ordinarily take least notice of their spirituall wounds in their cause and cure they are lumpish and heavie full of sad thoughts evill imaginations many times they roare and complaine but this is their Men doe mistake the spirits wound ignorance they know not what ailes them they are so mistaken in the cause businesse in hand that they judge themselves to bee under some bodily distempers by melancholie passions and other violent humours a great madnesse and ignorance in men and being fallen upon this point let mee tell you that melancholy prevailing in men doth come very neere to the trouble of conscience but it is not the wound of conscience here spoken of Satan makes it his bait and man makes it his burden but wee may not make it this wound concerning which I shall yeeld you two things 1. That melancholy given The operation of melancholie in man way unto doth corrupt the imagination and those actions of the minde or the â—ext instruments by which the minde worketh that therewith the heart affections and conscience are greatly distempered with feare and griefe and doe conceive a many uneschewable miseries against it selfe against which fancies and imaginations no arguments of reason can prevaile and this darkning vapour and blackish fume thus affecting the soule doth add torment unto it making it for the time uncapable of the sense of comfort I say this humour of melancholy hath very subtile spirits that flie up into the braine and the instrument of discretion and there they lodge their contagious qualities which corrupt the spirits and annoy both heart and braine whence arise strange imaginations and fancies in the head Head and heart having entercourse and body and soule being united the soule is nor thereby a little troubled 2. That what ever vaine men judge melancholy is not a spirituall maladie or the wounder spirit here spoken of the difference Melancholy is not the wounded spirit proved by 5. reasons betweene both is great as 1. In the ground and cause the troubles of melancholy ariseth either from naturall causes in the body or from supposed and fained causes the imagination conceiving things to bee so and so when indeed nothing is really so the trouble of conscience ariseth from the sight and sense of sin in the soule the apprehension of divine wrath due to man for sin and such like spirituall and reall causes 2. In the seate of it troubles from melancholy seate themselves in the head and naturall spirits the man having lost the right use of his wits and being mistaken in his imagination in conceits becomming monstrous true trouble is in the conscience and whole soule of man 3. In the cure of it physick may cure the one it being a bodily disease or distemper but it is not all artificiall and naturall meanes that can cure the wounds of the spirit 4. In the effects of it melancholy maketh a man simple and absurd in his thoughts touching himselfe such men will speake to you and yet conceive themselves to bee without head or heart and life they will tell you that they see Divels and feele Divels within them and you shall heare many odd things from them when as trouble of conscience looseth not it selfe but speakes according to the truth and feeling of it selfe 5. In the enlargement of it melancholy seldome or never worketh griefe for Gods dishonour it is not touched with sorrow for sin and when it is cured it gives not a man any ground and measure of spirituall joy it enforceth not a man to Christ for ease and rest it quickens no man to prayer and duty all which the wounds of the spirit in some men doe most kindly and savingly Thirdly and lastly let us know our selves rightly in our troubles of mind and we shall the better know our selves in our comforts nothing doth so prepare the heart for comforts and make us to rellish our comforts as the sense of soule trouble and heavinesse I dare affirme that if wee did know and finde our spirituall wants and wounds more wee would and should withall bee more upon the waies and feelings of comfort then we are Vse 2 Secondly let us have compassion on such who are wounded in spirit you see that such is the weight of their wounds as neither eye hath seene eare hath heard or tongue of man is able fully to expresse none can in any way of expression speake of it but such as have more or lesse felt it and shall we passe by any that are labouring under this burden not yeelding them our pitie 't is a foolish madnesse in many to thinke this sicknesse and this wound to bee but passion conceit and mopishnesse put into their heads by reading good books or hearing some strict Preachers or melancholy because it often changeth the body they think it ariseth from the body and what need all this adoe about it it is cursed cruelty in any to looke upon any labouring under this wound crying out against them censuring of them for hypocrites and in thought sentencing them to hell blaspheming their God and their religion O Considerations for the pitying of wounded in soule you ignorant men learne better and be now instructed 1. That there is no disease for symptomes and torments like unto this all other maladies are naturall but this is supernaturall they come from the constitution of the body this of the soule in them the humours first in this the conscience first and humours last are distempered they may all bee cured by naturall remedies the body may be brought to a fittemperature but it is not all the medicines under heaven that are meerely naturall can cure or comfort here 2. That it is an argument of an unsanctified and stony heart within maÌ„ to disregard taxe or censure men under the miseries of inward perplexities you being mercilesse and wanting tendernesse and experience cannot pittie them aright 3. Blessed are such as judge wisely of such poore soules and do labour to relieve their soules in their woundings this is a worke of mercy indeed and a businesse becomming the most excellent of Christians Motives to pitie and to relieve wouÌ„ded Christians Christ himselfe received his annointing and was sent of God to bind up the broken hearted Esay 61. 