The Sick Souls Salve, Sermon
PRO. 18.14.
A wounded ſpirit who tan beare?
IN this verſe Salomon ſetteth out vntounto vsus 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 louelove, will ſuſtained. affords ſolace, and ſupport to all other afflictions. Its ſaide of Gods people, they enduredaHeb. 10.34. with ioy the ſpoyling of their goods, viz. having conſcience aſſuring them of Gods favour, and promiſed recompence; of the Macchabees, bHeb. 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? 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 calledcAct. 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, thedPſal. 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, 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; eMat. 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 off2. Cor. 2.11. Satans Wiles; & we hauehave great cauſe to feare, if the Lorde ſhould farther preſſe vsus, 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 vsus. 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, gLam. 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 vponupon 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;hGen. 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 of this horror they hauehave deſerved; even that which I ſay, hathiIſai. 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 hauehave 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:kAct. 16.30. 1 That ſenſe of the wound driues to ſeeke remedie.
Yea 2lIſai. 61.1. prepares, & makes fit to be cured. 4. Let ſuch remember what the Lord ſpeakes to the Apoſtle,m2. Cor. 12.9 his grace is ſufficient, and he perfects his power in our weaknes, and hath promiſed,n1. Cor. 10, 23. not to ſuffer his to be tempted aboue ſtrength, &c.
Laſtly, let it not be forgotten, that vſually comforts areo2. 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 deareſt of Gods Saints actually partakers of adoption, are ſubiect vntounto 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,pIob. 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 profeſſethqMat. 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 vnderunder 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.rIob. 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 complaining that hee hadſPſ. 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 oftGen. 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; ſuchuPſal. 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 vponupon thē, and peace, as vponupon the Iſraell of God; but if once they ſhal turne their liberty into licenſe, when once that peace of God ceaſethxPhilip. 4.7. to keepe their hearts within the bounds of obedience, farewell then their peace till repentance be renued;yIob. 13 26. God then writes bitter things againſt them; and makes them poſſeſſe the ſinnes even of youth. 3. Probatory; 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, z2. Cor. 12 7.Leaſt I ſhould bee exalted aboue meaſure. God in mercy before hand letting vsus 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 louelove, ſeeing vsus 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 vponupon 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 giuegive way to it in their practiſe;aLuk. 3.12, 14. what ſhall we doe, ſay ſouldiers, people all affrighted with Iohn Baptiſts thundring ſermon?bAct. 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, that a caſtaway ever comes to ſo peremptory, or ſteddy reſolution thou ſhalt hardly finde.
2 To a child of God,cIob 33.23.24 the Interpreter, that one of a thouſand that declares to a man thus perplexed Gods righteouſneſse, wilbe for ever welcome,dRom. 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 evereHeb. 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 wonderfullfMat 5.3.7. compaſſionate towards others in like miſerie, what they hauehave 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,gMat. 27.5. Iudas was not alone in his diſcomfortable end, but hath had (alas for pitty) and hath daily many followers?hIob. 2.4. skin for skin, & all that a mā hath he wil giuegive 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 ſtrangeiProv. 28.1. They flie, ſaith Salomon, when none purſueth; evenkLevit. 26.37 at the noiſe of a leafe ſhaken, tremble at their owne ſhadow; yea arelIer 20 4. a terror to themſelues. Affraid (ſaith David) and affrighted,mPſal. 53.5. where no feare is.
3 Yea what extremities hath it brought Gods deare Saints vntounto? Iob, the mirrour of patience, yet vnderunder this croſs ſo impatiēt, ſo vnlike himſelf, thatnIob 6.8.9. he wiſheth for death.oPſ. 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 hauehave outborne; yea paines of fire, ſome, not only Martyrs; but miſcreants hauehave 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,pHab. 1.13. whoſe eies are pure, and can endure no vncleane thing to ſtand before him; that is in his wrathqHeb. 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,rIer. 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 hauehave a company of gallants in the world, men for the preſent, as Paule ſpeakes,ſEph. 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 hauehave them intolerable; the tMar. 9.43, 44worme 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 wiſh? The wound of conſcience (ſaith Salomon) who can beare?
