want of all grace and thus the godly faint not 2. Another arising from the weaknesse of grace by the opposition of temptation and corruption And thus the godly may faint in part but they shall come to a recovery of themselves againe it is with the godly in their sinkings under afflictions as with a man that is skilfull to swimme at the first when hee is cast into the water he is over head and eares and the whole body is covered but by and by hee riseth up againe and swimmes upon the water commanding the water under him whereas it is with a meere naturall and carnall man in his sinkings under afflictions as it is with a stone cast into the deepe there is a great noise made but he sinketh lower and lower and never riseth up againe Vse 2 To examine the strength and sufficiency of our spirits to our enabling under the crosses wee suffer tell me not so much of the greatnesse and grievousnesse of your crosses which you are quick enough to doe but answer me what is the spirit within you and how doth it serve and helpe you can it and doth it sustaine you rightly bearing the burden for you I yeeld 1 That some mens spirits can do sleight crosses and seemingly they make nothing of them but with the Leviathan they laugh at the shaking of the speare but this is an argument of an evill and naughty spirit not to be sensible of Gods hand and rod. 2 That men carnall and formall to outward seeming are marveilous hardie in temper and stout in spirit and have without flinching or fainting passed thorough many afflictions and endured extreame torments when alas they have brawned themselves or a spirit of slumbering and benummednesse is cast upon them and for some selfe aimes they have onely restrained passion in the meane time they doe remaine destitute of all positive joy peace and confidence and want the assurance of the goodnesse of their spirits in bearing the crosse befalling them Quest How may a man know that by a sound and good spirit he beareth the crosse and calamity which God layeth upon him Three signes of a sound spirit upholding man under the crosse Answ By these Signes 1. When the cause of suffering is good a good spirit cannot beare up in an ill cause when a man suffers as a murderer â— A good cause or as a thiefe or as an evill doer or as a busie body in other mens matters as it is written 1 Pet. 4. 15. Now conscience cannot uphold but when a man suffers as a Christian and is reproached for the name of Christ conscience can and doth uphold as you may reade in the 14. and 16. verses of the same Chapter we see the stoutnesse of the Apostles enduring the lash and the prison was grounded on this that they were counted worthy to suffer shame for his name Acts 5. 41. 2. When the carriage under 2. A good carriage the crosse is becomming a good spirit which carrieth a man under Six waies of the spirits carrying a man under the crosse the crosse 1. With silence stopping inward frettings and outward murmurings against the Lord making a man to say yet my soule be silent unto the Lord it layeth the mouth in the dust and dares not open the mouth against the Lord to charge him foolishly 1 Sam. 3. 28 29. Psal 39. 9. 62. 5. 2. With submission and subjection the soule is low and very humble poore and exceeding empty the man is cast downe under Gods hand and will saying it is the Lord let him doe as it seemeth good unto him 1 Sam. 3. 18. 2. Sam. 15. 25. 3. With thankefullnesse the man can kisse the rod and blesse the rod and say with Iob the Lord giveth and the Lord taketh away blessed be the name of the Lord Iob 1. 21 22. 4. With religion making God as lovely and good and worthy to be praised prayed unto under calamity as at any other time of prosperity a man under the power of a sound spirit doth loose much of his sinne nothing of his godlinesse I dare say he is more quick and hearty in his devotion then at other times the soule doth now settle it selfe upon spirituall imployment and is taken up with God Is any man afflicted let him pray Iames 5. 13. 5. With humiliation now a man shall finde the guilts of his sinne and doth consider the deserts of his sins he can and doth weepe more for the sinfullnesse of sinne then for all the evills he doth sustaine and endure he well knoweth that man suffereth for his sinne and that sinne deserveth more evill then God inflicts upon his children and that the evill of sinne being the greatest of evills can never be sufficiently bewailed 6. With hope waiting upon Gods time and pleasure for deliverance out of trouble expecting that great good shall happily befall him in and by all the troubles which he endureth he considers that as the Bee hath his sting so hee hath his honey and crosses have their comforts in the latter end as well as bitternesse in the beginning Note I say such men doe put themselves into the covenant and promise and will keep themselves there they doe see the Covenant going along with them in their trialls and troubles and doe beleeve that a little assured good is above a great deale of sensible evill and this is the moderation of their spirit in and under the rod. 3. When their comming out 3. A good issue of trouble is glorious and gratious a sound spirit doth beare afflictions with power unto profit and carrieth all painefull evills with soveraigne good unto it selfe so that when a Christian is at the end of his trouble and tossings he shall set downe with great cost and recompence having the great fruit of his patience even blessed is he that endureth and the Spirit of God and glory shall rest upon him he shall say with David before I was afflicted I went astray but now have I kept thy word Psal 119. 67. And it is good for me that I have beene afflicted that I might learne thy statutes verse 71. Neverthelesse afterward it yeeldeth the peaceable fruit of righteousnesse unto them which are exercised thereby Heb. 12. 11. if we can finde any good by afflictions that our proud hearts are humbled that our corruptions are weakned and wasted that our graces are quickned and enlarged and that we are in any degree made more holy and heavenly this is an argument unto us that we have borne all our afflictions by the strength of a sound spirit Vse 3 Labour that there may bee found within you a good and a sound spirit to beare you up under your troubles we know not to what times of tryall God hath reserved us wee may meete with the crosse and calamity may be our portion wee know not how soone and then strength to beare will doe well but know that there is nothing
will better helpe in sufferings and keepe up the soule in patience and comfort then the spirit which is spirituall there is no spirit to the sound spirit and the spirit can never bee sound untill that it be made spirituall conscience was made good at the first and conscience is fit for goodnesse now and goodnesse will bee the good of it and the good of man by it learne to know two things First that the goodnesse of The goodnesse of spirit stands in 7. things 1. Holines conscience stands 1. In its sanctity by spirituall renovation when as it is free from the filth of corruption and qualified with divine graces 2. In its quietnesse and peace 2. Quietnesse it must be pacified as well as purified it must not onely bee privatively quiet but also positively quiet there must not only be no torment but a blessed security and assurance within it 3. In its sincerity it must be 3. Vprightnesse upright freed from the rottennesse of guile and hypocrisie this is that truth in the inward parts which God so much delighteth in Psal 51. 6. 4. In its ability when it is 4 Stâ—engtâ— strong in execution and able to exercise its owne operations and freely disposed to spirituall imployments what good can conscience doe us whilst it is weake and unable to beare it selfe 5. In its tendernesse it must 5. Tendernesse be feeling melting yeelding and bleeding 6. In its clearenesse the 6. Clearenesse good of conscience is the light in conscience it must bee filled with saving light and be informed by the rule not onely naturall but spirituall it must in some measure in a spirituall manner see and know it selfe its God its duty its way its worke its object 7. In its freedome it must 7. Liberty have liberty although it hath a a binding power which it derives from the Word of God yet it selfe must bee freed from entanglements by sinne and error and must be brought into bondage by no creature Secondly the way to attaine this goodnesse of spirit is Two waies of attaining goodnesse of spirit 1. To bee sensibly convinced of the badnesse and naughtinesse of our spirits naturally we have within us no sparke of saving goodnesse but our hearts are full of guile and guilt and they are evill above all things Ier. 17. 9. wee foolishly fancie their naturall goodnesse and that keepeth us of from found endeavour after their spirituall goodnesse who among us would labour after that which hee conceiveth hee wants not our worke is to get sound acquaintance with the illnesse and bafenesse of our owne spirits and to bewaile the same before the Lord. 2. To set upon the use of those meanes whereby badnesse may bee remooved and Meanes of making conscience good to be are are foure 1. The Spirit true goodnesse may be brought into your consciences which I conceive are these foure 1. The Spirit in Sanctification who alone can and doth heale the infirmity of mans spirit by the subduing of corruption within him and vouchsafing courage and strength unto the inner man by the creation of all saving graces within 2. The Lord Jesus in application 2. Christ there is that vertue in the bleedings and dyings of Christ that it is able to kill and crucifie sinne and to sprinkle from an evill conscience and to purge the conscience from dead works to serve the living God Heb. 9. 14. 10. 22. there is enough in the Lord Jesus to make us wholly holy and truly good in Gods sight he being made unto us of God Wisedome and Sanctification and one every way fitted for the communication of holinesse to his members 3. The Word in administration 3. The Word the Law and the Gospell meeting in the spirituall vertue thereof with the spirit of man is a notable meanes to make it good and sound the Word of God by its comfortable promises and cleare directions doth and will mightily enable the spirit in his office of upholding and strengthening man in the daies of adversity the Word of God is sutable nourishment unto the spirit it is strong and the admirable strength of the spirit it is sweet and the great refresher of the spirit it doth every way so glad and cheare mans spirit that it giveth him most sure grounds of standing under the greatest burdens Note beleeve me if that conscience bee not informed by the Word it is blind and where it is not fed by the promises it is infirme and can never beare up our infirmities Vnlesse thy Law had beene my delight I should then have perished in mine affliction Psal 119. 92. 4. Faith in operation a 4. Faith conscience full of infidelity is full of badnesse and feares and sinkings but the more beleeving a mans heart is the more sound and the more stout it is I had fainted unlesse I had beleeved to see the goodnesse of the Lord in the land of the living Psal 27. 13. I assure you that faith is a grace that deales with the God of all comfort and the Word of all comfort and when distresses are like a strong tyde beating much upon Note us it is as a rock beating off all waves and keepes the spirit in strength and courage in times of trouble Vse 4 Lastly learne a duty of care and respect towards your spirits that they may performe their office in upholding and strengthening you in the daies of your adversity if that our Six things to be done about the spirit 1. Abuse it not spirits faile us we are undone and to this purpose I shall advise you unto these things 1. Abuse not conscience the abuse of our best friends is base and we cannot with safety Tvvelve vvaies of abusing conscience to our selves abuse our spirits Now men abuse their conscience 12. waies 1. By resisting the motions of conscience there is in conscience a certaine naturall power either by a watch word to give warning when men are bent to sinne or to give the check after the commission of sin it is a word within us and behind us it doth dictate to us and direct us Now when a man shall crosse conscience in this worke and notwithstanding all that it saith and doth go on in an evill way this is the abuse of conscience by an act of resistance 2. By disregarding the motions of conscience conscience is speaking and that very loud it many times groweth importunate with us and stands in our way at every turne Now when men turne away their eare and passe over conscience finding out other matters of very purpose that they may not answer or follow conscience it is a great abuse of conscience Acts 24. 26. 3. By wounding and wasting conscience our spirits are tender things and should be gently used it is as our eye and every the smallest dust offends it it is as a glasse and every knocke crackes it it is a brittleship and we may soone