1 2 3. Ministers have the tongue of the learned given them to speake a word of comfort to such whose soules are wearie Esa 50. 4. and shall not wee that are Christians comfort the feeble minded and support the weake 1 Thes 5. 14. bearing one anothers burden O let us pity such and pray earnestly to God for such considering our owne case Gal. 6. 1. would wee not bee prayed for were wee in their conditions Vse 3 Thirdly how thankfull should all Christians bee for their freedome from this great burden of a wounded spirit tell me are you set at liberty and is all peace and rest within are the bands of the distresse broken wouldst
may be my case Sol. True some diseases are dangerous and some are deadly and there are relapses curable and incurable such who falling back out of malice and obstinacie resting themselves in a constant delight of those sinnes into which they have relaâ—sed making their sinne their gaine can gaine no assurance of healing but such as fall backe through incogitancie and infirmitie being exceeding troubled at heart for their sinnes and relapses into their sinnes may expect and shall finde a cure Leave disputing and use these meanes following and by the blessing of God you shall Foure meanes to get out of relapses get out of your diseases of sinne into which you are relapsed First worke the relapses upon your soules repeated sinnes are as broad and deepe wounds of which if a man meane to bee soundly cured hee must admit of a sound and thorough search relapses into sinne are like the returnes of the distemper into the body of which if a man expect to bee rid hee must resolve to fetch up and finde out the distempering cause untill a man soundly feeleth and truly knoweth the evillnesse of relapses hee will not seeke out for any recoverie by the helpe of judgement conscience and the law wee may finde out the full evill of relapses into sin Secondly physick the soule for this sinne wee are to drink downe the bitter potion of repentance wee must not thinke to come off of this sin with a few teares and a little sorrow renewed staines in the soule are not easily gotten off we must lie down in our shame and our confusion must cover Ier. 3. 25. us renewed sinnes must have our renewed sorrowes and renewed hatred the more a man sinnes the more reason hath he to hate sinne and the oftner he sins one sin the more reason hath hee to labour the mortifying of that get above all things a strong and setled hatred and abhomination of all sinnes for time to come and an unfeigned sorrow for sinnes past Thirdly keepe to the Ordinances our spirituall recovery is by meanes who though they can do little of themselves yet being blessed and assisted they can doe much these set out relapses to the life quicken the heart to sorrow breake open the riches of Gods unspeakeable mercy and goodnesse in promises of pardon and healing and doe greatly enable the heart to beleeve all promised mercy Fourthly hast in unto God suing out the promises which hee hath made in the Covenant let no feares or distrusts keepe you off but goe in unto God or else you perish your diseases are your owne but all recoveries doe belong to God Hos 13. 9. Ier 3. 22. who hath undertaken to cure all that returne to him and therefore come to God againe A threefold vvay of comming to God for cure 1. With confession freely and humbly acknowledging your fault with the Church Ier. 3. 13. 2. With petition intreating his pardon and his peace say receive us gratiously Hos 14. 2 4. 3. With faith perswading thy soule from the promise and performance of God that thou shalt be healed There are severall promises made to answer all the possible exigencies of Christians and why doth God make promises of healing and forgiving the backslidings of his people is it not to encourage the hearts of his children to lay hold on that promise and to sue it out in the needfull time surely if we did more speedily and heartily beset the Lord wee should finde a great healing of our revoltings and backslidings CASE VIII Of strange and terrible thoughts following Christians A Christian hath a double conversation from whence troubles doe arise unto him one is outward another is inward that notes the whole carriage of the life this the course of the whole soule a Christian is not a little troubled with himselfe being wise to study himselfe and to finde out the frame and temper of his heart and made tender to feele even the least erroneous flashings of the apprehending facultie such as his thoughts are which doth proove unto him great souleburdens as I shall now open unto you in this manner shewing Foure things about the thoughts of men Three sorts of thoughts 1 Natural to you foure things 1. That thoughts are of three sorts 1. Naturall 2. Spirituall 3. Sinfull Naturall thoughts are those motions stirrings and acts which reside or are framed in the sensible and intellectuall part of man and they doe comprehend under them those reasonings consultations purposes resolutions intents meditations considerations conceits and apprehensions which the understanding by the helpe of fancie frames within it selfe these following the nature of man in constitution and creation and immediately resulting from the mind of man are not unfitly called naturall thoughts man is borne and was made a thinking creature such thoughts will be in us do what we can it being naturall to the mind to be thinking and if we take such thoughts in a simple consideration they are no sinnes or faults the minde of Adam in Creation yea and of Christ himselfe who was in all things like