IN this verse Salomon setteth out vnto vs the summum malum, as I may terme it, the miserie of mise­ries, that can in this life fall into the sense of man. A misery, which who so feeles in extremity, hee would, I dare say, exchāge it with the extreamest of tortures, that mans cruelty can devise to inflict.

A wounded spirit. And he amplifies it in a compari­son of vnlikes. Protasis; the spirit of a man will sustaine his infirmity; that is, all other miseries conscience paci­fied can solace, and sustaine. Apodosis: But a wounded spirit, is an evill intollerable; who can beare it?

The spirit of a man; that is, Cōscience, setled in peace thorough feeling of Gods loue, will sustained. affords solace, and support to all other afflictions. Its saide of Gods people, they endured Heb. 10.34. with ioy the spoyling of their goods, viz. having conscience assuring them of Gods favour, and promised recompence; of the Mac­chabees, Heb. 11.37. they were stoned hewen a sunder, slaine with the sword, banished, famished, and yet endured. Our home Martyrs with what chearefulnes bare they the violence of fire? So mighty a supporter of mans weak­nesse, is a pacified conscience.

But a wounded spirit, that is, Conscience it selfe di­stressed; when that that should solace all other afflicti­ons, is it selfe discomforted: that hell who can beare? [Page 2] that is to say, none without speciall, and even extraor­dinary grace sustaining. Of it consider we two things. 1. The nature of it; what a wounded spirit is. 2. The at­tribute here given it; Intolerablenes; Who can beare it?

A wounded spirit, is a cōscience distressed thorough feare, or feeling of Gods wrath due for sin. The wound is distresse; the sword, Gods wrath: piercing, sometimes by feare, more then feeling; sometimes by feeling, and thē the wound is bleeding. The degrees of it are three. 1. That which is called Act. 2.37. Compunction, or the pricking of the heart; in comparison but as the pricke of a pin to the gash of a sword: a lighter distresse, if any of this na­ture may be light, according as the Lord is pleased to respect our infirmity. And with this, it may be, some en­ter into Gods kingdome. A secōd degree, is that which is here called, the wounded spirit; when conscience is plunged into a deeper distresse, thorough more fearful apprehension of the terrors of the Almighty.

The last degree, is that which the Psalmist cals, the Psal. 51.17. Contrite, or broken heart. A heart as it were ground to powder with the weight of Gods wrath pressing it. And these different measures might be all exemplified in Gods children, if daily experience did not evidence them the same man feeles sometimes lesse, sometimes more, remorse being not alwaies in like measure in a­ny.

From which different degrees of this wound, some­thing may be inferred by way of reproofe of sundry of Gods children. As some yee shall finde of Gods childrē that thinke this their misery, that they can in no greater measure feele the burthen of Gods wrath, due for sin, [Page 3] in their Conscience. Now if this were their griefe, that they can in no greater measure grieue for their sinnes: such griefe I should cherish: But whiles they wish for a greater wound, then the Phisition thinks expedient for their strength, I say as our Saviour to the sonnes of Ze­bedee; Mat. 20.22. they know not what they aske. For can yee drink of the cup? &c. Canst thou beare the burthen of thy sins? This wound intolerable, as Salomon thinketh it, art thou able to endure? We are not ignorant of 2. Cor. 2.11. Satans Wiles; & we haue great cause to feare, if the Lorde should far­ther presse vs, least we should be swallowed vp of sor­row. Luther speakes excellently to this purpose; God many times keepes from his servants the horrible, and gastly aspect of their sins, in wonderfull mercy; least the horror of them, and Gods wrath due for them, should overwhelme vs. And this remember, if you endure the least pricke of this sword, it is meerely from grace, not from any strength that is in Nature.

An other sort there are, & they as heavily complaine of the depth of their wound; as the Church in Ieremie, Lam. 1.12. See if there be any griefe like mine, wherewith the Lorde hath afflicted me in the day of his wrath: was ever any so far plunged in distresse? And here often begin almost to quarrell with God himselfe, and murmur at his hand vpon them, that when he leaues other miscreants in vt­ter senslesnes of their spirituall estate, he thus heavilie presseth, and only not oppresseth them. To whom let this advise suffice. 1. Let them consider that the cause of their wound is in and from themselues; Gen. 3.8.10.11. their sins pro­cured it; God only as a iust iudge inflicts it. 2. Let them weigh withall, that not only extremity, but even eter­nity [Page 4] of this horror they haue deserved; even that which I say, hath Isai. 66 24. the worme that never dieth, & the fire that ne­ver goes out. And thinke they much, if the Lord for a momēt chastē, that he may for ever haue mercy? 3. Tell me thou that murmurest; whither thinkest thou rather to be chosen? A conscience wounded, or a conscience seared; a hart ground to powder, or a heart past feeling of sin, or wrath? Certainely, though it be true that Salo­mon speaks, a wounded spirit is an evill intolerable; yet if thou hast any rectitude of iudgement, thou wilt easilie acknowledge, the state of a man wounded, farre better, then the state of one hardned; in these respects at least: Act. 16.30. 1 That sense of the wound driues to seeke remedie.

Yea 2 Isai. 61.1. prepares, & makes fit to be cured. 4. Let such remember what the Lord speakes to the Apostle, 2. Cor. 12.9 his grace is sufficient, and he perfects his power in our weaknes, and hath promised, 1. Cor. 10, 23. not to suffer his to be tempted aboue strength, &c.

Lastly, let it not be forgotten, that vsually comforts are 2. Cor. 1.5. proportioned to afflictions: the lesse the wounde, the lesse the comfort; the more the trouble, the more plentifull the consolatiō, when God is pleased to grant it. And of the nature of this wounded spirit, thus farre. Whereto I will adde one thing of some consequence, before I proceed to the attribute, that is, touching the subiect, or persons into whom it is incident; And thus propound the question:

Whither this misery may fall into Gods children; or whither it be peculiar only to the vessels of wrath? To this the answere is, that not only castawaies or men vn­reconciled to God, but even vessels of election, yea the [Page 5] dearest of Gods Saints actually partakers of adoption, are subiect vnto it. Yea more, All Gods children, except these only in whom the Lord workes extraordinarily, as Infants, &c. sooner or later, in one measure, or ano­ther are thus wounded.

Gods children therefore consider in a double time, 1. In the act of their calling. 2 After their effectuall vo­cation.

In the act of their calling, when God is bringing thē out of the power of darknesse, it is generally true of al, they feele it or else are never truly called. And this is e­vident, not only by instance, but by generall doctrine. E­lihu describing the Lords proceedings with his childrē in their first conversion, thus sets it out, Iob. 33.14.16.17.18.19.20.21. God speakes once and twice, and men heare it not, &c. Then opens hee the eares by his corrections which he hath sealed, &c. by this es­pecially here mentioned, as appeares by effects thereof described in the processe of that Text. Our Savior pro­fesseth Mat. 9.12.13. he heales not the whole; but the sicke; came not to call the righteous, but sinners, that is that feele their sinnes and grone vnder the burthen of them, to repentance. And therefore this once I dare avow; none ever had conscience truly pacified, that first felt not conscience wounded.

