forbids and therefore absolves or binds No subject you know hath this power to release or bind of himselfe but that is the royall prerogative of the King It is true if the Word condemnes us then our consciences may doe so too and if the Word absolves us so may our consciences too But this is virtute prima not virtute propria It is because the Word doth it not because Conscience of it selfe without the Word can doe either rightly Whence two things arise to informe and direct us viz. 1. Satans judgment of our Satans judging is but usurped estate is but usurped It doth not belong to him to sit upon our soules It is against the Law of Nations that the same party should be witnesse and Judge And we may say to him truly what the Pharisees proudly objected to Christ By what authority doth he these things Or as they to Moses who made thee a Judge over us Assuredly the enemy of our salvation is not to be the Judge of it he being so maliciously vowed against our happinesse it is most unfit for him to decide it and therefore though he usurps a judgement upon Christians yet as David spake in another case Thou Lord wilt not leave the righteous when he is judged No assuredly Satan shall one day be judged for taking upon him the judging of Gods people And doe you thinke that Satan will give a true judgement unto us of our spirituall condition who dares give in false evidence before God himselfe of Job and who is said to accuse the brethren before God day and night 2. No testimony is to be admitted which is contrary to the judgment of the Word Beleeve not every spirit 1 Joh. 4. All judgement of our estates being contrary to the Word is false 1. but try the spirits whether they are of God The Word must judge us another day therefore it is to judge of us now Satans judgement is usurped and our owne is oft times erroneous as in wicked and presumptuous sinners who sentence well for their safety although God doth proclaime and pronounce bitter woes unto them And as our judgements are oft times erroneous so are they in the times of distresse suspicious and hasty We doe not testifie of our selves with judgements cleared and totally informed by the Word of all our estate but with judgments affected and distempered as David in his fit I am cast out of thy presence God did not cast him off but his distempered judgement did cast him out 2. Maintain the judgment of the Word against all judgment When a man hath throughly viewed and pierced into the secrets of his heart and wayes by the informing light of Gods blessed Spirit and takes his flesh and spirit asunder I meane his sinnes weaknesses graces and dispositions and layes these with all he knows of himselfe before the Lord in a most sincere ingenuity so that if he were now to die he durst venture the eternall salvation of his soule with his God that hee keeps nothing back either of what is his owne by nature or of what is Gods by grace If now the Word decides for him that his condition is heavenly his heart is upright hee is indeed one who is truly interessed in Christ this man or woman should now uphold this decisive testimony of the Word lay it up as the great copy of his eternall salvation and in case of opposite verdict and testimony not to molest himselfe with reasoning and doubting but to preserve the authority of Gods testimony by beleeving and most upright walking with God in all the powers of duty There yet remaine two springs of doubtings to be cured and then I have done with that subject 13. The thirteenth spring of doubtings was the new rising of old sinnes This I told you could not but amaze the soule to see the dead rise out of the grave againe and to reade the debt as if it were not yet crossed It doth exceedingly disquiet us about our spirituall condition Now consider 1. There are five times Five times in which former sins may revive when we and our sinnes doe meet 1. One is the day of our legall humiliation when the Law like searching physick enters deep stirs up the evill humour casts our sins into our very faces and sets them in order before us and reproves us for them with undenyable conviction and horrour 2. Another is the day of our piercing afflictions when the Lord doth send his messengers unto us of wrath cuts off frō us our delights tears away our joyes crosseth us in our aims and we see God hewing our friends from us our children from us our earthly delights and contents for miserable evils are oft times a cause to make us see our sinfull evils We doe many times come to perceive our faults by our punishments As Pharaoh did when the plagues were on him I have done evill in not letting the people goe And Balaam when he saw the Angel and heard him threatning I will now returne And so the children of Israel then saw and confest their murmuring and stubbornnesse when God sent evil Angels amongst them i. some messengers of his wrath and displeasure 3. A third is the time of some horrible and common judgement whether it be upon particular persons or a Nation interessed in the same guilt of sinne with our selves For this is a time of common fire which raging and flying up and downe makes men run into their closets and bring out their concealed jewels so doe common and extraordinary judgments return us into our selves and gives up unto us those our hidden sins which we feare will draw the same fire of judiciall wrath upon our owne persons I doe not doubt but at the last great Plague many of the sinfull botches broke out upon a fear lest that judiciall botch should have broken in upon your bodies and houses 4. A fourth time is the time of death For though sin and a sinner really meet in all their course of life yet sense of sin and a sinner doe not alwayes meet untill the day of death for death is a strict and unavoidable summons to give up our accounts and then the unjust steward must look about him how he shall answer his most just Lord and Master This time of meeting evidently manifests it selfe to our owne experience who though we have kindled our sinnes in the time of our health and strength yet have we not met with the flashes of them but in the times of sicknesse and weaknesse 5. A last time of meeting is the day of Judgement and this is a most certaine and infallible time It is possible for a man to escape the legall meeting by conviction and the miserable meeting by afflictions judgements and death it selfe for some die like Nabal they live wretchedly and die senslesly but at the day of Judgement they and their sinnes must meet and shall because then the secrets of all hearts shall
could not bâ— unlesse there they were But will you say Whenâ— Obj. should these arise Doth God aâ— ter in his love in his nature 〈◊〉 his fidelity Or doe the Promises which are the great staâ— of faith goe and come ebbâ— â—nd flow Doe they vary from â—â—emselves either for truth or â—oodnesse Or doth Christ the â—undation the rock on which â—ur faith is built is not he the â—â—me yesterday to day and for ever â—f so how why whence is it â—â—at a Beleever should doubt I answer That though there â—â—e the samenesse in God in Sol. â—hrist in the Word yet there is â—ot an onenesse in us and the â—ariations in us doe in no wise â—onclude any thing in them no â—ore then the severall alteratiâ—ns in the ayre doe inferre a diâ—ersity in the Sunne which is â—â—e and the same in respect of â—selfe however the changes â—ee multiplyed here below â—herefore know that the Cap. IV. Springs Causes and Occasions oâ— doubting are or may be these 1. NAturall corruption Thiâ— The first cause of doubtings is a corrupt root thâ— seed of all sinne and of unbeâ—â— liefe This is that flesh whicâ— Originall sinne the fountaine of unbelief doth lust against the spirit aâ—â— thrusts up abundance of motâ—â— on s and corupt reasonings aâ—â— motives to interrupt our faiâ—â— in its great businesse of beleeâ— ving So that when we wouâ—â— It corrupts and misinforms the mind and withholds the will doe good evill is present witâ— us and when wee would beâ— leeve unbeliefe is preseâ— with us It is very true that in our coâ—â— version the soule is graciousâ— inlarged and the powers