unto us sinne excepted were full of such thoughts rightly composed they had many transactions in their mindes yea and their mindes held notable discourses with the things that they knew and touching things to be done they had their fore-thoughts preparing them to actions and they had their after-thoughts recollecting things done by them Spirituall thoughts are those 2. Spiritual motions and turnings of the minde flowing from the work of grace in the soule and determining themselves in spirituall and supernaturall objects there are two things which doe constitute the spirituallnesse of mans thoughts 1. The originall cause of them namely their springing from a sanctified fountaine that is closed within the soule the mind must bee renewed and sanctified altered and cleansed ere it can and doth yeeld out holy inclinations and motions and have within it holy projects counsells imaginations and reasonings 2. The speciall object of them the thoughts pitching themselves in a right way upon things that are divinely good and making for Gods glory and mans salvation are said to bee spirituall These kinde of thoughts are peculiar unto Gods Saints after regeneration for without the Spirit no man is able to thinke one good thought 2 Cor. 3. 5. as for wicked men if wee consider their thoughts formerly they are starke naught yea and if wee consider them objectively they may bee naturally and morally i. e. as they moove in the way of nature and tend to the good of a civill state and countrey good but spiritually good they are not they no way further their sanctification and obedience but doe occasion much hardnesse and sinfullnesse unto them Sinnefull thoughts are the 3. Sinfull motions and stirrings of mans mind unto sinne when the mind by the object or the subject doth muse on sinne and wickednesse representing and acting over the same in imagination and speculation entertaining
have done when the spirit is wounded it is most in agitation and in a manner taken up wholly with reflexive acts it is ofttimes with a troubled conscience as it is with troubled waters the troubling of which fetcheth up that mud and filth which lay sunke and buried below men doe begin to see more clearely what they have done by what they suffer let God trouble Iosephs brethren and this presents unto them their long past guilt in selling their brother Gen. 42. 21. and when Israel was troubled with Gods wrath and mortality they could now read their sinnes in Gods countenance Psal 90. 7 8. 4. Confession and acknowledgement 4. Confession of sin of sinne deepe wounds provoke unto vomiting and although we are naturally as apt to conceale as to commit sinne yet spirituall wounds will not long bee hid David like a childe had hurt himselfe and hee hides it hee had taken downe poyson and keepes silence but at last the wound festred and his heart was too heavie for his body so as hee roareth for the disquietment of his spirit and he is made most freely and humbly to acknowledge his sinne unto God Psal 32. 3 4 5. 5. Detestation of sin spirituall 5. Hatred of sin wounds doe worke in the godly deepe hatred against sinne O this lying under the sense of wrath this racking under the strong and piercing accusations of conscience for sin doth incense the soule with the deepest loathing of sinne that may be so that the broken sinner saith unto it get thee hence Esa 30. 22. 6. Reformation of life endeavours 6. Change of life of obedience for the future with watchfull feare against sinne is the fruit of the spirituall wound in Gods children such doe say now I finde and feele what it is to venture on stollen waters and what it is to taste the pleasures of sinne for a season O I am now in the flames I have found a dart striken thorough my liver and what have I to doe any more with idols Hosea 14. 8. If God will once heale my soule and pardon me my sin J will not sinne against him as I have done in time past but I will take him for my God and doe unto him all the possible service for his honour that I can For the grounds occasioning Causes of the vvound in mans spirit 9. the wound of the spirit in men J finde them very different and they are more generall or speciall and particular I shall name some of them 1. Sinne committed 1. The wound in mans spirit is caused by sinne if any thing dishearten feare and distresse the soule it is sinne every sinne committed and lying upon the conscience is a wound to conscience Now when you sin so against the brethren yee wound their conscience saith Paul 1 Cor. 8. 12. whence I inferre if another mans sinne will wound another mans conscience then much more a mans owne sinne will wound his owne conscience this is true * Maluâ—â— culp◠〈◊〉 bit maluâ—â— poenae that all mans miserable and penall evills whether inward or outward doe follow his sinfull evills had there beene no sinne there had beene no wound and thus man is the entire cause of his owne wounding if we bee Hosea 1â— 9. tasting of the forbidden fruit sucking at the pleasures of sin and doe swallow downe the secret poyson thereof no marvaile if it cast our soules and and spirits into paine and vexation and unspeakeable stretchings and strainings Note that as it is all sin in generall so it is What sins do most of all wound conscience the greatnesse aggravations and repetitions of some sins in particular which doe greatly wound conscience within man I meane unnaturall sins such as are sinnes of blood and sins of uncleannesse unreasonable sins committed contrary to the cleare light of reason as sinnes of Rebellion and Treason found in Achitophel and Iudas formall sins which is the slubbering over Gods services out of custome and for fashion when a man knoweth he ought to doe them with holinesse of affection and highnesse of reverence locall sins the sinnes of a mans calling and place such as are