Let vsus 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;uPhil. 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,xGen. 19.7. oh deale not ſo wickedly; or as Ioſeph to his Miſtris,yGen. 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 thiszGen. 4.7. Lyon of an evill conſcience once rowſed, thorough horrour, driues many vntounto. 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 vsus 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 hauehave in S. Peters preſcript to his patients at Ieruſalem. aAct 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 vsus that our ſinnes for Chriſts ſake are forgiven vsus. This do therefore, whē the Lords hand ſhall in this kind be vponupon 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 vnderunder Godes mightie hande,bIſ. 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 hauehave 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;cHeb 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 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,dGal. 2.20. Chriſt loved me, and gaue himſelfe for me. This perſwaſion once vponupon 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; whateIob. 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, carefullyfHeb. 10 25 frequent the aſſemblies and gatherings together of the Saints; where God hath appointed his interpreters, thoſe ones amongſt thouſands, to declare vntounto 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 goodgIac. 1.23. looking glaſſe, wherein we may behold the many blemiſhes, and ouglie deformities of our life, & nature; an excellenthIer. 23.29. hammer to breake the ſtone of the heart: but conſider, the heart broken needs ratheriIſai. 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;kRom. 6.14. we are not vnderunder the law, but vnderunder 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: thelDan. 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 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,mMat. 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 hauehave 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 hauehavenGen. 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 hauehave exceeded the ſinnes of others, to which the Lord hath granted pardon. It is true, they confeſſe,o1. Tim. 1.13 Paule a blaſpheamer, a perſecutour was receaued to mercy; but what he did be did ignorantly through vnbeleefe: I againſt my knowledge, and conſcience. Peter ſinned grievouſlypMat. 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, qPar. 33.12.13he 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, rGen. 19.20.are they not little ones? and our ſoule may liue. Oathes, ſay profane men (& perhaps we hauehave 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 artſMat. 12.36. countable for the leaſt, even to an idle word.
When thou haſt this done, conſider then the endleſnes of Gods mercy in Chriſt Ieſus; view the tEph 3.18.height and depth, and length, and breadth, thoſe immenſe dimenſions of Gods grace and louelove in Chriſt. Heare the Lord himſelfe deſcribing himſelfe to Moſes; uEx. 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, xIſai. 55.7.He is very readie to forgiue; heare S. Iames, yIac. 5.11.of much bowels and tender commiſeratiō. And reiect that ſaying of Cain zGen. 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 vponupon meditation of the endleſſe mercy of God; ſee then thea1. Pet. 1.18, 19. price paide to expiate not only little, but even greateſt ſins. Is there any thinkeſt thou ſo great, which thebHeb. 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 vntounto theſe, thoſe ſweete promiſes propounded in the word of God.cIſai. 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,d2. Par. 33.12 13. Manaſſeh, Peter, e1. 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 hauehave 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;fEzec. 24.13. becauſe the Lord would hauehave 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 hauehave his ſwinge; and let vsus be merry, we can neuer do it younger. The Lord would by this diſtreſſe teach thee, that, it isgLam. 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, 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 tohEphe. 5.16. redeeme the time, andi1. Pet. 4.2.3. as much time as remaines in the fleſh, conſecrate wholly to the ſervice of God.
This done, build thy ſelfe vponupon 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;kLuk. 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 hauehave gone aſtray, yet returne and I will heale your rebellions. There islEpheſ. 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 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 hauehave thoſe ſpeeches raſhly paſſed from vsus, we will repent in old age, or when the Lorde ſummons vsus 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 asmIer. 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 vsus 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 byn2. Cor. 3.5. a thought or deſire to further thine owne ſalvation; And let God be acknowledged theoPhil 2.13. worker both of will and worke in this point of cō verſion.