spirituall miseries doe conceive a desperatenesse of condition such do now begin to damme up all the springs of mercy and drie up the bloud of Christ and close up the doore of grace against themselves and that I may not bee mistaken in this point note with mee two things Note 1. That in strictnesse of divinity wee are to make a difference betweene a wounded and a desperate conscience the one runs beyond the other in many things 2. That in every wounded conscience Desperation in every vvounded conscience compleatly or incompleatly there is a degree of desperation sometimes and in some men it runneth in more compleatnesse when men take their sinnes in such an high manner and with such an over-reaching power as that neither mercy can or will ease them they set an eternall night within their soules without hopes of a morning framing to themselves an utter impossibility of pardoning mercy as Caine Gen. 4. 13. and Iudas Mat. 27. 5. and this is a distresse Note of distresses and a greater evill then the disease it selfe Sometimes againe some men under the wound of the soule are more incompleately desperate they onely thinke and feare that God will cast them away and shut up his mercies and loving kindnesse from them heare they lie languishing and bleeding and are only holpen with this that though they cannot apply yet they dare not deny unto themselves Gods mercy and Christ in merit and this was the case of David under his wound Psal 77. 7 8 9 10. 4. The time of mans feeling this misery and calamity I know well that the wound of the spirit is graduall in some it is more then in other and it hath not alike continuance in The degrees and the continuance of this woūd in men different all in some it is but for a little space they quickly recover of their disease and attaine refreshment and comfort as we may see in Peter he went out and wept bitterly there was his wound in spirit but hee could speake comfortably and confidently to Christ after his Resurrection this shewed that he was not long in the agony Paul lay three daies in the affliction and distresse of spirit and then least hee should bee swallowed up of too much sorrow Anani as was sent unto him to refresh and comfort him But as God gives speedie ease to some so hee is pleased to let others lie a longer time under the perplexities of a wounded spirit David cries out shall I never bee remembred Psal 19. 1. My soule is sore troubled but Lord how long wilt thou delay Psal 6. 3. Now let the time be shorter or longer All the daies of the afflicted are evill Prov. 15. 15. and all the while a man doth feele this evill so long the wound doth remaine 2. Wee must know that though the wound of conscience is incident unto good and bad yet it is with a great and wide difference the wounds of spirit in wicked men are 1. Legall they spring up in the soule from the terrible operation The difference that is betwee◠the wound of the wicked the wound of the godly in 5. things of the law within their soules the Law of God hath an extreame curse written in it and this it writes in the conscience of every wicked man I say by its spirituall vigour it gets within the conscience of a wicked man and so the wound is made there is no worke of the Gospell as well as of the Law but all is done and made by the Law alone in all unregenerate men 2. Paenall and judiciall such men lie under the justice and wrath of God and for feare of hell and punishment are most of all cast downe so that were there no punishment to bee endured it were not the displeasure or offence of God by sin that should amaze them My punishment is greater then I am able to beare saith Caine Gen. 4. 13. whereas the wound in the godly is paternall and penitentiall a fatherly chastisement of God for tryall wherein the childe of God is wounded most at heart by the deepe apprehension of his sinnes and the displeasure of his Father against sin or 3. Violent the wound in them worketh with more and greater violence having more of the fire of hell in it such men are wholly under the terrors of the wound having no assistance from God no hope of ease no glimpse of light and no allayment by the saving power of the Gospell which the godly doe finde first or last more or lesse in degree 4. Mortall the wound in the issue prooveth desperate and incurable and though for a time their spirits may be benummed by the application of false meanes that so there may seeme to bee a cessation of the raging thereof yet the wound remaineth still they carry it with them to the grave to the judgement seate of God yea and to hell it selfe whereas God doth in due time and by good meanes make a compleat cure of all the wounds in the spirits of his there being no disease in their soule but as it is possible of cure so it is actually cured 5. Hurtfull the wounds of wicked men do them no good but hurt they are hereby driven from God and fall away more and more whereas the The benefit of spirituall vvounds in the godly serve in 6. things 1. Sense of sin Three vvaies of feeling sin wound in the godly is an occasion of much good unto them by the wounding of their spirits they are wrought unto these six things 1. Sensiblenesse of the bitter and sad effects of sinne God hath waies enough to make his feele their sinnes as his Word which strikes hard on the eare threatning sinne and wickednesse then if men hate reproofe and harden their hearts God hath his rod he sheweth man his judgement and in that mans sinne and his anger by which if man will not learne righteousnesse and feele the bitternesse of his sinne then troubles arise in conscience that shall be awakened and dis-eased that shall come upon man with feares and horrors for the sins that hee hath committed so that hereby he shall bee made to possesse the sinnes of his Job 23.26 Psal 51.3 youth and to know his own wickednesse as Iob and David did 2. Humility and emptinesse 2. Humility of soule of soule the wounds of the spirit doth weaken the proud and perverse conceits of mans owne strength and righteousnesse God by these doth make men vile in their owne eyes and opinions it is strange to see what rising humours are found in the godly before the wound befalleth them their blood is exceedingly over-heated but now by an humbled spirit God doth worke them to an humble spirit carrying them as to sin deniall so to selfe deniall 3. Enquiry after sinne these 3. Search after sin wounds of the spirit doe make us reflect on the evill of sinne and to search more seriously and narrowly into what wee
and it was his wounding The arrowes of the Almighty are within me the poyson whereof drinkes up my spirit the terrors of God do set themselves in array against mee c. Iob 6. â—4 5. The wound is made by the failing of testimonie from Failing of conscience conscience unto man upon repaire made unto it the good or evill day of a Christian is set by the voice of conscience unto him Now when conscience is silent and shall speake neither good nor bad unto a Christian when as no testimony at all shall stand up but after great and studious enquiry no verdict can bee obtained this is asad wound to the spirit The misery of conscience in silence in three things and it doth exceedingly distract and divide a Christian Note the effects of conscience in silence 1. It giveth man but a negative estate and that cannot satisfie and settle the soule it is not enough to my quiet that God lookes not as mine enemy but hee must looke like a friend on me 2. It giveth suspition of a neutrall estate so as a man cannot tell whether God and conscience be for him or against him 3. It breeds a suspition of a bad estate withdrawments and suspensions are sometimes the fore-runners of bitter intentions 6. The wound is in the spirit from the over great accusing Accusations of conscience power of conscience conscience in its accusations shewing the guiltinesse of sin and expressing the anger of God towards a man for sin in a cheerefull and excusing conscience we may behold a gratious God Note accepting and acquitting us in a silent conscience wee can suspect a doubtfull God wee know not which way God is or will be unto us and in an accusing conscience we doe behold an angry God and our selves most miserable creatures when a Christian shall bee totally under the accusations of conscience that his conscience shall speake nothing to him but that his heart is base and vile and that in such and such particular passages of his life he was not right and perfect but hollow and hypocriticall when I say conscience shall thus charge sin upon men this is the time of their wounding as wee may see in Iudas Mat. 27. 5. 7. Another thing which maketh the wound within us is Selfe jealousies an evill jealousie and an over-hard opinion of our selves and estates towards God Some men fall out with themselves and other men fall from themselves shall I say that they censure themselves and charge themselves falsely concluding against a state of grace and charging themselves with hypocrisie and insincerity without just cause Sure I am this is too too frequent among Gods children who upon such grounds as these doe mis-judge themselves and thereby make too great a wound within their spirits I say because they finde within themselves the want of such measure of graces and expressions of obedience which they once had desire to have and see others have when they see within themselves a partiall and temporary indisposednesse unto spirituall required duties when as gifts and graces for a time lie hid and dead in respect of vigour and sensible operations when all endeavours seeme to be fruitlesse and a Christian finds to his seeming the ordinances to go and come without all life and power unto him passing no influence of bettering into his soule Now hee sits him downe in griefe and the soule begins not onely to misgive or mistrust it selfe but to question the truth of all and it not only feares but concludes that surely the hands were washed in vaine and whatsoever hath beene done in religion and in the service of God it hath beene done in hypocrisie Psal 73. 13. and can you conceive how deepely this doth wound the spirit of a man 8. A next thing greatly wounding to the spirit of man is the New risings of old sins New rifings of old sins I meane when those sins which long since were committed and long since bewailed and long since renounced and wee long since did obtaine within our hearts some comfortable assurance of their pardon do meete us in their guilt not yet remooved as a debt not yet discharged and as an evill not yet thoroughly healed this causeth miserable trouble within the soule and upon this these conceits fall in Surely this sin of mine is not pardoned why would God remember it Surely there was but a skinning over the soare my heart was never healed by Sanctification how could it be that my sins should haunt mee againe this is now the sicknesse and death of many a soule 9. Lastly I conceive that this maketh the wound in the spirit Want of some good desired of man the want of some desired good it is not the absence of good generally considered which maketh the spirit to bee wounded for there are such whose unfeelingnesse is such that they have no sense of sinne nor of any spirituall want lying upon them but that which maketh the wound of the spirit to a man is this when his wants are presented unto him and their supplies are suspended and denied the soule would have mercy and mercy is denied him he would have ease and he seekes it and yet he is kept in misery when a mans prayers makes not their returnes but a man calles and none answers comforts delayed or denied do breake the heart and greatly wound the heart Doct. 3 I passe on to the next point That a wounded spirit is a burden The wound suffered yet not borne insupportable by the sonnes of men no man can beare it men must suffer and endure the perplexities thereof but beare A twofold bearing it that is to sustaine a mans selfe under it no man can this wound cannot bee borne with 1. With ease ease so as men enduring and feeling it should make nothing of it but it is with 2. With difficulty great difficulty and disquietment a burning feaver carrying Simile with it the inflammation of the spirits is not borne without much sense and horror so a wounded spirit even by the stoutest of spirits cannot be borne then with strongest and strangest torments men must yeeld themselves unto it and lie downe under it of necessity nay it is a wound unsupportable to all men that are vexed with it there is no withstanding The burden is too great 1. To good men 2. To bad men this wound by any man nor any standing under it by any man unto bad men it hath beene unsupportable O how grievous was it unto Caine who cries out My punishment is more then I can beare Gen. 4. 13. Iudas out of the trouble felt by it hangs himselfe to be rid out of it Mat. 27. 4. many thorough the weight and torment of it have beene forced to throw themselves downe from high mountaines to stabb and poyson and drowne themselves nay unto good men whose grace and strength was great and much this wound hath beene wounding