idlenesse unfaithfullnesse and unrighteousnesse in buying selling borrowing lending restoring and the like sins against vowes solemnely made against sin yea and sins of repetition men going over the same sins often all these and other the like sinnes doe not a little wound conscience in men 2. The wound is caused by â— Sin fel. the sensible apprehension of the debt and guilt of sin guilt apprehended in depth is the greatest wounding of conscience that may bee when a man comes to know his transgressions and to possesse the sinnes of his youth finding the fastning of sin in the venome of it upon his soule this is the great maladie and disease of the soule there is nothing so mortall and deadly as sin is and there is nothing more terrible and troublesome then for a man to see himselfe a sinner without a Saviour and to reade his own sins unto himselfe in an unpardonable manner it is one thing to reade a sin in the Word and another thing for the Word and conscience to make us to reade it in our selves in all the offence and danger and damnation of it Psal 51. 3. Iob 13. 25 26. The wound is caused by the The Law over pressed or over applied over-taking of the threats and enforcements of the Law unto a mans selfe the Law is terrible and causeth the bondage of the spirit putting a man to his deepest distresses when as sinne and conscience doth meete and mingle with it There are two things about Two things about the Law the Law causing the wound of spirit in man 1. One is The unskilfull managing of it by the Ministers they preaching it without reference to the Gospell as it was delivered on Mount Sinai 2. Another is The overfastning of the Law in its terror and execration upon a mans selfe the Law hath an extreame curse written in it selfe it renders up a man a sinner to the severity of Gods justice and irresistibility of his wrath it powers in the fiery indignation of the Almighty and acknowledgeth no Saviour at all Now when a man shall write downe after the Law that he is a man every way under the execration and exaction of the Law this is the sadnesse and sicknesse of his spirit Rom. 7. 9. When the Law came sinne revived and I died 4. The wound is made by the tasting of divine wrath when God is not felt in his love but that there is a folding Tasting of divine wrath up the former intimations from the soule there is a mighty wound in the spirit as we may see in David Psal 77. the first 10. verses how much more horrible and wounding to the spirit is the apprehension of the angry and wrathfull face of God setting it selfe against a man Iobs mind was exercised with this
and mudding of warrants when faith is kept from the cleare apprehension of promises and cannot see all its priviledges when men will cast mists of misinterpretation and jealousie upon the promises questioning their goodnesse or truth either in themselves or to themselves now love cannot be so felt and apprehended as it might be let it be your work therfore to reade over the promises of God to faith and make them as plaine and cleare to faith as you can consider well how many grants of favour are made over to faith and enlarge faith in these promises and then shall you finde and feele much love in your soules 4. Wisely support your soules and uphold your selves by these ensuing considerations 8. Things for the setling the soule in the absence of divine love 1. That it is no new or strange thing for Gods dearest children in their sense to be forsaken of divine love and to have apprehensions of divine wrath towards them the light of Gods love was withdrawne for a time from Christ the Sonne of Gods onely love and from his Church Psal 44. Lam. 3. 2. That God doth never withdraw the sense of his love from any of his children but for some speciall causes and profitable ends such as are 1. The triall of their disposition and temper towards himselfe it is an excellent spirit that can love God frowning and depend upon God absenting and withdrawing himselfe I will wait upon the Lord that hides his face from the house of Iacob and I will looke for him Esay 8. 17. 2. The ransacking of their Causes of Gods suspending his love from his soules now they goe to seeke and finde out all the idols of indignation that are remaining within them a little of Gods anger felt and apprehended doth much afflict the heart with sorrow for sinne and eate out the love of sinne within a man doth never apprehend and feele his sinnes with more griefe and hatred then in the times of Gods absences as 1 Sam. 21. 1 2. 3. The putting us into the most excellent life of faith our disposition is to live too much by sense and wee would alwaies enjoy God by sight but for as much as sight is reserved for another world and there we shall have the full and constant fruition of Gods love by vision God will and doth in this life exercise us in the life of faith making us in the non-feeling of love to beleeve love unto us 4. The searching out of their grounds and evidences to see if that there bee any thing of God left within them by which they may gaine any assurance that God doâ—h love them 5. The preparing of them for greater apprehension of his love and favour in time to come God many times after a little absence doth shew himselâ—e more glorious and comforâ—â—ble in his love to the soule then ever he did in times past in the little forsakings of God the soule is more set after God and more enlarged to receive from God the testimonies of his love then ever it was formerly Now then if God will doe his children good in and by the withdrawments of his countenance from them why should they bee so dejected as they are under them 3. That though the love of God be much unto his in every condition yet such as are Gods shall never bee able to know and feele all the love of God to them or so much of Gods love as their desires lead them unto in this life we have our tastes and wee shall never have our fill untill we come to heaven Ephes 3. 