Now whether a man, after he is in state of grace, may feele this wound bleed a fresh: is a greater questiō with some thorough their weaknesse; though if we cō ­sult with Scripture, and experience, the question is out of question. Iob. 33.29. All these things (saith Elihu truly) will God, worke twise, or thrise with a man, that he may turne backe his soule from the pit. Examples are frequent; see David [Page 6] complaining that hee had Ps. 32.3, 4. no rest in his bones by reason of his sinne, his moisture and marrow consumed with the extremitie of this anguish.

Compare Ps. 77. Iob. 13. that place especially is emi­nent. 2. Cor. 12. there was giuen me (saith the Apostle) a pricke to the flesh, &c. many interpret it of concupiscence and the stirrings of lust; but impertinently, and against the circumstances of the place: for stirrings of lust are no gifts of God; neither are in any respect to be recko­ned amongst infirmities, which Paule would reioice in: rather vnderstand it of this sting of conscience which he felt, pressing him downe to the nethermost hell in his sense, that was erst taken vp to the highest heaven.

If any demand reasons why the Lord is pleased thus to deale with his children, these may be assigned, whiles we set downe the diverse kinds of this wound, accor­ding as the ends of inflicting are diverse. The kindes are fiue. 1. Penall, inflicted for punishment properly so cal­led; such was that of Gen. 4.13, 14 Mat. 27.4.5. Cain, and Iudas, meerely penall, & a beginning of their hell, wherevnto castawaies many enter even in this life. 2. Castigatory; for chastisement of some particular disobedience; such Psal. 32. that of David, a chastisement for his sinnes; the like of many of Gods children: so long as they hold on their course of obedi­ence without interruption, so long Gal. 6.16. mercy is vpon thē, and peace, as vpon the Israell of God; but if once they shal turne their liberty into license, when once that peace of God ceaseth Philip. 4.7. to keepe their hearts within the bounds of obedience, farewell then their peace till repentance be renued; Iob. 13 26. God then writes bitter things against them; and makes them possesse the sinnes even of youth. 3. Proba­tory; [Page 7] for triall; such probably was that of Iob, chiefly for triall; and such perhaps is that of Gods children some­times most strict in obedience. 4. For prevention of some future sin; so Paul, 2. Cor. 12 7. Least I should bee exalted aboue measure. God in mercy before hand letting vs feele the smart, that he may affright from practise of sinne. Saith Bernard, Quando (que) ei, qui peccato quovis obligatus tenetur, Bern. de tripl. misericord. piè immittit Dominus amaritudines quasdam, quae mentē occupant hominis, & expellunt perniciosam delectationem peccati. God often in his loue, seeing vs intangled in some sinne, casts into our soules some bitternesse to possesse the minde, and to expel the pernicious delight­somenesse of sinne. The last is of mixt nature; partly for chastisement, partly for triall, partly for prevention. And of one of these foure kinds is the distresse that any of Gods children feele.

If any would knowe how to put difference betwixt this wound as it is felt of Gods children, & that which is meerely Penall in aliens; let him consider, the diffe­rent effects, or consequents thereof according as the persons differ.

1 Thus workes it vpon Gods servants in the first fee­ling of it: glad they are to advise with any that is able, or likely to afford them comfort; and resolue what ever the prescription be, to giue way to it in their practise; Luk. 3.12, 14. what shall we doe, say souldiers, people all affrighted with Iohn Baptists thundring sermon? Act. 2.37. what must we do to be saved, say the distressed Iewes, &c? as if they had said, prescribe what thou wilt, be it never so harsh to flesh and blood, never so crossing to profit, pleasure, reputatiō, any thing; we are resolved to do it, that we may obtaine comfort, [Page 8] that a castaway ever comes to so peremptory, or steddy resolution thou shalt hardly finde.

2 To a child of God, Iob 33.23.24 the Interpreter, that one of a thou­sand that declares to a man thus perplexed Gods righteous­nesse, wilbe for ever welcome, Rom. 10.15 his feet beautifull that brings the tidings of peace, & recōcilement with God. Is it thus with an alien, longer then he hath vse of a minister?

3 The wound once felt makes for ever feareful to of­fend; Gods childrē once scortcht with the flame of Gods wrath, for ever Heb. 12. vlt. dread that consuming fire; from others, whiles they are vpō the rack, we may hear sōe good speeches; seldome see performāce whē Gods hād is removed.

4 Such yee shall see wonderfull Mat 5.3.7. compassionate to­wards others in like miserie, what they haue felt them­selues they cānot but commiserate, & pitie in others by experience of sorrowes they learne compassion.

5 Such, yee shall see, of all others men of strictest pra­ctise; and those little sinnes (as some tearme them) which others swallow without scruple, they carefully fly from, as odious in the sight of God. More might bee annexed; but this shall suffice for explaning the nature of this evil; A wounded spirit.

The attribute followes, which is intolerablenes. Who can beare it; that is to say, none without speciall, and ex­traordinary grace sustaining. The intolerablenes of this evil I meane not at large to amplifie; hearts, that feele it, easily acknowledge it, and I am loath to multiply their feares; those that never felt it, till they feele, will not be­leeue. Only take taske; 1 by the fearefull extremities it hath driven many into, Mat. 27.5. Iudas was not alone in his dis­comfortable end, but hath had (alas for pitty) and hath [Page 9] daily many followers? Iob. 2.4. skin for skin, & all that a mā hath he wil giue for life, but life yea if it were tē thousand liues, mē that feel this woūd in extremity with out hope of release, wil prodigally cast away to be rid of this torture.

2 The feares it affrights withall are strange Prov. 28.1. They flie, saith Salomon, when none pursueth; even Levit. 26.37 at the noise of a leafe shaken, tremble at their owne shadow; yea are Ier 20 4. a terror to themselues. Affraid (saith David) and affrigh­ted, Psal. 53.5. where no feare is.

3 Yea what extremities hath it brought Gods deare Saints vnto? Iob, the mirrour of patience, yet vnder this cross so impatiēt, so vnlike himself, that Iob 6.8.9. he wisheth for death. Ps. 77.8, 9. David, the mā after Gods own hart, it draue, if not to blasphemy, yet to some thing neer of kin to blas­phemy. The like or greater might be instāced of others.

Heathens to expresse the horrour of it, set it out in that fiction of hellish furies following the flagitious, with burning firebrands, and torturing with all extre­mities. It may perhaps seeme strange, this evill shoulde be so intollerable: paines of the body many by fortitude haue outborne; yea paines of fire, some, not only Mar­tyrs; but miscreants haue endured; other griefes of the minde, time, or counsell, or necessity, or something di­gests. What should be in this point of conscience to make the woūd so intolerable? Respon. There are in this evill two things eminent, more then in other. First, whereas in all other afflictions, man hath to doe with man, or at worst with Devils; in this man cōflicteth im­mediatly with God himselfe, fraile man with the Al­mighty God, sinfull man with the holy God, Hab. 1.13. whose eies are pure, and can endure no vncleane thing to stand before [Page 10] him; that is in his wrath Heb. 12.29. a consuming fire.