When thou haſt thus humbled thy ſelfe vnderunder Gods mightie hand, pray then with that poore man in the Goſpel.pMark. 9.24. Lord helpe my vnbeleefe; and with the Church,qCant. 1.4. Drawe me that I may run after thee. Lord, ſay thou, I knowerIer. 10.23. it is not in man to convert himſelfe, nor to turne vntounto thee:ſLam. 5.21. Turne thou me o Lord and I ſhall be turned, Convert thou me and I ſhall be converted. And after thy promiſe,tEzec. 36.26. take out of my bowels that ſame heart of Stone, and giuegive inſteed thereof, an heart of fleſh, remorſefull for ſinne, and flexible to the obedience of thy holy will.
When thou haſt thus craved helpe for thy naturall infirmitie, conſider then that theſe veryuMark. 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 hauehave performed many excellent things ſavouring of grace & faith vnfained, yet this feare they hauehave in all theſe been but as hypocrits, either for faſhion, or feare, or vaine glory, or hope of temporal benefit, performing al whatever they hauehave 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 hauehave thought civill honeſty to be regeneration; God forgiue vsus, 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 isxMal. 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 toy2. Cor. 13.5. try and examine the graces that God hath beſtowed vponupon 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 anzIoh. 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 wasaLuk. 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 theb1. Tim. 1.15 chiefe of ſinners. Thou haſt done theſe & farre greater workes of piety and mercy, and yet thinkeſt thy ſelfe not worthy to be numbred amongſt thecEph. 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 louelove 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 coulddGal. 4.29. he louelove Iſaac the ſonne of promiſe? Yet this I doubt not but thou canſt ſay of thy ſelfeePſal. 15.4. Thou honoureſt them that feare the Lord; fPſal. 119 63.delighteſt their company; cheerefully according to abilitie,gRom. 12.13. diſtributeſt to their neceſsities. And whileſt thou ſoh1. 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 couldiPro. 9 7,8. louelove a rebuker, a man reproving his perſonall ſinnes? We read of Herod kMark. 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 thelAct. 7.54. Iewes, that with ſome patience and attention they heard St Stephens narration; but his reproofe was as gall and wormewood. Now when thou findeſt Davids affectiō in thee, that thou canſtmPsal. 141 5. deſire to be reproved, and counteſt it a benefit: canſt thou doubt whether the Lord hath made theenProv 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 the corruptiō, that is in the world through luſt? or thatoRom. 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 hauehave formerly felt, it was nothing but the hypocrits vaniſhing flaſhes. It is true ſaith the wounded ſpirit; I hauehave felt that true of my ſelfe that Iob ſo comfortably profeſſeth,pIob 23.12. I hauehave preferred the words of the Lords mouth before mine appointed food; I hauehave knowne the day, when I could with earneſtnes of affection and feeling of wants, hauehave powred out my ſoule before my God; I could once hauehave 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.q1. Theſ. 5.19.20. Diſcontinuance of care to cheriſh and increaſe receaved graces by meanes ſanctified: perhaps wee hauehave 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 rRom. 1.12.whoſe mutuall faith we might hauehave ſolaced each another.
Remedies, 1. Bewaile theſe ſins all or any of thē that thou cāſt probably think to hauehave 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 ſApoc. 2.4.fallen from her firſt louelove, yet ſtil retained eſteeme of a church, even with the Lord Chriſt. Of the Philippians ſaith the Apoſtle;tPhil. 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 thatuMat. 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 hauehave inſtances of his Saints that hauehave fallen to acts of infidelity: in*Gen. 20.2. Abrahā himſelf, whoſe faith is ſo renowned; inxMat. 26.74. Simō for firmnes of faith ſirnamedyIoh. 1.42. Cephas. The Lord will hauehave 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 vsus 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 vsus. Ex: zPſ 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?a2. 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 hauehave 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 hauehave ſcoffingly thrown of care of ſtrict carriage, with that of Salomon profanely miſtaken,bEc. 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 bec1. Tim. 1.5. vnfained, though but as adMat. 17, 20. graine of muſtard ſeed; obedience, though mingled with many weakneſſes, yet if it beeRom, 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 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 vntounto 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 haſtfRom. 8.23. all Gods Saints partakers with thee.