of 〈◊〉 It is a disease hanging about the best are crushed Yet so that still 〈◊〉 goe with a chaine about 〈◊〉 leg And though sin hath 〈◊〉 deaths-wound yet so much liâ—â— Note is still remaining as to interruâ—â— our graces to resist them yea and if we look not well unto it to stay and bind them He who hath a maime in Simile his leg cannot move in that manner or measure as he desires and a wounded hand or arme hand or arme cannot stretch out it self and lay hold at all times Corruption is in the best and will doe its part and that is one reason why we cannot doe all our part in beleeving You know in the Warres Simile how the intentions and motions of one side are stopt and kept up by the malice and subtilty and power of the other and that there may be many veines of sweetest water under the earth which yet are many times checked and controlled by the falling down of earth O this body of sinne which nolentes volentes wee must yet carry about with us how backward is it to come to Christ how unbeleeving is it how suspicious how fearfull It will not be perswaded it will not hearken it will not credit it will not yeeld it will not imbrace The very Disciples who had the presence of Christ who saw the Miracles of Christ who heard the voice of Christ how often did they doubt did they question Whence shall we have bread to feed so many * Luk. 24. 21 We had trusted it should have beene he who should have redeemed Israel So that Christ reproves them more then once or twice O slow of Luk. 24. 25 heart to beleeve c. * 38. Why doe thoughts arise in your hearts Behold my hands and my feet that it is I my selfe But Christ apologiseth for them The spirit is willing but the flesh is weak 2. Imperfection of faith A second cause of doubtings this is another cause of doubting Why should a child fall so much and a man so seldome is it not the weaknesse in the Simile nerves and sinews and low motive parts When fire is newly kindled it is but little and hath much smoke so is it with our faith the more imperfect it is the more doubtings it finds Matth. 14. 31. O thou of little Weake faith and many doubtings goe together faith wherefore didst thou doubt Little faith and great doubtings goe together like a little heart and great mists Some men are but Babes in Christ they are but plants in the garden they are but lambs in the fold Now children are apt to feare and plants to shake and lambs to flag behind and weak beleevers to doubt Lay a little burden on Simile a childs shoulder he knowes not what to doe shew him the water hee cryes out So is it with weak beleevers Their strength is not proportioned unto unusuall exigences Neither have they experiences nor that quicknesse of art to hye them to their helps And these are great matters 1. when a man wants strength to deale with his enemy and 2. when he hath not had experience Therefore let us consider this yet more Where faith is weake or imperfect there are three things incident unto those Beleevers 1. They want ability to Three things in weak beleevers argue for their experience is little and therefore their judgments are not so setled so that they cannot alwayes maintaine their ground David David because of former experiences he is not amazed at the uncircumcised Philistine but rests upon that God for victory here who had granted him former deliverances from the Beare and the Lion And so Paul 2 Cor. 1. Paul confirms himselfe 2 Cor. 1. 10. who delivered us from so great a death and doth deliver in whom we trust that he will yet deliver* but weak David was right in Psal 9. 10. They that know thy name will put their trust in thee for thou Lord bast not forsaken those that seek thâ—e faith hath little experience of Gods truths and of Gods power and of Gods method and times 2. They see their wants and hindrances more then their helps and incouragements like Elisha's servant who saw the multitude of the enemies compassing the city with horses and charioÌ„ts and the reupon cryed out Alas my Master Elâ—sha's servant 2 King 6. 15 16 17. how shall we doe but at first he saw not the mountaine full of horses and chariots of fire round about Elisha which might have stayed and upheld him It is with new and weake Beleevers as with the Israelites Israelites who did heare of the sons of Anak those mighty Gyants and of the high mighty walls about the city of Canaan they looked on these and were greatly perplexed and discouraged but they did not looke on the strong and Almighty God who did promise to goe with them and conquer for them So do these they look upon the meer temptations and suggestions of Satan they looke upon the powerfull stirrings of remaining corruption they look upon the strength of present crosses they look upon their own weaknesses against all these they look upon Gods delayings upon their owne dulnesses and whatsoever may keep them downe but they look not upon that God who hath promised
doubting The Doctrine of Justification is a Doctrine of Life Rom. Rom. 5. 18 5. 18. The free gift came upon all men unto justification of life And it is a Doctrine of Peace Rom. Rom. 5. 1. 5. 1. Being justified by faith we have peace with God c. And therefore the ignorance of it must needs be a cause of feare and doubting Here consider foure things Foure things 1. The Christian condition is subject to many sensible impressions Wee are seldome without assault or combat and those pierce us most which Sensible guilt is troublesome as a disease when one is awakened the conscience throws up A man may beare any wound with more ease then that which he hath given himselfe When the Law powerfully reveals and the Conscience closely applyes the guilt of our nature and lives now it is a sad and heavy time Job cryes out in the sense of this sting Chap. 13. 26. Thou writest bitter Job 13. 26 things against me and makest me to possesse the iniquities of my youth Sâ—lomon tels us that the wounded spirit is hardly sustained Pro. 18. 14 Prov. 18. 14. David is even dryed up by his roaring David and worne away with the paine of it And Paul cryes out Paul as a man almost lost Rom. 7. 2. The soule makes out at Something to answer account for it such a time for some stay and help It seeks where it may lay his burden and find something to ease and deliver It is with a sick soule as with a sick Simile body which turnes from one side to another from this part to the other part of the bed and of the pillow and craves help of this friend and of another would have ease from any but perchance can get none from all Here is sin saith the person here is a sinfull soule and there is a righteous Law broken and a righteous God offended who yet must and will be satisfied He calls upon me and hath arrested my Conscience Now good Lord what shall I doe I have nothing to pay or that can give satisfaction Wherewith shall I come before the Lord and bow my selfe before the high God Shall I come before him with burnt offerings with calves of a yeare old Will the Lord be Micah 6. 6 7. pleased with thousands of rams or with ten thousands of rivers of oyle Shall I give my first-borne for my transgression the fruit of my body for the sin of my soule q. d. Those are nothing those can doe nothing my sins are many great deep my righteousnesse is none or too weak to answer for my unrighteousnesse All the good I have or can doe cannot expiate the evill which I have done or make up that good which I should have Here is some sorrow but what is that it is but as a drop to the Ocean of guilt which lies upon mee Here is some duty but what is that it is defective in it selfe and no amends to the many thousands of breaches which I have made Noâ—hing in our sâ—lves 3. The soule cannot stay it selfe upon it selfe God calls for satisfaction I have it not saith the soule God will have satisfaction Lord what shall I now doe The Conscience works upon us and tels us God is just and if these sins be not pardoned and a righteousnesse found and presented we are lost Now the soule is at a stand seriously and sadly bethinks What have I Nothing but sin yet sin cannot answer for sin Perhaps some imperfect holinesse but that cannot make up a perfect satisfaction O my brethren our blood and spirits must needs goe and come when the arrest is upon us and none appears to bayle us when the ship is split and no rock is neare to save us when the sentence of death is read against us and none is at hand to pardon us when the Avenger of blood pursues us and no city of refuge opens to shelter us unrighteousnesse unability and Conscience and God meet and none yet nothing is yet found to answer for us or to pacifie us 4. Without us there is something able to stay us of which the soule being ignorant is still perplexed it cannot conclude its feares and scruples and doubts What is that Ob. Sol. I answer Justification is the stay and therefore the soule must needs be burdened being unacquainted with it As 1. Till we know where to Three things lay downe our sinfull burden we must needs be troubled If a perplexed soule could finde any to charge his debts upon who would beare and answer for him then it might have rest Now Christ in Justification takes our guilt upon him As Paul said to Philemon concerning Philem. 