THE BEARING And BVRDEN OF the SPIRIT Wherein the sicknesse and soundnesse of the soule is opened and eight Cases of conscience cleared and resolved for the setling and comforting of perplexed consciences By JOHN SEDGVVICK Batchelor in Divinity and Preacher of GODS Word in London LONDON Printed by G. M for R. Harford and are to be sold by H. Blunden at the Castle in Cornehill 1639. TO THE WORSHIPEVLL Captaine SAMVEL CARLETON and his vertuous Wife Mrs MARTHA CARLETON Grace and Peace from Jesus Christ Beloved Friends IT is well knowne unto you at whose request these Sermons now presented joyntly to you both came to bee preached and for whose sake they are thus printed if any good come to any by either next unto God the thankes is due unto you I cannot denie to doe that service which commeth within the compasse of my calling and power which may either profit your selves or satisfie any of your Noble friends my onely sorrow is that I have so long delayed my promise and your expectations you now see long look for commeth at length and my earnest desire is that it may answer the expectation of the Noble Lady and my thankfull mind whose requitals to you and yours for many undeserved favours lay in no other way then the furthering of your spirituall good and comfort God you see gaineth glory to himselfe by weake meanes and many times derided Sermons by braine-sick and full men doe proove relishing and healing to wounded consciences I wish from my heart unto you both and all yours the peace and purity of conscience the integrity and sincerity of holy walking together with the addition of all graces and comforts belonging unto Christians and that a spurre may be found in these Sermons to prick you on to a holy care of conscience which will proove your best friend or worst enemy beleeve me friends the man is as his conscience is if that bee good in constitution and in execution all things will answer to it in life and death you enjoying its goodnesse shall not faile of its strength and boldnesse make much of it and cherish it therefore as your best lewell and in so doing I shall account my paines plentifully recompenced and be further encouraged to bee yours in what I am able when you shall bee pleased to command me in meane time I take leave and rest Yours in the Lord Iesus IOHN SEDGVVICK Soper-lane London August 21. 1638. To the Reader I Wish thee conscience and care in reading and following what is contained in the ensuing Sermons which are now more large in the Presse then they were in the Pulpit and may receive a farther addition of certaine cases if leasure shall permit in meane time let this that is done profit thee and helpe him with thy prayers who is thine in the best bond and ready to doe thee good JO SEDGVVICK THE BEARING of the burden by the SPIRIT PROV 18. 14. The spirit of a man will sustaine his infirmity but a wounded spirit who can beare SAlomon in his Proverbs is the great Master of the Sentences all his Parables are master Sentences whose matter exceed their words and whose words excell not themselves each sentence is pithy and compleate and so absolute that most an end especially from the beginning of the tenth Chapter it shineth in its owne native brightnesse and therefore at this time it spares us the searching after any coherence This present Proverb presents us with two observables 1. The power of a sound spirit against all externall calamity uttered in these words The spirit of a man will sustaine his infirmitie 2. The impotencie of a mans spirit against inward perplexities a wounded spirit who can beare Concerning the first part I shall enquire into these things First what is meant by the infirmity of man Secondly what is that spirit of a man which doth and will beare this infirmity of a man To the knowledge of the firstenquiry know that the infirmity of man is double Note 1. One sinfull What are all those slips frailties imperfections unwilling risings and actions befalling the godly in their progresse of Sanctification are they not infirmities and it cannot be denied but that in reference to such kinde of infirmities the spirit of a Christian is and will be sustaining So long as a man alloweth not himselfe in evill or evill in himselfe but can and doth thoroughly judge himselfe unto the bewailing and loathing and leaving of all knowne evill in this case conscience will be his comfort and his stay upholding him in the assurance of a good estate with God against all those troubling arguments and distressing feares where withall hee is daily followed 2. Another is sorrowfull humane calamity is humane infirmity take all those miseries and crosses which divine providence doth inflict either immediately or mediately upon men suppose them to lie in the goods names bodies children or friends of men And this is the infirmity of man spoken of in this Text it s no new thing for the Holy Ghost to call crosses and afflictions befalling men by the name of infirmity or weaknesse and that because of that naturall imbecillity which is found in man to free himselfe from them or to stand under them a state of calamity is a weakning estate and none are more weake then men under the crosse and rod these things doe make men feeble and infirme as sicknesse is the weakenesse of the body so crosses reproaches and afflictions are the weakenesse of man Concerning our second enquirie you must note that there is a double Spirit sustaining humane infirmity 1. One above man and yet A twofold Spirit given unto man and that is the Spirit of God who is a Spirit of power and doth helpe to beare up the burden of all our calamities likewise the Spirit also helpeth our infirmities saith Paul Rom. 8. 26. when a Christian doth finde a weaknesse in himselfe both to doe and to suffer the Spirit of God is assistant unto him and doth make the burden easie and supportable and what we are never able to beare of our selves by his strength we can and shall beare it as the Apostle she weth saying I can do all things through him that strengthneth me Phil. 4. 13. 2. Another in man which maketh man to be man which in some places is The spirit of man diversly taken taken largely for the whole soule of man but in this place more narrowly and strictly for the conscience of man its usuall for the Hebrewes to expresse conscience under the name of the spirit or the heart of man and in the New Testament it is called in one place our spirit Rom. 8. 16. and in another place the spirit of man for what man knoweth the things of a man saving the spirit of a man which is in him 1 Cor. 2. 11. and surely if we doe Conscience called a spirit and vvhy looke unto the originall and being and manner of working of
conscience in man which is every way spirituall it is most aptly named spirit and this is the spirit which is so able to sustaine a man under his infirmities Now this spirit of man commeth Mans spirit considered tvvo vvaies under a double consideration 1. Of Originall Creation 1. In its Creation as it was mans before the fall in full vigour and rectitude and so it was specially usefull and serviceable unto Adam that had hee beene put unto it the Omnipotencie thereof would have borne the greatest of burdens a sparke whereof is to bee found and may bee seene in many meere naturall men whose spirits retaine such strength in them that they have endured many crosses and manfully received the charge of many and great calamities thinking the chiefest point of vertue consisted in bearing crosses and devouring injuries they have I say gone farre in this worke of enduring outward calamities although failing in the right manner and the right end of the same 2. Of spirituall qualification â— In its regeneration the spirit of a man as it is renewed by grace is strong to doe much and to suffer much it is of such incredible might that it doth and will support in the midst of all trouble Grace is a creature enlivening the spirit enlightening the spirit and so assisting the spirit of a man that it over-masters the feare and the feeling of afflictions upholding a man in being in liberty in confidence and in cheerefullnesse under all and any even the greatest infirmities that may or can befall him flesh and bloud will tremble at that trouble which grace will trample upon nature will shrinke at that paine as intollerable which a sound and sanctified spirit makes nothing of in comparison Note Yet mistake me not I doe not say that calamity shall not be felt by a sound spirit there is a burden in every crosse and a kinde of weakenesse in every spirit No chastening for the present seemeth to be joyous but grievous Heb. 12. 11. But the thing I aime at is this Doct. That when conscience within man is truly good it is mighty to beare up a man from sinking and fainting under the present crosse Suppose the crosse to come in its full weight and to be heavily laid on a man by the hand of God yet there shall be such a supportance from a good conscience unto man that the burthen shall scarse be burthen some it shall never become over-burthen some a man by it shall be kept from being slavishly dejected or overwhelmedly fearefull the spirit shall not faile before the crosse No calamity shall overdaunt or overcome such an one the Text saith it will sustaine the infirmity the holy Spirit doth not speake of it as a thing possible or probable onely but reall and actuall as having a certainty in it and the truth of this you may observe two waies 1. In the sentence of Scripture 2. In the soundnesse of argument For the Scripture in one place it saith Nay in all these things we are more then conquerors Rom. 8. 37. Behold a strange truth of speech They were killed all the day long for the sake of Christ and accounted as sheepe for the slaughter there was humane infirmity in extremity and yet they were conquerors more then conquerors and that not in a few of these but in all these things here is the exceeding sustaining of the spirit In another place its written We are troubled on every side yet not distressed we are perplexed but not in despaire persecuted but not forsaken cast downe but not destroied 2 Cor. 4. 8 9. infirmitie was great upon these men and yet not over matching none of all these miseries could bring their spirits under misery but as the maine Ocean swallowes up the overflowings of all other rivers and as the well rig'd ship beares its owne burthen stoutly in the midst of a most tempestuous sea so their sanctified spirits did receive all and sustaine all these calamities being in nothing terrified much lesse by any thing overcome David Iob Paul and the holy Martyrs are readie to witnesse unto this truth but wee will spare them for this time Reason Shewing unto you in the next place that it cannot bee but that a spirit in soundnesse doth and will support under humane calamity for 1. A spirit in goodnesse is a spirit of strength and power it is of incredible invincible might when I am weake then am I strong saith Paul 2 Cor. 12. 10. the strength of a gratious spirit is the strength of God made perfect in weakenesse verse 9. it is no weakenesse that is able to overmaster it power is too hard for weakenesse as light is overmatching to darknesse all humane calamity to a sound spirit is but infirmity it therefore beares it were it strength and might then the case might be doubtfull as in all cases where power and power meet but here is power against weaknesse and therefore no marvaile if it beare up and overcome 2. A spirit in goodnesse is a spirit in comfort and cheerefullnesse it is fortified with the sense of Gods favour and made comfortable with divine consolations yea and it is such a 2 Cor. 1â— 10. lightsome temper that it takes pleasure in infirmities rejoyceth Rom. 5. 3. in tribulation yea and accounts it all joy when it falls into divers James 1. 2 temptations Now the joy of the Lord is the strength of the soule Neh. 8. 10. and who so are filled with it can live in death sing in prison and with much courage and constancy beare up and endure any calamity 3. Such a spirit is a patient spirit and patience is a bearing up grace it willingly stoopes downe to the crosse and as readily takes up the crosse it doth beare quietly and with admirable submission all the stroakes of Gods hand and thinketh no misery greater then is deserved or more then can be borne and hereupon it is the strength of a man in the evill day a man without patience is no more able to beare any the least crosse then a man can beare a burden without a paire of shoulders but when patience possesseth the soule and spirit of a man all burdens are overcommingly and cheerfully borne 4. A sound spirit is a contented spirit and contentment giveth unto a man three things for his upholdment under the present calamity 1. Setlednesse and staiment Three things in contentment upholding the spirit of minde it is the soules quietation under all trouble making it still and silent freeing it from all those murmurings repinings and disturbances wherewithall naturally it is hurried up and downe like a ship in a storme 2. Delightfullnesse and complacencie of soule it doth not onely compose the mind unto any condition by an holy pliablenesse but it yeelds unto man an approovement of his condition that a man shall see such a goodnesse in it unto himselfe that he shall be well pleased without no way quarrelling at