19. 4. That the condition of love is one thing and the feeling of love another thing alwaies love is not felt Gods love may bee towards us when his looke is not a tender Father doth many times fold up his love in angry words and harsh actions and a loving God to a sinfull Christian may exercise his love insensibly so as a man may bee in favour when he feeles no favour he may be that in faith which hee is not in sense 5. That such who have not present sense of love may yet have a present ground for Gods love unto them Now the The promise is the ground of love sure ground of Gods love unto us is the promise of love Thou Lord wilt blesse the righteous Psal 5. 1â— with favour wilt thou compasse him saith David and truth it is that our happinesse stands in this assurance that divine love is in the promise here is our stock and if wee had no more love then what we could hold in sense all love would soone be gone this therefore must be the wisedome of Christians not to judge of their interest unto Gods love by the present actuall feelings of it within their soules but by the gratious promise of love made over unto them on Gods part reason thus what though I cannot feele and find Gods favour to bee towards mee yet Note why should I bee dejected hath not God given out a word of truth for love and favour unto mee 6. That such Christians who have not the present sense of Gods love may have future sense of Gods love Gods love is never totally nor finally withdrawne from his children the suspensions of Gods favour are temporary and God doth many times reserve great assurance unto after times David in confidence of this saith The Lord will command his loving kindnesse in the day time and in the night his song shall bee with mee and my prayer unto the God of my life Psal 42. 8. Thus saith the Church He will bring mee forth to the light and I shall behold his righteousnesse Micah 7. 9. This is the reasoning of faith God hath loving kindnesse and hee can shew it and and will shew it I have found him a very loving God unto my soule in times past and why should I doubt of future expectations Simile after a night of darkenesse commeth a day of light and after a storme commeth a calme the cloud may be remooved and I may enjoy my God as fully and as freely as ever heretofore 7. That sense of Gods love is graduall it is neither in all Christians in the same measure and degree nor at all times the same in the same Christians truth it is that as it is one and Simile the same Sun that shineth over the whole world so it is one and the same love of God for kind that is manifested to all Christians yet some have a Love one for kinde different in degree a more large and greater measure and a larger and greater sense of that love then others according to the will and wisedome of God I say it passeth to the sense with much variation now the least assurance of divine love towards us should be a great upholdment of our spirits under the want of much sense and feeling of Gods love within us Ob. Yea could I find any pledges of Gods love to mee
then I could be comforted and setled but I feare that God did never love mee Sol. Beloved you see how scruple begets scruple as wave doth wave and to give a short 4. Signes of the former feelings of Gods love answer unto this case there are these signes of a mans former enjoyment of Gods love 1. Continued temptations about the love of God unto a mans selfe in particular and that not onely in the times of affliction and hower of death but at such times when a Christian sets himselfe to try his owne standing in grace and to settle himselfe in the assurance of Gods love unto him I say the more interest any man hath into Gods love the more spite shall he have from Satan and the more feeling any man hath of divine love the more shall such a man bee followed with strong suggestions and horrible temptations drawne from divine wrath shall wee imagine that if Satan hearing the proclamation from heaven of Gods love to Christ Mat. 3. 17. would notwithstanding seaze upon him and tempe him to doubt of his Sonship and Fathers care and love that now any member of Christ in and under the assurance of Gods love shall be free from his malicious molestations and hideous temptations the divell hates where God loves and 't is strange to behold how Note Gods children doe many times those things to bee arguments of discouragements which are or need to be none at all O say they Satan doth molest and tempt me daily and tells me of divine wrath that is towards me well suppose he say so wilt thou beleeve him was he not alyer and a murtherer Iob. 8. 44 from the beginning is not his name the accuser of the Brethren before God day and night Revel 12. 10. are not all the testimonies of Satan directly or obliquely against the truth of God and comfort of Christians tell me O Christian what is it hurtfull or prejudiciall to Satan if God doe hate a man him whom God indeed doth hate is the proper subject of Satan and no wise Prince will make warre on his own subjects conclude that wert thou not in Gods favour Satan would let thee alone and not trouble thee in the setling oâ— under thy not feeling of his love unto thee 2. Miserablenesse of soule under the want of the apprehension of divine love we now can grieve and grow sad because wee faile of our once enjoyed feelings all cloudings and ecclipses in the assurance of divine love ar terrible to Christians the hiding of the Sun is discomfortable and the withdrawments of divine love is a cause of just trouble men that never felt divine love make nothing of its absence but to have it called back from one that hath found and felt it it maketh a sad and a darke day it is impossible for thy soule of man to be humblingly and sorrowfully sensible of the want of Gods love but there hath been some former feelings of divine love within his soule Psal 30. 