The ſmalleſt beginnings areg2. Cor. 1.22. pledges of greater favours where is thankfull acceptance, andhMat. 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,iRom. 8.1, 2, 3, 4. we hauehave in Chriſt Ieſus, if not performed, yet puniſhed, and to vsus pardoned.
The third ſtrengthener of iealouſie is preſent inſenſiblenes of Gods graces working in vsus: an vſual accidēt, but a great diſcomfort.
The ſin chaſtened is, either vnthankfulnes for that experience we once had of Gods ſpirit working in vsus, or that preſumptuous licence wee tooke to our ſelues in ſinning, whiles our evidence ſtaid firme with vsus.
1 For remedie, pray God to pardon vnthankfulneſſe and preſumption.
2 This done, conſider graces may ſometimes lie hidden in vsus, yea worke in reſpect of our acknowledgemēt inſenſibly. The kLuk. 17.20.21.kingdome of God, ſaid our Savior, comes not with obſervation; and it is aslMark. 4.26, 27. ſeed that comes vp and groweth we know not how.
3 It was Davids caſe,mPſ. 50.10. Create in me (ſaith David) a 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 heenZech. 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 vsus. 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; isoEc 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 knownepPhil. 2.13. ſole worker of will & work, of purpoſe and execution. The ſin wasqMat. 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 vntounto God in performance of all holy duties, & purpoſing in ſuch meaſure to ſerue him. Perhaps in the meaſure and particulars purpoſed, there hauehave 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.r2. Sam. 11.4, 5. David fell from execution of thatſPſ. 119.106. ſworne purpoſe to keepe Gods iudgements, yet not from purpoſe.
4 The kinds & degrees of falling would be pondred. There is antHeb. 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 theuHeb. 10.26.29. contrary profane purpoſe hauehave 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 arex1. Tim. 1.16. exemplary. In one he ſhewes what all in like caſe may on like conditions expect.
Let vsus 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 vntounto vsus. Originall corruption is little knowne of moſt, how far it ſpreads, and what it compriſeth, till effects thereof be ſeene in vsus. And for ſinnes ſo monſtrous wee are generally of Hazaels mind;y2. 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 hauehave a precept withzGal. 6.1: meekeneſſe to reſtore ſuch as are fallen; vponupon 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 vsus 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 vsus, that wee aſcribe our freedome from ſinnes ſo foule, even to goodneſſe of nature. The Lord would now teach vsus, 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 theyaIac. 1.14. come out of thine owne corrupt heart, or arebIoh. 13, 2. caſt into thee by Satan. If they come from Satan immediatly, they are our croſſes not our ſinnes, till we hauehave embraced them ſome meaſure of allowance or conſent.
3 It is a comfortable truth taught by the Apoſtle;cRom. 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 vsus with the meaſure of our faulty miſery, thatdRom 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 vsus vp toeMat. 26.41. watch and pray againſt every ſin: even ſuch as through ſecret perſwaſiō of our immunitie from them, often get greateſt advantage againſt vsus. We vſually arme our ſelues againſt no more, then what we feele our ſelues actually and often tempted vntounto. 3. He would teach vsus to magnifie his grace that hath freed vsus from the raigne and dominion of theſe ſinnes; the ſeeds whereof we ſee budding in vsus.
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 vntounto vsus. Perhaps its true of vsus that is ſpoken of the Church in the Canticles, when thefCant. 5.2, 3. Lord hath beene wet with the dew of the night we hate not opened vntounto 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 Extremitieg2. 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: yethLuc. 18.7, 8. will hee not alwaies deſpiſe his children that cry day and night vntounto him.
4 God heares diverſly; by giving either the bleſſing deſired, or another equivalent; as if not deliverance, yeti2. Cor. 12.9. grace ſufficient to ſupport vsus.