of his in adversity Nah. 1. 7. That God will be with his in the fire and water Esa 43. 2. That all miserable evills shall end in spirituall good to them that love God Rom. 8. 28. And that that God who hath shewed his great and sore evills will quicken them againe Psal 71. 20. 21. Now the spirit gathers spirits unto it selfe and is made lively and strong yea it gets upon the rocke and triumphs over all trouble Having thus opened the point unto you the Application must needs be this Vse 1 First to discover unto us that evillnesse of spirit which is in the sonnes of men I may justly complaine that most men doe want soundnesse and sincerity of spirit to beare them up in evill times considering Two evidences of weaknes of spirit 1 Feare two things 1. Some men doe overfeare troubles before they come the very empty thought and conceit of troubles is terrible and perplexing unto them when it was told the house of David saying Syria is confederate with Ephraim his heart was mooved and the heart of his people as the trees of the wood are mooved with the winde Esay 7. 2. When Belshazzar saw the comming forth of the fingers of a mans hand and writing over against the Candlestick upon the plaister of the wall his countenance was changed and his thoughts troubled him so that the joynts of his loines were loosed and his knees smote one against another Dan. 5. 5 6 7. and even so is it with too too many among us the very newes and conceit of troubles or calamities which possibly may befall them doth put them into such shaking fits that they know not what to doe with themselves and now tell mee where is the soundnesse and strength of your spirit call you that a stout spirit that is daunted with the report and thought of calamity Ob. Good men have feared troubles Sol. Know that there is a A twofold fearing of troubles 1. Of faith twofold fearing of troubles before they come The one is a carefull and beleeving feare opposed to carnall security which was found in holy Iob who said the thing which I greatly feared is come upon me and that which I was afraid of is come unto me Iob 3. 25. Surely the good man in his prosperity did not cast of all thought of adversity but did wisely consider that a change might come upon his estate and family it might be that his sun might bee darkned and his day turned into night and he looked upon his children and wife and friends and stock and honour as things dying and fading there being no constancy in outward mercies unto any The other is a carking and 2. Of distrust distressing feare opposite unto faith and comfort a fearing either without a cause or beyond all bounds thorough the utter mistake of a miserable condition unto the sons of men wherein feares doe cut and divide the heart even emptying a man of all present joy and future hope this now is an argument that the spirit of infirmity doth possesse a man and that hee wants that spirit which will sustaine a mans infirmity 2. Some men are overburdened 2. Faintnesse by the crosses which do befall them the least crosse that is doth sink them and they cannot beare or endure any calamity indeed before that troubles come they wil brag boast as if they would could carry al the world before them and no adversity could overmaster them or their spirits but when they are put to it and the day of triall commeth alas they are men of very poore and impotent spirits Achitophel like who being under disacceptation most desperately hangs himselfe as being no way able to beare it O how do men roare and complaine and lie downe in the dust suffering crosses to binde them hand and foot and to spoile them of all their comforts it is strange to observe the weakenesse of spirit in some men who though they have many comforts for one crosse yet that one crosse doth so dampe and daunt them that all joy and comfort is gone and they are mightily overwhelmed thus doe most men want supporting spirits and surely their strength is weake who faint in the day of trouble Pro. 24. 10. and such men may doe well to suspect the soundnesse of their spirits certaine it is that there is a want of soundnesse of spirit where the supportance of spirit doth wholy faile cease to wonder that thou art so sinking and fainting and leave crying out against the greatnesse of thy present trouble knowing that there wants such a spirit within as should be which is the cause of this thy failing Quest But may not a deare childe of God faint and his spirit faile him in the day of his calamities Sol. Unto this I answer three things 1. That it may so fall out that a Christian indeed may bee to seeke of the helpe and strength of his spirit in and under crosses befalling him Suppose him 1. To have forfeited the sense of divine favour 2. To have formerly neglected or abused divine assistances 3. To be suddainely surprized by the strangenesse and the strength of the calamity comming upon him 4. To bee followed both with the continuation of some grieving affliction or the multiplication and comming in of one crosse upon the neck of another And surely in these and the like times the spirit within him which alwaies retaineth strength and might may not be so serviceable and supporting unto him as at other times it hath beene and in time to come it may be againe 2. That though there may be much fainting overtaking the spirits of sanctified men for a time yet it is not totall faintnesse there is and may be a very weake upholdment the spirit is many times well neare spent in the spirituall conflict and labouring under some grievous wounds and now it upholds in much weaknesse a horse that is almost tired carrieth his burden but not in that pace and with that mettle as when hee was fresh there are degrees of strength sometimes wee are holpen with a little helpe Dan. The strength of the spirit is graduall 11. 34. and it is a day of small things with us and it is not much that the spirit within doth for us at other times the spirit being freed is more full of assistance and carrieth us thorough all troubles one mans spirit may sustaine him under his infirmity more then another yea and the spirit of the same man may at one time and in one crosse more beare him out then in another Witnesse David who in the case of Nabal was very weake and passionate he had scarce the spirit of a man in him But now in the case of Shimei where the crosse was farre greater his spirit did with much strength beare him out 3. That there is a double sinking of the spirit under afflictions or miserable evills 1. One arising from the weaknesse of nature in the
make shipwrack of it 1 Tim. 1. 19. a sinfull course will wound and wast conscience but take me sinnes committed against the light of nature of Scripture and of grace and those doe exceedingly gore conscience 4. By disquieting and vexing conscience to bring trouble and torment into the soule is no small abuse of the soule it is the greatest injurie that can bee done unto it and this men doe 1. In forcing sinne upon it Conscience vexed and how 2. In linking sin with it 3. In hindering the operations of it 5. By tempting conscience some men proove divels unto their owne consciences partly Two wâ—ies of tempting conscience in laying baites before it setting conscience in the presence of vilenesse and using it to sinfull companies or sinfull occasions certaine I am that it is a hard matter to keepe all faire with conscience when and where there is nothing but vilenesse and partly in trying conclusions upon it men play the Empericks with their consciences putting them upon the practise of things the lawfullnesse whereof they know not or are not yet resolved of 6. By deading and searing conscience conscience is and would be living and sensible now when men brawne it by the daily and customary practises of horrible and grosse sins and by disusance they doe abuse it and so disable it for all spirituall service 7. By smoothering the scruples of iâ— conscience is many times full of reall and personall cases and sometimes it is not able to resolve it selfe now if a man thorough pride or bashfullnesse shall keep all close and not seeke the satisfaction and resolution thereof this maketh the inward ranckling and festering and languishing thereof 8. By blinding and darkening conscience knowledge is the eye and light of conscience for it seeth no more then it knoweth now ignorance is the thing that blindes conscience and without knowledge it is not good it is a madnesse in men to take away or to put out the light which should guide and direct their owne consciences in things to be beleeved and done 9. By abasing conscience conscience was made for goodnesse to uphold and maintaine that and for high and holy imployment to doe that now when it shall be used for a colour and cloake for sinne and wickednesse and men shall either make their sins to carry the name of conscience as unwarranted opinions and practises now adaies doe or make conscience the cause of sinne as too many do who cannot come to Church and receive the holy Sacraments under a pretence that conscience will not let them a great belying and abusing Conscience abased and how of conscience or to make conscience a false witnesse fastning untruths on it as doe such men that will take it upon their consciences that it is not so nor so as they are accused when indeed it is so conscience is put to sweare against conscience and to speake against conscience and to accuse and condemne and to execute conscience this is the putting of conscience unto the basest offices that can be and this way men do notably abuse conscience 10. By silencing conscience conscience within us can and would speake unto us when as others cannot or dare not to speake unto us Now when men command it unto silence and stop the mouth thereof and cannot endure that it should be a voice either of direction or correction unto them but bribe or choake conscience it is a great abuse unto it 11. By neglecting it conscience is worthy our best respect and attendance and wee cannot do too much to cherish and refresh it Now when men shall runne from it as many a Whore doth from her childe leaving it upon the Parish and let who will looke after it when men shall never enquire after its health but suffer it to take grievous falls and hurts when men shall passe over its wounds not minding its cure when men shall suffer it to want the best meanes of information consolation and corroboration and let it cry it selfe to death they shew most horrible cruelty unto conscience and doe as grossely abuse it as a Nurse doth her sucking babe to whom she denieth her care and breasts 12. By overloading and entangling conscience conscience can and will beare much but yet as the overlading of a ship is her sinking so the over-lading of conscience by sinnes and sorrowes and feares and impertinent scruples is the abusing and wronging of conscience 2. Lay out for the true good and strengthening of the spirit within you wee must endeavour to maintaine it in a state of goodnesse cherishing and keeping up its goodnesse that it die not it will quit cost for us so to do the good and strength of conscience is our good and strength at all times let this then be your worke 1. Remoove daily the evillnesse of sinne from within it and before it nothing is the undoing of conscience but sinne and wee must endeavour after the daily bathing of it in the blood of the Lord Jesus the increasing of its renovation by the Spirit we must be much in the practise of repentance and washing away those sins which lie upon conscience by the teares of godly sorrow 2. Feed and nourish it with its appointed food the strength of our naturall spirits stands in their nourishment it is as true of our spirituall spirits conscience must not be overfasted nor overphysick'd but we must give it the Word in promise Christ in merit and the sense of pardoning mercy and wee flesh and refresh it 3. Make use of the strength of conscience for your supportance conscience was made for use the excellencie of it stands in its use and if wee doe put conscience unto it it will bee our confidence in times of common feares and dangers it will steele our hearts and beare up our mindes as stoutly and as safely as the waters did the Arke of Noah nay it will proove an Arke or Garrisonunto us for our safety learne therefore upon the accesse of all calamity to retire into conscience and commune with thine owne spirit and call upon conscience to doe its office and worke keepe not conscience idle within you the lesse you imploy it the unfitter will it bee for your strength and service call upon it to act its owne proper operations and you shall find the comfort of it unto you in your afflictions 4. Secure the sound spirit within you it is our upholdment and security and therfore by an holy care and watchfullnesse keepe it above all keepings Prov. 4. 23. Some men have made shipwracke of conscience and lost it 1 Tim. 1. 19. and our condition in this life is full of danger conscience within us is in the midst of many and malicious adversaries and in as much danger by evill men and divels as ever and it stands us much upon to bee watchfull and to bee alwaies fearefull and jealous least both we and it become a prey unto Satan to this end 1.