5. 3. Risings of the desires after the sense and degrees of divine love if a man hath tasted of Gods love unto him hee shall finde stirrings and longings in his soule after further and greater sense now saith such a one O that God would shine forth in much love unto my soule O that I could see his face as the face of a reconciled God unto mee time was when I enjoyed his love and it was better then wine O that I could now enjoy it once more then should my life bee full of comfort and content unto mee can true desires rise up after divine love if it were never formerly apprehended and felt by the soule assuredly it is because there are some sparkles of Gods love in the soule that men doe eagerly and sincerely desire the same Let him kisse mee with the kisses of Cant. 1. 2. his mouth for thy love is better then wine the Church had found the love of Christ to bee better then wine and hereupon shee doth desire him to kisse her 4. Endeavours after the sense of Gods love they that have once tasted of Gods love in the enjoyment of it are readie to maintaine and hold it up within Note in them yea and to keepe it with the losse of all outward sensible comforts accounting that one day spent though with much conflict of corruption and temptation in the true taste and sense of Gods love in Christ is farre beyond all the contentments which the world can affoord and if at any time they are at a losse and doe misse of their former feelings they give not off their hope and diligence but doe set themselves into the waies of assurance will leave no stone unrolled to get their former sense of love if it may bee whence doth this arise is it not from some former touch of the soule by the love of God when Elijahs mantle was once cast upon Elisha hee could not but follow him and certaine when Gods love hath beene seene and felt a man shall follow on to know more and more the waies of love 8. When men for the present can find no sense of Gods love within them they must support themselves upon the foundation which is this The foundation stands in 2. things 1. That all upright and beleeving persons have a loving God who is the fullnesse and fountaine of love unto them how ever their feelings and apprehensions are of it say Yet God is good to Israel and beares a Psal 77. 1. loving heart to the upright beloved know that changes in us doe not conclude any change in God he is a constant and unchangeable God in his love to his whom he once loveth hee Joh. 13. 2. loveth unto the end 2. That Christians are saved because God loveth them not because they doe perceive and feele the love that God hath toward them our feeling makes to comfort but the being of love unto happinesse CASE II. Of doubtings arising and continuing in the soule THere are two sorts of Two sorts of men 1. Men of no doubtings men that are of contrary opinions about the matters of doubtings the one concludes an unwarranted happinesse unto themselves because they finde within them selves a freedome from all doubts they blesse God that they never doubted in all their lives but have gone on alwaies in a setled and peaceable way never scrupling or questioning their own present standing or future happinesse a very strange temper from religion for though doubtings bee not the essence of a Christian yet he cannot be a sound and setled Christian that never doubted it cannot be but that such who in the state of nature did not feare to sinne will when they are brought into the state of grace doubt of themselves by reason of sinne would you not wonder at that man who should Simile passe over many unknowne countreys and crosse many parting paths and waies and yet should tell you that in all his
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 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
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
the present deferre his comforts and put off thy complaints and the time is long and tedious unto thee yet know that a Christian is sure to speed well with God at the last and he shall have his recompences in the best things at the best time there is a time and day which God will not overpasse The vision is yet for an appointed time but at the end it shall speake and shall not lie though it tarry waite for it because it will surely come it will not tarry Hab. 2. 3. Thou hast done God much service and made many prayers unto him and yet nothing commeth of it waite and thou shalt never repent thee of thy paines and patience consider but these three things 1. That a man cannot waite too long for promised mercies they being the most excellent and usefull of all mercies for Christians 2. That God is wise and good in causing spaces betweene our endeavours and his recompences God herein is either chastning some for former neglect of accepting grace offered in the day of grace or preparing the soule for the receiving and enjoying of his recompences 3. That the longer any one stayeth without Gods wages the better and greater it shall bee when it comes God will give unto his their wages with an increase hee will give them double comfort Esa 40. 