The Right Method for a Settled Peace of Conscience, Direction 23

The Right Method for a Settled Peace of Conscience · Direction 23

p. 246DIRECTION XXIII.

23. My next advice is this, Think not that thoſe doubts and troubles of minde, which are cauſed and continued by wilfull Diſobedience, will ever be well healed but by the healing of that Diſobedience: or that the ſame means muſt be uſed and will ſuffice to the cure of ſuch troubles; which muſt be uſed and will ſuffice to cure the troubles of a tender-conſcience, and of an obedient Chriſtian, whoſe trouble is meerly through miſtakes of their condition.

I Will begin with the later part of this Direction. He that is troubled upon meer miſtakes may be quieted upon the removal of them. If he underſtood not the univerſal extent of Chriſts ſatisfaction, or of the Covenant or conditional Grant of Chriſt and Life in him: and if upon p. 247this he be troubled, as thinking that he is not included; the convincing him of his error may ſuffice to the removal of his trouble. If he be troubled through his miſtaking the nature of true Faith, or true Love, or other Graces, and ſo think that he hath them not when he hath them; the diſcovery of his error may be the quieting of his ſoul. The ſoul that is troubled upon ſuch miſtakes muſt be tenderly dealt with: Much more they that are diſquieted by groundleſs fears, or too deep apprehenſions of the wrath or juſtice of God, of the evil of ſin, and of their unworthineſs, and for want of fuller apprehenſions of the loving kindneſs of God, and the tender compaſſionate nature of Chriſt. We can ſcarce handle ſuch ſouls too gently. God would have all to be tenderly dealt with, that are tender of diſpleaſing and diſhonouring him by ſin. Gods own language may teach all Miniſters what language we ſhould uſe to ſuch, Iſa. 57.15, 16, 17, 18, 19, 20, 21. Thus ſaith the high and lofty one that inhabiteth eternity, whoſe Name is Holy; I dwel in the high and holy place; with him alſo that is of a contrite and humble ſpirit, to revive the ſpirit of the humble, and to revive the heart of the contrite ones. For p. 248I will not contend for ever, neither will I be alwaies wroth: For the ſpirit ſhould fail before me, and the ſouls which I have made, &c. But the wicked are like the troubled ſea when it cannot reſt, whoſe waters caſt up mire and dirt: There is no peace ſaith my God to the wicked. Much more tender language may ſuch expect from Chriſt in the Goſpel, where is contained a fuller revelation of his Grace. If Mary a poor ſinfull woman lie weeping at his feet, and waſhing them with her tears, he hath not the heart to ſpurn her away; but openly proclaims the forgiveneſs of her many ſinnes. As ſoon as ever the heart of a ſinner is turned from his ſinnes, the heart of Chriſt is turned to him. The very ſumme of all the Goſpel is contained in thoſe precious words, which fully expreſs this, Matth. 11.28, 29, 30. Come unto me all ye that labour and are heavy laden, and I will give you Reſt. Take my yoak upon you and learn of me; for I am meek and lowly in heart: and ye ſhall finde Reſt unto your ſouls: For my yoak is eaſie and my burden is light. When the Prodigal, Luke 15.20. doth once come home to his Father, with ſorrow and ſhame con…eſting his unworthineſs, yea but reſolved to confeſs it; his Father preventeth p. 249him, and ſees him afarre off, and ſtaies not his coming but runs and meets him: and when he comes to him he doth not upbraid him with his ſins, nor ſay, Thou Rebell, why haſt thou forſaken me, and preferred harlots and luxury before me? nay he doth not ſo much as frown upon him: but compaſſionatly fals on his neck and kiſſeth him: Alas, God knows that a poor ſinner in this humbled troubled caſe, hath burden enough on his back already, and indeed more then he is able of himſelf to bear. The ſenſe of his own ſinfull folly and miſery is burden enough: If God ſhould adde to this his frowns and terrors, and ſhould ſpurn at a poor ſinner that lies proſtrate at his feet, in tears or terrours, who then ſhould be able to ſtand before him, or to look him in the face? But he will not break the bruiſed reed; he will not make heavier the burden of a ſinner. He cals them to come to him for Eaſe and Reſt, and not to oppreſs them or kill them with his terrours. We have not a King like Rehoboam that will multiply our preſſures; but one whoſe office it is to break our yoaks, and looſe our bonds and ſet us free. When he was a Preacher himſelf on earth, you may gather what Doctrine he preached by his p. 250Text, which he choſe at one of his firſt publike Sermons; which as you may finde in Luke 4.18, 19. was this, The Spirit of the Lord is upon me; becauſe he hath anointed me to preach the Gospel to the poor; he hath ſent me to heal the broken hearted, to preach deliverance to the captives, and recovering of ſight to the blinde, to ſet at liberty them that are bruiſed; to preach the acceptable year of the Lord. O if a poor bruiſed, wounded ſoul had but heard this Sermon from his Saviours own mouth; what heart-meltings would it have cauſed? what pangs of Love would it have raiſed in him! You would ſure have believed then that the Lord is gracious, when All (that heard him) bare him witneſs, and wondred at the gracious words that proceeded out of his mouth, Luke 4.22. I would deſire no more for the comfort of ſuch a ſoul then to ſee ſuch a ſight, and feel ſuch a feeling as the poor penitent Prodigal did, when he found himſelf in the arms of his Father, and felt the kiſſes of his mouth, and was ſurprized ſo unexpectedly with ſuch a torrent of Love. The ſoul that hath once ſeen and felt this, would never ſure have ſuch hard and doubtfull thoughts of God, except through ignorance they knew not whoſe arms they were that thus p. 251embraced them, or whoſe voice it was that thus beſpoke them; or unleſs the remembrance of it were gone out of their mindes. You ſee then what is Gods own language to humbled Penitents, and what is the method of his dealings with them: And ſuch muſt be the language and dealing of his Miniſters: They muſt not wound when Chriſt would heal; nor make ſad the heart that Chriſt would comfort, and would not have made ſad, Ezek. 13.22.

But will this means ſerve turn, or muſt the ſame courſe be taken, to remove the ſorrows of the wilfully diſobedient? No, God takes another courſe himſelf, and preſcribes another courſe to his Miniſters, and requires another courſe from the ſinner himſelf. But ſtill remember who it is that I ſpeak of: It is not the ordinary unavoidable infirmities of the Saints that I ſpeak of; ſuch as they cannot be rid of, though they fain would; ſuch as Paul ſpeaks of, Rom. 7.19. The good that I would do I do not: and when I would do good evil is preſent with me: And Gal. 5.17. The fleſh luſteth againſt the Spirit, &c. ſo that we cannot do the things that we would. A true Chriſtian would Love God more perfectly, and Delight in him p. 252more abundantly, and bring every thought in ſubjection to his Will, and ſubdue the very remnants of carnal concupiſcence, that there ſhould be no ſtirrings of luſt or unjuſt anger, or worldly deſires, or pride within him; and that no vain word might paſs his lips: all this he would do but he cannot. Striving againſt theſe unavoidable infirmities is conquering.

But though we cannot keep under every motion of concupiſcence, we can forbear the execution. Anger will ſtirre upon provocations; But we may reſtrain it in degree, that it ſet us not in a flame, and do not much diſtemper or diſcompoſe our mindes: and we can forbid our tongues all raging, furious or abuſive words in our Anger; all curſing, ſwearing or reproachfull ſpeaking. If an envious thought againſt our Brother do ariſe in our hearts, becauſe he is prefer'd before us▪ we may hate it and repreſs it, and chide our hearts for it, and command our tongues to ſpeak well of him, and no evil. Some pride and ſelf-eſteem will remain and be ſtirring in us, do what we can, it is a ſinne ſo deeply rooted in our corrupt Natures: But yet we can deteſt it, and reſiſt it, and meet with abhorrence our ſelf-conceited thoughts, and p. 253rejoycings in our own reputations and fame, and inward heart-riſings againſt thoſe that undervalue us and ſtand in the way of our Repute; and we may forbear our boaſting language, and our conteſtings for our credit, and our excuſes of our ſinnes, and our backbitings and ſecret defaming of thoſe that croſs us in the way of credit: We may forbear our quarrels and eſtrangements and dividings from our Brethren, and ſtiff inſiſting on our own conceits, and expecting that others ſhould make our Judgements their Rule, and ſay and do as we would have them, and all dance after our pipe; all which are the effects of inward Pride▪ We cannot, while we are on earth, be free from all inordinate Love of the world, and the Riches and Honours of it; but we may ſo watch againſt it and repreſs it, as that it ſhall neither be preferred before God, nor draw us to unlawfull waies of gain, by lying, deceit and overreaching our Brethren; by ſtealing, unjuſt or unmercifull dealings, oppreſſing the poor, and inſulting over thoſe that are in the way of our thriving, and cruſhing them that would hinder our aſpiring deſignes, and treading them down that will not bow to us, and taking revenge p. 254of them that have croſſed or diſparaged us, or cruelly exacting all our Rights and Debts of the poor; and ſqueezing the purſes of ſubjects or tenants, or thoſe that we bargain with, like a ſpunge, as long as any thing will come out: Yea we may ſo farre ſubdue our love of the world, as that it ſhall not hinder us from being mercifull to the poor, compaſſionate to our ſervants and labourers, and bountifull to our power in doing good works: nor yet ſhut out Gods ſervice from our families or cloſets, nor rob him of our frequent, affectionate thoughts, eſpecially on the Lords day. So for ſenſuality or the pleaſing of our fleſh more immediatly; we ſhall never on earth be wholly freed from inordinate motions, and temptations, and fleſhly deſires, and urgent inclinations and ſolicitations to forbidden things. But yet we may reſtrain our Appetite by reaſon, ſo farre that it bring us not to gluttony and drunkenneſs, and a ſtudying for our bellies, and pampering of our fleſh, or a taking care for it, and making proviſion to ſatisfie its luſts, Rom. 13.14. We may forbear the obeying it, in exceſs of Apparel, in undecent, ſcandalous or time-waſting Recreations, in uncleanneſs or unchaſt p. 255ſpeeches or behaviour, or the reading of amorous Books and Sonnets, or feeding our eyes or thoughts on filthy or enticing objects, or otherwaies wilfully blowing the fire of luſt: So alſo for the performance of Duty: We ſhall never in this life be able to Hear or Read ſo diligently, and underſtandingly or affectionately as we would do: nor to remember or profit by what we hear, as we deſire. But yet we can bring our ſelves to the Congregation, and not preferre our eaſe or buſineſs or any vain thing before Gods Word and Worſhip, or loath or deſpiſe it becauſe of ſome weakneſs in the ſpeaker: And we may in a great meaſure reſtrain our thoughts from wandring, and force our ſelves to attend; and labour when we come home to recall it to minde. We cannot call on God ſo fervently, believingly or delightfully as we would: But yet we may do it ſincerely as we can, and do it conſtantly▪ We cannot inſtruct our children and ſervants, and reprove or exhort our neighbours, with that boldneſs, or love and compaſſion and diſcretion and meet expreſſions, as we would: But yet we may do it faithfully and frequently as we are able.