18 his servant One simus If he hath wronged thee or oweth thee ought put that upon mine account So saith Christ to the broken and laden sinner If thou hast any guilt and sinfull debts to be answered for unto God put them upon mine account If thou hast wronged my Father I will make all eaven look for thy discharge and acquitance by me for I was made sin for thee that thou mightest be made the righteousnesse of God in me 2 Cor. 5. 21. and God 2 Cor. 5. 21 was in me ver 19. reconciling the world unto himselfe not imputing their trespasses unto them And 1 Joh. 2. 1. If any man sin 1 Joh. 2. 1. he hath an Advocate with the Father c. 2. Till we know our justifying righteousnesse we cannot but be troubled That righteousnesse which justifies us is not in us No righteousnesse justifies but that which is every way perfect and full now this is in Christ and not in us Rom. 5. 19. By the obedience Rom. 5. 19 of one many shall be made righteous When a sinner is to stand before God for acceptance and life he stands not before him in his owne rags but in the garment of his eldest Brother He cannot say Lord here is a righteousnesse in me which hath fulfilled thy Law here is a righteousnesse in mee against which thou canst make no exception here is a righteousnesse in me for which thou art to account and pronounce me just But this he may say Lord though I have no perfect righteousnesse to answer thee yet thy Sonne hath for me and he is made unto me from thy selfe my righteousnesse wisdome sanctification and redemption 1 Cor. 1. 1 Cor. 1. 30 30. And being justified by faith in it he may have peace with God through our Lord Jesus Christ Rom. 5. 19. Brethren no man can be free from strong feares and doubts who thinks to be acquitted or condemned by what is in himselfe If a man thinks this The Lord will or doth enter into judgement with me and I finde nothing to satisfie him all the powers of my heart and of my graces are insufficient and therefore there is now no hope but I shal be cast and condemned you
art of thrusting away the Promises he will be still as he was v. g. Suppose a man to be sick call Simile unto his help a Colledge of Physitians let them consult upon his estate prescribe the most fitting potions quickning cordials and when the patient hath heard them hee efuseth their prescriptions he will not take them but saith These belong not to me will his disease at all abate So is it with us when wee heare or reade or confer and many Promises fall in to our help if yet we put them aside we now keep up our sinfulnesse our weaknesses and therefore keep up our doubtings and distrusts But you will say All Promises Ob. are not applyable by all men in all conditions and therefore good reason for us to hold off To which briefly thus Sol. much Though all Promises cannot be applyed by all men at one time yet some Promises may be applyed by an humbled and sensible sinner at some time or other v. g. Suppose thou feele the power of sin stirring in its motions Note and workings and as Paul complains leading thee captive though every Promise cannot now be applyed yet thou dost ill in not fastning on the Promises of Mortification which are made for this end that the sensible and weary sinner should lay hold on them for the subduing of his sins Againe suppose thou findest weaknesse of Grace that thou canst not doe the good that thou wouldst doe dost thou now well to thrust away the Promises of assistance and strengthning by saying What is that to me if God hath said I will uphold and I will strengthen and My grace is sufficient and My power shall be manifest in weaknesse So againe suppose thou feelest the guilt of sin piercing and afflicting thy conscience and God hath promised to pardon iniquities transgressions and sins and to love freely and to receive graciously dost thou now well or wisely to thrust away the pardoning Promises and say What are they to such a one as I am If any begger should say What is that to me that there are bountifull almes at the rich mans gate Or a Malefactor What is that to me that the Prince will pardon Traitors Or a sensible sinner What is that to me that Christ did die for sinnes and God will be merciful to returning sinners c. 11. An eleventh cause of Eleventh cause of doubtings doubtings may be the suspension of divine favour When God holds up his countenance the light of it from shining into the heart â—o that a Christian doth not enjoy his day as before his God as before in the sensible evidences of his loving favour now the soule may possibly fall into singular distrusts and fears See it in David Psal 30. 7. Lord by thy Psal 30. 7. favour thou hast made my mountaine to stand strong Thou didst hide thy face and I was troubled A Christians life is in some respect like a Courtiers who is neare his Prince upon his countenance or forbearance all his comforts or discomforts doe depend We may say of him what Mary spake when she lost Christ Luke 2. 48. Behold Luk. 2. 48. thy Father and I have sought thee sorrowing i. with an heavy heart So c. But How appeares it that this Ob. suspension of divine favour should occasion our doubting Thus. Sol. Foure things 1. Gods favour is the greatest good Thy favour is life Psal 30. 5. He there expresseth Psal 30. 5. Gods favour by that good which of us is most desirable Nay Thy favour is better then life Psal 63. 3. Therefore hee 63. 3. cryes out Psal 36. 7. O how excellent Psal 36. 7. is thy loving kindnesse and prayes ver 10. O continue thy loving kindnesse And Psal 106. 4. Remember me O Lord 106. 4. with the favour that thou bearest unto thy people 5. That I may see the good of thy chosen c. Now the sensible absence of the greatest good must needs imprint the motions of greatest feare and suspicion and trouble as you may see in David Psal 77. 3 7 c. For now the glory seemes to be departed from Israel 2. Againe In these times nothing can comfort the soul or stay it without much difficulty Our very graces will hardly uphold us You know Simile that if the King clouds his countenance they are not the dignities conferred which will content us they are not our revenews possessions which will cheare us So is it with us when God draws up his loving countenance They are not our riches or our gifts or our graces or our services which can delight us These doe it whiles in them we see Gods love shining towards us but if that draw back these are all put to a strait All is nothing to David whiles hee is under this enquiry Will the Lord be favourable no more Psal 77. 7. Psal 77. 7. 3. God doth seldome draw up his favour but for some unkindnesse on our part Our sins ordinarily are the clouds which hide his face from us they are the wall of separation perhaps some great sin as Davids perhaps some carelesse esteems of him speaking in his Ordinances perhaps some sleight passing by of his secret motions and counsels As the Church Cant. 5. 2. Open to mee Cant. 5. 2. 