and deserting of his when God goeth away with his light and leaveth his in darknesse so as they cannot see or apprehend him to bee their God now they begin to question themselves and their estates exceedingly Ten relievemēts against doubtings in the mind But you will say unto mee what shall a Christian doe for his setling that is doubtfull in minde I shall yeeld unto you these helps following First know that the estate of no Christian is so absolutely perfect on earth that at all times and in all things it should yeeld him an absolute certaintie or freedome from al doubts whilst there is a divell to tempt and Christians are weake in judgement and experience lying in the cradle of godlinesse they may be tossed too and fro fall to questioning of their estate there is no tree so surely rooted Simile but in blasting times it may bee shaken Peter doubts and the Disciples doubt and the Christians doubt though they did not despaire Mat. 14. 31. 28. 17. 2 Cor. 4. 8. a mans estate may be good and his title currant to God and Christ and Heaven and yet he may bee irresolved and troubled with many doubtings and that for a long time together Secondly that doubtings within the soules of Christians doe not argue a totall want of faith but an imperfection and small portion of faith it is not the absence of faith but the littlenesse of faith in them which is the ground of their doubtings O thou of little faith wherefore didst thou doubt where we see that Christ doth impute Peters doubting to the Littlenes of faith a ground of doubting and vvhy littlenesse of his beleeving I say that when faith is little in comparison and little in operation this is the ground of doubting for here wants proportionable strength unto setling here men have too open an eye upon their wants and discouragements but a very dimme eye to see their helpes and incouragements in a word here is a want of strength to repaire to the meanes of establishment and a marvailous unskillfullnesse to argue from the promises and to maintaine its owne grounds thus it is as the lesse Simile the fire is the more is the smoke so the more imperfect the faith is the more is and will be the doubtings of Christians a little heate and great mists and a little faith and great Simile doubtings may goe together in Christians Thirdly that faith and doubtings are not opposed as life and death where the presence of the one determinately concludes the absence of the other but looke as cold and heate in remisse Simile degrees may bee in one and the same subject though the nature of cold be not the nature of heate so though faith be not doubting nor doubting One and the same person may beleeve and doubt and hovv faith yet both may and doe meete in the same person actuall doubtings may bee where is habituall faith they are not answering parts one unto another for they remaine in contrariety and opposition nor things that are simultaneous in their acts and operations doubtings can no more consist at the same time with the acts of faith then its possible that a man should lay his hand on the rock and not lay his hand on the rock at the same time or that a mans eye should see and not see the colour at the same time the soule cannot at the same time set out from the same faculty opposite acts and it cannot bee that while the soule doth beleeve it should doubt Fourthly that Gods children for the presence of weaknesses A caution doubtings must not conclude a nullity of grace and faith within themselves God forbid that we should thinke our field had no corne because of many Simile weeds in it or the heape had no wheate because of much chaffe or the soule no grace because of doubtings Fiftly that the least degree of faith within the soule of a man though accompanied with never so many doubtings doth denominate Christians beleevers with God Peters doubting did not put him out of the ranke of beleevers Christ doth not say to him O thou of doubting thy faith is little but hee Mat. 14. 31. gives him this title O' thou of little faith God judgeth of his according to their better part and if hee finde a little grace among many corruptions hee calls us according unto the grace Sixthly there must bee care taken to distinguish doubtings in Christians from doubtings that are found in unregenerate men most true it is that the same disease of doubting is incident unto good and bad it is corruption in both it being a sinne for any to doubt yet it is as true that doubting stands differingly in the godly from the wicked in these respects 1. In the godly there is doubting against a temper and frame directly opposite unto doubtings doubtings in them doe hold an opposition against faith and perswasion wrought in the soule faith in nature and Doubting a nature and an infirmity act is opposite to doubting in nature and act they have two springs or causes in the soule of man it is impossible that the doubtings of the godly should spring from their spirituall frame and temper grace doth not begin or cherish doubtings in any it forbids to doubt and commands to beleeve it grieves at doubting and thirsts after setling so that they stand as infirmities in the godly not as a nature in unregenerate men doubtings are a nature and of their entire constitution doubtings are begotten and bred up in them by a nature that is wholy sinnefull and doubtfull 2. In the godly doubtings