So that you may ſee in all this what p. 256ſin it is that Paul ſpeaks of, Rom. 7. when he ſaith, When he would do good, evil is preſent with him; and that he is lead captive to the Law of ſin, and ſerves the Law of ſin with his fleſh: and Gal. 4.17. when he ſaith, We cannot do the things that we would; he ſpeaks not of wilfull ſinning, or groſs ſin, but of unavoidable infirmities; whereby alſo we are too often drawn into a committing of many ſinnes which we might avoid (for ſo the beſt doe.)

And becauſe you may often reade and hear of ſinnes of Infirmity, as diſtinguiſhed from other ſinnes, let me here give you notice, that this word may be taken in ſeveral ſenſes, and that there are three ſeveral ſorts of ſinnes of Infirmity in the Godly.

1. There are thoſe ſinnes which a man cannot avoid though he would: which are in the gentleſt ſenſe called Sins of Infirmity. Here note 1. That Adam had none ſuch. 2. And that the reaſon of them is becauſe 1. Our Reaſon which ſhould direct, and our Wils themſelves which ſhould command, are both Imperfect. 2. And our Faculties that ſhould be commanded and directed are by ſin grown impotent and obſtinate, and have contracted p. 257a rebelling diſobedient diſpoſition. 3. And that degree of Grace, which the beſt attain to in this life, is not ſuch as wholly to overcome either the imperfection of the guiding and commanding faculty, or the rebellion of the obeying faculties. Otherwiſe if our own Wils were perfect, and the rebellion of the inferiour faculties cured, no man could then ſay, The good that I would I do not, and the evil that I would not that I do. For the Will would ſo fully command, that all would obey, and it ſelf being perfect, all would be perfect. And therefore in Heaven it is and will be ſo.

I know Philoſophers conclude that all acts of the inferiour Faculties are but acts commanded by the Will: It ſhould be ſo I confeſs: It is the office of the Will to command, and the underſtanding to direct, and the reſt to obey. But in our ſtate of ſinfull imperfection the ſoul is ſo diſtempered and corrupted, that the Will cannot fully rule thoſe Faculties that it ſhould rule; ſo that it may be ſaid, I would forbear ſin but cannot. For 1. The underſtanding is become a dark, imperfect Directer. 2. The Will is become an imperfect Receiver of the Underſtandings Directions; yea an oppoſer, as being p. 258tainted with the neighbourhood of a diſtempered ſenſe. 3. When the Will is rectified by Grace, it is but in part; and therefore when Paul or any holy man ſaith, I would do good, and I would not do evil, they mean it not of a perfect willingneſs, but of a ſincere; to wit, that this is the main bent of their Will, and the reſolved prevalent act of it, is for good. 4. When the Will doth command, yet the commanded Faculties do refuſe to obey, through an unfitneſs, of impotency and corruption. 1. The Will hath but an imperfect command of the Underſtanding (I mean as to the exerciſe of the act, in which reſpect it commandeth it, and not as to the ſpecification of the act.) A man may truly and ſtrongly deſire to Know more, and apprehend things more clearly, and yet cannot. 2. The Will hath but an imperfect command of the Phantaſie or Thoughts; ſo that a man may truly ſay, I would think more frequently, more intentively, and more orderly of good, and leſs of vanity; and yet I cannot. For objects and paſſions may force the Phantaſie and Cogitations in ſome degree. 3. The Will hath but an imperfect command of the paſſions: ſo that a man may truly ſay, I would not be troubled, p. 259or afraid, or grieved, or diſquieted, or angry; but I cannot chooſe, and I would mourn more for ſinne, and be more afraid of ſinning and of Gods displeaſure, and more zealous for God, and more delighted in him, and joy more in holy things, but I cannot. For theſe paſſions lie ſo open to the aſſault of objects (having the ſenſes for their inlet, and the moveable ſpirits for their ſeat or inſtruments) that even when the Will commands them one way, an object may force them in part againſt the Wils command, as we finde ſenſibly in caſes of fear, and ſorrow or anger, which we can force a man to whether he will or no. And if there be no contradicting object, yet cannot the Will excite theſe paſſions to what height it ſhall command. For their motion depends as much (and more) on the lively manner of repreſenting the Object, and the working nature and weight of the object repreſented, and upon the heat and nobility of the ſpirits, and temperature of the body, as upon the command of the Will. 4. Much leſs can the Will command out all vicious habits and ſenſual or corrupt inclinations: and therefore a true Chriſtian may well ſay in reſpect of theſe, that he would be more holy, heavenly and p. 260diſpoſed to good, and leſs to evil, but he cannot. 5. As for complacency and diſplacency, liking or diſliking, love and hatred, ſo farre as they are paſſions, I have ſpoke of them before: but ſo farre as they are the immediate acts of the Will (Willing and Nilling) they are not properly ſaid to be commanded by it, but elicit, or acted by it: (wherein how farre it hath power is a moſt noble Queſtion; but unfit for this place or your capacity.) And thus you ſee that there are many Acts of the Soul, beſide Habits, which the Will cannot now perfectly command, and ſo a Chriſtian cannot be what he would be, nor do the things that he would: And theſe are the firſt ſort of ſins of Infirmity.

If you ſay, Sure theſe can be no ſinnes becauſe we are not willing of them, and there is no more ſin then there is will in it. I anſwer, 1. We were in Adam willing of that ſin which cauſed them. 2. We are in ſome degree inclining in our Wils to ſin, though God have that prevalent part and determination, which in comparative caſes doth denominate them. 3. The Underſtanding and Will may be moſt hainouſly guilty where they do not conſent, in that they do not more ſtrongly p. 261diſſent, and more potently and rulingly command all the ſubject Faculties. And ſo a Negation of the Wils act, or of ſuch a Degree of it, as is neceſſary to the Regiment of the ſenſual part, is a deep guilt, and great offence, and it may be ſaid, that there is Will in this ſin. It is morally or reputatively voluntary, though not naturally: becauſe the Will doth not its office when it ſhould: As a man is guilty of voluntary murder of his own childe, that ſtands by and ſeeth his ſervant kill him, and doth not do his beſt to hinder him. I would this were better underſtood by ſome Divines: For I think that the commoneſt guilt of the Reaſon and Will in our actual ſinnes, is by Omiſſion of the exerciſe of their Authority to hinder it: And that moſt ſinnes are more bruitiſh, as to the true efficient cauſe, then many imagine; and yet they are humane or moral Acts too, and the ſoul nevertheleſs guilty; becauſe the commanded Faculties performed not their office, and ſo are the Moral or Imputative cauſes, and ſo the great culpable cauſes of the fact. (But I am drawn nearer to Philoſophy and points beyond your reach then I intended: a fault that I muſt be ſtill reſiſting in all my Writings, being p. 262upon every occurring difficulty carried to forget my ſubject, and the capacity of the meaneſt to whom I write: But what you underſtand not paſs over and go to the next.

The ſecond kinde of ſinnes of Infirmity are, The ſmaller ſort of ſinnes which we may forbear if we will; that is, If we be actually, though not perfectly, yet prevalently Willing; or if our Wils be determined to forbear them: or if the chief part of the Will actually be for ſuch forbearance. The firſt ſort are called ſinnes of Infirmity in an Abſolute ſenſe. Theſe laſt I call ſinnes of Infirmity in both an Abſolute and Comparative ſenſe: that is, both as they proceed from our inward corruption, which through the weakneſs of the ſoul having but little grace, is not fully reſtrained, and alſo as it is compared with groſs ſinnes: And ſo we may call idle words, and raſh expreſſions in our haſt, and ſuch like, Sins of Infirmity, in compariſon of Murder, Perjury, or the like groſs, ſinnes; which we commonly call Crimes, or Wickedneſs, when the former we uſe to call but Faults. Theſe Infirmities are they which the Papiſts (and ſome Learned Divines of our own; as Rob. Baronius in his excellent Tractate p. 263de Peccat. Mortali & Veniali) do call Venial ſinnes: Some of them in a fair and honeſt ſenſe, viz. Becauſe they are ſuch ſinnes as a true Chriſtian may live and die in, though not unrepented or unreſiſted, yet not ſubdued ſo farre as to forſake or ceaſe from the practice of them; and yet they are pardoned. But other Papiſts call them Venial ſinnes in a wicked ſenſe, as if they needed no pardon, or deſerved not eternal puniſhment. (And why ſhould they call them Venial if they need not pardon?) A juſtified man liveth in the daily practice of ſome vain thoughts, or the frequent commiſſion of ſome other ſinnes, which by his utmoſt diligence he might reſtrain: But he liveth not in the frequent practice of Adultery, Drunkenneſs, Falſe-witneſſing, Slandering, Hating his Brother, &c.