5 Laſtly, comforts when they come, are vſuallyk2. 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.lIob. 6.8, 9, 10, 11. Oh that I might hauehave 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 hauehave comfort, though I burne with ſorrow, becauſe I hauehave 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 ſelues; and that raſh cenſuring and befooling others, whom the Lord hath been pleaſed thus to humble. We hauehave heard perhaps of blaſphemies &c. which extremitie of anguiſh hath droven Gods children vntounto; wee hauehave read of others fearefull diſpaires, wherein they hauehave periſhed; and began to cenſure them of folly or impietie for ſinnes ſo extreame: nowe the Lord woulde teach vsus, 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 vsus 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 conſidermIoh. 17.15.24. that Chriſt hath prayed for preſervation from all ſeparating extreames. And God that cannot lie, hath promiſedn2. Theſ. 3.2. to preſerue; at leaſt not vtterly to caſt off: but though they fall,oPſal. 37.24. yet to put vnderunder his hand.
3 To feare ſinne as ſinne, is it not a note of adoption and regeneration?
4 Thou haſtp1. Ioh. 5 18. a promiſe of preſervation from the ſin vnpardonable; if others prevaile againſt thee, they may wound thee perhaps, but not vntounto death. And of theſe wounds of conſcience thus farre. Other particulars many might hauehave beene inſtanced; but theſe ſuffice for the occaſion. If any deſire more, he hath at hand the labors of theſe reverend ſoule-Phiſitians, Mr Greenham, Mr Perkins, & Mr Downham: men excellently experiēced, & conſcionably travelled in this healing part of divinity.
Only as an Appendix, ſome generall grounds neceſſary to be knowne againſt the evil day ſhall bee annexed.
1 The teſtimony of the ſpirit of GodqRom. 8.16. witneſsing that we are the ſonnes and daughters of God, is no vocall teſtimonie, ſuch as that of therAct. 10.4. Angell to Cornelius; but firſt thoſe generall teſtimonies Evangelicall,ſIoh. 1.12. Hee that receaues Chriſt. i. that beleeues in his name, hath this prerogatiue to be the child of God: tMark. 16.16.and hee that beleeues ſhall bee ſaved, &c. are part of this teſtimonie. 2. That ability Gods ſpirit giues vsus to beleeue in Chriſt, is the teſtimony frō whence we conclude that we are reconciled vntounto God.u1. 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 vsus, as Election, Adoption, Iuſtification, &c. are beſt*2. Pet. 1.10. 2. Tim 2.19. diſcerned by graces within vsus, as Faith, LoueLove, Patience, Obedience.
3 In temptation it isxPſal 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. AsyNeh. 1.11. deſire to feare God; zGal. 5.17.luſting againſt corruption; griefe for our imperfections; diſlike aRom 7.15.and diſallowance of our ſelues, and our actions.
5 The gory of faith ſtands in thisbPſalm. 22.1. Iob. 13.15. to beleeue aboue ſenſe, yea againſt feeling.
6 Holineſſe makes vsus not accepted of God; butcIoh. 2, 5. ſhew ethonly that we are approved of him.
7 Our ſervices are not approved for the goodnes of our performāce; but they ared1. Pet. 2.5. acceptable to God through Ieſus Chriſt.
8 In the agonie of conſcience none more vnfit to iudge of vsus, then our ſelues: though at other times wee are ſicke of ſelfe louelove, 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,ePſ. 32, 3, 4, 5. hū ble thy ſelfe lower vnderunder 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.fIſai. 57.15. Hee dwels with him that is of a contrite and humble ſpirit, to reviue the ſpirit of the humble, and to giuegive 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.
12gPſ. 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: ishRom. 16.20. certaine, by the promiſe of God.
15i2. Cor. 12.9. Gods power is perfitted in his childrens weakneſſe.
End of the text · William Sclater, The Sick Souls Salve (1612)