Shut carnall security out of doores 2. Avoide all occasions of sinning play not upon the hole of the Aspe and come not neare the den of the Cockatrice 3. Wisely withstand temptations unto all sin and wickednesse 4. Keep close to the rule in a holy and religious practise 5. Give contentment unto conscience in nothing willingly offend or displease it this is the wages that is due unto it for sustaining our infirmity we are not to displease such a friend that beareth all our costs and charges and taketh upon him the burden of all our cares and doth not conscience much more for us Learne then 1. To give God The contenting of conscience stands in 2. things content in the pleasing of God you greatly content conscience the servant hath no reason to bee offended all the while his master is quieted 2. To promote conscience in its power unto its place conscience must bee more worth unto us then the world wealth must not buy it worship cannot equall it and wee must not preferre the pleasing of men or our selves unto it it is the discontent of conscience to bee undervalued or to bee put off at low rates and surely if the governement of conscience bee despised it cannot bee pleased conscience is conscience and will and must bee knowne and acknowledged to bee conscience you must heare and obey conscience goe and doe what conscience enjoyneth wee must worke and stop and feare and hope and give and lend and restore when conscience bids us conscience must not be crossed and vexed by us wittingly or willingly it deserves better of us 6. Prevent the wound and torment of it take care that you make it not terrible and troublesome unto your selves if it be your burden how shall it then be able to sustaine your infirmity we reade forward in the Text a wounded spirit who can beare THE BVRDEN of the spirit under its wounds But a wounded spirit who can beare HEere wee have the impotencie of mans spirit against inward perplexities laid down by way of an interrogation which is a most vehement Negation who can beare i. e. no man can beare it in which words the Holy Ghost doth teach us these two things 1. That the spirit of man may be wounded 2. That the wounded spirit is insupportable Wee will begin with the possible estate of the spirit or conscience of man which is this Doct. 2 That it may come under great and fearefull wounds I am Mans spirit may be greatly wounded poore and needy and my heart is wounded within me saith David Psal 109. â—2 and againe he tells us that his spirit was overwhelmed within him Psal 142. 3. we finde wicked men and good men wounded in their spirits unto great vexation I shall briefely open unto you three things 1. What a wounded spirit is 2. The difference of the wound in the good and bad 3. The grounds and causes of this wound For the first know that a wounded spirit is a spirit which A wounded spirit what for the time doth sensibly suffer miserable and in a sort hellish evills in a distressefull uncomfortable fearefull restlesse and desperate manner There goeth to the making of the wounded spirit these things 1. Miserable and in a degree hellish evills I say that innumerable evills doe compasse the soule it is not one misery but an army which doth at this time follow a man thou renewest thy plagues against me and thou increasest thy wrath upon me changes and armies of sorrowes are aginst mee saith Iob 10. 17. the soule is cast into a peck of troubles and into the abundance of calamity yea and it is such kind of misery which nothing can better represent and shaddow then the very paines of the damned the soule for the time feeleth that gnawing worme and lieth as it were boyling and frying in hell fire there is no torment like unto it it goeth beyond all having a fullnesse and exquisitenesse of misery in it 2. The feeling of those miserable evills a man hath now his conscience opened and is made to know and apprehend the extremities of miseries which now lieth upon him even with fullnesse of weight the spirit of man is living and very tender and misery and distresse is felt In a seared conscience there is nothing but senselesnesse for that is past feeling Ephes 4. 19. but in a wounded conscience there is some life and tendernesse the practicall notions are not quite extinguished the naturall light is still burning and indeed miseries would not be miseries unto us did they not touch us to the quick 3. The manner of the apprehending of those miserable evills which is every way most grievous for First of all it is with much distrosse of foule the soule is thereby filled with unspeakeable Psal 77. anguish and paine it is as it were put upon the rack and putto torture and torment in extremity my soule is soretroubled saith David Psal 6. 3. there is such a strange oppression upon the spirit that the heavinesse of it is unto death Mat. 26. 37. Secondly it is without all comfort unto the spirit it is all darknesse without the mixture of light the spirit of a man is so drunke up that it now wasteth it selfe in daily heavinesse O that my griefe were well weighed saith Iob 6. 2. My soule refused comfort saith David Psal â—7 2. a man under the wound of conscience is so under the power of discomfort and so swallowed up of heavinesse that the soule can enjoy no spirituall or naturall comfort for the time every thing doth terrifie it nothing doth comfort it Thirdly it is a spirit filled with horror and feare and that not only in the apprehension of present misery but by the expectation of more and future evills the wounded spirit is a spirit of horrible bondage and keepes a man in bondage to servile terrors trembling thoughts the dreadfull sound is alwaies heard and such men doe create meditate and multiplie feares the spirit of trembling doth so overtake them that they are a terror unto themselves they daily apprehend nothing but guilt and wrath and death and hell and damnation Iob 15. 21. Deut. 28. 65. Dan. 5. Ier. 20. 4. Fourthly it is full of unquietnesse and daily tossings and tumblings it is exceeding restlesse and raging O the disquiet of a wounded conscience the sea in time of tempest is not more raging and rowling madnesse is not more working and unquiet the plague and other impetuous diseases are not more vexing and restlesse to a man then a wounded spirit is Thou keepest mine eyes waking saith David Psal 77. 4. When I held my tongue my bones consumed thine hand is heavie upon me day and night Psal 2. 3 4. My sore ran and ceased not in the night Psal 77. 2. Why art thou so disquieted within me O my soule Psal 43. 5. Lastly the spirit is cast into the devouring gulfe of desperation such under the feeling of their
witnesse David Psal 32. 3 4. Hezekiah Ezek. 38. 13 14. and holy Iob in his whole History and Christ himselfe suffering this wound without sin in his humane spirit cried out under its burden My God my God why hast thou forsaken me and it cannot Reasons prooving the burden of a wounded conscience are seaven be otherwise if we consider these reasons First a wounded spirit is a burden unto it selfe why hast thou set me as a marke against thee so that I am a burden unto my selfe saith Iob 7. 20. Now all wounds and burdens that are extrinsecall a mans spirit can beare but that which lieth within it selfe it cannot you know if the ship bee whole the waves doe onely beate against Simile the side they onely threaten they sinke her not but if shee have a crack and leake within her selfe she cannot endure the stirrings of the winds nor tossings of the waves but doth easily make her selfe her owne grave thus it is with conscience it cannot be both patient and burden and under all wounds it selfe being wounded it is that which makes the burden insupportable Secondly there is no outward thing which can relieve a wounded spirit it is not all the gold of the Indies nor all the favour of Princes nor all the friends on earth that can asswage or cure this wound a troubled mind impaireth health drieth up the blood wasteth the marrow pines away the flesh consumes the bones and makes all pleasures painefull to a man nothing doth comfort it but terrifie it the light doth not comfort him would God saith he it were night the darknesse doth terrifie him his sleepe forsakes him and his dreames doe not please him hee lieth on his bed boyling in disquietnesse and wisheth for day conscience can relieve against all wounds but its owne Suppose the wound to lie in a mans honour friends and estate conscience can heale all that but it selfe being wounded in the least degree it is beyond the cure and comfort of all outward things we have a saying that no borrowing part can helpe the lending part what helpe Simile can the hand returne unto the heart if I wound my hand the heart can yeeld helpe if the nerves which draw more inwardly be wounded yet the heart can helpe it hath blood and spirits and heate enough but if the heart it selfe be wounded what shall help Thirdly the spirit under its wounds retaineth the sensiblenesse of unpardoned guilt which of all things is most raging and makes the soule most comfortlesse when a man shall apprehend his sins to bee unpardonable or unpardoned it keepes him in a perpetuall rowling and boyling it is a condition that can no way be endured for sin lieth still at the doore haunting and vexing a man Fourthly a spirit that is wounded hath to deale with the mighty and irresistible power of God Now the strength of any burden is according to the strength of him with whom wee have to deale under the wound of conscience God is following his owne cause with his owne arguments and hee is now avenging the wrong that is done to his mercy and patience and is it possible for the creature to sustaine it selfe can we imagin any enabling against Gods pressure and power a man while he is to deale with men may beare up himselfe and hee may have much strength of wit or impudencie of face to out-face all enquiries but when men are to deale with an all-seeing and an all knowing and an all-sinne revenging God the might of whose glory is able to confound men and Angels if he once shall start up our guilts and breake into our soules if he send a trembling heart and sorrowfull mind if himselfe be witnesse against us and by his power imprison and shut us up we cannot avoid it or beare it time will not ease us company will not ease us peace will not ease us when he wounds none can heale but himselfe Fifthly the wound of the spirit is accompanied with the accusations of conscience conscience cannot be bribed or put of there is no flying from it the strength of conscience is awakened and her cruelty roareth conscience under wounding doth arraigne evidence condemne and bind over unto eternall wrath for sin and it is of an indefatigable unresistible and unavoidable power in working a man by flight or death or friends may escape the Magistrates hand but by neither can he possibly ever escape from a displeased conscience a tormented conscience cannot flie from God nor can a man flie from it Sixthly the wound of spirit is of an eternall nature all other wounds end in death and are therefore the more tollerable because they be temporall but this wound endeth not in death if it be not gratiously cured it is the beginning of hell upon earth unto the wicked and it continues him in hell upon earth and after death it is that worme which still is gnawing and never dying death is not the end of this misery and this maketh it the more intollerable to be borne what heart can possibly sustaine it selfe under infinite and endlesse miseries Seventhly and lastly when and whilst men are under the wounds of conscience Satan is strongly and subtly working such is Satans cowardize that he takes us at the weakest and such is his malice that hee will yet weaken us wee being weakened already Satan falling in with the bruisings and sores of mens soules and bringing in the fretting gall of hell and powring forth the sharpest vinegar of most violent objections the soule tortured and the wound enlarged and conscience overcharged Satan now tells the sinner of the impossibility of mercy and uncapablenesse of the bloud of Christ hee now followeth him with strange endictments representations and conclusions yea and arguments of insincerity and hypocrisie and this adds to the weight and maketh the burden intollerable there is no such trouble as to be daily troubled with the divell Having thus opened the wound unto you and its burden I shall fall upon the Application of both in this manner First bee wise to know the woundednesse of your spirits and to consider what is your condition thereby I presse you to this the rather upon these grounds Vse 1 1. Because a multitude of men are under searednesse and senslesnesse of conscience 2 Tim. 4. 