Yet obſerve that though the forementioned leſſer ſinnes are called Infirmities, in regard of the matter of them; yet they may be ſo committed in regard of the end and manner of them, as may make them crimes or groſs ſinnes: As for example, If one ſhould uſe idle words wilfully, reſolvedly, without reſtraint, reluctancy or tenderneſs of conſcience, this were groſs ſinning: or the neerer it p. 264comes to this, and the more wilfulneſs or neglect or evil ends there is in the ſmalleſt forbidden action, the worſe it is, and the groſſer. And obſerve (of which more anon) that the true bounds or difference between groſs ſinnes, and thoſe leſſer faults, which we call Infirmities, cannot be given; (I think, by any man; I am ſure not by me) either as to the Act it ſelf, to ſay, juſt what Acts are groſs ſins and what not; or elſe, as to the manner of committing them; as to ſay, Juſt how much of the Will muſt go to make a groſs ſinne; or Juſt how farre a man may proceed in the degree of evil intents; or how farre in the frequency of ſinning, before it muſt be called a groſs ſinne.

3. The third ſort of ſinnes which may be called Sins of Infirmity, are theſe laſt mentioned groſs ſinnes themſelves, ſo far as they are found in the Regenerate: Theſe are groſs ſinnes put in oppoſition to the former ſort of Infirmities; but our Divines uſe to call them all Sins of Infirmity, in oppoſition to the ſinnes of Unbelievers, who are utterly unholy. And they call them Sins of Infirmity 1. Becauſe the perſon that committeth them is not dead in ſinnes, as the Unregenerate are, p. 265but only diſeaſed, wounded and infirm. 2. Becauſe that they are not committed with ſo full conſent of Will, as thoſe of the Unregenerate are; but only after much ſtriving, or at leaſt contrary to Habitual Reſolutions, though not againſt Actual.

Here we are in very great Difficulties, and full of Controverſies: Some ſay, that theſe groſs ſinnes do extinguiſh true Grace, and are inconſiſtent with it: and that David and Peter were out of the … of Grace till they did again Repent: Others ſay, that they were in the ſtate of Grace and not at al ſo liable to condemnation, but that if they had died in the Act, they had been ſaved: becauſe There is no condemnation to them that are in Chriſt Jeſus: and that therefore all the ſins of Believers are alike ſins of Infirmity, pardoned on the ſame terms: and therefore as a raſh word may be pardoned without a particular repentance, ſo poſſibly may theſe groſs ſins. To others this ſeems dangerous and contrary to Scripture, and therefore they would fain finde out a way between both: But how to do it clearly and ſatisfactorily is not eaſie (at leaſt, to me, who have been long upon it, but am yet much in the dark in it.) I think it is plain that ſuch perſons are not totally unſanctified by p. 266their ſin: I believe that Chriſts intereſt is Habitually more in their Wils, then is the intereſt of the fleſh or world, at that very time when they are ſinning, and ſo Chriſts intereſt is leaſt as to their Actual Willing: And ſo ſinne prevaileth for that time againſt the Act of their Faith and Love, but not wholly againſt the prevalent part of the Habit. And therefore when the ſhaking winde of that ſtormy temptation is over, the ſoul will return to Chriſt by Repentance, Love, and renewed Obedience. But then to know what ſtate he is Relatively in this while, as to his Juſtification and Reconciliation and right to Glory, is the point of exceeding difficulty. Whether as we diſtinguiſh of Habitual Faith and Love and Obedience, which he hath not loſt; and Actual, which he hath loſt; ſo we muſt make ſome anſwerable diſtinction of Juſtification (Habitual and Actual it cannot be) into Virtual Juſtification, which he hath not loſt, and Actual Juſtification which he hath loſt? or into Plenary Juſtification (which he hath not) and Imperfect Juſtification, wanting a further Act to make it Plenary (which may remain.) But ſtill, it will be more difficult to ſhew punctually what this Imperfect p. 267or Virtual Juſtification is? and moſt difficult to ſhew, Whether with the loſs of Actual Plenary Juſtification, and the loſs of a Plenary Right to Heaven, a mans ſalvation may conſiſt; that is, Whether if he ſhould die in that condition, he ſhould be ſaved or condemned? Or if it be ſaid, that he ſhall certainly repent, 1. Yet ſuch a ſuppoſition may be put, while he yet repenteth not; for the enquiry into his ſtate; How farre there is any interciſion of his Juſtification, Pardon, Adoption or Right to ſalvation? 2. And whether it can fully be proved that it is impoſſible (or that which never was or ſhall be) for a Regenerate man to die in the very act of a groſs ſinne (as ſelf-murder or the like?) For my part I think God hath purpoſely left us here in the dark, that we may not be too bold in ſinning, but may know that whether the groſs ſins of Believers be ſuch as deſtroy their Juſtification and right to Glory, prevalently, or not, yet certainly they leave them in the dark, as to any Certainty of their Juſtification or Salvation.

And then more dark is it and impoſſible to diſcover, How farre a man may go in theſe groſſer ſinnes; and yet have the prevalent habits of Grace? As to the p. 268former Queſtion about the interciſion of Juſtification, I am ſomewhat inclinable to think, that the habit of Faith hath more to do in our Juſtification then I have formerly thought, and may as properly be ſaid to be the condition as the act: and that as long as a man is (in a prevalent degree) habitually a Believer, he is not only imperfectly and virtually Juſtified, but ſo farre actually Juſtified, that he ſhould be ſaved, though he were cut off before he actually Repent: And that he being already habitually Penitent, having a hatred of all ſin as ſin, ſhould be ſaved, if meer want of opportunity do prevent the Act: And that only thoſe ſinnes do bring a man into a ſtate of condemnation, or prove him in ſuch, which conſiſt not with the Habitual Preheminence of Chriſts intereſt in our ſouls above the intereſt of the fleſh and world; And that David's and Peter's were ſuch as did conſiſt with the preheminence of Chriſts intereſt in the habit. But withall, that ſuch groſs ſinnes muſt needs be obſervable, and ſo the ſoul that is guilty doth ordinarily know its guilt, yea and think of it: And that it is inconſiſtent with this habitual Repentance, not to Repent actually as ſoon as Time is afforded, and the violence of p. 269paſſion ſo farre allaied, as that the ſoul may recollect it ſelf, and Reaſon have its free uſe: And that he that hath this leaſure and opportunity for the free uſe of Reaſon, and yet doth not Repent, it is a ſign that the intereſt of the fleſh is habitually as well as actually ſtronger then Chriſts intereſt in him. I ſay, in this doubtfull caſe, I am moſt inclining to judge thus: But as I would have no man take this as my reſolved Judgement, much leſs as certain Truth, and leaſt of all, to venture on ſinne or impenitency ever the more for ſuch a doubtfull opinion, which doth not conclude him to be certainly unjuſtified; ſo I am utterly ignorant both how long ſenſual paſſions may poſſibly rage and keep the ſoul from ſober Conſideration; or how farre they may interpoſe in the very time of Conſideration and fruſtrate it, and prevail againſt it: and ſo keep the ſinner from actual Repenting, or at leaſt, from a full ingenuous acknowledgement and bewailing of the ſin which is neceſſary to full Repentance: and how long Repentance may be ſo farre ſtifled, as to remain only in ſome inward grudgings of conſcience, and trouble of minde, hindered from breaking out into free Confeſſion (which ſeemeth to have p. 270been David's caſe long.) Nay it is impoſſible to know juſt how long a man may live in the very practice of ſuch groſs ſin, before Chriſts habitual Intereſt above the fleſh be either overthrown, or proved not to be there? and how oft a man that hath true Grace may commit ſuch ſins: Theſe things are undiſcernable; beſides that none can punctually define a groſs ſin ſo as to exclude every degree of Infirmities, and include every degree of ſuch groſs ſin.

Perhaps you will marvell why I run ſo farre in this Point; It is both to give you as much light as I can, what ſins they be which be to be called Infirmities, and ſo what ſins they be that do forbid that gentle, comforting way of cure, when the ſoul is troubled for them, which muſt be uſed with thoſe that are troubled more then needs, or upon miſtakes: and alſo to convince you of this weighty Truth, That Our Comfort yea and Aſſurance hath a great dependance on our actual obedience: yea ſo great that the leaſt obedient ſort of ſincere Chriſtians cannot by ordinary means have any Aſſurance: and the moſt obedient (if other neceſſaries concurre) will have th… moſt Aſſurance: and for the middle ſort; their Aſſurance will riſe and fall, ordinarily p. 271with their obedience: ſo that there's no way to comfort ſuch offending Chriſtians but by reducing them to fuller obedience by Faith and Repentance, that ſo the evidences of their Juſtification may be clear, and the great impediments of their Aſſurance and Comfort be removed.

This I will yet make clearer to you by its Reaſons, and then tell you how to apply it to your ſelf.