2. doubt not of this but that God will fulfill your desires to the full and comforts first or last shall come in such a plentifull measure that they shall make amends for all Abraham waited long for Isaack and hee had him at the last and though the world recompence the best worke with the worst wages yet God doth not soe but will crowne all our endeavours to his owne praise and the comfort of his CASE VII Of Relapses into sinnes after resolutions and premises and pardons THe impudencies of sin are such that they make their returnes upon the chast hearts of Gods Saints and the weakenesse of Christians is such that they fall into sinne often multiplying sinne very farre and here they rest not but many times notwithstanding purposes and promises and better resolutions they slacke againe in their watchfullnesse and notwithstanding their recovery out of sinnes they returne againe unto folly and act the same sinnes againe it may happen to them Relapsing into sinne what it is as unto many men under their diseases they may in some good measure recover strength and health and there may bee certaine discontinuations of the violent workings of the disease but yet there may be a falling back of them into the same disease even unto great danger just so they may not only lapse and receive a recovery out of the same by the hand of mercy but after along space of discontinuance even when they have seemed to have parted from their old sinnefull practises they may bee brought backe againe to the second acting of the same sinnes which evill doth befall them upon Causes of relapses nine these or the like grounds 1. From boldnesse without a warrant they adventuring upon their owne strength and forgetting the strength of sinfull occasions presumptuous patients feeling their legs againe will abroad into the aire and finding some appetite will feed on any kinde of forbidden meate and hereby they fall backe againe and presumptuous sinners soone forget themselves and soone relapse into sinne 2. From feare against the promise they having their eyes too open unto troubles which they desire to shun and out of feare of enduring misery they have adventured so farre that they have miserably brought themselves downe againe by sinne I know nothing which made Abraham more to redouble his lying then the redoubling Gen. 12. 13. 20. 11. of his feares he had his eyes too much upon the preservation of his life he was afraid that they would kill him for his Sarahs sake and therefore once and againe hee hazarded her chastity and his owne truth 3 From dislike without a cause discontentednesse among the Israelites made them in their soules to long the second time for the flesh-pots of Egypt though Egypt was formerly unto them a house of bondage the desire of alteration and mens unwillingnesse to bee that which God would have them to be hath beene and is a great cause of their fearefull relapses into sinnes 4. From standing without a watch when Christians minde not a falling whilst that they are standing but remit their watch and holy jealousie omitting the meanes of stedfastnesse they quit their owne strength of standing and quickly relapse if a sicke man grow carelesse of his diet or a lame man throw away his crutches and a Christian grow mindlesse of his falling they are in a like condition of slipping back 5. From straites without faith crosses not borne by faith have returned many to their old way the want of water and bread caused the Israelites more then once or twice to glide into the sins of murmuring and distrust 6. From company without choise all society hath a force in it it brings with it fire or water it is an encouragement or discouragement unto sinne the Israelites being mingled among the Heathens learned their works and fell to idolatry the second time Psal 106. 35. flaming brands will not more set on fire quenched sticks then sinfull companies will revive dead purposes unto sinfullnesse experience sheweth that the joyning with old companions hath made men to resume their former excesse of riot contrary unto their former resolutions and promises 7. From the Spirit without assistance if the Spirit take away his hand or deny his actuall assistance the Christian presently relapseth take away the fire from the water and it will Simile returne to its native coldnesse let the Sun once set and the ayre will returne to its wonted darknesse and let the Spirit which is our strength once withdraw or suspend and wee sinke and fall and sinne and sinne againe 8. From extremities forgotten time was that Christians did finde and feele the bitternesse and horror of sinne the stinging effects thereof remaining fresh and sensible in the conscience and then they did abhorre and feare to sinne they did vow and promise not to sinne take wee a drunkard that hath surfeted with wine or strong drink and whilst hee is under the scorchings of his sin-sicknesse bring unto him wine and strong drink O he cannot abide it but when the sicknesse is over and the experiments of sinnes extremity buried he will rise from the smaller beare to the strong and from that to the strongest wine againe and as certaine it is that when men do forget what their sins have cost them they will gradually slide into their old course of sinning againe 9. From brethren despised there is a great evill among Christians they are not onely many times ungroundedly too too suspicious over-credulous and censorious of their brethren but over incompassionate and strangely insulting over their brethren in their failings especially where they least