2 Whereas in all other evils a man is still a friend to himselfe: in this he is at warre with himselfe, a scourge to himselfe, Ier. 20 4. a terrour to himselfe. And whatsoever he is, or hath, all conspire to work his torture; vnderstanding, memory, senses, members, whatsoever is within him, with out him; what he thinks of, remembers, sees, hears, all turnes to his torment: and therefore no marvell if it be so intolerable.

To draw now to conclusion of these generals; thus applying, & making vse of this attribute of intolerable­nes given to this evill. We haue a company of gallants in the world, men for the present, as Paule speakes, Eph. 4 19. past feeling, and given over to worke wickednes even with gree­dinesse; that laugh at the sheepishnes of Gods children, who of scruple abstaine from idle, yea from profane speech, yea from lewdest and most vngracious actions, oathes, periury, whoredome, so do my, bloud, any thing alike to them; heaven, and hell, God, and Devill, peace, and trouble of conscience, all are with them but fables. They talke of Hell (say they) and torments thereof, as preachers will haue them intolerable; the Mar. 9.43, 44 worme never dies, and the fire never goes out. Now if this be al their hel, the gnawing of a worme, &c. who would be so foolish, as for it to barre himselfe of the pleasures of this life?

Now Lord, that thou wert pleased to grāt such Athe­ists, but one houres sense of that worme which they so much scoffe at: I am perswaded its neither poverty, nor prison, nor sword, nor fire, nor any other torture, but they would choose to make exchāge for it; al the world said one once, for a good conscience; wonder we at the [Page 11] wish? The wound of conscience (saith Salomon) who can beare?

Let vs all therefore be admonished to take heed how we wound conscience, and bring on our selues this vn­sufferable evill. Of all blessings of God incident to this life, pray for this, the peace of a good cōscience; Phil. 4 7. it pas­seth (saith Paule) all vnderstanding: of all mischiefes, keepe thy selfe from this, a torturing, and accusing conscience; saith Salomon, who can beare it? Wouldest thou knowe what makes it? It is sinne, any sinne, be it but a scruple, or dram, never so little it frets like poison in the bowels. It may be indeed, custome of sinning, as a callum, or brawny skin, makes conscience senslesse for the time: but, that callum once removed, no flesh so tender. But especially beware of sinnes against Conscience; that is sins against knowledge, a and recoyled against by conscience: these are the torturing sins indeed, that racke conscience, whē God is pleased to awake it: when men Iac. 4.17. know they do evil, and perhaps heare the voice of conscience, as another Lot admonishing, Gen. 19.7. oh deale not so wickedly; or as Ioseph to his Mistris, Gen. 39.9. how canst thou do this great wickednes and sin against God? and yet breake out to enormities: these feare; they turne in their issue, into gall and wormewood. And herein, alas, how desperat are many? running to practise of the grossest enormities, which nature it selfe condēns; as whoredome, drunkennes, &c: and never considering (conscience being thorough custome of sinning stupifi­ed) how deadly they wound it, and what horror they lay vp for themselues, against when God shalbe pleased to enter iudgement with them. Oh that they would but cō ­sider the lamētable ends of such sinners, that this Gen. 4.7. Lyon [Page 12] of an evill conscience once rowsed, thorough horrour, driues many vnto. How many (alas) how many every day heare we of running with Iudas to the halter, to be their owne hangmen, or cut throats, and posting as it were, out of the hell of an evill conscience, to the hel of fire, & brimstone, burning for ever before the throne of God? And why should any living in the same sins, secure him­selfe from like iudgement? But of the wound this farre?

3 Let vs see now what that balme is, so soveraign, that hath vertue to cure it: or in plainer tearmes, what course is to be holden of such as are distressed, that they may finde comfort. Two principall Ingredients wee haue in S. Peters prescript to his patients at Ierusalem. Act 2.38. Amende your liues, & 2 be baptized for remission of sinnes: salues so­veraigne indeed for a wounded soule, we can finde none better then repentance 2 and faith, and whatsoever is a meanes to assure vs that our sinnes for Christs sake are forgiven vs. This do therefore, whē the Lords hand shall in this kind be vpon thee: search thy heart diligently for whatsoever is amisse in thee; leaue neither sinnes of age, no nor of youth, sinnes of life nor of nature vnsifted: for all these humble thy selfe vnder Godes mightie hande, Is. 1.16, 17, 18. cease to doe evill, learne to doe well; thē though thy sins be red as scarlet, the Lord shall make them white as wooll. But this be assured, never to haue this wound soundly cured, till thy sinnes, those especially thou feelest most galling, be repē ­ted.

2 This done; goe on in thy prescript, vsing all holy meanes to obtaine faith in the blood of Christ; Heb 9.14: Rom. 5.1. that blood, and it only, infused hath vertue to cure the blee­ding wounds of conscience. The meaning is; thou must [Page 13] labour to see, and beleeue thine owne share in Christs death, and satisfaction, that thou maist be able to say as Paul from sound experience, Gal. 2.20. Christ loved me, and gaue himselfe for me. This perswasion once vpon sound evi­dence obtained; whatsoever Devill, or conscience can suggest for discomfort, is easily removed; and till that assurance in some measure be gotten, never looke for solid peace in thy conscience. And therefore (by the way) heare not them that teach, you can never be assu­red of your salvation, or pardon of sinnes in this life; what Iob. 16.2. Iob speakes of his friends in his affliction, is true of such teachers; miserable comforters are they to distres­sed consciences. No racke is so torturing to the body, as is their doubtfull suspense to a wounded conscience.

3 And as a meanes to obtaine it, carefully Heb. 10 25 frequent the assemblies and gatherings together of the Saints; where God hath appointed his interpreters, those ones amongst thousands, to declare vnto man his righteous­nesse: though it may be, some little ease may bee obtai­ned by other privat helpes, yet sure they forsake their owne mercy that forsake our assemblies.

Hetherto ioine Christian prudence, in fitting thy meditations to thy present estate. The law is indeed a good Iac. 1.23. looking glasse, wherein we may behold the many blemishes, and ouglie deformities of our life, & nature; an excellent Ier. 23.29. hammer to breake the stone of the heart: but consider, the heart broken needs rather Isai. 61, 1. binding, then breaking; the spirit wounded, rather lenitiues then co­rasiues. In this case therefore, Repentance & faith once in any measure obtained, that comfort of the Apostle is fittest to be meditated; Rom. 6.14. we are not vnder the law, but [Page 14] vnder grace: he meanes in respect of iustification. And therefore though the law condemne thee for remainds of sinne: yet grace acquits and accepts thee for thy faith in Christ.