1. No man can be ſure of his ſalvation or Juſtification but he that is ſure of his true Faith and Love. And no man can be ſure of his true Faith and Love, but he that is ſure of the ſincerity of his obedience: For true Faith doth ever take God for our great Soveraign, and Chriſt for our Lord-Redeemer, and containeth a Covenant-delivery of a mans ſelf to God and the Redeemer to be Ruled by him, as a Subject, Childe, Servant and Spouſe. This is not done ſincerely and ſavingly unleſs there be an actual and habitual Reſolution to obey God and the Redeemer, before all creatures, and againſt all temptations that would draw us from him To obey Chriſt a little, and the fleſh more, is no true obedience: If the fleſh can do more with us to draw us to ſin, then Faith and Obedience do, to keep us from ſin, p. 272ordinarily; this is no true Faith or Obedience. If Chriſt have not the Soveraignty in the ſoul, and his Intereſt be not the moſt predominant and potent, we are no true Believers. Now it is plain, that the Intereſt of the world and fleſh doth actually prevail, when a man is actually committing a known ſinne, and omitting a known duty: and then it is certain that Habits are known but by the Acts. And therefore it muſt needs be that the ſoul that moſt ſinneth muſt needs be moſt in doubt whether the Intereſt of Chriſt or the fleſh be predominant? and ſo whether his obedience be true or no? and ſo whether he did ſincerely take Chriſt for his Soveraign? and that is, whether he be a true Believer? For when a man is enquiring into the ſtate of his ſoul, Whether he do ſubject himſelf to Chriſt as his only Soveraign? and whether the Authority and Love of Chriſt will do more with him, then the temptations of the world, fleſh and devil? he hath no way to be reſolved but by feeling the Pulſe of his own Will? And if he ſay, I am willing to obey Chriſt before the f…ſh, and yet do actually live in an obedience to the fleſh before Chriſt, he is deceived in his own Will: for this is no ſaving Willingneſs. A wicked man p. 273may have ſome will to obey Chriſt principally: but having more will to the contrary, viz. to pleaſe the fleſh before Chriſt, therefore he is wicked ſtill: ſo that you ſee in our ſelf-examination, the buſineſs is for the moſt part finally Reſolved into our ſincere actual obedience. For thus we proceed: We firſt finde, He that believeth and loveth Chriſt ſincerely, ſhall be ſaved. Then we proceed, He that believeth ſincerely taketh Chriſt for his Soveraign. Then, He that truly taketh Chriſt for his Soveraign, doth truly reſolve to obey him and his Laws, before the world, fleſh or devil. Then, He that truly reſolveth thus to obey Chriſt before all, doth ſincerely perform his reſolution, and doth ſo obey him. For that is no true reſolution ordinarily, that never comes to performance. And here we are caſt unavoidably to try whether we do perform our reſolutions by actual obedience? before we can ſit down with ſetled Peace: much more before we get Aſſurance. Now thoſe that are diligent and carefull in obeying, and have greateſt conqueſt over their corruptions, and do moſt ſeldom yield to temptations, but do moſt notably and frequently conquer them, theſe have the cleareſt diſcovery of the performance of their reſolutions p. 274by obedience; and conſequently the fulleſt Aſſurance: But they that are ofteneſt overcome by temptations, and yield moſt to ſin, and live moſt diſobediently, muſt needs be furtheſt from Aſſurance of the ſincerity of their obedience, and conſequently of their ſalvation.

2. God himſelf hath plainly made our actual obedience, not only a ſign of true Faith, but a ſecondary part of the condition of our ſalvation as promiſed in the New Covenant. And therefore it is as impoſſible to be ſaved without it, as without Faith: ſuppoſing that the perſon have opportunity to obey, in which caſe only it is made neceſſary as a condition. This I will but cite ſeveral Scriptures to prove, and leave you to peruſe them if you be unſatisfied. Rom. 8.1, to 14. They that are in Chriſt Jeſus, are they that walk, not after the fleſh but after the Spirit. If ye live after the fleſh ye ſhall die, but if ye by the Spirit do mortifie the deeds of the body, ye ſhall live. Rev. 22.14. Bleſſed are they that do his commandments, that they may have right to the tree of Life, and may enter in by the Gate into the City. Heb. 5.9. He is become the Author of eternal ſalvation to all them that obey him. Matth. 11.28, 29, 30. Take my yoak upon you, for it is p. 275eaſie, and my burden for it is light. Learn of me to be meek and lowly, &c. and ye ſhall finde Reſt, &c. John 16.27. Luke 13.24. Phil. 2.12. Rom. 2.7, 10. Joh. 15.12, 17. & 14.21. Mat. 5.44. Luk. 6.27, 35. Pro. 8.17, 21. Matth. 10.37. 1 Tim. 6.18, 19. 2 Tim. 2.5, 12. Matth. 25.41, 42. Jam. 2.21, 22, 23, 24, 26. & 1.12. & 2.5. Prov. 1.23. & 28.13. Luk. 13.3, 5. Matth. 12.37. & 11.25, 26. & 6.12, 14, 15. 1 John 1.9. Act. 8.22. & 3.19. & 22.16. Luke 6.37. 1 Pet. 4.18. & 1.2, 22. Rom. 6.16. with abundance more the like. Now when a poor ſinner that hath oft fallen into Drunkenneſs, Railing, Strife, Envying, &c. ſhall reade that theſe are the works of the fleſh, and that for theſe things ſake the wrath of God cometh on the children of diſobedience; and that every man ſhall be judged according to his works, and according to what he hath done in the fleſh; and that they that do ſuch things ſhall not inherit the Kingdom of God; it cannot be but that his Aſſurance of ſalvation muſt needs have ſo great a dependance on his obedience, as that theſe ſins will diminiſh it. When he reades Rom. 6.16. His ſervants ye are to whom ye obey, whether of ſinne unto death, or of obedience unto Righteouſneſs; he muſt needs think, p. 276how ſuch a time and ſuch a time he obeyed ſinne: and the oftner and the more wilfully he did it, the doubtfuller will his caſe be. Eſpecially if he be yet in a ſinfull courſe, which he might avoid, whether of groſs ſinne, or any wilfull ſinne, it cannot be but this will obſcure the evidence of his obedience. Men cannot judge beyond evidence: and he that hath not the evidence of his true obedience, hath not the evidence of the ſincerity of his Faith.

3. Moreover, Aſſurance and Comfort are Gods gifts; and without his gracious aid we cannot attain them. But God will not give ſuch gifts to his children while they ſtand out in diſobedience, but when they carefully pleaſe him. Paternal Juſtice requires this.

4. And it would do them abundance of hurt, and God much diſhonour if he ſhould either tell them juſt how oft or how farre they may ſin and yet be ſaved; or yet ſhould keep up their Peace and Comforts as well in their greateſt diſobedience, as in their tendereſt carefull walking with him. But theſe things I ſpoke of before, and formerly elſewhere.

You ſee then that though ſome obedient tender Chriſtians may yet on ſeveral p. 277occaſions be deprived of Aſſurance; yet ordinarily no other but they have Aſſurance: And that Aſſurance and Comfort will riſe and fall with obedience.

And for all the Antinomian objections againſt this, as if it were a leading men to their own righteouſneſs from Chriſt, I referre you to the twenty Arguments which I before laid you down to prove that we may and muſt fetch our Aſſurance and Comfort from our own works and Graces: and ſo from our own Evangelical Righteouſneſs, which is ſubordinate to Chriſts Righteouſneſs (which he ſpeaks of, Matth. 25. laſt; and in fourty places more;) though we muſt have no thoughts of a Legal Righteouſneſs (according to the Law of Works or Ceremonies) in our ſelves. They may as well ſay that a woman doth forſake her husband, becauſe ſhe comforteth her ſelf in this, that ſhe hath not forſaken him or been falſe and unchaſt, thence gathering that he will not give her a bill of Divorce: Or that a ſervant forſakes his Maſter; or a ſubject his Prince; or a Parent is forſaken by his childe; becauſe they comfort themſelves in their Obedience and Loyalty, gathering thence that they are not flat Rebels, and ſhall not be uſed as Rebels! Or that p. 278any that enter Covenant with Superiors do forſake them becauſe they comfort themſelves in their keeping Covenant, as a ſign that the Covenant ſhall be kept with them: All theſe are as wiſe collections, as to gather that a man forſakes Chriſt and his Righteouſneſs, and ſetteth up his own in ſtead of it, becauſe he looks at his not forſaking, refuſing and vilifying of Chriſt, his Love and faithfull obedience to Chriſt, as comfortable ſignes that Chriſt will not forſake and reject him. Do theſe men think that a Rebell may have the love of his Prince, and as much comfort from him as a Loyal ſubject? or a whoriſh woman have as much love and comfort from her husband, as a faithfull Wife? or a ſtubborn rebellious ſon or ſervant have as much love and comfort from their Father or Maſter as the dutifull? If there be ſo near a Relation as hitherto we have ſuppoſed, between a Soveraign and ſubjection to him, and a Husband and Marriage-faithfulneſs to him, and a Maſter and ſervice to him, and a Father and loving obedience to him; it is ſtrange that men ſhould ſuppoſe ſuch a ſtrange oppoſition, as theſe men do? Certainly God doth not ſo when he ſaith, Mal. 1.6. If I be a Father where is mine p. 279honour? and if I be a Maſter where is my fear? And Iſa. 1.3, 4. Hear O heavens, and give ear O earth, for the Lord hath ſpoken: I have nouriſhed and brought up children and they have rebelled againſt me: The Ox knoweth his owner, and the Aſſe his Maſters crib: but Iſrael doth not know, my people doth not conſider: Ah ſinfull Nation! a people laden with iniquity! a ſeed of evil doers! children that are corrupters! they have forſaken the Lord! they have provoked the holy one of Iſrael to anger! they are gone away backward. And Jer. 3.19. Thou ſhalt call me my Father, and ſhalt not depart away from me. And 2 Tim. 2.19. The Lord knoweth who are his: and let him that nameth the Name of Chriſt depart from iniquity. And Pſal. 66.18. If I delight in iniquity or regard it, God will not hear my prayers, ſaith David himſelf. Doubtleſs Paul did not forſake Chriſts Righteouſneſs by confidence in his own, when he ſaith, This is our rejoycing, the Teſtimony of our Conſcience, that in ſimplicity and godly ſincerity we have had our converſation among you, 2 Cor. 1.12. with many the like which I before mentioned. Nor doth the Lord Jeſus at the day of Judgement turn men off from his Righteouſneſs, when he ſaith, Well done good and p. 280faithfull ſervant; becauſe thou haſt been faithfull in a very little, I will make thee ruler over much, Luke 19.17. Mat. 25.23. and cals them thereupon Righteous, ſaying, And the righteous ſhall go into life everlaſting, Mat. 25. laſt.