are subdued in their power by reason of conversion and Sanctification wherein this as well as all other sinnes receiveth it deaths wounds the life and trouble of doubts onely remaine Doubtin in combate and in conquest in the godly interrupting them in the great worke of beleeving for were not faith assaulted by the stirrings of doubtings within it would doe its part most gloriously but now as a man that hath a maimed leg cannot moove as hee desires no more can Christians beleeve as they would by reason of doubtings which doe crosse them but this is all that doubtings can doe in the godly they can molest but never command their powers are crushed and faith riseth up victoriously over all at the last now in wicked men doubtings raigne and have soveraigne authority 3. In the godly doubtings are partiall it is of the subject not of the object in action not Doubtings 1. Partiall 2. Entire affection of evidence not adherance of the circumstantialls not substantialls it is thus with Christians that though in many passages they cannot bee certainely perswaded that they are good and right yet in many other things they are setled and resolved whereas doubtings in wicked men are totall and entire 't is all doubting and that in all things 4. In the godly doubtings turne unto their profit God for very
of himselfe in the acts of his mercy but man must looke wholy upon God and no way upon himselfe if hee intend to bee saved and enjoy mercy CASE IIII. Of imperfection and littlenesse of faith and other graces SUch as are men of grace in truth would bee men of grace in perfection no present measures can content such a sweet and blessed temper and if it were rightly regulated it would worke to Christians much comfort and free their mindes of much trouble but thus it commeth to passe that Christans doe much trouble their mindes with the degrees Littlenes of grace apprehended and measures operations and actions of their graces received they either comparing themselves with others interessed in the same graces with themselves and observing that others doe excell them by farre so as no comparison can be made betweene them or els they looking into themselves doe finde their graces beset with many corruptions that they can discerne much more sinne in them then grace that it is in a manner all naught within them in a word they finding the pulse of grace beating slowly within their faith and patience unactive and in a manner idle within them This I say gives them occasion to question their condition now surely they are not right and sound for that they are more imperfect in their graces then others they goe not forward and increase in their graces as others doe O the eye of their faith is dimme and doth but darkely apprehend the promises of God they doe many times discerne the promises with mistakings fullnesse and setlednesse of apprehension is wanting in them they cannot come off their carnall reasonings and selfe disputations yeelding firmenesse and entirenesse of assent unto the truth of Gods promises as they ought to doe their mindes are not yet so setled that all is yea and Amen that is spoken by God in the promises unto them they often say within themselves hath God indeed said this and this and may a man rely upon the word of his promise they cannot cast anchor so as it shall fasten they see the shore but cannot reach it and they see Christ and the promises but cannot apply them there is an interruption and suspension of the acts of application as for the perswasions of faith in them they are small or none at all they cannot say that God is their God and Christ their Christ and this they make to be their death and burden under which estate wee shall shew you that Christians have not so much cause of creating Ten releevements to the soule under imperfection of grace perplexities to themselves as many times they doe consider with mee 1. That a little grace is better then no grace it is the want of grace that is damnable and may cause a man to close up against himselfe all assurance and settlement tell mee O Christian wouldst thou change thy poore condition in grace for the greatest gracelesse condition in the world wilt thou part from that grace thou hast for any or all the seeming pleasures of sinne I dare say thou wouldst not then bee quieted in thy minde and doe not foolishly argue the nullity of a gratious condition from the imperfection of thy graces 2. That a little grace requireth a great deale of thankes it comming from the God of all grace and being an argument of sound sanctification shall I say that it is not the way of thankfullnesse to make little of any divine mercie we are too little for the least measure by reason of our unworthinesse and we doe not well to undervalew the least proportion and gift of grace 3. That which one man makes little unto himselfe would bee a great deale with many other Christians wee finde in experience that the rich mans complaint would be the poore mans content many poore soules could well feast themselves with the fragments that come from their tables when as they doe foolishly and proudly complain of want just so it is with many Christians they tell us that grace is weake and small in them when other Christians reasoning with them and hearing them complaine doe blesse God for their estate in grace and would bee exceeding glad were they in their condition of grace 4. That men of no grace are never troubled and truly humbled about smallnesse and weakenesse of grace the eyes of such are not yet opened to see their spirituall wants 5. That little grace is an argument of grace in the soule a little man is a man and a little faith is faith grace in truth hath a being in weakenesse it selfe and though it bee in the lowest measures there the soule hath an interest in God in Christ in the promises and in heaven little faith can and doth lay hold of great things and prooves unto Christians a great assurance 6. Little grace is a creature of God which he will not despise or forsake Doth God despise Zach 4. 