2. they are dead and A seared spirit is worse then a wounded spirit sleepie their spirits never moove or work within them and let mee tell you that a wounded spirit is infinitely beyond a dead spirit a troubled conscience is a mercy in respect of a seared conscience conscience in trouble may happily proove conscience in goodnesse and peace and a cure may follow it when iron is put into the fire it may be made pliable and receive another impression Simile and so we doe not know what may be the good issue of a wounded spirit unto man but you cannot hope this of conscience continuing under searednesse 2. Because men
filth of it get the washing of Justification and of Sanctification into thy soule and doubt not but thou shalt be cured 3. Apply the playster 3. Unto the laying on of the all-healing plaister upon the wound it is the plaister in application that is healing Christs blood was shed to heale broken spirits Esay 61. 1 2 3. 53. 6. He is that Sun of righteousnesse that hath healing under his wings Mal. 4. 2. that blood alone can asswage all our ragings and heale all our woundings Now then make a seasonable application of that blood to your wounded soules sprinkle with his blood your wounded spirits God alone is pacified if the blood of Christ be sprinkled and conscience doth heale when God is reconciled O that we would set our selves by faith into the dying and bleedings of Christ a man must earnestly labour to beleeve that Christ doth and will satisfie for those sinnes which breed the terror within and this will proove the curing and the comforting of his heart as we may see Act. 16. 31. 4. Unto the daily openings 4. Dresse it daily and dressings of the wound it is a necessary thing for the soule to be venting it selfe into full and frequent confessions of sin there is a need of letting out the filthy matter that the wound in healing gathereth this wee hold keepe in sin and Note you keepe on your trouble but let out the filthy matter and ease will follow it is an easing thing to bee much in acknowledgement of sin to God and to accuse a mans selfe of sin before God we see David found it specially curing unto him Psal 32. 3 5. and besides this there must be the renewing of our repentance and godly sorrow for sins committed sinfull wounds are deepe wounds and great sins call for great sorrowes David was wholy in teares and Peter weepes bitterly and wee must be constant in repenting if wee expect a compleate and comfortable cure and lastly we must lay open all our sores before the Lord in prayer Davids sore ran and ceased not and yet in the day of his trouble he sought the Lord and he prayed when his spirit was full of anguish Psal 77. 2 3. and thus must we doe wee must come unto God with all our sinnes and soares craving healing from him who will heale us in his owne time and by his owne meanes Hosea 6. 1. 14. 4. 5. Unto the upholdments of 5. Provision our spirits under all the dressings of its wounds wee are very apt to faint in the thought of distresses but when wee are felt and drest and dealt withall in a most healing way wee are ready to qualme and sinke so that it doth very much concerne us to have our cordials and restoratives neare us such as are the sweet and precious promises of the Note Covenant of grace wee must set our selves under grace and beleeve that God hath a good opinion of us and that his love is towards us wee must set up the saving vertue of Christs blood against the damming power of sinne wee must eye Gods acceptance of weake endeavours and passing by of many failings wee must conclude that a state of love may bee under the sense of much wrath and that though the paine for the present be much and great yet it is sanctified and God will put an end unto it for good unto such as are his in Covenant This if we could wisely doe wee should keepe downe the risings of uncomfortable thoughts and cease so much talking of our paine and making complaint thereof and happily attaine to the curing of the wounds of our spirits the greatest of mercies and the ground of singular rejoycing because the wounds of the spirit are so intollerable and unsufferable as I have opened unto you Eight Cases of conscience opened for the relievement of wounded spirits IT now remaineth that I open unto you some of the things which are greatly wounding unto mans spirit and yeeld unto you such relievements against them as Cases of conscience doe require a work requiring both experimentall knowledge and the tongue of the Learned unto which I acknowledge my selfe insufficient yet having found the good proofe of these following directions in the comforting of many soules already I am the more encouraged to communicate them unto you in a more publique way and the blessing of the Almighty goe along with them CASE I. Of the suspension of divine favour THe first thing which I Case 1. shall speake of as The absence of Gods lovâ— in sense is a great trouble greatly wounding and troubling the spirits of Gods children is the absence of God in the sense and feeling of his loving kindnesse all absences of God suppose them to be longer or shorter inward or outward troubles Christians exceedingly if Caine could make it distraction unto him when he was cast out of Gods visible presence Gen. 4. 15 16. If Mary weepe because that they had taken away her Lord and she knew not where that they had laid him Iohn 20. 13. how much more wounding unto Christians is the suspension of divine favour the soule cannot lie under the sense of Gods displeasure and withdrawments of his love without much alteratioâ— and affliction The life of a Christian is much after the life of some great Favourite in the Court whose Simile comforts or discomforts depends upon the countenance or discountenance of his Prince or as it is with the Marigold which opens and shuts with the Sun just thus all the while the love of God shines upon a Christian so as he is able to apprehend it he lives and is very chearefull in spirit the sense of divine love is a spring of joy a well of consolation and the admirable refreshment of the soule a Psal 30 5. thy favour is life b Psal 63 3. thy loving kindnesse is better then life saith David this was it that gave unto him exceeding joy of heart Psal 4. 6 7. The Church sate under the shadow of Christ with great delight and his fruit waâ—â—weet unto her taste Cant. 2. 3. The enjoyment of this love is the day and joy of a Christian But now if that there bee a withdrawment or clouding or restraining of the love of God unto sense let God I say but hide his face and seeme to forget and forsake his let him but cover himselfe with a cloud and absent himselfe for a time covering his with his wrath and just displeasure now 't is all night and darkenesse yea and death it selfe unto Christians as you may see in these Scriptures of experience Psal 30. 7. 88. 14. 44. 24. 77. 3 7 8 9. 13. 1. 31. 22. Lam. 3. 18. 42 43 44. Esa 45. 15. 49. 14. Ionah 2. 4. Reason And all this is by reason of that conjunction and relation that is betweene God and them and the wonderfull sweetnesse and joy wherewithall they were filled and refreshed in tâ—â— daies of their
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
trees of one growth nor all Christians of equall grace to some is given a greater to others a lesser measure of grace grace in one is much and strong in another little and weake sincere in both but absolutely perfect in none Note with mee two things Graces are two waies considerable 1. That all degrees of Christians doe agree together 1 Quaad esse habitum in the substantiall part of grace every man hath the same spirit of holinesse knowledge faith repentance love c. is alike in them all flowing from one and the same common fountaine 2. That the varying of 2. Quoad operari exercitium Christians is much in the active part of grace they may have their severall agilities so as one man may know more then another one man may pray more fervently and frequently then another and so is it in the rest of all required duties meethinkes that it is with Christians in this case as it is with men in nature every man Simile hath a soule and faculties from that soule and actions issuing out of those faculties yet every man is not equall in the expressive waies of nature But you will querie whence A question about the causes of inequality of measures and operations of graces in Christians doth this inequality of graces and holy operations arise I answer not from nullity and falsenesse of grace as weake Christians do surmise but 1. From the wise dispensation of God who giveth grace to every man according to his owne good will and pleasure and followeth his owne measures with the same proportion of assistance 2. From the variety of particular occasions every Christian hath not alike forcible occasion to exercise his graces given him 3. From the variety of particular ends God intends some Christians for some singular end and services to which hee fits them by the great improovement and use of their graces 4. From the variety of particular assistance every man hath not at all times an equall gale or breath of the Spirit to enlighten affect excite and draw them onward 5. From the variation of naturall tempers bodily constitution conduceth much to the actions of the soule 6. From the sinfullnesse and carelesnesse of some Christians above others when as thorough the conceit of the eminency of their graces they doe swell with pride when they cannot bee thankfull for graces and abilities formerly received when their imaginations are meane of graces bestowed they thinking that they will not serve turne to their salvation in a word when they are inconstant in duties and doe not stirre up the graces in them wisely watching the motions of the Spirit and improoving the