〈◊〉 sister my love my dove my undefiled c. To which voice of Christ how doth the Church demeane her selfe 3. I have put off my coat how shall I put it on At length though ver 6. I opened to my Beloved but my Beloved had withdrawne himselfe and was gone my soule fayled c. How can the soule but be greatly trouled when it hath turned its day into night and shut up that light which once it injoyed to its great comfort and solace Woman why weepest thou said Christ to Mary Joh. 20. 15. Because said she they have taken away my Lord and I know not where they have laid him So may we justly weep when our sinnes have taken away our God from us in his comfortable favour and we cannot easily regaine him and find him 4. These times of suspension ordinarily are times of tryall wherein God leaves the Christian to some notable combats and to the great exercises of Graces at which time corruptions and tentations will stir and therefore no marvaile if they be times mixt with some feares and doubtings 12. Another spring of doubtings The twelfth cause of doubtings is the crediting of Satans testimony touching our estate when we rest upon his judgement and see our conditions through his informations You know that objects are diversly represented unto the eye Sometimes from themselves in their proper nature as when a man sees a green colour Simile as it is sometimes mediately by other things as when a green colour is seen through a red glasse now it doth not appeare in its native colour but in the likenesse of that through which it is
from the Spirit which shines in the renewed heart by an unspeakable light 1 Cor. 2. 12 and manifests unto it the things given unto it of God and so seals and witnesseth the truth and goodnesse of our particular interests in God and Christ according to the word of God 2. Another is from faith which doth testifie the interests of the soule in that happinesse which it finds revealed in the Word For that which faith beleeves by a direct act in the Word it may testifie of the same to the person by a refexive * By assurance act 3. A third is from Conscience which beholding the simplicity and godly sincerity of the heart testifies unto it against all opposition that this blessed frame is in the soule and this testimony being concordant with that of the word the soul is thereby greatly sustained forasmuch as this is knowne before viz. A sincere temper is happy and now Conscience clearing that temper the soule hereupon is much cheered 2. Our condition falls under a three-fold consideration A threefold estate 1. Sometimes under the accusations of Conscience Conscience doth speak and testifie but it is either that our hearts are totally base and sinfull and corrupt or that in such and such a particular it is not right it was not perfect but sinfull and degenerating 2. Sometimes under the excusations of Conscience where Conscience testifies and acquits and speaks peace either As in Paul loc cit As in David about Saul about the frame of the heart or rectitude of some particular action and course 3. Sometimes under a neutrall act or work of the Conscience i. The Conscience like Absolom to Ammon 2 Sam. 13. 22. speaks unto a person neither good nor bad It doth not accuse him nor doth it excuse him it doth not speak terror nor doth it speak peace it doth not charge any speciall guilt nor doth it give us a particular discharge of any Now this is the time of fears and doubts I will shew you why because 1. A negative state satisfies not a tender Christian It doth not satisfie a tender soule that God looks not like an enemy unlesse also he looks as a friend or that Conscience doth not check but that it should excuse It doth trouble us many times that in our exemptions from trouble wee yet find no Peace-speaker 2. It gives suspicion of a neutrall estate because Conscience seems to behave it selfe as a neutrall neither against us nor for us I call that a neutrall estate which is not eminently evill it hath some good in it and doth some good but is not so good as to be gracious therefore the civill estate is a neutrall it doth not rise to be so bad as the worst nor to be so good as the best people are Now this estate absolutely considered is bad it is an evill estate it is an estate in which if a man lives and dies and goes not beyond it he cannot be saved 3. It may breed an expectation of the worse testimony of Conscience for withdrawments are sometimes the forerunners of some bitter intentions It fell out ill with Saul when God withdrew himselfe from him So when Conscience withdraws perhaps my Conscience hath found matter against me and as it doth not now speak peace so perhaps shortly it may speak bitter things unto me 4 Nay Conscience is Gods Vice-gerent it is his Deputy and therefore in the silences and withdrawments of it wee look through and feare the disposition of God himself towards us because the servants do ordinarily expresse the conceits and inclinations and affections of their masters And this is certaine that we doe in an angry conscience behold Conscience is the looking-glasse alwayes an angry God and so in a cheerfull conscience a gracious God and so shall we in a silent conscience suspect a doubtfull God We doe ordinarily judge how God is towards us by what we find and feele Conscience to be towards us This is the glasse in which we see his favours or frowns These are the springs of Doubtings which I have enlarged in their opening unto you it is likely there may be more then these I could also deliver you more about the temporall estate but that is out of our scope and compasse now It now remains that I descend to the closing up of these springs to the cures and remedies of these Doubtings which is the last thing proposed CAP. V. The Cures and Remedies of Doubtings HEre lies our next and greatest work And therefore as Physitians in this part are more cautelous to administer things which are in their qualities most proper and in their measures most convenient so must we in the healings and closings of the spirituall distempers of the soule And therefore that this work may be happily performed I shall desiring Gods grace to assist and blesse prescribe unto you 1. The particular cures which Two sorts of cures Particular Generall shall answer all those particular springs of doubtings before mentioned Then 2. The generall Cures and Remedies which may extend to the help of all or most of our doubtings if time and leasure hold out The particular Cures 1. Naturall corruption was The first cure answering the first cause of doubtings the first spring of Doubtings and Mortification is the first help and remedy That is the Disease and this is the Cure I may say that of our faith which the Apostle speaks of our persons Rom. 8. 13. If yee Rom. 8. 13 through the Spirit do mortifie the deeds of the body ye shall live The more our sinnes doe die in us the more our faith will live in us We are diseased men take us in our best condition Similies and you know the more any disease doth lose of its strength the more doth our health rise up and thrive and so we are as a garden which hath many plants and severall weeds the abating of these the rooting up and killing of these contributes the greater reliefe and strengthning to our plants The Apostle Heb. 10. 22. Heb. 10. 22 would have them to draw neare with a true heart in full assurance of Faith he would have them to cast out their doubtings in their approaches unto God he would have them to come with assurance with a full assurance to come so as verily to be perswaded of Gods acceptation of them not indifferently to come with May be I shall be accepted may be I shall not this is a doubtfull approaching But what doth he adjoyne to this exhortation Observe the next words Having your hearts sprinkled from an evill conscience d. As long as your hearts are evill as long as Conscience can charge you for entertained evill you will be wavering and doubtfull But if your hearts were sprinkled if the evill of sin were washed from them then you might come with a full assurance of faith i. Then faith might fully perswade you to come confidently unto God for