Lastly beware of hellish courses, which many take; as merry company & sports, to driue away qualmes of conscience, as some profanely tearme them: the Dan. 5.4, 5, 6 hand writing on the wall makes Belshazzar tremble in midst of his iollitie: they are but as a draught of cold water in a fe­ver, mitigating the fervour for the present, yet so as it after exasperateth the griefe.

Having thus handled the generals; it remaines now that we proceed to some particulars: the rather, for that the weaknesse of most is such in this misery, that except their owne particular (and the particulars are almost infinit) bee salued, little, or no ease is brought to the di­stressed. Our order shall be this; First consider we the se­verall occasions out of which this distresse ariseth. 2 (For that my purpose is to speake of it only as it is in Gods children, for chastisement, or prevention) see wee what these speciall sinnes are, which by the severall di­stresses God would correct, or prevent in his servants. Lastly, as the Lord shal enable, proceed we to remedies such as either Scriptures, or experience hath approved for soveraigne.

Let no man require exact method, or curious sor­ting them to their heads; no nor enumeration of all particulars, which are almost infinite. It shall suffice to propound those only that occasioned this paines, and that in the same order, which the sicke soule, for whose sake this paines was first vndertaken, confusedly kept in [Page 15] vttering her distresses.

And in the forefront, place we that that ariseth frō supposed vnpardonablenes of sinne. This is the general that most affrights; opinion that the Lord either can­not or will not pardon transgressions committed: so long as, but that principle of the Leper is holden, Mat. 8.2. Lord if thou wilt thou canst make me cleane, anguish of heart is never so great.

The sinne the Lord would by this distresse chasten, or prevent in his children, seemes probably this. A for­mer conceit they haue had in the daies of their va­nitie, that of all things pardon of sinnes is easiest obtai­ned at the hands of God; a stroke on the breast, & I cry God mercy, thou hast thought perhaps sufficient to purchase a pardon.

The Lord would now teach thee, it cost more to re­deeme a soule, and that pardon purchased with the price of his own sonnes blood, is not so prodigally be­stowed.

Now this first distresse is vsually strengthned by three other particulars. 1. Greatnesse of transgressions. 2. Long continuance in a course of sinning. 3. Our own indisposition to partake forgiuenesse. For greatnesse of sinne we haue Gen. 4.13. Cains instance. And though the issue be better in Gods children, then in the brood of Cain, yet the distresse it selfe is incident to Gods dearest servants. And herein alas how wittie, and even Rhetoricall are Gods children to aggravate theire infirmities? still they will be finding out somewhat, wherein their sinnes haue exceeded the sinnes of others, to which the Lord hath granted pardon. It is true, they confesse, 1. Tim. 1.13 Paule a [Page 16] blaspheamer, a persecutour was receaued to mercy; but what he did be did ignorantly through vnbeleefe: I against my knowledge, and conscience. Peter sinned grievously Mat. 26.75. but wept bitterly; my heart is so hardned that not one teare can be wrung out for my many sinnes. Manasses shed much blood, but in his tribulation, Par. 33.12.13 he prayed ear­nestly and humbled himselfe greatly before the Lord God of his Fathers: I besides a few cold wishes, and a little han­ging downe the head after the guise of those Hypo­crites, Isa. 58. find no such thing in my selfe. The sinne which the Lord would hereby chasten, and prevent, is our former extenuations, and sleight esteeme of the offence of God. we were wont to say of our sins as Lot of Zoar, Gen. 19.20. are they not little ones? and our soule may liue. Oathes, say profane men (& perhaps we haue said too) what are they but words? and words, but winde? Scof­fing and fabling & wanton speech; but merry talke? Pro­fane sports, honest recreations; grosser enormities, hu­mane frailties. The Lord would now teach thee other­wise to esteeme sins; to weigh them in the ballance of the sanctuary, not of thine owne fancy: and perhaps the sins thou formerlie thoughtest little, are nowe felt as a burthen too heavy for thee to beare.

The remedies are these. First humble thy selfe before the great God, whose offence thou hast so lightly estee­med; pray God to forgiue this thought of thy hart, that ever thou hast thought any sin little; and resolue here­after to make conscience as well of smaller, as of grea­ter sins, knowing that thou art Mat. 12.36. countable for the least, even to an idle word.

When thou hast this done, consider then the endles­nes [Page 17] of Gods mercy in Christ Iesus; view the Eph 3.18. height and depth, and length, and breadth, those immense dimensions of Gods grace and loue in Christ. Heare the Lord himselfe describing himselfe to Moses; Ex. 34 6, 7. The Lord, the Lord, strong, mercifull, and gracious, slow to anger, abundant in goodnesse and truth, reseruing mercy for thousands, forgiuing iniqui­tie and sin, &c. So many attributes of mercy and grace, so few of power and iustice, what argue they? but al­most a greater propension to shew mercy then to exe­cute iudgement.

Heare the Apostle. 2. Cor 1.3. God the father of mercies; againe, God which is rich in mercy. Heare Isay, Isai. 55.7. He is very readie to forgiue; heare S. Iames, Iac. 5.11. of much bowels and tender com­miseratiō. And reiect that saying of Cain Gen. 4 13. my sin is grea­ter then can be forgiven: Mentiris Cain, saith S. Augustin; thou lyest Caine; for greater is Gods mercy then al mās iniquitie.

When thou hast thus dwelt a while vpon meditati­on of the endlesse mercy of God; see then the 1. Pet. 1.18, 19. price paide to expiate not only little, but even greatest sins. Is there any thinkest thou so great, which the Heb. 9.14. 1. Ioh. 1.7. blood of the sonne of God, a person so excellent, cannot expiate?

Nimirum Deus meus (saith Augustine) si aequa lance delicta peccantis hominis & redimentis gratiâ librentur Authoris; non tantum oriens ab occidente, sed inferior sepa­ratur infernus à summo Coeli cardine. Now surely my God (saith S. Augustine) if the offences of man sinning, and the grace of God redeeming be piezed in even bal­lance, the East hath not so far difference frō the West, nor the lowest hell, from the highest heaven, &c. Ad vnto these, those sweete promises propounded in the [Page 18] word of God. Isai. 1.17, 89 Cease to doe evill, learne to do well, &c. Though thy sins were red as scarlet, they shalbe white as wooll. And out of them frame this comfortable & sound conclusion. There is no sinne capable of repentance, but the same is also capable of pardon.

Lastly consider examples of great sinners received to mercy, 2. Par. 33.12 13. Manasseh, Peter, 1. Tim. 1.13, 16. Paul, &c. and know Gods dea­lings are exemplary, in them the Lord sheweth what al might expect, that by their example shoulde in after times beleeue and repent.

A seconde particular strengthening this distresse is long continued practise of sin with contempt of grace offered. This is that that more exasperates the wound, and makes it bleed a fresh. I know (saith the distressed soule) Gods mercies are infinite; Christs merit, endlesse: but I haue long dwelt in practise of sin, neglected ma­ny a gracious invitation, foreslowed repentance; that now I am perswaded, the iudgement threatned by the Prophet hath seized on me; Ezec. 24.13. because the Lord would haue purged me and I was not purged, therefore I shall never bee purged.

