desperat sinners Rom 4.11 4. Doth not our God hereby vindicate the glory of our conuersion onely to himselfe seeing he bringeth light out of darkenesse and heauen out of hell working not onely without but euen contrary to all meanes on our part which is the maine end of our conuersion that he which reioyceth may reioyce in the Lord 1. Cor. 1.31 Whence it followeth 1. That whosoeuer dreames of a conuersion without some sence of this former estate when he awakes he shall prooue an hungry Isa 29.7 Twofold more the child of perdition then he was before deceiued in a false birth and hardened to destruction 2. That all that are truly conuerted must hereby trie themselues that there hath beene sorrow in the euening before there is ioy in the morning that they must sowe in teares that they may reape in ioy A second Ground herein is That howsoeuer all must haue this passage from sorrow to ioy yet all haue it not in the same measure nor all at the same time altogether To this end wee must consider that as there are two principall faculties of the soule concurring to produce these agonies namely the Vnderstanding to apprehend the cause thereof and the Conscience to bee conuinced with desert thereof by application of the cause to our selues whereupon followes necessarily the captiuating of the affections to receiue the impression thereof and so to produce these bitter agonies so it pleaseth our good God wisely to dispose of these diuers instruments that in some one onely shall be sufficient to this worke of humiliation in others all shall concurre to encrease and aggrauate the same according to the seuerall conditions of the persons and his diuerse ends and imployments hee hath for them As that for some it shal be sufficient to be conuinced in iudgement with their desperat estate that in themselues there is no hope or possibilitie of saluation that so they may discerne the necessitie of Faith in Christ and apprehension of his Righteousnesse for their Iustification though their consciences be not so farre bound with the guilt thereof as that it may worke this extreme conseruation and wounding of the heart and inward affections it not being necessarie that alwayes such a fearefull distraction of the conscience and affection should follow the conuiction of the iudgement and it being sufficient for the denyall of our selues to discerne our damnable estate that so wee may discerne the necessitie of applying Christ. And surely if wee consider herein the policie of Satan who by these extreme abasings of the mind in the worke of conuersion may happily breed this conceit hereby that by these bitter agonies wee may as it were be auenged of our selues for our former courses and so as the Papists conceiue may doe somewhat ex congruo by this humiliation as a worke of preparation to fit our selues the better to the entertaining of Christ nay in some sort may deserue by this reuenge on our selues that Christ should the rather bind vp our wounds Is not the wisedome of our God admirable herein to preuent this conceit of merite and encroaching on the glory of our Sauiour by preuenting in many these extremities of abasing that so discerning onely what they haue deserued and not feeling the smart of it they may be more beholding to Christ for preuenting them of that which they feared and so walke more humbly before him all the dayes of their life as hauing beene so gracious and fauourable vnto them And that they may the rather bee prouoked hereunto behold the singular wisedome of God in leauing many of their brethren to the extreme smart of that guilt which they haue escaped that so they may acknowledge the free worke of God in their conuersion seeing it is otherwise with their brethren then with them therein that so they may in silence admire