seasons of grace this is the thing which occasioneth the inequality spoken of 10. That no man misseth of Heaven for want of measures but for want of the truth of grace I grant a Christians consolation lieth much in the comparative degree but his salvation is in the positive degree of grace though one Christian cannot beleeve as strongly as another yet beleeving hee shall bee saved as well as another littlenesse and greatnesse of grace doe agree in saving issue a weake and a soare eye in the Israelites did behold the brazen Serpent to health as well as a sound and cleare eye the hand of a little childe can lay hold of a pretious Jewell given unto it just so is it here difference in proportion and in operation of graces may stand with truth of grace and assurance of Heaven one man rides faster then another yet both meet at length in the same Inne one ship makes more speed then another yet both put in at the same harbour and one Christian hath more grace and doth more duty then another yet both shall meete in one Christ and Heaven CASE V. Of failings in duties WHen Christians doe looke upon their services publike or private which they doe performe unto God they finde many failings especially in the manner of their performance Lord with what dullnesse and deadnesse and distraction of spirit doe Christians pray and heare and meditate and humble themselves c. upon this doe many Christians mis-judge themselves concluding against their selfe sincerity and soules comfort now nothing is well done by them and why should they pray and reade and heare and receive Sacraments any more it is but sinne that they doe and it will but increase their judgement this is a bitter and most desperate remptation and once given way unto it doth leade a man farre into sinne and trouble for when once a man taketh exceptions against himselfe for doing duties that he will put himselfe out of the way of duty how easily doth he make himselfe a prey unto Satan To the releevement of the soule under this burden I shall Five setlings against failings in duties yeeld you these meditations following 1. That the best of Gods servants have beene are and may bee indisposed in holy duties though the spirit of Peter bee willing yet the flesh was weake Mat. 26. 41. and there being contrary lustings of the flesh against the Spirit a Christian cannot doe the things he would O how doth flesh clog and dull the best of Gods Saints there is within them a living spring without a lively operation the spring I say is open but the operation narrow so as it is with them in the manner of their performing duties as it is with a sicke man hee would faine Simile walke a turne about his chamber but alas hee cannot doe it his body is so weake 2. That there is a wide difference betweene a heart that is dead unto duty and a dull and indisposed heart in duty a dead heart wants a living spring and is contrary unto all duty as it falls off from duty so it gives it selfe an allowance and dispensation in the same and can and doth find no trouble within it selfe under all non-performances of duties whereas a Christian under all his unevenesse in duties hath an inward intention and inclination unto duties such men in their dullest times and greatest indispositions see not more duties then they would doe and are grieved because they cannot doe duties in a more lively and spirituall manner such stand up from the dead and are ready for divine emploiment there is a praying spirit in them so as they can say with Paul the good Rom. 7. 19. that I would I doe not There are two evidences when the bent of a mans heart is for duties in a living and right way First when a heavie kinde of performing duties is displeasing and contrary unto the frame of the soule and spirit of a man such men set upon duties sorrowfully and performe duties with feare and rise from duties humbled greatly blaming themselves for the heavinesse and distraction of spirit which they observe to bee in themselves Secondly when the desires are rising out of the state of indisposition such men easily fasten upon the waies of quickning
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
good flower but instantly it passeth away and pitcheth it selfe upon some filthy weede and I alas it is long before my soule can bee brought to pitch on a good object and I finde it a thing most difficult to make my minde to fixe and to keepe up thoughts of goodnesse in mee But as for evill thoughts they swarme within my minde and settle too fast you cannot name that wicked thought of which I am not guilty my thoughts have beene blasphemous against Christ and God and the Word of God my thoughts have beene doubting and distrusting the power goodnesse and providence of God my thoughts have beene proud foolish and wandring and now I doe despaire in my thoughts of mine estate God beholds mee in my thoughts and it is sinfull corruption that sends up these thoughts and Satan cannot but enter by these thoughts and I can doe nothing as I should doe it for these thoughts my crosse and calamity is greatned by these thoughts alas what will become of mee for these my thoughts This is the thing which hath made a deepe wound in the spirit for the curing and comforting Seven settlemēts about thoughts whereof I shall lay downe certaine propositions and prescriptions 1. That the dearest children of God besides their naturall thoughts may have many sinfull and evill thoughts glancing and rising up within their Iob 1. 5. mindes yea they may have the same vile thoughts which 3 Causes of evill thoughts in Gods children a very wicked man hath and wonder not at it seeeing 1. Satan is as watchfull and malicious against them as any other and hee doth more fiercely assault them then any other and is more willing to vexe them then any other 2. Corruption cleaves to the soules of them as well as others and it workes in them as well as in any other where the spring of corruption is not wholy dried up it is and will be more or lesse bubbling out into most vile and noisome thoughts 3. Infirmity is many times as much in them as it is in others they are not alwaies so watchfull and fearefull as it doth become them if the windowes stand open no wonder if birds flie into the chamber and if Christians let downe their watch and care no wonder that vaine thoughts doe enter lodging themselves by armies within them sporting themselves in their mindes and presuming to justle in with them to the Church and to the Closer mightily distempering and distracting them in duty nay making them to become like other men 2. That it is a mercy to come unto the sound acquaimance of the evillnesse of a mans owne thoughts Hypocrisie and sinfull vanity conceive that thoughts are free and therefore is it fearelesse and carelesse about them making nothing of them you shall hardly perswade a wicked man to thinke that his thoughts are evill and ought to be bewailed or amended whereas a man that is godly indeed he is made sensible of the sinnefullnesse of his thoughts by way of feare and trouble these amaze his minde afflict his spirit and doe so greatly burthen him that he crieth out of them and by this discovery made unto him he is set into the way of rising from them and forsaking of them according to Gods requirement Let the wicked forsake Esa 55. 7. his way and the unrighteous man his thoughts and truth it A twofold remoovall of evill thoughts 1 By cessation is that though the godly doe not finde evill thoughts remooved by absolute cessation so as they shall never stirre more at all yet they are remooved by subjection and manner of operation 2 Subject on although they doe start up yet the Elect upon the apprehension of their evillnesse subject not themselves unto them they are not so effectually active or actuating as formerly or as they are to wicked men this is a truth that evills apprehended are soonest arraigned condemned bewailed prevented and overcome 3. That among many ill thoughts lurking and lodging within us it must be our wisedome to take notice of the good thoughts that are within us also it is most true that Christians are mixt creatures flesh and Spirit nature and grace and so there may bee found within them many spirituall Signes of goodnesse of thoughts and excellent thoughts as well as evill and bad thoughts I would have men to know 1. That every thought of evill is not an evill thought but the goodnesse of mans thoughts stand in thinking upon the evill and ungodlinesse of his nature and practise and the dishonour of God by the same unto repentance it selfe 2. That when the heart can lay out for holy duties and project a course of sanctification and a way of salvation prudently declining the occasions stirring up to sinfull thoughts then there are good thoughts within all providing thoughts for duty are very good thoughts the wicked man is thinking how he may shift off all good and doe all evill and a godly man hath contrary thoughts unto all sinne and caring thoughts for all duty 3. That many times the number of evill thoughts may bee more to a Christians sense then the number of his good thoughts a Christian may see and discerne in himselfe a great deale of corruption working against a little grace 4. That one good thought springing up within the soule amongst many bad thoughts may be a ground of comfort against all evill thoughts whatsoever it being an argument of grace in truth to send out good thoughts 4. That though the same evill thoughts may be both in the good and bad yet it is with a great difference For 1. It is not all evill thoughts in good men they have some Foure differences between the thoughts of good and bad men good thoughts in them ob So have wicked men too Sol. Have they good thoughts within them whence come they I am sure corrupt nature cannot send out one good thought and unregenerate men are truly empty of spirituall thoughts but make the best of them and their thoughts I am sure they are in them against a temper to evill thoughts and against their will and affections light is not more displeasing to soare eyes then good thoughts are distastfull unto wicked men good thoughts are strangers with them they goe away as soone as they come all their thoughts of goodnes are transient and meerely apprehensive no way practicall permanent let them bee never so good materially they are no way good subjectively and circumstantially 2. Under all bad thoughts within a good man is wearie and burdened and willing of good and better thoughts for them he cannot fall in with ill thoughts by way of approbation but in his judgement hee doth condemne the universality of evill thoughts which are thrust upon his minde unavoidably whereas wicked men are unwilling of good thoughts making them their burden and are hugging of sinnefull thoughts making them their delight affectuous thoughts doe not more belong