Mat. 5. 28. Rom. 13. 14. Pro. 6. 18. and harbouring the same in provision arting and skilling it selfe in the cunnings and methods thereof that it may become wittie in wickednesse and is continually framing Esa 32 7. plotting and devising wickednesse within it selfe 2. That sinnefull and evill Two sorts of evill thoughts thoughts are of two sorts 1. Ascending thoughts which flow from the corrupt heart of man Out of the heart proceed evill thoughts saith Christ Mat. 15. 19. there is not a more entire cause of sinnefull thoughts then sinfull corruption evill thoughts must have an evill principle waters doe not more issue out from a full fountaine then sinfull thoughts do spring from a sinnefull nature 2. Injected thoughts whose working is inward but cause outward Satan doth venture upon the thoughts and gets his entrance into the soule by them one of the Fathers tells us a Mala co gitatio Diaboli primogeni ta Hieron that a wicked thought is the divels eldest daughter this one thing I am sure of that as naturall corruption is mother so Satan is ordinarily father unto vile thoughts in men Satan put into b 1 Chron 21. 1. David the thought of numbring his people and Satan filled the heart of Anani as that hee lied to the Holy Ghost Acts 5. 3. Happily curiosity may here enquire into the just difference betweene those sinfull thoughts which ascend from mans nature and such which are injected by Satan Certaine it is that there is a reall difference but for my part I cannot peremptorily conclude it a Christian may know that the divell hath beene in his heart and layd his egg there and shuffled in his motion there but because there is such a mixture of seeds in the generation of sinfull thoughts which are monstrous and that both of them are like Simeon and Levi brethren in evill it is to mee a point of great difficulty to determine their apprehensive difference yet I reverence those Divines and their opinions who have given out the probable differences betweene Diabolicall and Naturall thoughts in their unnaturallnesse unreasonablenesse suddainesse and uncessantnesse unto whose reasons I leave my Reader and doe proceed to teach you 3. That sinfull thoughts divide and multiply themselves Diversities of thoughts in men severally Sometimes into thoughts of blasphemie against God and Christ and the Scriptures men wretchedly imagining and thinking negatively Psal 94. 19. unworthily of either O how meanely conceited are many Psal 53. 3. men of Christ making him the Carpenters Sonne a man of sorrowes and no way to bee regarded for salvation and as 2 Pet 3. 4. 1 Cor. 1. 21. for the Scriptures their authority and verity is questioned and men deeme it to be but the word of man vaine and foolish and as for God hee is directly or virtually shut out in his being and Attributes men thinke him not to be at all or not to be so just present powerfull gratious and mercifull as he hath revealed himselfe to bee witnesse these Scriptures Psal 14. 1. Iob 22. 13 14. Ephes 2. 12. Somtimes into thoughts of infidelity against the power and promise and providence of God and these arise principally in times of mens distresses now Mat 6 25 7 28 31. men take thought what they shall eate and for to morrow how they and theirs shall doe the Prince thought in himselfe that the present scarcitie was such that should God open windowes in Heaven it could not cause such a plenty as the 2 King â— 2. Prophet spake of Sometimes into thoughts of pride men Luk. 18 11. Luk. 15. 7. have selfe-justifying thoughts and selfe-advancing thoughts distentorious and curious Rom. 12. 3. thoughts many times they climbe up unto the exploration of secrets beyond reason to the ruine of their parts and estates Sometimes into thoughts of folly mens thoughts are empty and incoherent they carry the scumme and foaming of the water in them men many times doe not know what to make of them neither are they able to give a good account of them unto God or men There are also unsetled thoughts which have no steadinesse or fixednesse in them they come and goe having a fluencie in them as bubbles rise up and sink againe so doe the thoughts of many rise and fall men doe thinke and unthinke againe even as Simile men by the quick suggestion of their phantasie doe loose one dreame by another so doe men by the slipperinesse of their thoughts loose one thought in another nay of such a roaving disposition are our thoughts that they are much like to the wanton Spannell that will run after every bird even to the loosing of his Master truly there is no staying of thoughts but they will be gone and many times they take their flight beyond the call and command of Christians themselves There are strange horrible thoughts that many times doe come into mens minds as for a man to abhorre God renounce Christ Heaven and all for a man to murder himselfe for a parent to murder his child c. There are distracting and withdrawing thoughts such as creepe into us when wee are about the performance of duties alienating us from the more spirituall performance of them as Benjamin found Iosephs cup in his sack and he knew not how it came there so Gods children doe finde such dartings and droppings in of strange thoughts when they are upon duties that they wonder whence they should arise Also there are unseasonable thoughts thoughts that are good materially may become circumstantially evill it is Satans policy to prevent and interrupt a convenient and present good by thrusting in some unseasonable good a good that is not well placed and tim'd for a man to have praying thoughts is good but when hee should have hearing thoughts to have these praying thoughts is unseasonable c. To conclude there are despairing thoughts men conceiving themselves to bee reprobated and rejected of God to whom the possibility of pardoning mercy and heavenly happinesse doth no way appertaine I said in my hast I am cut off Psal 31. â—2 from before thine eyes saith David there was his perishing thoughts 4. That sinnefullnesse of thoughts are a just cause of soule-trouble unto Gods Saints you shall heare them bitterly thus complaining seldome doe thoughts of God or goodnesse rise up within mee my soule is so dry and barren that I seldome thinke of any good but then when I am to doe it yea and oftentimes when I am doing good I thinke not of it I have occasions enough before mee for good thoughts but my nature is dull and will not or inexpert and cannot make use of them and if my thoughts begin at any time to worke upon good objects if I take God or Christ or the Word or my sin into my thoughts I soone loose the sent and am farre from insisting on them the Bee may Simile sometimes light upon a