It remains now that I further acquaint you what uſe you ſhould make of this obſervation, concerning the dependance of Aſſurance upon actual obedience. And 1. I adviſe you, if your ſoul remain in doubts and troubles, and you cannot enjoy God in any way of peace and comfort, nor ſee any clear evidence of the ſincerity of your faith; take a ſerious view of your obedience: and faithfully ſurvey your heart and life, and your daily carriage to God in both. See whether there be nothing that provokes God to an unuſual Jealouſie. If there be, it is either the increaſe of ſome carnal intereſt in your heart, or elſe the wilfull or negligent falling into ſome actual ſinne, of commiſſion or omiſſion. In the making of this ſearch you have need to be exceeding cautelous; for if I have any acquaintance with the myſtery of this buſineſs, your peace or trouble, comfort or diſcomfort, will mainly depend on this. And your care muſt lie in this point; that p. 281you diligently avoid theſe two extreams: Firſt, That you do not deal negligently and unfaithfully with your own ſoul, as either unwilling to know the truth, or unwilling to be at that labour which you muſt needs be at before you can know it. Secondly, That you do not either condemn your ſelf when your conſcience doth acquit you, or vex your ſoul with needleſs ſcruples, or make unavoidable or ordinary infirmities to ſeem ſuch wilfull hainous ſinnes, as ſhould quite break your ſetled peace. O how narrow is the path between theſe two miſtaken roads? and how hard a thing, and how rare is it to finde it and to keep in it? For your ſelf and all tender conſcienc'd Chriſtians that are heartily willing to be Ruled by Chriſt, I would perſwade you equally to beware of both theſe▪ becauſe ſome ſouls are as inclinable to the later extream as to the former (during their troubles.) But for the moſt Chriſtians in the world, I would have them firſt and principally avoid the former, and that with farre greater diligence then the later. For 1. Naturally all mens hearts are farre proner to deal too remiſly, yea unfaithfully with themſelves in ſearching after their ſins, then too ſcrupulouſly and tenderly. p. 282The beſt men have ſo much pride and carnal ſelf-love, that it will ſtrongly incline them to excuſe, or mince, or hide their ſinnes, and to think farre lightlier and more favourably of it then they ſhould do, becauſe it is theirs. How was the caſe altered with Judah towards Thamar, when he once ſaw it was his own act. How was Davids zeal for Juſtice allaied, as ſoon as he heard, Thou art the man? This is the moſt common cauſe why God is fain to hold our eyes on our tranſgreſſions by force, becauſe we are ſo loth to do it more voluntarily: and why he openeth our ſinne in ſuch crimſon and ſcarlet colours to us; becauſe we are ſo apt either to look on them as nothing, or to ſhut our eyes and over-look them: and why God doth hold us ſo long on the rack, becauſe we would ſtill eaſe our ſelves by uningenuous excuſes and extenuations: and why God doth break the skin ſo oft and keep open our wounds; becauſe we are ſtill healing them by ſuch carnal ſhifts. This proud ſin-excuſing diſtemper needs no other proof or diſcovery, then our great tenderneſs and backwardneſs in ſubmitting to reproofs: How long do we excuſe ſinne, and defend our pretended innocency, as long we can finde a word p. 283to ſay for it. Doth not daily experience of this ſad diſtemper even in moſt of the godly, diſcover fully to us, that moſt men (yea naturally all) are farre proner to over-look their ſinnes, and deal unfaithfully and negligently in the triall; then to be too tender, and to charge themſelves too deep.

Beſides, If a Chriſtian be heartily willing to deal impartially and ſearch to the quick, yet the heart is lamentably deceitfull, that he ſhall over-look much evil in it, when he hath done his beſt. And the devil will be farre more induſtrious to provoke and help you to hide, excuſe and extenuate ſinne, then to open it, and ſee it as it is. His endeavour to drive poor ſouls into terrours, is uſually but when he can no longer keep them in preſumption: When he can hide their ſin no longer, nor make it ſeem ſmall to keep them in impenitency, then he will make it ſeem unpardonable and remedileſs, if he can: but uſually not before. So that you ſee the frame of moſt mens ſpirits doth require them, to be rather over-jealous in ſearching after their ſinnes, then over-careleſs and confident of themſelves.

2. Beſides this; I had rather of the p. 284two that Chriſtians would ſuſpect and ſearch too much then too little, becauſe there is a hundred times more danger in ſeeing ſinne leſs then it is, or overlooking it, then in ſeeing it greater then it is, and being over-fearfull. The later miſtake may bring us into ſorrow; and make our lives uncomfortable to us (and therefore ſhould be avoided:) but uſually it doth not endanger our happineſs; but is often made a great occaſion of our good. But the former miſtake may hazzard our everlaſting ſalvation, and ſo bring us to remedileſs trouble.

3. Yea, leſt you ſhould ſay, This is ſad language to comfort a diſtreſſed wounded ſoul, let me adde this one Reaſon more. So farre as I can learn by reading the Scriptures, and by long experience of very many ſouls under troubles of conſcience, It is moſt commonly ſome notable cheriſhed corruption that breedeth and feedeth the ſad uncomfortable ſtate of moſt profeſſours, except thoſe who by melancholy or very great ignorance, are ſo weak in their Intellectuals, as that they are uncapable of making any true diſcovery of their condition, and of paſſing a right judgement upon themſelves thereupon.

p. 285Leaſt I ſhould make ſad any ſoul that God would not have ſad, let me deſire you to obſerve, 1. That I ſay but of moſt Profeſſors, not all: For I doubt not but God may hide his face for ſome time from ſome of the holieſt and wiſeſt of Believers, for ſeveral and great reaſons. 2. Do but well obſerve moſt of the humble obedient Chriſtians that you know to lie under any long and ſad diſtreſs of minde, and you will finde that they are generally of one of the two forementioned ſorts: either ſo ignorant as not to know well what faith is, or what the conditions of the Covenant are, or what is the extent of the promiſe, or the full ſufficiency of Chriſts ſatisfaction for all ſinners, or what are the evidences by which they may try themſelves: Or elſe they are Melancholy perſons whoſe fancy is ſtill moleſted with theſe perturbing vapours and their underſtandings ſo clouded and diſtempered, that Reaſon is not free▪ And ſo common is this later, that in my obſervation, of all the Chriſtians that have lived in any long and deep diſtreſs of minde, ſix if not ten for one have been deeply Melancholy; except thoſe that feed their troubles by diſobedience. So that beſides theſe ignorant and Melancholy p. 286perſons, and diſorderly declining Chriſtians, the number of wounded ſpirits I think is very ſmall, in compariſon of the reſt. Indeed it is uſual for many at or ſhortly after their firſt change to be under trouble and deep fears: But that is but while the ſenſe of former ſinne is freſh upon their hearts. The ſudden diſcovery of ſo deep a guilt, and ſo great a danger, which a man did never know before, muſt needs amaze and affright the ſoul: and if that fear remain long where right means are either not known or not uſed, for the cure, it is no wonder: and ſometimes it will be long if the righteſt means be uſed. But for thoſe that have been long in the Profeſſion of holineſs, and yet lye, or fall again, under troubles of ſoul (except thoſe before excepted) I would have them make a diligent ſearch, whether God do not obſerve either ſome fleſhly intereſt incroach upon his Right; or ſome actual ſin to be cheriſhed in their hearts or converſations?

And here let me tell you, when you are making this ſearch, what particulars they be which I would have you to be moſt jealous of. 1. The former ſort which I call contrary carnal intereſt incroaching on Chriſts Right, are they that you muſt p. 287look after with farre more diligence then your actual ſinnes. 1. Becauſe they are the farre greateſt and moſt dangerous of all ſinnes, and the root of all the reſt: for as God is the End and Chief Good of every Saint, ſo theſe ſinnes do ſtand up againſt him as our End and Chief good; and carry away the ſoul by that Act which we call ſimply willing, or complacency, and ſo theſe intereſts are mens Idols, and reſiſt Gods very Soveraignty and perfect Goodneſs, that is, They are againſt God himſelf as our God. Whereas thoſe which I now call Actual ſinnes as diſtinct from theſe, are but the violation of particular Precepts, and againſt Gods means and Laws directly, and but remotely or indirectly againſt his Godhead; and they have but that act of our Will which we call Election, Conſent or Ʋſe, which is proper to Means, and not to the End. 2. Becauſe as theſe ſinnes are the moſt damnable, ſo they lye deepeſt at the heart, and are not ſo eaſily diſcovered. It is ordinary with many to have a Covetous, Worldly, Ambitious heart, even damnably ſuch, that yet have wit to carry it fairly without; yea and ſeem truly Religious to themſelves and others. 3. Becauſe theſe ſinnes are the moſt common: p. 288For though they reign only in hypocrites and other unſanctified ones, yet they dwell too much in all men on earth.