Faith cannot well perswade if Conscience can yet truely charge and condemne Therefore saith S. John If our hearts condemne us not then 1 Joh. 3. 21 have we confidence towards God i. If sin be mortified if conscience finds no sinne harboured but condemned if it cannot condemne us for not condemning our sins then wee have confidence towards God i. Then if we come to God in Prayer and aske any thing of him in the Name of Christ Faith may confidently rest upon it that God doth heare and will answer Whatsoever wee aske we receive of him ver 22. There are two effects of our sinnes 1. They keepe downe our faith I am so troubled saith David that I cannot look up See the place Psal 40. 12. Innumerable Psa 40. 12. evils have compassed mee about Mine iniquities have taken Two effects of sin hold on me so that I am not able to look up They are more then the haires of my head therefore my heart faileth me You see here that his sinnes made his heart to faile to misgive it selfe and like a heavy rheume they fell on his eyes that hee could not well look up They are a hinderance to faith our naturall inclination is a very clog unto the spirit of faith and when faith would doe some good for us it ever like a malicious person throws in doubts scruples and breeds with-holding arguments and reasonings against the Truths and Promises of God 2. They make the incouragements By contrary reasonings and denyals of faith to be difficult they keep off the things which would edge quicken our faith As Peter said in another case Depart from me Lord for I am a sinfull man So the heart here God is or will depart from me because I am such a sinner He will not hear my prayer because of my sins nor be gracious to me because of my sins nor may I pitch upon his Promises because of my sins Now consider if that which did keep downe faith in respect of its proper inclination for faith naturally bends upward and in respect of its operation that it cannot exercise it selfe without interruption were removed would not faith be higher If the chain and bolts were off if the rheume were dryed should we not walk better should we not look better Againe If the incouragements of faith were kept close to faith if faith could see them and dwell upon them would not our doubtings sinke Therefore it is more then evident that our doubtings would sink if our naturall corruption did sinke if our sinfull lusts did sinke which doe breed those indispositions those interruptions those continuall difficulties unto our faith Faith would rise if its contrary did abate Cast Gen. 21. 10 out this bond-woman and her son said Sarah to Abraham for the son of this bondwoman shall not be heire with my son So say I cast out this bond-woman and her sonne cast out naturall corruption and infidelity that Isaac may be alone that faith may be as much as may be alone and then it will possesse the Promises and the soule too with more quietnesse But here the soule replyes Obj. No question but doubtings would sinke if sinfull corruption did fall If the fountaine did decay the streams would lessen But alas 1. Who can mortifie his sinfull nature 2. What kind of mortifying of it is requisite 3. What way may be taken to effect it I will briefly say something to each of these demands Sol. 1. To the first Who can mortifie his sinfull nature I answer Of himselfe no man can naturally he hath neither will nor power thereto But as Chrysostome spake in the businesse Tu non potes sed Dominus tuus potest of Repentance Thou canst not turn thee but yet thy God can turn thee That I say here in the businesse of mortifying Thou canst not mortifie thy sins but God can doe it He can doe it for thee though thou canst not doe it for thy selfe Though thy naturall corruption be a spreading leprosie he can heale it Though it be a violent plague he can cure it God hath put enough in Christ to save a sinner and therefore enough to heale a sinner Remember one thing In all commands the duty is thine and the power is Gods He who commands thee to mortifie sinne is ready enough with sufficient power to effect it if he be sought unto Neverthelesse observe by the way that Mortification may be effected two wayes 1. Passively as when the Lord doth infuse holy principles of Grace which are contrary in their nature and vertue to the nature and power of sin working out sinfull corruption by degrees 2. Actively as when the renewed and converted soule doth by faith successively apply and draw down the crucifying vertues of Jesus Christ Though the meere naturall man can doe nothing to the mortification of sinne yet the renewed person having received grace from God is by the help of Gods Spirit to stir up the grace that is in him and especially his faith to trust on Jesus Christ for the further subduings and crucifyings of his sinfull nature 2. But now for the second demand What kind of Mortification is most requisite so as in more measure to free the heart from doubtings In a word this be sure the mortifying be 1. Radicall lay the axe to the root As all Graces thrive most when their springs are quickned so all sinnes decay most when their roots are mortified Corrupt acts will fall quickly if a corrupt heart were more sanctifyed The strength of sinne is inward there are the strong holds which need most to be cast downe By all means set up a crucifying Christ in thy bosome 2. Impartiall It is true one sin may trouble more then another but it will be thy wisdome to trouble all sin Sins are chained together as well as Graces and one sin serves to help another and the neglected sinne may perhaps suddenly wound thee and make thee to stagger The whole body of sinne in every member of it must be the object of thy mortifying work This will testifie the truth of Grace received and the sincerity of thy conscience and consequently will remove many bottomes of feares and doubtings 3. Diurnall i a daily work Perhaps sometimes thou art fervent in the work when conscience is struck or when afflictions strike thee but afterwards thou art negligent and then sinne gets strength againe But as thou shouldst live by faith daily so thou shouldst die to sinne daily Watch thy spirit resist the motion of it insist on divine promises implead the strength of Christ every day Thou shouldst so beleeve still as if thou never yet hadst enough of Christ and so live still as if thou wert to live thy last and so mortifie sin still as thou didst at the first time wherein God looked on thee 4. Speciall If thou wouldst make thy battell strong in any part doe it then against Infidelity and whatsoever upholds
wifes debts are charged upon the husband and if the debtor be Simile disabled then the creditor sues the surety Fidejussor or surety and Debitor in Law are reputed as one person Now Christ is our Fidejussor He is made sin Heb. 7. 22. Iesus was made a surety of a better testament for us saith the Apostle For us i. vice nostra or loco nostro i. in our stead A surety for uâ— one who put our scores on his accounts our burden on Fidejussor his shoulder So the Prophet Esay 53. He hath born our griefs Esa 53. 4 5 and carried our sorrows How so He was wounded for our transgressions he was bruised for our iniquities i. He stood in our stead he took upon him the answering of our sinnes the satisfying of our debts the clearing of our guilt and therefore was it that he was so bruised c. You remember the scapeit â—ev 16. 21 â—â—â—at Vpon his head all the iniquities of the children of Israel and all their transgressions in all their sins were confessed and put And the Goat did beare upon him all their iniquities c. What is the meaning of this Surely Jesus Christ upon Christ whom ouâ— sins were laid and who alone died for the ungodly and bare our burdens away Therefore the Beleever in the sense of guilt should run unto Christ and offer up his bloud unto the Father and say Lord it is true I owe thee so much yet Father forgive me remember that thine owne Son was my ransome his bloud was the price he was my surety and undertook to answer for my sins I beseech thee accept of his atonement for he is my Surety my Redemption Thou must be satisfied but Christ hath satisfied thee not for himselfe what sinnes had he of his owne but for me gracious Father they were my debts which he satisfied for and look over thy book and thou shalt find it so for thou hast said He was made sin fâ—r us and that he was wounded for our transgressions Now this is a great stay a great comfort that wee our selves are not to make up our accounts and reckonings but that Christ hath cleared twixt us and God Therefore it is said Ephes 1. 