cogitare Hier in Ep. ad Dem. whatsoever is unlawfull to bee done or spoken is as unlawfull to bee thought and I am sure this is as true that such as make no conscience of thoughts will make no conscience of what they doe or speake this fancied liberty of thoughts hath opened the flood-gate and occasioned the letting in of multitude of vaine thoughts into men 2. The subjecting of thoughts unto passions and affections thoughts were ordained to moderate and take off passions there being a naturall influence from the thoughts to the affections but if men give way unto passionate distempers these will breed distraction and division of thoughts if fire bee stirred there flie up a multitude of sparkles and if passions sway they raise up a variety of disordered thoughts within us the soule thereby is no sooner delivered of one thought but it is in labour and paine with another 3. The neglecting and suppressing of the good motions of the Spirit the holy Spirit is blowing and breathing and filling the heart with good meditations which must not bee 1 Thes 5. 19. quenched if that wee will free our selves from ill thoughts 4. Looking on Satans warres my meaning is that when Satan shall inject his thoughts into us wee must not take them up and gaze upon them giving them a walking roome within us if they stay within us they will either defile us or els soone become ours 5. Evill company which doth either find us or will make us bad I say the evill discourses and examples of wicked persons will corrupt good manners and strangely alter the minde both to the evillnes of thoughts and delights 6. Idlenesse this brings forth thoughts of Atheisme and all kinde of impieties he who takes off his hand from labour doth teach his heart to think evill for the mind will still bee working though the man bee idle 't is good therefore to bee upon the duties of our calling bee made wise by David 2 Sam. 11. 1 2 3. 7. Worldlinesse there is a strong efficacie in an earthly treasure to steale away the soule both from it selfe and God the world and gaine begets a world of thoughts in the heads and hearts of men who are more full of vaine and wandering thoughts in hearing and praying then such whose hearts are set upon the riches of this world thick and foggie ayre doth darken the earth and worldly engagements do stuffe and stifle the minde stirring up many plottings and contrivements 4. Labour for strength of affections unto God the more we can keepe up spirituall affections within us setting them upon God and duty and Heaven the more we shall keep out and keepe downe carnall and sinfull thoughts it is an excellent thing to fill the head and heart with God and to be zealously affected in good things these things have a strong power over man and will make him to be thinking aright see it in David O how I love thy Law it is my meditation all the day Psal 119. 97. 5. Watch and observe the heart duly taking an account of thoughts let no thoughts come in unespied but keepe watch ward within the soule and that with much diligence and feare and learne to examine all your thoughts most strictly by the rule say often what and whence are these thoughts of mine can and doe these agree with the Word and Law of God be not too favourable unto them in your selves and you Pro. 4. shall the better suppresse them and keepe them out 6. Commit your waies unto God by faith Commit thy way Pro. 16. 3. unto the Lord and thy thoughts shall bee established I know no better way to keep out the confusion and vexation of sinnefull thoughts then by setting up faith in exercise this is a grace which will 1. Fence the minde with divine arguments against all carnall reasonings and selferesolutions 2. Answer Satan in all his reasonings and suggestions 3. Raise up the minde to quite contrary things to those which Satan puts within us and 4. When Satan doth urge his horrible thoughts upon us it will make us to flie to God with our complaints against Satan and to spread our condition before the Lord saying Lord behold mee and my condition I cannot be quiet for Satan and mine owne stirring corruptions they are still casting up evill thoughts within mee contrary to thy Word thy glory and my will Lord leade mee not into these temptations or deliver mee from the evill of these thoughts that they may not prevaile over mee Lastly know that there may be much comfort to a Christian in doing duty notwithstanding he finde many wandring and impertinent thoughts within him in dutie wee may not give over duties publique and private because of some distractions accompanying us prayer is to be used as a meanes to cure our wandrings in prayer if dirt Simile be cast into a spring men will not damme it up and for sinfull thoughts we are not to cast off spirituall performances looke upon three things which must stay the heart in dutie Three â—hings incouraging â—o duty â—nder vvandring â—houghts 1. Resolution against all sinnefull thoughts in duty when a Christian doth finde the bent of his heart to bee against them before he begin the duty he is to goe on in duty 2. Sincerity and humility in the doing of duties he that can with a sincere and humble heart goe thorough duty may take comfort in performing dutie duties must not be judged of by accidentall and involuntary imperfections but by the temper and disposition of the heart which God lookes at 3. Acceptance of duties in Christ all a Christians duties have their immediate ground of acceptance in Christ and not in the strength and setlednesse of mans performance To conclude all that at this time I meane to speake of in this Argument know that Satan in injecting of evill thoughts into the godly dealeth with them as many wicked men doe with the names of Gods children wee find that the children of others begetting are many times laid at honest mens doores and unto honest mens charge and who can stop the mouth of iniquitie yet in this case a cleare conscience is the ablest comforter and confuter just so Satan begets and stirres up within us evill thoughts and then hee would father them on us and trouble us by them but our pure hearts rising up against them and bewailing them makes us cleare of them before God who is the judge of uprightnesse and the rewarder of innocencie Deo Gloria The Table A. ABusing of conscience in 1 2. things Page 55. Abasing of conscience what page 61. Accusations of conscience page 98. Application of the plaister p. 144. Absence of Gods love page 152. Assurances for acceptance under unworthinesse 2 8. B. Labour for a Bearing spirit â— 46. Benefits by spirituall wounds p. 6. p. 85. A twofold Bearing the wound page 104. The Burden of the spirit to good and bad page
105 The Bent of the heart in duty page 263. C. Comfort of the Spirit page 15. Contentment page 17. Clearenesse of conscience page 49 Care for conscience page 55. Content of conscience p. 67 68. Confession of sin page 88. Change of life page 89. Compassion due to the wounded in spirit page 121. Considerations to pity such p. 123. Continuance under wounds caused 6. waies p. 133. Clearing of warrants what p 173 Causes of Gods suspending his love page 177. D. Desperation two fold page 79. Degrees of wounding page 81. Differences in the wounding p 82 Detestation of sin page 89. Dresse the wound page 145. Danger by sinning page 168. Darkning of warrants page 175. Doubtings in their nature causes differences and sorts page 195. Difference betweene Christians and others in doing duties page 266. E. Enquire after sin page 87. Fruitlesse Endeavours page 280. F. Faith doth foure things to strengthen the spirit page 19. It doth foure waies relieve the soule page 23. Fearing of trouble twofold p. 28 29. Faintnesse page 31. A case about Fainting of spirit p. 33. Faith in operation page 54. Feeding of conscience what p. 64 Sin Felt three waies page 85. The Failing of conscience what page 97. To Feare the wounding of spirit page 126. Former feelings of love foure signes of it page 185. Foundations of divine love to the soule page 192 Faith and doubtings go together page 207. Faith to be cherished and advanced page â—27 Failings in duties page 260. G. A Good cause for suffering p 41. A Good carriage under suffering in seaven things page 45. The Goodnesse of spirit seene in seaven things page 48. Graces two waies considerable page 254. H. Humiliation an effect of the wound page 43. Hope page 44. Humility page 86. Harkning to Satan page 138. Humbling necessary for three things page 162. I Infirmity double p. 3. Selfe Iealousie p. 99. Illnesse of diet p. 136. K. Six rules for Keeping off wounds from the spirit p. 128 The Knowledge of the wound of the spirit necessary p. 114. L. Liberty of spirit p. 49. The Law and two things about it p. 94 95. The Life of sense p. 137 225. Three things about Love and duty p. 170. Love one for kind different in degree p. 184. Littlenesse of faith causeth doubts p. 206. Little grace apprehended p. 245. M. Meanes of making conscience good p. 51. The Misery of conscience in silence in three things p. 97. Mistaking about the wound of conscience p. 115. Melancholy is not this wound p. 117 118. Motives to pittie wounded spirits p. 124. Meanes to get off the wounds of spirit three p. 140. Misplacing of warrants p. 174. Motives and meanes against doubtings p. 216. N. New risings of old sins p. 102. Spirituall Nicenesse 137. O. Overlading of conscience what and how p. 63. Operation of melancholy p. 116. Opening of the wound needfull p. 142. P. Patience of the spirit p. 16. Prevention p. 69. Rules for Preserving the spirit from wounds p. 6 128. Provision p. 147. Promises the ground assuring love p. 185. Q. Quietnesse of conscience p. 48. A Question about the inequality of graces p. 256. R. Religion expressed under the crosse p. 43. The Remoovall of sin p. 64. Seven Reasons proving the burden of conscience insupportable p. 106. Releevements under the suspension of Gods love p. 159. For the Regaining of Gods love in sense foure things p. 167. Ten Releevements against doubtings p. 204. Ten Releevements under imperfection of graces p. 248. Five Releevements against failings in duties p. 261. Relapses afâ—er resolutions p. 286. Causes of Relapses nine p. 288. The misery of Relapses p. 296. The kindes of Relapses p. 301. S. A twofold Spirit p. 6. Conscience called a Spirit p. 8. Mans Spirit considered two waies Ibid. Strength of Spirit graduall p. 36. Sinking of Spirit double p. 37. Sleighting of crosses evill p. 39. Sins that are most wounding p. 92 A Seared spirit p. 114. Sense of love graduall p. 167. To Settle the soule in assurance of love p. 176. Sin to be subdued p. 231. T. Thankefullnesse p. 43 125. Tendernesse of spirit p. 49. Tempting of conscience of what p. 58. To Taste divine wrath p. 96. Testimony of Satan put by two waies p. 219. Thoughts 1. In their sorts p 319. 2. In their trouble 3. In their triall 4. In their cure V. Vprightnesse of conscience p. 48. Vse conscience p. 65. Conscience Vexed p. 58. Vnstedfastnesse in walking p. 163 Vnworthinesse p. â—34 W. Weakenesse of spirit p. 28. Wound of spirit p. 73. Want of good p. 103. Willing of cure p. 141. Wash the wound p. 143. Gods Wages p. 281. Waiting must be added to doing page 283. FINIS A Post-Script to the Reader THou hast a promise of Cases in the Epistle unto thee I had no sooner made it but it was called for by desiring and needing Christians time and leasure also serving it is brought forth as fitly agreeing with the subject handled and deemed by men more judicious then my selfe very comforting and setling unto perplexed soules I. S. Errata Page 116. for are the next instruments reade or Page 323. for formerly reade formally