If you now ask me what theſe ſinnes are: I anſwer, They are, as denominated from the Point or Term from which men turn, all compriſed in this one Ʋnwillingneſs of God, or the turning of the heart from God; or not loving God But as we denominate them from the Term or Object to which they turn, they are all compriſed in this one, Carnal ſelf-love, or turning to and preferring our carnal ſelf before God, and as it inclineth to action, all or moſt of it is comprehended in this one word Fleſh-pleaſing. But becauſe there are a Trinity of ſinnes in this Unity, we muſt conſider them diſtinctly. Three great Objects there are about which this ſinne of Fleſh-pleaſing is exerciſed: 1. Credit or Honour. 2. Profit or Riches. 3. Senſual Pleaſure, more ſtrictly ſo called, conſiſting in the more immediate Pleaſing of the ſenſes; Whereas the two firſt do more remotely pleaſe them, by laying in Proviſion to that end: Otherwiſe all three are in the general but Fleſh-pleaſing. The three great ſinnes therefore that do moſt directly fight p. 289againſt God himſelf in his Sovereignty, are 1. Pride or Ambition. 2. Worldlines or Love of Riches. 3. Senſuality, Voluptuouſneſs, or inordinate Love of Pleaſures. There are in the Ʋnderſtanding indeed other ſinnes as directly againſt God as theſe, and more radicall (as 1. Atheiſm, denying a God. 2. Polutheiſm, denying our God to be the Alone God, and joyning others with him. 3. Idolatry, owning falſe Gods. 4. Infidelity, denying Jeſus Chriſt our Lord-Redeemer. 5. Owning falſe Saviours and Prophets, in his ſtead, or before him, as do the Mahometans. 6. Joyning other Redeemers and Saviours with him, as if he were not the alone Chriſt. 7. Denying the holy Ghoſt, and denying Credit to his Holy and Miraculous Teſtimony to the Chriſtian faith, and blaſphemouſly aſcribing all to the devil: which is the ſinne againſt the Holy Ghoſt. 8. Owning and believing in devils, or Lying ſpirits in ſtead of the Holy Ghoſt: as the Montaniſts, Mahometans, Ranters, Familiſts do. 9. Owning and adjoyning devils or Lying ſpirits in coordination or equality with the Holy Ghoſt, and believing equally his doctrine and theirs, as if he were not ſole and ſufficient in his Work. All theſe are ſinnes directly againſt God p. 290himſelf, and if prevalent, moſt certainly damning; three againſt the Father, three againſt the Sonne, and three againſt the Holy Ghoſt. But theſe be not they that I need now to warn you of. Theſe are prevalent only in Pagans, Infidels, and Blaſphemers. Your troubles and complaints ſhew that theſe are not predominant in you. It is therefore the three forementioned ſinnes of the Heart or Will that I would have you carefully to look after in your troubles, to ſee whether none of them get ground and ſtrength in you.

1. Enquire carefully into your humility. It is not for nothing that Chriſt hath ſaid ſo much of the excellency and neceſſity of this Grace; When he bids us learn of him to be meek and lowly: when he bleſſeth the meek and poor in ſpirit: when he ſetteth a little child in the midſt of them, and telleth them, Except they become as that child they could not enter into the Kingdom of Heaven: when he ſtoopeth to waſh and wipe his Diſciples feet, requiring them to do ſo by one another. How oft doth the Holy Ghoſt preſs this upon us? Commanding us, to ſubmit our ſelves to one another: and not to minde high things; but to condeſcend to men of low p. 291eſtate, Rom. 12.16. and not to be wiſe in our own eſteem, but in honour preferre others before our ſelves, Rom. 12.10. How oft hath God profeſſed to reſiſt and take down the Proud, and to give Grace to the humble and dwell with them? Search carefully therefore leſt this ſinne get ground upon you. For though it may not be ſo predominant and reigning as to damn you, yet may it cauſe God to afflict you and hide his face from you, and humble you by the ſenſe of his diſpleaſure, and the concealment of his Love. And though one would think that doubting troubled ſouls ſhould be alwaies the moſt humble, and freeſt from pride, yet ſad experience hath certified me, that much pride may dwell with great doubtings and diſtreſs of minde. Even ſome of the ſame ſouls that cry out of their own unworthineſs, and fear leſt they ſhall be firebrands of Hell, yet cannot endure a cloſe reproof, eſpecially for any diſgracefull ſin, nor cannot bear a diſparaging word, nor love thoſe, nor ſpeak well of them who do not value them, nor endure to be croſt or contradicted in word or deed, but muſt have all go their way, and follow their judgement, and ſay as they ſay, and dance after their pipe, and their hearts riſe aginſt thoſe that will not do it; much more againſt p. 292thoſe that ſpeak or do any thing to the diminiſhing of their Reputation: They cannot endure to be low, and paſt by, and overlooked when others are preferred before them, or to be ſlighted and diſreſpected, or their words, or parts, or works, or judgements to be contemned or diſparaged: Nay ſome are ſcarce able to live in the ſame Houſe, or Church, or Town in love and peace with any but thoſe that will humour and pleaſe them, and ſpeak them fair, and give them ſmooth and ſtroaking language, and forbear croſſing, reproving and diſparaging them. Every one of theſe ſingly is an evident mark and fruit of pride; how much more all joyntly. I ſeriouſly profeſs it amazeth me to conſider how hainouſly moſt profeſſors are guilty of this ſin! even when they know it to be the devils own ſin, and the great abomination hated of God, and read and hear ſo much againſt it as they do, and confeſs it ſo oft in their praiers to God, and yet not only inwardly cheriſh it, but in words, actions, geſtures, apparel, expreſs it, and paſſionately defend theſe diſcoveries of it. The confuſions and diſtractions in Church and State are nothing elſe but the proper fruits of it: ſo are the contentions among Chriſtians, and the unpeaceableneſs in families: For only from p. 293pride cometh contention, ſaith Solomon, Prov. 13.10. For my part when I conſider the great meaſure of pride, ſelf-conceitedneſs, ſelf-eſteem that is in the greateſt part of Chriſtians that ever I was acquainted with, (we of the Miniſtry not excepted) I wonder that God doth not afflict us more, and bring us down by foul means that will not be brought down by fair. For my own part I have had as great means to help me againſt this ſin, as moſt men living have had, firſt in many years trouble of minde, and then in near twenty years languiſhing and bodily pains, having been almoſt twenty times at the graves mouth, and living near it continually; and laſtly, and above all, I have had as full a ſight of it in others, even in the generality of Profeſſors, and in the dolefull ſtate of the Church and State, and haynous deteſtable abominations of this age…, which one would think ſhould have fully cured it. And yet if I hear but either an applauding word from any of fame, on one ſide, or a diſparaging word on the other ſide, I am fain to watch my heart as narrowly as I would do the thatch of my houſe when fire is put to it, and preſently to throw on it the water of Deteſtation, Reſolution, and Recourſe to God: And though the acts through Gods great mercy p. 294be thus reſtrained, yet the conſtancy of theſe inclinations aſſures me, that there is ſtill a ſtrong and deep root. I beſeech you therefore, if you would ever have ſetled Peace and Comfort, be watchfull againſt this ſinne of Pride, and be ſure to keep it down, and get it mortified at the very heart.