10. the day of small things will any tender mother cast off her babe because it is weake and shall we imagine that God will not accept according to that a man hath bee it never so little Christians be perswaded that grace in truth though never so small is for acceptance 7. Little grace will doe much it many times doth that in and for Christians under weakenesse that all the world cannot doe for them it is their light in darknesse their life in death and their upholdment from sinking the widdowes little oile and little meale went a great way God blessing it and thus it is with little grace it will carry a man thorough the whole world and doe mighty things for him the great advantages of a little grace is unspeakable 8. That grace in weaknesse is made for strength and grace in littlenesse is fitted for increase our graces passe from imperfection to perfection and from weakenesse unto strength Gods strength being made perfect 2 Cor. 12. 9. in mans weaknesse weaknesse doth both call in and set out the glory of divine assistance consider that he who hath most grace hath not all he should have and hee who hath least in grace hath not all that he would have both measures are rising up unto greater perfections little grace is in a state of growth and in and by the use of meanes it is enlarged as we may see in Nicodemus and all new borne Christians whose growth is much in parts and powers of their graces they have risen from small beginnings to most admirable perfections 9. That gifts of Sanctification and appertaining unto mens salvation are different and unequall grace is alike in nature but not alike in measure in all the different standings of Christians in Christianity and grace is set out unto us both in the comparisons and appellations of them in Scripture they are compared to branches starres sheepe and the members of the body we reade of men and babes fathers and children all men be not of one stature nor all
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
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
of their unworthinesse they stand in their owne light Satan hereby taking advantage against them This I finde to bee a maine master-peece of Satans cunning that before a man is convinced of sinne hee maketh him so full and rich and worthy that hee cares not for the merits of Christ or the mercy of God he will not beg but buy a place in heaven Laodicea was rich and increased with goods and had need of nothing not knowing that shee was wretched and miserable and poore and blind and naked Rev. 3. 17. The Corinthians did so shine in their owne opinions and were in such selfe credit that they were rich and full raigning as kings but when a mans eyes are opened to see the sinnefullnesse of his sinnes then hee makes him very poore and his unworthinesse to bee such and so great that it is not for him to thinke of heaven or mercy or Christ a great temptation under which lieth lurking a white divell To relieve the soule in this case I shall propound these few considerations 1. That if unworthinesse were a sufficient ground to keepe men of from divine favour and eternall happinesse none of all the sonnes of men could ever bee saved for all have sinned and by sinne made themselves unworthy of mercy 2. That there is no subjective worthinesse antecedently required unto justification and salvation God well knew the unworthy condition of Israel when hee made them his people entering into the Covenant of life and peace with them Ezek. 16. can you conceive that there was any inherent worthinesse in them that did lie weltring in their owne blood beggars are not worthy of almes traitors are not worthy of pardons nor sinfull men worthy of Christ or mercy Luke 15. 21. and why should we dreame of having a requisite worthinesse of our owne if man had any thing in him he were altogether unfit to come in unto the free offer of grace we see the invitation is made to the monie-lesse and merit-lesse Christian Esa 55. 1. 3. That though worthinesse be not in the streame yet it is in the fountain and though there bee no subjective worthinesse in men yet there is an objective worthinesse in Jesus Christ which is tendred to sinners by grace and accepted by faith there is enough in Christ to make our persons lovely and acceptable to God without whom if we had all selfe-worthinesse wee should remaine in Gods eyes most unworthy persons This is my beloved Sonne in whom I am well pleased saith the Father Mat. 3. 17. 4. That notwithstanding mans owne great unworthinesse Assurances for acceptance under unworthines there is enough to assure him of divine acceptance for First Mercy in God is full and free it hath enough in it selfe to incline it selfe to gratious pardons and favourable acceptances God doth blot out transgressions not for mans sake but for his owne sake Esa 43. 