The sin the Lord would hereby chasten and prevent is procrastination: & those prophane resolutions; time enough yet; repent when we are old: and those hellish speeches, young Saints old Devils; youth must haue his swinge; and let vs be merry, we can neuer do it younger. The Lord would by this distresse teach thee, that, it is Lam. 3.27. good to beare the yoake in youth; that repentance the sooner it is performed, the more comfortable; and that grace must be accepted when the Lord offers it, not when we shalbe at leasure. And now I dare say, thou wishest, [Page 19] thou hadst bin sooner wise for thy soule, and even in youth laid the foundation of thine endles comfort.

For remedy, this doe: first bewaile delaies, now so dis­comfortable in sense; & pray God to pardon, that pre­sumptuous neglect of his gracious invitations. And now purpose to Ephe. 5.16. redeeme the time, and 1. Pet. 4.2.3. as much time as remaines in the flesh, consecrate wholly to the service of God.

This done, build thy selfe vpon perswasion of this truth: that promise of pardon is made without limitation to any time, person, or nūber of offences, repentance being once performed. Ierusalem had long weltered in the blood of the saints: yet heare our Saviour; Luk. 19.42. oh if thou hadst known but in this thy day, the things that belong to thy peace: that is to say, notwithstāding all the blood of the Prophets, and cruelty that hath passed from father to son along so many generations, yet now had repentaunce turned a­way the iudgements prepared for thee. And the Lord by his Prophet; From the daies of your fathers ye haue gone astray, yet returne and I will heale your rebellions. There is Ephes. 3.18. a length as well as a breadth of Gods pardoning mer­cy. It is as long as large, to every one in any time seri­ously repenting.

A third occasion of this distresse is, that ariseth from our owne indisposition and disability to performe the conditions of pardon, faith and repentance. This is that that especially woundeth conscience. The former prin­ciples after some pawse wilbe granted: God can pardō, and no time past for such as cā repent. But for me, alas I feele nothing but hardnes of hart and security: nor cā I, as I should, in any measure of godly sorrow, bewaile [Page 20] my fowle sins so long continued. God cannot pardon a sinner impenitent and vnbeleeving.

The sin the Lord would by this distresse chasten, is our former prowd opinion of free will, and conceited ability in our selues to beleeue and repent at pleasure. How oft haue those speeches rashly passed from vs, we will repent in old age, or when the Lorde summons vs by our last sicknes; as if we had repentance at cōmand, & could at our pleasure performe it. The Lord woulde now teach thee; that it is not in man to convert himself, or to turne from his sins. And that it is as Ier. 13 23. easie for a Blackemore to change his skin, or a Leopard his spots, as for a sinner accustomed to do evill to learne to do well, without a supernaturall worke of Gods spirit turning vs that wee may be turned.

Remedies. First humble thy selfe before God for this proud conceit thou hast carried of thy selfe in na­ture: acknowledge with the Apostle, thine owne disa­bilitie so much as by 2. Cor. 3.5. a thought or desire to further thine owne salvation; And let God be acknowledged the Phil 2.13. worker both of will and worke in this point of cō ­version.

When thou hast thus humbled thy selfe vnder Gods mightie hand, pray then with that poore man in the Gospel. Mark. 9.24. Lord helpe my vnbeleefe; and with the Church, Cant. 1.4. Drawe me that I may run after thee. Lord, say thou, I knowe Ier. 10.23. it is not in man to convert himselfe, nor to turne vnto thee: Lam. 5.21. Turne thou me o Lord and I shall be turned, Convert thou me and I shall be converted. And after thy pro­mise, Ezec. 36.26. take out of my bowels that same heart of Stone, and giue insteed thereof, an heart of flesh, remorsefull for sinne, [Page 21] and flexible to the obedience of thy holy will.

When thou hast thus craved helpe for thy naturall infirmitie, consider then that these very Mark. 9.24. feelings and strivings against vnbeleefe are beginnings of faith; the feeling, and bewailing of hardnesse of heart, is the seed of godly sorrow. And remember howe gratiously the Lord hath promised not to despise the desires of the poore: and how he hath taught very Rom. 8.26. See Neh. 1.11 sighes & groanes to be acceptable prayers. And therefore proportionally very griefe for not grieving, to be godly sorrow; very sorrow for not beleeving, to be beliefe, at least in Gods mercifull acceptation. And of this first maine distresse and the severall occasions thereof, thus farre.

A second speciall distresse, is that which is occasio­ned by suspicion of hypocrisie: herewith are Gods chil­dren long and often perplexed, that though they haue performed many excellent things savouring of grace & faith vnfained, yet this feare they haue in all these been but as hypocrits, either for fashion, or feare, or vaine glory, or hope of temporal benefit, performing al what­ever they haue done in religion and the service of God.

The sinne the Lord would by this distresse chasten, is our former contentment with the shadowes of sa­ving graces. Time hath beene perhaps, when wee haue thought civill honesty to be regeneration; God for­giue vs, sound repentance; mumbling of Pater nosters, zealous praiers; formalitie in hearing &c the summe of religion. The Lord would now teach thee, its not every faith that saueth: and it must be more then civilitie that brings to heaven; more then formalitie that makes a Christian; more then lip labour that makes a prayer.

Remedies. First bewaile this errour, and for it hum­ble thy selfe before God, considering it is Mal. 1.8.14 not the blind and the lame, nor formalitie that satisfies that God, that stiles himselfe a great king and terrible amongst the hea­then; and hath threatned a curse to the deceaver that hath in his flocke a male, and vowes a corrupt thing.

This done; continue diligently to 2. Cor. 13.5. try and examine the graces that God hath bestowed vpon thee; it is one end perhaps, why the Lord hath permitted thee to this iealousie of thine own estate. But yet where God giues evidence of sinceritie, shut not thine eies, neither dero­gate from the worke of Gods spirit, that by this suspi­ciousnesse of thine owne estate, and striving for sinceri­tie, would seale vp to thy soule, that thou art no hypo­crite, but an Ioh. 1.47. Israelite indeed, one in whome there is no guile.

And perhaps in this view of thy selfe, thou shalt dis­cover graces in thy selfe, such as in that manner cannot be in a hypocrite. Example: Thou shalt never finde a hy­pocrite willing to extenuate his good things, or to ag­gravate his sinnes. Search and see whether in things cō ­mendable, he be not willing to take notice of the least; yea to arrogate more then is due: to lessen his sinnes by al possible excuses. See the hypocrite in his colours; be­cause forsooth he was Luk. 18:11.12. no fornicator, no extortioner, &c had given a little scattering almes, paid tithes &c. there­fore not men only, but the Lord himselfe must take no­tice of him as of a prime servant. Now if thou shalt aske thine owne heart, it may bee it will tell thee thou art free from these and farre lesse sinnes, and yet seemest to thy selfe the 1. Tim. 1.15 chiefe of sinners. Thou hast done these & [Page 23] farre greater workes of piety and mercy, and yet thin­kest thy selfe not worthy to be numbred amongst the Eph. 3.8. meanest of Gods Saints. Was ever hypocrite thus opi­nioned of himselfe? I dare say not one.

