A25470:1297
The Morning exercise [at] Cri[ppleg]ate, or, Several cases of conscience practically resolved
The Morning exercise [at] Cri[ppleg]ate, or, Several cases of conscience practically resolved by sundry ministers, September 1661.
London: printed for Joshua Kirton and Nathaniel Webb, 1661
Modern spelling is a reading aid: the words are the author’s, only the spelling is modernized. Original shows the page as printed, with the transcription marks.
1. Say not, thou hast no grace, because thou hast not so much as thou seest others to have; to take notice of the eminent degrees of grace in others, to provoke our selves to labour, after the same proportion is good, but to argue for a nullity of grace, because thou hast not such a quantity of grace, as thou discernest in others, is not rational. Is there no water in the brook, because there is not so much as in the river? is there not light in a candle, because there is not so much as in the sun? wilt thou say thou art a beggar, because thou art not so ⟨p. 320⟩rich as thy neighbours, that have a full estate? or that thou knowest nothing, because thou knowest not so much as the greatest scholar? Observe Peter in this case, John 21.17. he did not say when Christ asked him, lovest thou me more than these, I love thee more than John, or any of thy Disciples love thee, but I love thee; thou must love Christ more than thou lovest any thing in the wo•ld besides, or else thou dost not sincerely love him; but thou must not conclude that except thou lovest him as much or more than others lo•e him, that thou hast no love at all unto him: Yet this is ordinary, I never was humbled so much as others have been; I cannot mourn as others do, enquire now after the truth, rather than after the degrees, and know thy humiliation is true. First when thou art broken for and from thy sin: so much bitterness upon the breast, as weaneth the Ch•lde from it, is sufficient. Secondly that makes thee see a necessity of Christ, and willing to close sincerely with him.
1. Say not, thou hast no grace, because thou hast not so much as thou seest others to have; to take notice of the eminent degrees of grace in others, to provoke our selves to labour, after the same proportion is good, but to argue for a nullity of grace, because thou hast not such a quantity of grace, as thou discernest in others, is not rational. Is there no water in the brook, because there is not so much as in the river? is there not light in a candle, because there is not so much as in the sun? wilt thou say thou art a begger, because thou art not so ⟨p. 320⟩