25. Secondly mans chiefest selfe-worthinesse is to see his owne unworthinesse and to be humbled for it certainely such Esa 64. 6. Luk. 15. 21. as have base low esteemes of themselves and can dwell upon the guilt and merit of their owne sinnefullnesse judging themselves to hell for it such Phil. 3. 7. as can with Paul disclaime from all worth in themselves and doe see in all their parts and gifts and performances an inability to engratiate them with God such as can in the best of conditions and after the best of performances bewaile their weake expressions of duty acknowledging themselves to be most unprofitable Luk 17. 10. servants needing the mercy of a God and the merit of Christ these I say are men of the greatest worthinesse with God according to the old truth hee paies best for Heaven that seeth hee hath nothing at all to pay for Heaven Thirdly an unworthy sinner may plead out the Covenant of grace with God and the freenesse of the tenders of his mercy I know no man that can or doth more admire and magnifie divine mercy then a sinner truly sensible of his owne unworthinesse I know none more desirous of mercy then such I know none will be more ready to accept of Heaven and favour out of freenesse of grace then such I know none to whom the offer of salvation purchased by Christ is made but such and what now doth hinder them from comming in unto God pleading with him after this or the like manner Gratious Lord I am here before thee for mercy and for thy Christ I see in my selfe nothing worthy thee or thy Christ for I am wholy sinnefull if thou now wilt receive mee for thine owne and pardon mee my sinnes out of thine owne free grace and for the merit of thine onely Sonne alone thou shalt shew thy selfe a gratious God indeed O Lord that which draweth mee in unto thee for grace is thine owne free grace thou gavest mee the word and hope of comfort and therefore I durst not stand out Lord loe heere I am before thee without all confidence in my selfe O let it be unto mee according to the freenesse and richnesse of thy mercy refuse mee not though I am unworthy to be called thy sonne 5. That too much standing on selfe-unworthinesse is many times an argument of secret pride and opinion of merit men would faine bee some body with God and doe something for Heaven Lord how willing is man to have a finger in his owne salvation and to be at the least a co-adjuâ—or with Christ in the office of his Redemption when as in truth it is mercy alone that must doe all and such are most in the way of comfort that referre their spirituall condition unto mercy setting up and advancing the free favour of God as the onely cause of their spirituall estate 1 Cor. 15. 10. tell mee sadly and seriously thou troubled soule if thou hadst more goodnesse in thee if thy graces were more perfect in thee and thy services had beene or could bee better performed by thee then thy hopes and assurances could and would rise within thee then thou couldest have confidence and settlement within thee yes and what is this I pray thee but the spice of pride and secret dependance on merit what wilt thou looke upon thy selfe and within thy selfe and draw out principles of salvation from thy selfe how art thou onely beholding to grace and to Christ for thy salvation when thou thus porest and priest into thy selfe if thou wilt be a cause of thine owne good thou must bee a ground of thine owne glory and if thou wilt bring thy penny thou wilt make thy selfe joynt purchaser with Christ tell mee O Christian hadst thou all thy desired qualifications would they or can they equall the favour of God and durst thou to stand upon this so as to build thy eternall welfare on it bee perswaded out of this vaine and empty conceit of thine and cease further to perplexe thy soule under the thoughts of thine unworthinesse God indeed lookes not out
trees of one growth nor all Christians of equall grace to some is given a greater to others a lesser measure of grace grace in one is much and strong in another little and weake sincere in both but absolutely perfect in none Note with mee two things Graces are two waies considerable 1. That all degrees of Christians doe agree together 1 Quaad esse habitum in the substantiall part of grace every man hath the same spirit of holinesse knowledge faith repentance love c. is alike in them all flowing from one and the same common fountaine 2. That the varying of 2. Quoad operari exercitium Christians is much in the active part of grace they may have their severall agilities so as one man may know more then another one man may pray more fervently and frequently then another and so is it in the rest of all required duties meethinkes that it is with Christians in this case as it is with men in nature every man Simile hath a soule and faculties from that soule and actions issuing out of those faculties yet every man is not equall in the expressive waies of nature But you will querie whence A question about the causes of inequality of measures and operations of graces in Christians doth this inequality of graces and holy operations arise I answer not from nullity and falsenesse of grace as weake Christians do surmise but 1. From the wise dispensation of God who