2 Againe, was there ever hypocrite that could loue a child of God, eo nomine because he was a child of God? Ishmaell that hypocrite lived in Abrahams familie, was circumcised, and no doubt performed outward confor­mitie in religious exercises vsed by his father: but could Gal. 4.29. he loue Isaac the sonne of promise? Yet this I doubt not but thou canst say of thy selfe Psal. 15.4. Thou honourest them that feare the Lord; Psal. 119 63. delightest their company; cheerefully according to abilitie, Rom. 12.13. distributest to their necessities. And whilest thou so 1. Iohn. 3.14 louest the brethren, canst thou make question, whether thou be translated from death to life?

3 Againe, ever readest thou of an hypocrite, that could Pro. 9 7,8. loue a rebuker, a man reproving his personall sinnes? We read of Herod Mark. 6.20. he reverenced Iohn Baptist, never that he loved him; yea for his plaine rebuke of in­cest, he often desired the murther of him: of the Act. 7.54. Iewes, that with some patience and attention they heard S ^t Stephens narration; but his reproofe was as gall and wormewood. Now when thou findest Davids affectiō in thee, that thou canst Psal. 141 5. desire to be reproved, and coun­test it a benefit: canst thou doubt whether the Lord hath made thee Prov 9.8. wise to salvation?

4 Lastly, canst thou name the hypocrite, that ever could say, his conscience bearing him witnesse, that hee was grieved for imperfections of obedience? mourned for this, that he could in no greater measure flie from [Page 24] the corruptiō, that is in the world through lust? or that Rom. 7.23, 24. counted this his misery, to bee led capt [...]ue sometimes to the law of sinne? name that hypocrite if thou canst. And if thou findest these things in thy selfe: wilt thou be so in­iurious to thy owne soule, so vnthankfull to Gods spi­rit dwelling in thee, as to say, he hath wrought no more in thee, then he hath in an hypocrite? God forbid.

But proceede we to other particulars strengthning in many this iealously of their sincerity. They are 1 de­cay of graces formerly felt in more liuelyhood, & grea­ter efficacie: this is an vsuall, but a fearefull distresse; cau­sing many to thinke of all that ever they haue formerly felt, it was nothing but the hypocrits vanishing flashes. It is true saith the wounded spirit; I haue felt that true of my selfe that Iob so comfortably professeth, Iob 23.12. I haue preferred the words of the Lords mouth before mine appoin­ted food; I haue knowne the day, when I could with ear­nestnes of affection and feeling of wants, haue powred out my soule before my God; I could once haue wept for my sins, &c. but now alas, and with weeping they vtter it, none of all these can I feele in my selfe.

The sinnes the Lord woulde hereby chasten or pre­vent, are, 1. Pride and that swelling of the hart with cō ­ceitednes of our owne eminency aboue others. 2 Vn­thākfulnes for our litle or more grace received. 3. 1. Thes. 5.19.20. Discontinuance of care to cherish and increase receaved graces by meanes sanctified: perhaps wee haue growne remisse in hearing, praier, meditation, conference, vse of sacraments, &c. 4 Running into occasions of decay­ing, as loose, profane, irreligious company, from socie­ty of such as feare God, by Rom. 1.12. whose mutuall faith we might haue solaced each another.

Remedies, 1. Bewaile these sins all or any of thē that thou cāst probably think to haue bin occasiōs of thy de­clinings. 2. This done, cōsider there may be in Gods dearest children decay of graces in part & for a time. Of the church of Ephesus it is said, shee had Apoc. 2.4. fallen from her first loue, yet stil retained esteeme of a church, even with the Lord Christ. Of the Philippians saith the Apostle; Phil. 4.10. your care beginnes to spring againe: belike they had had their winter, that a new spring revived. It is true the Lord hath promised that Mat. 16.18. hell gates shall never prevaile vtter­ly to overthrow our faith, or any other grace accompa­nying salvation: but he hath no where promised to pre­serue cōtinually sensible exercise of any grace. Faith he preserveth: but continuall exercise of faith hath he pro­mised to preserue? Yea we haue instances of his Saints that haue fallen to acts of infidelity: in Gen. 20.2. Abrahā himself, whose faith is so renowned; in Mat. 26.74. Simō for firmnes of faith sirnamed Ioh. 1.42. Cephas. The Lord will haue his graces eb & flow in his servants, saith Augustine, ne facilitatem in om­nibus assecut [...] nostrum putemus esse quod eius est, least if we had attained facility in all things, we should thinke that our own which is meerly his work. Who of vs all, doth alwaies heare with equal attentiō, reverence, cheerefulnes, &c: or pray with like earnestnes of desire, feeling of wants, assurāce to be heard? Or do any thing at al times so as at some?

4 Lastly; let it be considered, that the Lord vsually withdrawes the vse of some particular grace, that some other may in greater measure shew forth it selfe in vs. Ex: Ps 51.12.14, 15. Ioy and reioicing in his mercy he withdrawes that he may bring to practise of humiliation.

A second thing strengthening iealousie of sinceritie, is the smal measure of our graces received. The distresse hence arising, I may well call the good distresse, the cō ­fortable discomfort, sith this brings with it its own cō ­fort: yea is itselfe the matter of most solide: consolatiō. Griefe for little obedience, is it not comfortable? 2. Cor. 7.11. indig­nation at our imperfections, is it not a fruit of repen­tance? See it exemplified, Mar. 9 24.

The sin the Lord would: hereby chasten or prevent, is former contentment with our smal measures, & that sufficit wee sang to our selues in times of prosperity. Perhaps we haue bin thus minded; any measure of faith would serue turne for comfort in times of greatest tēp­tation: any measure of practise, so we were free from grosse enormities, would suffice to salvation. And it may be we haue scoffingly thrown of care of strict car­riage, with that of Salomon profanely mistaken, Ec. 7.18. wee may be iust overmuch.

For remedy, hūble thy selfe for these very thoughts, and pray God to pardon neglects of meanes to growe in grace & in the knowledge of our Lord and Saviour Iesus Christ.

This done, consider that grace is rather measured by quality then by quantity: obedience more by sincerity then by muchnes. Its not so much inquired how great or little, but how sincere obedience is: faith, if it be 1. Tim. 1.5. vn­fained, though but as a Mat. 17, 20. graine of mustard seed; obedi­ence, though mingled with many weaknesses, yet if it be Rom, 6.17. harty, hath promise of gracious acceptation. And if thou lackest evidence of sincerity, take this for one in­fallible, griefe for thy defects & imperfections. Let that [Page 27] also be weighed, that smal graces may yet be tru whiles they are smal; litle faith is faith, as a little fire is fire, hath the nature of fire as well as the greatest flame. God de­spiseth not little things in obedience offered vnto him. In the sacrifices of the old law, not the price of the gift, but the ability & affection of the offerer was respected.