2. The next ſin that I would have you be ſpecially jealous of is coveteouſneſs, or love of the profits or riches of the world. This is not the ſin of the rich only, but alſo of the poor: and more hainous is it in them to love the world inordinatly that have ſo little of it, then in rich men that have more to tempt them: though dangerous in both. Nor doth it lye only in coveting that which is anothers, or in ſeeking to get by unlawfull means; but alſo in over-valuing and over-loving the wealth of the world though lawfully gotten. He that loveth the world (that is, above Chriſt and holineſs) the love of the Father is not in him (that is, ſavingly and ſincerely) 1 Joh. 2.15. He that loveth houſe or lands better then Chriſt cannot be his Diſciple. I beſeech you therefore when God hides his face, ſearch diligently, and ſearch again and again, leaſt the world ſhould encroach on Chriſts intereſt in your heart: If it ſhould be ſo, can p. 295you wonder if Chriſt ſeem to withdraw, when you begin to ſet ſo light by him, as to value dung and earth in any compariſon with himſelf? May not he well ſay to you, If you ſet ſo much by the world, take it, and ſee what it will do for you? If you can ſpare me better then your wealth, you ſhall be without me. Muſt not the Lord Jeſus needs take it exceeding unkindly, that after all his love and bloodſhed and pains with your heart, and ſeals of his kindneſs, and diſcoveries of his Amiableneſs and the Treaſures of his Kingdom, you ſhould now ſo much forget and ſlight him, to ſet up the world in any compariſon with him? and to give ſuch loving entertainment to his enemy? and look ſo kindly on a competitor? Is his glory worth no more then ſo? and hath he deſerved no better at your hands? Again therefore do I beſeech you to be afraid, leſt you ſhould be guilty of this ſin. Examine, whether the thoughts of the world grow not ſweeter to you, and the thoughts of God and glory more unwelcome, and unpleaſing? whether you have not an eagerneſs after a fuller eſtate, and too keen an edge upon your deſires after riches? or at leaſt, after a fuller portion and proviſion for your children? or after better accommodations and contentments in Houſe, p. 296Goods, or other worldly things? Do not worldly hopes delight you too much? and much more your worldly poſſeſſions? Are you not too buſily contriving how to be richer, forgetting Gods words, 1 Tim. 6.8, 9, 17. Doth not the world eat out the life of your duties, that when you ſhould be ſerious with God, you have left your heart behinde you, and drowned your affections in things below? Doth not your ſoul ſtick ſo faſt in this mud and clay, that you can ſcarce ſtirre it Godward in Prayer or heavenly Meditation? Do not you cut ſhort duties in your family and in ſecret, if not frequently omit them, that ſo you may be again at your worldly buſineſs? Or do you not cuſtomarily hurry them over becauſe the world will not allow you leaſure to be ſerious? and ſo you have no time to deal in good earneſt with Chriſt or your ſoul? Do not your very ſpeeches of Chriſt and heaven grow few and ſtrange, becauſe the world muſt firſt be ſerved? When you ſee your brother have need, do you not ſhut up the bowels of your compaſſions from him? Doth not the love of the world make you hard to your ſervants? hard to thoſe you buy and ſell with? And doth it not incroach much on the Lords own day? Look after this earthly vice in all theſe diſcoveries: p. 297ſearch for your enemy in each of theſe corners. And if you finde that this is indeed your caſe, you need not much wonder if Chriſt and you be ſtranger then heretofore. If this earth get between your heart and the Sun of Life, no wonder if all your Comforts are in an eclipſe; ſeeing your Light is but as the Moon's, a borrowed Light. And you muſt be the more carefull in ſearching after this ſinne, both becauſe it is certain that all men have too much of it, and becauſe it is of ſo dangerous a nature, that ſhould it prevail, it would deſtroy: For coveteouſneſs is Idolatry. And among all the hainous ſinnes that the godly have fallen into, look into the Scripture, and tell me how many of them you finde charged with coveteouſneſs? And alſo, becauſe it is a blinding befooling ſinne, not only drawing old men, and thoſe that have no children, and rich men, that have no need to purſue theſe things as madly as others; but alſo hiding it ſelf from their eyes, that moſt that are guilty of it will not know it: Though, alas, if they were but willing it were very eaſie to know it. But the power of the ſinne doth ſo ſet awork their wits to finde excuſes and fair names and titles for to cloak it, that many delude others by it, and more delude themſelves, p. 298but none can delude God. The caſe of ſome Profeſſors of Godlineſs that I have known is very lamentable in this point: who being generally noted for a dangerous meaſure of worldlineſs, by moſt that know them, could yet never be brought to acknowledge it in themſelves: Nay by the excellency of their outward duties and diſcourſe, and the ſtrength of their wits (alas, ill imployed) and by their great ability of ſpeech, to put a fair gloſs on the fouleſt of their actions, they have gone on ſo ſmoothly and plauſibly in their worldlineſs, that though moſt accuſed them of it behinde their backs, yet no man knew how to faſten any thing on them. By which means they were hindered from repentance and recovery.

In this ſad caſe, though it be Gods courſe very often to let hypocrites and other enemies go on and proſper, becauſe they have their portion in this life, and the reckoning is to come; yet I have oft obſerved that for Gods own people, or thoſe that he means to make his people by their recovery, God uſeth to croſs them in their worldly deſires and deſignes: Perhaps he may let them thrive a while, and congratulate the proſperity of their fleſh, but at laſt he breaks in ſuddenly on their wealth, and ſcatters it p. 299abroad, or addeth ſome croſs to it that imbitters it all to them, and then asketh them, Where is now your Idol? and then they begin to ſee their folly. If you do dote on any thing below to the neglecting of God, he will make a rod for you of that very thing you dote upon; and by it will he ſcourge you home to himſelf.

3. The third great heart-ſinne which I would have you jealous of, is Senſuality or Voluptuouſneſs, or pleaſing the ſenſes inordinately. The two former are in this the more mortall ſinnes, in that they carry more of the Underſtanding and Will with them, and make Reaſo… it ſelf to be ſerviceable to them in their workings; whereas ſenſuality is more in the fleſh and paſſion, and hath oft times leſs aſſiſtance of Reaſon or Conſent of the Will. Yet is the Will tainted with ſenſual inclinations, and both Reaſon and Will are at the beſt guilty of connivence, and not exerciſing their authority over the ſenſual part. But in this ſenſuality is the more dangerous vice, in that it hath ſo ſtrong and inſeparable a ſeat as our ſenſual appetite; and in that it acteth ſo violently and ragingly as it doth; ſo that it beareth down a weak oppoſition of Reaſon and Will, and carrieth us on blindfold, and transformeth us into bruits. I p. 300will not here put the Queſtion concerning the groſs acting of this ſin (of that anon:) but I would have you very jealous of a ſenſual diſpoſition. When a man cannot deny his appetite what it would have; or at leaſt, coveteouſneſs can do more in reſtraining it, then conſcience: When a man cannot make a Covenant with his eyes, but muſt gaze on every alluring object: When the fleſh draws to forbidden pleaſures, in meats, drinks, apparel, recreations, laſciviouſneſs, and all the conſiderations of Reaſon cannot reſtrain it; this is a ſad caſe: and God may well give over ſuch to ſadneſs of heart. If we walk ſo pleaſingly to the fleſh, God will walk more diſpleaſingly to us.

And as you ſhould be jealous of theſe great heart-tranſgreſſions, ſo ſhould you be of particular actual ſinnes. Examine whether the jealous eye of God ſee not ſomething that much offendeth him and cauſeth your heavineſs. I will not enlarge ſo farre as to minde you of the particular ſinnes that you ſhould look after, ſeeing it muſt be All, and your obedience muſt be univerſall. Only one I will give you a hint of. I have obſerved God ſometimes ſhew himſelf moſt diſpleaſed and angry to theſe Chriſtians, who have the leaſt tenderneſs and compaſſion towards the infirmities of p. 301others. He that hath made the forgiving others a neceſſary condition of Gods forgiving us, will ſurely withdraw the ſenſe of our forgiveneſs, when we withdraw our forgiveneſs and compaſſion to men. He that caſts the unmercifull ſervant into hell, who takes his fellow-ſervant by the throat, will threaten us and frown upon us if we come but neer it. Bleſſed are the mercifull for they ſhall obtain mercy. He ſhall have judgement without mercy that ſheweth no mercy, Jam. 2.13. Study well Rom. 14. & 15. Chap. & Gal. 6. which the proud, cenſorious, ſelf-eſteeming Profeſſors of this age have ſtudied ſo little, and will not underſtand. When we deal ſourly and churliſhly with our weak brethren, and in ſtead of winning an offendour by love, we will vilifie him, and diſdain him, and ſay, How can ſuch a man have any Grace? and will think and ſpeak hardly of thoſe that do but cheriſh any hopes that he may be gracious, or ſpeak of him with tenderneſs and compaſſion; no wonder if God force the conſciences of ſuch perſons to deal as churliſhly and ſourly with them, and to clamour againſt them, and ſay, How canſt thou have any true grace, who haſt ſuch ſinnes as theſe? When our Lord himſelf dealt alway ſo tenderly with ſinners, that it gave occaſion to the p. 302ſlanderous Phariſees to ſay, He was a friend of Publicans and ſinners: (and ſo he was; even their greateſt friend.) And his command to us is, We then that are ſtrong ought to bear the infirmities of the weak, and not to pleaſe our ſelves: Let every one of us pleaſe his neighbour for his good to edification: For even Chriſt pleaſed not himſelf, Rom. 15.1.23. And Gal. 6.1, 2. Brethren, if a man be overtaken with a fault, ye which are ſpiritual reſtore ſuch a one in the ſpirit of meekneſs, conſidering thy ſelf, leſt thou alſo be tempted. Bear ye one anothers burden, and ſo fulfill the Law of Chriſt. When people can bear with almoſt no infirmity in a neighbour, in a ſervant, or in their neereſt friends, but will make the worſt of every fault, no wonder if God make ſuch feel their dealings with others, by his dealings with them. Had ſuch that Love to their pooreſt brethren, which thinketh no evil, and ſpeaketh not evil, which ſuffereth long and is kinde, envieth not, vaunteth not it ſelf, is not puffed up, behaveth not it ſelf unſeemly, ſeeketh not her own, is not eaſily provoked, beareth all things, believeth all things, hopeth all things, endureth all things, 1 Cor. 13.4, 5, 7. Had we more of this love which covereth a multitude of Infirmities; God would cover our Infirmities the more, and tell us of p. 303them, and trouble us for them the leſs.

To this ſinne I may adde another, which is ſcarce another, but partly the ſame with this, and partly its immediate effect: and that is, Ʋnpeaceableneſs and unquietneſs with thoſe about us; this commonly occaſioneth God to make us as unpeaceable and unquiet in our ſelves. When people are ſo froward, and peeviſh, and troubleſome, that few can live in peace with them, either in family or neighbourhood, except thoſe that have little to do with them, or thoſe that can humour them in all things, and have an extraordinary skill in ſmooth ſpeaking, flattering or man-pleaſing, ſo that neighbours, ſervants, children, and ſometimes their own yoak-fellows, muſt be gone from them, and may not abide near them, as a man gets out of the way from a wild beaſt or a mad dog, or avoideth the flames of a raging fire; is it any wonder if God give theſe people as little peace in their own ſpirits, as they give to others. When people are ſo hard to be pleaſed that no body about them or near them can tell how to fit their humours; neighbours cannot pleaſe them, ſervants cannot pleaſe them, Husband or Wife cannot pleaſe each other; every word is ſpoke amiſs, and every thing done amiſs to them; p. 304what wonder if God ſeem hard to be pleaſed, and as frequently offended with them? eſpecially if their unpeaceableneſs trouble the Church, and in their turbulency and ſelf-conceitedneſs, they break the peace thereof.