7. that in his Eph. 1. 7. bloud we have redemption even the forgivenesse of sins 2. In Justification the beleeving penitent hath an universall discharge What is that That is when a man is in Christ when he is a true beleever he doth not then receive a particular acquitance from such or such sins but an universall discharge from all the sins he hath committed You know the promise Jer. Jer. 33. 8. 33. 8. I will pardon all their uniquities whereby they have sinned and whereby they have transgressed against me 9. And it shall be to me a name of joy a praise and honour c. Therefore David speaking of Gods fulnesse and extent of pardoning and remitting mercy he saith Psal 85. 2. Thou Psal 85. 2. hast forgiven the iniquity of thy people thou hast covered all their sinne Selah Which covering of all sinne is in sense the same with the Apostles not imputing of sin Rom. 4. and 2 Cor. 5. This is a true axiome Peccata non minuunt justificationem Though sins be different yet justification is not When the Lord God justifies a person the different qualities and circumstances of former sins doe not hinder their pardon and discharge You know that one may with a pen crosse a great summe as well as a little summe and a King can give a pardon not onely for petty Simile offences but also for rebellions and treasons and so he doth many times It is therefore an observable passage in holy Writ that there is scarce a sin in any kind but we may read the blotting of it unto a beleeving Note and repenting person viz. Original sin which was the Justification reacheth all sorts of debts great deluge of our natures and the first fire which inflamed the whole world of mankind yet this sin was pardoned to Adam Drunkennesse another sin which the Apostle in 1 Cor. 6. 8. raiseth to the height of eternall separation yet was it pardoned to Noah a beleeving penitent Lying another sin which is of it selfe apt to lock the gates of heaven Rev. 22. 15. yet was it pardoned to Abraham the father of the faithfull Incest that unnaturall commixture yet pardoned to Lot Murder a crying sinne and Adultery a fearfull sinne yet both pardoned unto a repenting and beleeving David Idolatry that angâ—ing and provoking sinne a sin which unthrones God and makes a god yet pardoned unto Solomon What should I mention more Impatience a sin yet pardoned to Job Passion a sin yet pardoned to Jonah Denyall of Christ against knowledge and resolution a high sin and such as a Donatist upon no termes would admit as capable of a re-acceptation yet graciously pardoned to Peter Persecuting of the Gospel of Christ blasphemy and compelling of others to blaspheme i. injuriously and despitefully to oppose Jesus Christ his word his members O how piercing and bleeding a sin yet pardoned to Paul he obtained mercy Oppression and covetousnesse by which a man doth suck the bloud and life of others yet pardoned to Zacheus Nay yet once more as you And all sorts of debtors may see pardon in Justification releasing all sorts of debts so you shall find it releasing all sorts of debtours Take one place for all in Levit. 4. where the Lord goes over all sorts and divisions of sinners and appointed offerings for them all and proclaimes pardon to them all viz First the Priests ver 3. Then secondly the whole congregation ver 13. and 20. Then thirdly a Ruler ver 22 26. Then fourthly any one of the common people ver 27 28 31 c. Under which foure ranks he draws in all sorts and conditions of men and not onely appoints a sin-offering for them all but also accepts of the same By which what is else meant but the power and efficacie of the bloud of Christ by which all sorts of sins are pardoned to all sorts of beleeving and repenting sinners Ah Lord will many a person Ob. cry out Why What is the matter Why art thou so heavy Why such and such a sin heretofore I reply Is there not a Justification Sol. Yes And how comes sin to be pardoned Is it not by the bloud of Christ Yes But these were great sins And did Christ die for the expiation of little sins onely What did he satisfie for infirmities only not for enormities also And doth Christ indeed leave the greatest debts for us to cleare Or cannot faith receive the accuitance of great sins as well as indeliberated sins Was not the sin-offering for all sorts of persons And have not all sorts of sinnes come within the Proclamation No no my brethren Justification without all doubt crosseth the book Thou art a debtor saith God I am
Lord saith the penitent I acknowledge my sins and am â—orry for my transgressions but I intend to run on the score no longer Thou art a debtor saith God I am Lord saith the Beleever and thou hast said If any man 1 Joh. 2. 1. sin he hath an Advocate with the Father Jesus Christ the righteous and he is the propitiation for sins and I beleeve on him Lord I take him to be my sin-offering and in his bloud onely I seek for pardon and redemption from all my sinnes This were the way to support our selves against our many and strong doubtings about pardon of sins Yet the Lord knowes I have repented of them and I doe beleeve in Jesus Christ for the pardon of them I heare and know that he is the Mediator of the New Testament and that his bloud satisfies for all sorts of debtors and debts too Though one sin may differ from another yet his meâ— it and satisfaction differs not from it selfe but is all-sufficient and therefore I acknowledge the debt and rest on his bloud for a full discharge 3. Discharges in Justification are not repealed they are not called in againe Peccata non redeunt i. Subsequent sins and falls doe not nullifie and evacuate former grants and pardons for as much as 1. Pardon of sin springs from speciall love and mercy which alter not their consigned acts 2. It is founded in an unalterable and absolute and constant satisfaction for sinne is not pardoned for any dignity in the person In the person pardoned there is no reason or cause of pardon but that is in the bloud of Christ which bloud alters and lessens and abates not though our carriages doe Hence it is that pardon of sin in Justification is styled the blotting out of the hand-writing Col. 2. 14. If a writing be blurred a little and somewhat blotted yet it may be read but if it be blotted out it is no more legible and who can be called to account upon record when the writings are obliterated The same phrase is used Esay 44. 22. I have blotted out as a thick cloud thy transgressions and as a cloud thy sinnes Where me thinks something else falls in to our comfort viz. That God himselfe doth blot out Though an under-officer should blot out an indictment that perhaps may help nothing but when the King doth it who is chiefe Judge then the indictment cannot returne Now it is the Lord himselfe who doth blot out transgressions he doth it who onely hath power of life and death of condemning or absolving In like manner there is another phrase Mica 7. 