In this evill thou art not alone, but hast Rom. 8.23. all Gods Saints partakers with thee.

The smallest beginnings are 2. Cor. 1.22. pledges of greater fa­vours where is thankfull acceptance, and Mat. 25.23.29. consciona­ble vse of those already receaved, to the glory of the bestower.

Lastly, let it not be forgotten that Paule to this pur­pose alleadgeth: what we want in our selues, Rom. 8.1, 2, 3, 4. we haue in Christ Iesus, if not performed, yet punished, and to vs pardoned.

The third strengthener of iealousie is present insen­siblenes of Gods graces working in vs: an vsual accidēt, but a great discomfort.

The sin chastened is, either vnthankfulnes for that experience we once had of Gods spirit working in vs, or that presumptuous licence wee tooke to our selues in sinning, whiles our evidence staid firme with vs.

1 For remedie, pray God to pardon vnthankfulnesse and presumption.

2 This done, consider graces may sometimes lie hid­den in vs, yea worke in respect of our acknowledgemēt insensibly. The Luk. 17.20.21. kingdome of God, said our Savior, comes not with observation; and it is as Mark. 4.26, 27. seed that comes vp and groweth we know not how.

3 It was Davids case, Ps. 50.10. Create in me (saith David) a [Page 28] cleane heart O God. His heart, no doubt, was even then cleansed: for doubt we of cleannes, where Gods spirit takes vp his dwelling? or make we questiō whether hee Zech. 12.10. sanctifie, where he teacheth to pray? yet Create, saith David, speaking ad sensum, according to that nothing he felt of cleansing.

4 Lastly remember how diversly the Lord giues evi­dence of his spirits presence in vs. Somtimes a child of God perceiues little difference in practise betwixt him­selfe and very aliens; yet let him view his affections, hee may see grace there: sometimes againe, more may bee seene in practise, then in the affection: how ever, whilst in either, thou hast cause of comfort.

The last particular in this kind discomforting, is fal­ling from purposes, and almost vowed resolutions of a steddy course in obedience.

The sinne the Lord would hereby chasten or pre­vent; is Ec 5.1. presumptuousnesse in vowing or resolving, with out serious imploring of Gods assistance to enable, or due acknowledgement of our owne impotency in per­formance.

God wil ever be knowne Phil. 2.13. sole worker of will & work, of purpose and execution. The sin was Mat. 26. Peters, and the chastisement he tasted.

1 For remedy, humble thy selfe for rashnesse in vow­ing, and pray God to keepe thine eies open alwaies, to behold thy naturall weaknesse and mutabilitie.

2 Next learne ta distinguish betwixt the generall & particular purpose; I meane betwixt purposing to cleaue vnto God in performance of all holy duties, & purposing in such measure to serue him. Perhaps in the [Page 29] measure and particulars purposed, there haue beene faulting, but still in all likelyhood the generall purpose remaines.

3 Put difference betwixt falling from purpose, & fal­ling from execution of purpose in particulars; there is great ods betwixt the two. 2. Sam. 11.4, 5. David fell from execution of that Ps. 119.106. sworne purpose to keepe Gods iudgements, yet not from purpose.

4 The kinds & degrees of falling would be pondred. There is an Heb. 6.6. vniversall falling from the general purpose; that indeed is discomfortable: and there is a fayling in particular performances; whence without wrong to thy selfe, and condemning the whole generation of the iust, thou canst not conclude thy no-adoption.

5 It would be considered whether the Heb. 10.26.29. contrary pro­fane purpose haue succeeded in thee. A man can never say he is wholly fallen from any grace, till hee see the contrary succeeding in roome thereof.

6 Lastly in this kind fell Mat. 26. Peter, and yet obtained mer­cy. And as is aforesaid, Gods dealings are 1. Tim. 1.16. exemplary. In one he shewes what all in like case may on like con­ditions expect.

Let vs goe on to other particulars; and amongst these, as most discomfortable, offers it selfe, that which ariseth from abundance and fowlenes of evil thoughts, of blaspemy, atheisme, lust, murther, selfe destroying, &c. These very thoughts and suggestions are such, as we thinke cannot stand with grace.

The sinne the Lord would hereby chasten, or pre­vent, is our little acquaintance and notice taking of that greatnesse of corruption that is naturall vnto vs. [Page 30] Originall corruption is little knowne of most, how far it spreads, and what it compriseth, till effects thereof be seene in vs. And for sinnes so monstrous wee are gene­rally of Hazaels mind; 2. Reg. 8.13. Is thy servant a dog that I should doe, yea or once thinke of sinnes so monstrous?

Perhaps also it is our lacke of compassion towardes others, overtaken sometimes in some action of these sinnes. We haue a precept with Gal. 6.1: meekenesse to restore such as are fallen; vpon this consideration that wee our selues may be tempted, yea overtaken in acts of the fow­lest particulars. It is our fault to turne compassionate restoring into bitter invectiues, & heavy aggravations of our brethrēs fals; which perhaps occasions the Lord to permit vs to such like extremities. It may bee its our vnthankfulnesse for our preservation through grace from the sinnes we see daily committed by others. The fals of our brethren should be as so many sermons of thankfulnesse to God, by whose grace we stand, and in­citements to humiliation, and watchfulnesse against our owne corrupt inclination: would to God it were not too true of vs, that wee ascribe our freedome from sinnes so foule, even to goodnesse of nature. The Lord would now teach vs, that our hearts are equally sinkes of vncleanesse.

1 The remedies are, First humiliation and prayer for pardon of these sinnes all, or any of them, we can disco­ver in our selues.

2 For comfort, consider, first whether they Iac. 1.14. come out of thine owne corrupt heart, or are Ioh. 13, 2. cast into thee by Satan. If they come from Satan immediatly, they are our crosses not our sinnes, till we haue embraced them [Page 31] some measure of allowance or consent.

3 It is a comfortable truth taught by the Apostle; Rom. 7.20. that no more of our sinnes is imputed, then wee approue. What thou disallowest and abhorrest in thy selfe, and strivest against, God never imputes to condemnation.

4 Lastly weigh what the Lord aimes at in permitting his children to be thus assaulted; and thou shalt finde it to be thy benefit, rather then discomfort. One end is to acquaint vs with the measure of our faulty misery, that Rom 5.20. as sinne abounds in our acknowledgement, so grace may a­bound in the Lords pardon. Its our errour to thinke our selues naturally inclined to no more sinnes, then wee feele actually and ordinarily stirring in our selues. 2. He would by this occasion stirre vs vp to Mat. 26.41. watch and pray against every sin: even such as through secret perswasiō of our immunitie from them, often get greatest ad­vantage against vs. We vsually arme our selues against no more, then what we feele our selues actually and of­ten tempted vnto. 3. He would teach vs to magnifie his grace that hath freed vs from the raigne and dominion of these sinnes; the seeds whereof we see budding in vs.