Thus I have told you what ſinnes you muſt look after when you finde your peace broken, and your conſcience diſquieted; ſearch carefully leſt ſome iniquity lye at the root. Some I know will think that it is an unſeaſonable diſcourſe to a troubled conſcience, to minde them ſo much of their ſinnes, which they are apt to look at too much already. But to ſuch I anſwer, either thoſe ſinnes are mortified and forſaken; or not: If they be; then theſe are not the perſons that I ſpeak of, whoſe trouble is fed by continued ſinne: but I ſhall ſpeak more to them anon. If not; then it ſeems for all their trouble of conſcience, ſinne is not ſufficiently laid to heart yet.

The chiefeſt thing therefore that I intend in all this diſcourſe, is this following advice to thoſe that upon ſearch do finde themſelves▪ guilty in any of theſe caſes. As ever you would have peace of conſcience, ſet your ſelves preſently againſt your ſinnes▪ And do not either miſtakingly cry out of p. 305one ſore, when it is another that is your malady; nor yet ſpend your daies in fears and diſquietneſs of minde, and fruitleſs complainings, and in the mean time continue in wilfull ſinning: but reſiſt ſinne more, and torment your mindes leſs: and break off your ſin and your terrours together.

In theſe words I tell you what muſt be done for your cure; and I warn you of two ſore miſtakes of many ſad Chriſtians hereabouts. The cure lieth in breaking off ſinne, to the utmoſt of your power. This is the Achan that diſquieteth all. It is Gods great mercy that he diſquieteth you in ſinning, and gives you not over to ſo deep a ſlumber and peace in ſinne, as might hinder your repentance and reformation. The dangerous miſtakes here are theſe two.

1. Some do as the Lapwing, cry loudeſt when they are furtheſt from the neſt: and complain of an aking tooth, when the diſeaſe is in the head or heart. They cry out, O I have ſuch wandring thoughts in prayer, and ſuch a bad memory, and ſo hard a heart that I cannot weep for ſinne; or ſuch doubts and fears, and ſo little ſenſe of the Love of God, that I doubt I have no true Grace: When they ſhould rather ſay, I have ſo proud a heart, that God is fain by theſe p. 306ſad means to humble me: I am ſo high in my own eyes, ſo wiſe in my own conceit, and ſo tender of my own eſteem and credit, that God is fain to make me baſe in my own eyes, and to abhorre my ſelf. I am ſo worldly and in love with earth, that it draws away my thoughts from God, duls my love, and ſpoils all my duties. I am ſo ſenſual that I venture ſooner to displeaſe my God then my fleſh: I have ſo little compaſſion on the infirmities of neighbours and ſervants and other brethren, and deal ſo cenſoriouſly, churliſhly and unmercifully with them, that God is fain to hide his mercy from me, and speak to me as in anger, and vex me as in ſore diſpleaſure. I am ſo froward, peeviſh, quarrelſome, unpeaceable and hard to be pleaſed, that it is no wonder if I have no peace with God, or in my own conſcience; and if I have ſo little quietneſs who love and ſeek it no more. Many have more reaſon, I ſay, to turn their complaints into this tune.

2. Another moſt common unhappy miſcarriage of ſad Chriſtians lieth here, that They will rather continue complaining and ſelf-tormenting, then give over ſinning, ſo farre as they might give it over if they would. I beſeech you in the Name of God to know and conſider what it is that God requireth of you. He doth not deſire p. 307your vexation but your reformation. No further doth he deſire the trouble of your minde, then as it tendeth to the avoiding of that ſinne which is the cauſe of it. God would have you leſs in your fears and troubles, and more in your obedience. Obey more, and diſquiet your minde leſs. Will you take this counſel preſently and ſee whether it will not do you more good, then all the complaints and doubtings of your whole life have done. Set your ſelf with all your might againſt your pride, worldlineſs and ſenſuality, your unpeaceableneſs and want of love and tenderneſs to your brethren; and whatever other ſin your conſcience is acquainted with. I pray you tell me, If you had gravell in your ſhoe, in your travel, would it not be more wiſdom, to ſit down and take off your ſhoe, and caſt it out, then to ſtand ſtill or go complaining, and tell every one you meet of your ſoreneſs? If you have a thorn in your foot, will you go on halting and lamenting, or will you pull it out? Truly ſinne is the thorn in your conſcience: and thoſe that would not have ſuch troubled conſciences told of their ſinnes for fear of increaſing their diſtreſs, are unskilfull comforters; and will continue the trouble while the thorn is in. As p. 308ever you would have peace then, reſolve againſt ſinne to the utmoſt of your power: Never excuſe it, or cheriſh it, or favour it more. Confeſs it freely. Thank thoſe that reprove you for it. Deſire thoſe about you to watch over you, and to tell you of it: yea to tell you of all ſuſpitious ſignes that they ſee of it, though it be not evident. And if you do not ſee ſo much Pride, Worldlineſs, Unpeaceableneſs or other ſinnes in your ſelf, as your friends think they ſee in you, yet let their judgement make you jealous of your heart; ſeeing ſelf-love doth oft ſo blinde us, that we cannot ſee that evil in our ſelves, which others ſee in us; nay which all the Town may take notice of. And be ſure to engage your friends that they ſhall not ſmooth over your faults, or mince them, and tell you of them in extenuating language, which may hinder Conviction and Repentance; much leſs ſilence them, for fear of diſpleaſing you: but that they will deal freely and faithfully with you. And ſee that you diſtaſt them not, and diſcountenance not their plain dealing, leſt you diſcourage them, and deprive your ſoul of ſo great a benefit. Think beſt of thoſe as your greateſt friends, who are leaſt friends to your ſinne, and do moſt for your recovery p. 309very from it. If you ſay, Alas, I am not able to mortifie my ſinnes: It is not in my power. I anſwer, 1. I ſpeak not of a perfect conqueſt: nor of a freedom from every paſſion or infirmity. 2. Take heed of pretending diſability when it is unwillingneſs. If you were heartily willing you would be able to do much, and God would ſtrengthen you. Cannot you reſiſt Pride, Worldlineſs and Senſuality if you be willing? Cannot you forbear moſt of the actual ſinnes you commit, and perform the duties that you omit, if you be Willing? (though not ſo well as you would perform them?) Yea let me ſay this much, leſt I endanger you by ſparing you: Many a miſerable hypocrite doth live in trouble of minde and complaining, and after all periſh for their wilfull diſobedience. Did not the rich young man go farre before he would break off with Chriſt? and when he did leave him he went away ſorrowfull. And what was the cauſe of his ſorrow? Why the matter was, that he could not be ſaved without ſelling all and giving it to the poor, when he had great Poſſeſſions. It was not that he could not be rid of his ſinne: but that he could not have Chriſt and Heaven without forſaking the world▪ This is the caſe of unſanctified perſons that p. 310are enlightened to ſee the need of Chriſt, but are not weaned from worldly profits, honours and pleaſures; they are perhaps troubled in minde, (and I cannot blame them) but it is not that they cannot leave ſinning, but that they cannot have Heaven without leaving their delights and contentments on earth. Sin as ſin they would willingly leave: For no man can love evil as evil. But their fleſhly profits, honours and pleaſures they will not leave; and there is the ſtop: and this is the cauſe of their ſorrows and fears. For their own judgement cries out againſt them, He that loveth the world, the love of the Father is not in him: If ye live after the fleſh ye ſhall die. God reſiſteth the proud. This is the voice of their informed underſtandings: And conſcience ſeconds it and ſaith, Thou art the man. But the fleſh cries louder then both theſe, Wilt thou leave thy pleaſures? wilt thou undo thy ſelf? wilt thou be made a ſcorn or laughing ſtock to all? Or rather it ſtrongly draws and provoketh, when it hath nothing to ſay: No wonder if this poor ſinner be here in a ſtrait, and live in diſtreſs of minde. But as long as the fleſh holds ſo faſt, that all this conviction and trouble▪ will not cauſe it to loſe its hold, the poor ſoul is ſtill in the bonds of iniquity. The caſe of ſuch an hypocrite or half-Chriſtian p. 311is like the caſe of the poor Papiſt, that having glutted himſelf with fleſh in the Lent, was in this ſtrait that either he muſt vomit it up, and ſo diſcloſe his fault and undergo penance; or elſe he muſt be ſick of his furfeit, and hazzard his life: But he reſolveth rather to venture on the danger, then to bear the penance. Or their caſe is like that of a proud woman, that hath got on a ſtrait garment, or a pinching ſhoe, and becauſe ſhe will not be out of the faſhion, ſhe will rather chooſe to bear the pain, though ſhe halt or ſuffer at every ſtep. Or like the more impudent ſort of them, who will endure the cold, and perhaps hazzard their lives, by the nakedneſs of their necks and breaſts and armes, rather then they will controul their ſhameleſs pride. What cure now ſhould a wiſe man wiſh to ſuch people as theſe? Surely, that the ſhoe might pinch yet a little harder, till the pain might force them to caſt it off. And that they might catch ſome cold that would pay them for their folly (ſo it would but ſpare their lives) till it ſhould force them to be aſhamed of their pride, and cover their nakedneſs: Even ſo when diſobedient hypocrites do complain that they are afraid they have no grace, and afraid God doth not pardon them, and will not ſave them, I ſhould tell them, if I knew p. 312them, that I am afraid ſo to; and that it is not without cauſe; and deſire that their fears were ſuch, as might affright them from their diſobedience, and force them to caſt away their wilfull ſinning. I have ſaid the more on this point, becauſe I know if this advice do but help you to mortifie your ſin, the beſt and greateſt work is done, whether you get Aſſurance and comfort or no: and withall that it is the moſt probable means to this Aſſurance and Comfort.

I ſhould next have warned you of the other extream, viz. needleſs ſcruples; but I mean to make that a peculiar Direction by it ſelf, when I have firſt added a little more of this great means of Peace, A ſound Obedience,