19. Thou wilt cast all their sinnes into the depths of the sea If a thing were cast into a river which might be fathomed then it might be brought up againe or if it were cast upon the sea onely yet it might be discerned and taken up againe but when it is in the depths cast into the depths the bottome of the sea now it cannot be fathomed up againe By which Metaphor the Lord intends to expresse unto us the powerfull energy of pardoning mercy that our sins shall rise no more against us He will cleare them so that they being once forgiven shall come on the account no more He will drowne their guilt that it shall not come up against us before him the second time Therefore Paul discoursing of Justification Rom. 4. hee useth another phrase to expresse this point ver 7. Blessed are they whose iniquities are forgiven and whose sins are covered Covered Covering is such an action which is opposed to disclosure and judiciall evidences and to be covered is to be hid so and closed as not to appeare with a judiciall guilt upon it Now the Lord here is said to cover sinne in Justification What is that That is the Lord will look on those sinnes no more with a judiciall eye he will not call them to account any more that is the meaning of the phrase As when a Prince reads over many Treasons and meets with such and such which he hath pardoned he reads on he passeth by he now takes no notice of them he is not stirred he sends not our against those whom he hath pardoned So c. This is for God to cover sin viz. not to looke on the sin pardoned with a judiciall eye It is not as some most empty and dull heads fancie it God doth not see sin at all and he cannot Of all the opinions in the world this is the most ridiculous and childish to men who beleeve an All-seeing God But to cover sin is not simply not to see it but to look it over as it were and not to sit or stand upon it with a judiciall eye i to account for pardoned sinnes no more Hence in the New Covenant God promising to justifie or to pardon sin he saith not onely I will forgive their iniquity but addes I will remember their sin no more Jer. 31. 34. What is that That is if I once As the Gospel needs to be giveÌ„ but once so a mans sin needs but once to be forgiven once is enough because if once then for ever forgive their sin I wil not forgive it againe it shall not need againe to be forgiven once shall serve the turne I will remember it no more The meaning is it shall quite be forgotten I will no more plead with them for what I have once pardoned I confesse that the sense and fruit and assurance of a sin pardoned this may redire Note returne this may be lost and got and the acts of faith concerning the particular pardon The apprehensioÌ„ of pardon is variable and yet the pardon it self is immutable of a particular sin may doe so but Gods justifying act his pardoning act is a free and constant act Otherwise if he pardoned 〈◊〉 respectively upon an absolute Incessation about sinne there were no flesh living that could be justified 4. Discharges in Justification reach not onely to the guilt but also to the consequents of guilt For it is a true And remissa culpa remittitur poena rule Justificatio tollit poenalia Therefore saith the Apostle Rom. 8. 1. There is no condemnation to them that are in Christ Jesus You know that if the body falls then the shadow which attends the body that falls too and if the debt be discharged the prison is discharged We have by the bloud of Christ the forgivenesse of our sins and therefore the remission of all satisfying punishments Why else doth the Apostle say Gal. 3. 13. Christ hath redeemed us from the curse of the Law being made a curse for us As Christ is said to be made sin for us 2 Cor. 5. so is he here said to be made a curse for us He is made sinne for us by taking upon him the guilt of our sinnes and he is made a curse for us by bearing that wrath and punishment which was due to us because of our sinnes Nay let me
Wouldst thou enjoy that good Why then dost thou not beleeve Thou seest the worth of the commodity but stickest at the price Did my Father ever sell grace or mercy to any upon the price of their owne worthinesse How canst thou imagine him to answer thee in justice who yet deales with thee upon promises And if worthinesse must be found tell me Who am I Is a Christ of no worthinesse to thee or of no worth with his Father and thine I have dyed for thy soule I have reconciled thy person I have made God himselfe to be thine and therefore his Promises to be thine If thou thinkest that God will start from his word O thou errest His Promise is made with Goodnesse is sealed with Truth and is ratified with my bloud If thou thinkest it is an inexorable and deafe eare to thy prayers yet consider it is alwayes an open and plyable eare to my merits Come then I once gave my selfe for thee and since that I have given my selfe to thee Be not afraid O thou of little faith Look on me and through me unto a God so shalt thou see him fully gracious and mercifull and holding forth the golden Scepter to thee Look on me and through me unto the Promises then shalt thou see them to be my purchase and thy portion Lay hold on them by faith and inrich thy selfe with them in so doing thou shalt please my Father pleasure thy selfe and honour thy Saviour 11. The eleventh spring of doubtings was the suspension of divine favour Thou didst hide thy face and I was troubled said David O the hiding of Gods favour is more then the hiding of the Sun or then the withdrawments of David from Absolom It is even the time of our fainting the sequestration of our soules and life Thy favour is life saith David againe Here now consider 1. In these times of sequestration a man hath just cause of trouble he should be moved at it that he cannot behold his God in that graciousnesse as before in that lovingnesse in that light of his countenance And verily there is not a Christian really sensible of the divine favour who should not be as much perplexed in the clouding of it as he was affected and gladded in the rising and discovering of it Beloved it is ill with that man who can equally beare up in the absence as in the conceived presence of Gods favour who is of that hard and unperceiving temper as not to solace his soul in finding God to be gracious and not to be abundantly disturbed in not apprehending the wonted manifestations of his loving favour How excessively distressed is the Church in the Canticles that her Beloved had withdrawn himself And David doth in the violence of his distemper and jealousie whether culpably I know not yet strongly charge God sure with much heaviness of heart that he had forgotten to be gracious 2. Neverthelesse in the times of such suspension it is an error and a dangerous error a fruitlesse error absolutely to conclude against our God or against our selves of any present or hopeful interest in his blessed favour Therefore remember these particulars 1. Observe the wayes and times of the interception of divine favour This is certain that God hath ever some speciall end in the holding up of his countenance and we may and doe many times give him just cause and reason In Scripture we may observe on our part ordinarily two occasions 1. Some grosse sins which indeed are as a thick cloud to hold up the blessed light of Gods countenance for he is of purer eyes then to behold sin These are the wall of separation these shut the doore and draw the curtaines and doe like some closing rheume fall upon the eye and indispose it to the comfortable enjoyment of the light As we may see in Davids two great sinnes of Adultery and Murder they did suspend the presence i. the comfortable presence of God and held up the joy of his salvation which he did so earnestly desire to be restored Psal 51. 11 12. 2. Remisnesse and carelesnesse in our esteems and affections towards him in his Ordinances When Christians come to a moderation to a cooling of their spirituall fervour to a more negligent acquaintance with God and a more in different performance of holy services and duties then the Lord holds back and calls in the sensible light of his countenance As a father doth alter the set of his looks towards his child who is wanton upon his love and le ts downe the diligence of his just observance and duty See this in Cant. 5. 2. Open to me saith Christ my sister my love my dove my undefiled Here was a gracious entreaty and full of wooing compellations What doth the Church now Surely she stirs she riseth she runneth she easily embraceth these calls of Christ No ver 3. I have put off my coat how shall I put it on I have washed my feet how shall I defile them What is this She was carelesse negligent full of excuses so those phrases import of putting off the coat For as the keeping on of cloathes was a sign of care and watchfulnesse Nehem. 4. 