The last distresse which I purpose to cōclude withal, being last of those that were propounded by the di­stressed; is the long delay of restitution after vse of the meanes. We thinke the Lord should presently grant what we pray for, and not so long withhold comfort conscionably sought in the meanes sanctified.

The sinne the Lord would hereby chasten or prevēt, is, our neglect to accept grace offered vnto vs. Perhaps its true of vs that is spoken of the Church in the Can­ticles, when the Cant. 5.2, 3. Lord hath beene wet with the dew of the [Page 32] night we hate not opened vnto him, but foreslowed the time. Is it not iust with him, as David speakes, to make as though he heard not, and to differ deliverance?

1 For remedie, first bewaile, and pray for pardon of thine vnthankfull neglects.

2 Consider then this is no new thing. The Apostle in like Extremitie 2. Cor. 12 8. besought the Lord thrise, that is, often before he receaved answer.

3 Though God delay, 1. to chastē neglects, 2 to kindle affection, 3. that graces so hardly obtained may be va­lued according to their worth: yet Luc. 18.7, 8. will hee not alwaies despise his children that cry day and night vnto him.

4 God heares diversly; by giving either the blessing desired, or another equivalent; as if not deliverance, yet 2. Cor. 12.9. grace sufficient to support vs.

5 Lastly, comforts when they come, are vsually 2. Cor. 1.5. pro­portioned to the measure of tribulation. Much trouble receaues in the end plentifull consolation.

A particular strengthning this distresse, is feare of falling to some fearefull extremities. A thing where­with Iob was so much perplexed, that hee prayed for death to prevent it. I will subioine his words. Iob. 6.8, 9, 10, 11. Oh that I might haue my desire, and that God would grant mee the thing I long for: that is, that God would destroy me; that he would let his hand goe, and cut me off. Then should I yet haue comfort, though I burne with sorrow, because I haue not de­nied the words of the holy one. Seest thou not thine owne case exemplified?

The sinne the Lord would prevent or chasten here­by is, our former fearelesnesse of such extremities, ari­sing from proud conceit of abilitie to preserue our [Page 33] selues; and that rash censuring and befooling others, whom the Lord hath been pleased thus to humble. We haue heard perhaps of blasphemies &c. which extre­mitie of anguish hath droven Gods children vnto; wee haue read of others fearefull dispaires, wherein they haue perished; and began to censure them of folly or impietie for sinnes so extreame: nowe the Lord woulde teach vs, that how ever we applaud our selues in respect of our better stay of our selues, yet the downfal is head­long when the Lord is pleased to leaue vs to our selues.

1 For remedy, pray God to pardon these sinnes.

2 This done, labour to fortefie faith in the gratious promises God hath made thee of sustentation and pre­servation. As faith increaseth, so feare abateth; as it ebs, so feare flowes. And to this end consider Ioh. 17.15.24. that Christ hath prayed for preservation from all separating ex­treames. And God that cannot lie, hath promised 2. Thes. 3.2. to preserue; at least not vtterly to cast off: but though they fall, Psal. 37.24. yet to put vnder his hand.

3 To feare sinne as sinne, is it not a note of adoption and regeneration?

4 Thou hast 1. Ioh. 5 18. a promise of preservation from the sin vnpardonable; if others prevaile against thee, they may wound thee perhaps, but not vnto death. And of these wounds of conscience thus farre. Other particulars many might haue beene instanced; but these suffice for the occasion. If any desire more, he hath at hand the labors of these reverend soule-Phisitians, M ^r Greenham, M ^r Perkins, & M ^r Downham: men excellently experiēced, & conscionably travelled in this healing part of divinity.

Only as an Appendix, some generall grounds ne­cessary [Page 34] to be knowne against the evil day shall bee an­nexed.

1 The testimony of the spirit of God Rom. 8.16. witnessing that we are the sonnes and daughters of God, is no vocall testi­monie, such as that of the Act. 10.4. Angell to Cornelius; but first those generall testimonies Evangelicall, Ioh. 1.12. Hee that re­ceaues Christ. i. that beleeues in his name, hath this preroga­tiue to be the child of God: Mark. 16.16. and hee that beleeues shall bee sa­ved, &c. are part of this testimonie. 2. That ability Gods spirit giues vs to beleeue in Christ, is the testimony frō whence we conclude that we are reconciled vnto God. 1. Ioh. 5.10. He that beleeues in the sonne of God, hath this witnesse in himselfe; his very beleeuing is that witnesse.

2 Graces of God out of vs, as Election, Adoption, Iu­stification, &c. are best 2. Pet. 1.10. 2. Tim 2.19. discerned by graces within vs, as Faith, Loue, Patience, Obedience.

3 In temptation it is Psal 51.12. not safe to iudge of our Adoption, and Iustification, by peace of conscience, and ioye in the holy Ghost: but rather by our holy affections, & inclinations to obedience; As feare of God, and care to depart from evill.

4 In anguish of soule it's safest to looke ad minima; to the least seedes and graines, as I may tearme them, of grace. As Neh. 1.11. desire to feare God; Gal. 5.17. lusting against corruption; griefe for our imperfections; dislike Rom 7.15. and disallowance of our selues, and our actions.

5 The g­ory of faith stands in this Psalm. 22.1. Iob. 13.15. to beleeue aboue sense, yea against feeling.

6 Holinesse makes vs not accepted of God; but Ioh. 2, 5. shew ethonly that we are approved of him.

7 Our services are not approved for the goodnes of [Page 35] our performāce; but they are 1. Pet. 2.5. acceptable to God through Iesus Christ.

8 In the agonie of conscience none more vnfit to iudge of vs, then our selues: though at other times wee are sicke of selfe loue, and too partiall in our own case; yet in this state we are most vncharitable to our selues.

9 When thou art brought lowest by affliction, Ps. 32, 3, 4, 5. hū ­ble thy selfe lower vnder Gods mightie hand, acknow­ledging his iustice in thy affliction, and thine owne vn­worthinesse to receaue the least comfort. There is se­cret pride in our hearts even when we are brought lowest by afflictions.

10 The more vile thou art in thine owne eies, the more pretious art thou in the sight of God. Isai. 57.15. Hee dwels with him that is of a contrite and humble spirit, to reviue the spirit of the humble, and to giue life to them that are of a contrite heart.

11 Let no seeming vnfitnesse keepe thee from exer­cises religious publique, or private. The weakest perfor­mances are farre more acceptable then whole of omis­sions.

12 Ps. 32.1, 2. Remission of sinnes and peace of conscience are favours worth waiting for. If the Lord should keepe thee on the racke even till the last gaspe, and [...]en im­part the least drop of his sonnes blood to purge thy cō ­science, vnspeakeable were his mercy towards thy soul.

13 Conflicts with corruption are infallible signes of grace.

14 Victorie over Satan seemes doubtfull, thorough ou [...] infirmitie: is Rom. 16.20. certaine, by the promise of God.

15 2. Cor. 12.9. Gods power is perfitted in his childrens weaknesse.