giveth grace to every man according to his owne good will and pleasure and followeth his owne measures with the same proportion of assistance 2. From the variety of particular occasions every Christian hath not alike forcible occasion to exercise his graces given him 3. From the variety of particular ends God intends some Christians for some singular end and services to which hee fits them by the great improovement and use of their graces 4. From the variety of particular assistance every man hath not at all times an equall gale or breath of the Spirit to enlighten affect excite and draw them onward 5. From the variation of naturall tempers bodily constitution conduceth much to the actions of the soule 6. From the sinfullnesse and carelesnesse of some Christians above others when as thorough the conceit of the eminency of their graces they doe swell with pride when they cannot bee thankfull for graces and abilities formerly received when their imaginations are meane of graces bestowed they thinking that they will not serve turne to their salvation in a word when they are inconstant in duties and doe not stirre up the graces in them wisely watching the motions of the Spirit and improoving the seasons of grace this is the thing which occasioneth the inequality spoken of 10. That no man misseth of Heaven for want of measures but for want of the truth of grace I grant a Christians consolation lieth much in the comparative degree but his salvation is in the positive degree of grace though one Christian cannot beleeve as strongly as another yet beleeving hee shall bee saved as well as another littlenesse and greatnesse of grace doe agree in saving issue a weake and a soare eye in the Israelites did behold the brazen Serpent to health as well as a sound and cleare eye the hand of a little childe can lay hold of a pretious Jewell given unto it just so is it here difference in proportion and in operation of graces may stand with truth of grace and assurance of Heaven one man rides faster then another yet both meet at length in the same Inne one ship makes more speed then another yet both put in at the same harbour and one Christian hath more grace and doth more duty then another yet both shall meete in one Christ and Heaven CASE V. Of failings in duties WHen Christians doe looke upon their services publike or private which they doe performe unto God they finde many failings especially in the manner of their performance Lord with what dullnesse and deadnesse and distraction of spirit doe Christians pray and heare and meditate and humble themselves c. upon this doe many Christians mis-judge themselves concluding against their selfe sincerity and soules comfort now nothing is well done by them and why should they pray and reade and heare and receive Sacraments any more it is but sinne that they doe and it will but increase their judgement this is a bitter and most desperate remptation and once given way unto it doth leade a man farre into sinne and trouble for when once a man taketh exceptions against himselfe for doing duties that he will put himselfe out of the way of duty how easily doth he make himselfe a prey unto Satan To the releevement of the soule under this burden I shall Five setlings against failings in duties yeeld you these meditations following 1. That the best of Gods servants have beene are and may bee indisposed in holy duties though the spirit of Peter bee willing yet the flesh was weake Mat. 26. 41. and there being contrary lustings of the flesh against the Spirit a Christian cannot doe the things he would O how doth flesh clog and dull the best of Gods Saints there is within them a living spring without a lively operation the spring I say is open but the operation narrow so as it is with them in the manner of their performing duties as it is with a sicke man hee would faine Simile walke a turne about his chamber but alas hee cannot doe it his body is so weake 2. That there is a wide difference betweene a heart that is dead unto duty and a dull and indisposed heart in duty a dead heart wants a living spring and is contrary unto all duty as it falls off from duty so it gives it selfe an allowance and dispensation in the same and can and doth find no trouble within it selfe under all non-performances of duties whereas a Christian under all his unevenesse in duties hath an inward intention and inclination unto duties such men in their dullest times and greatest indispositions see not more duties then they would doe and are grieved because they cannot doe duties in a more lively and spirituall manner such stand up from the dead and are ready for divine emploiment there is a praying spirit in them so as they can say with Paul the good Rom. 7. 19. that I would I doe not There are two evidences when the bent of a mans heart is for duties in a living and right way First when a heavie kinde of performing duties is displeasing and contrary unto the frame of the soule and spirit of a man such men set upon duties sorrowfully and performe duties with feare and rise from duties humbled greatly blaming themselves for the heavinesse and distraction of spirit which they observe to bee in themselves Secondly when the desires are rising out of the state of indisposition such men easily fasten upon the waies of quickning
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