23. so the putting them off was a signe of drowzinesse of a disposition prepared for sleep or rest Nay she had washed her feet which was another signe of her sleepy and negligent disposition It being the manner in those hot countries where ordinarily they went bare-footed to wash their feet after their travel so prepare thēselves-to rest The meaning of all which is this She made many pretences and delayes all which did spring from an acquired sluggishnesse and remisnesse of spirit Now mark the issue Though the Church did not rise to open yet Christ ver 4. puts in his hand at the hole of the doore i. Though she had neglected him in his Ministery yet he sent into her heart a notable item of it by his Spirit and then her bowels were moved for him Why What is the matter Now she rose ver 5. and opened the doore ver 6. but my Beloved had withdrawn himselfe and was gone I sought him but could not find him I called him but he gave me no answer Here you see that carelesnesse of duty causeth absence of favour And when men are negligent in the entertainments of the meanes of grace God doth in a just wisdome go off with the sensible presence of his gracious favour 2. Observe the wayes of regaining Gods favour suspended from us What are those will you say I answer 1. Be affected for the losse every absence of Gods countenance should trouble us but the losse of his favour that should grieve us So was it with the Church there Cant. 5. 4. My bowels were troubled for him Or My bowels sounded rumbled made a troublous noise What doe these words intimate but an eminent disquietnesse an hearty sorrow for so great a losse springing from so great a remisnesse I say an eminent disquietnesse
lest And that we might bestow our tears not our tongues on others sinning he should be over-exalted so to many Christians the Lord doth returne unto them the sensible sting of some notable guilt to abase their hearts to put them in mind of themselves For this reduction of former gilt it gives up unto us our base and treacherous natures and the births of our owne hearts Ah! faith such a person this heart this nature of mine what was it what is it if the Lord leaves it See here the grapes the sowre grapes of this wild-vine little reason have I to be so highly conceited of my self as long as I perceive such loath some accounts and issues from my selfe And veriâ—y it makes us oft-times to despise our selves to abhorre our selves in dust and ashes And this is one great Our present graces make us good and the sense of former sins keeps us humble end and use which the Lord makes of former sins To keep the heart in a very humble frame We must have something or other still put unto us of our owne which will let us see how foolish we are by nature that is Davids phrase and how brutish we were that is Solomons phrase 3. To make us more carefull For the sharp remembrance of sinne doth in a godly heart work stronger detestation and stronger watchfulnesse God doth make their Remembring the gall the wormwood Lam. 3. new considerations to be our present preventiâ—â—s Future commissions of sinâ—â—e are many times prevented by new impressions of former sins What should I sinne thus again saith the humble heart have I not reason to crush these births to crucifie that bitter root to pray against it to watch against it to resist it to deny it which hath beene and is now a sword in my conscience But now consider that there is a double carefulnesse wrought by the new rising of sinne 1. One respects the guilt of it and here our care is to get our acquitance renewed and inlarged O how doth the Lord by these risings of sin soone cause the soule to rise up in suing out his grace and favour It causeth many a teare many a prayer many a wrestling with God many pressings upon the promises many an earnest beseeching to have our pardon and discharge more fully sealed unto our consciences by the bloud of Jesus Christ and testimony of the Spirit 2. Another respects the sins themselves in their corrupt qualities and inclinations and motions and this is a greater study against them firmer resolutions strengthning of covenants confirmations of grace of circumspection of detestation of resistance of any thing or way by which the powers of sin may be more subdued and cast downe 4. To make us more thankfull Perhaps the Lord hath pardoned those sins which rise anew in thy heart they doe not alwayes rise because God hath not discharged their guilt but because thou hast not discharged thy new debt they arise as a debt for the discharge of a debt as we use to put men in mind of their former miseries not that thereby they are made miserable but because thereby they should be made thankfull Beloved to have former sins discharged it is mercy I say mercy yea and a rich mercy greater then to give a condemned person life or to give an imprisoned person liberty far greater No such mercy as that which blots out our sins which saves a soule from hell and gives it pardon and life Now great mercies should be answered with great thankfulnesse Thou didst in the sense and sting of thy guilt go with an heavy heart with bitter sighes with deep oppressions O that I had mercy O this burden O this wound O this sinne Yea and with deep protestations If the Lord will but pardon it If he will shew me mercy If he would receive me graciously he should have the calves of my lips I would love him indeed I would serve him I would praise and thank him I would speak good of his name I would say Who is a God like him that forgiveth iniquities transgressions and sins and passeth by the sins of his people Well the Lord hath shewed himselfe like himselfe a God very gracious and mercifull but we perhaps have shewed our selves like our selves in distresses earnest and full of promises but in our exemptions flat and full of forgetfulnesse Now the Lord doth exceedingly dislike this vanity and doubting of heart he loves that mercy should be still acknowledged to be mercy he would have us to look back as well as to look up and to give him thanks for that mercy for which not long since wee would have given all the world and our soules too And therefore doth he cast unto us our accounts he lets us thereby see what they were and what he hath done that wee may confesse our error for not answering great mercy with great thankfulnesse But perhaps you will inquire Ob. What if we our selves for our part be the cause of reviving of former guilt and sting of former sins I answer If it be by way of Sol. humiliation to seek the pardon and to make confession to the God of mercy and to get victory over them this should no way discourage us for this is no more hurt or prejudice to the soule then the after laying open of the wound to the Chirurgion to dresse and cure it is prejudiciall to the safety and welfare of the body But if it be by way of commission either by relapsing into the same sins or multiplying of sinne in another kinde both which will dig up again our buried and fore-past guilts then I know no way of peace and safety no way to allay these renewed accusations and stings but by renewed sorrow and repentance And verily what I delivered unto you heretofore about recovery from relapsing that is the course presently to be taken here O let us haste in before the Lord with hearts trickling down with tears of bloud for old and present wounds the very abundance of sorrow the bitternesse of griefe the art of self-affliction I cannot say that sorrow of sorrow that hatred of hatred that indignation of indignation that revenge of revenge that repentance of repentance which are here necessarily required and that too with longest continuance Doe what thou wilt shuffle off cut to thy selfe a peace thou shalt never have it thy sinnes shall ever and anon gall and vexe and wound thee untill thou hast renewed thy bitternesse of most humbled sorrow for renewing thy filthinesse and basenesse of thy audacious sinning But then suppose that Satan Ob. through his malicious art doth revive our former guilt by his accusations for our greater interruption and disquietment what is now to be done I will shew you here briefly Sol. two things 1. One is how you may know that the reviving of former guilt be from Satan or no. 2. Another is what is then to be done by us 1. You may know that