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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A08055	Mans actiue obedience, or The power of godlines especially in the commandement of the gospell, which requireth faith in euerie Christian: or A treatise of faith, worthily called precious faith, as being in it selfe a most rare iewell of ioy, and peerelesse pearle, that excelleth in worth the highest price. Wherein is plainly declared what faith in Christ is what properly is the obiect of it, what is the speciall operation of faith, by which it may bee discerned; and the worke about which it is principally imployed, the subiect wherein it is placed; what things are needfull to the making it up, what to the being, and what to the wel-being of it; with the differences that are betweene true beleeuers and fained in all of them, and the vses thereof. By Master William Negus, lately minister of Gods word at Lee in Essex.; Mans active obedience.	Negus, William, 1559?-1616.; Negus, Jonathan, d. 1633.	1619 (1619)	STC 18420; ESTC S113618	278,658	364

to confesse in the eare of a Priest all and euery one of his 1. Vnto men sinnes in particular how secretly soeuer they haue been done and so many times doe vrge men to doe open penance for secret sinnes inuerting the discipline of the Church this neither the Word of God any where requireth neither the Orthodox Church hath taught as well doth Master Perkins make to appeare in his Reformed Catholike in his Treatise of Confession that Auricular August Confess lib. 10. cap. 3. Chrysost tom 5. hom 5. de dei natura Et in Psal 50. hom 2. confession was not knowne vnto Augustine it is cleare for he said What haue I to doe with men that they should heare my confessions as though they should heale all my diseases And likewise Chrysostome I doe not compell thee to confesse thy sinnes to others And againe I doe not bid thee confesse them to thy fellow-seruants who will mocke thee but confesse them to God who will cure and heale thee The Papists doe likewise erre about the confession of sinnes which they make vnto God in that it is and must 2. Vnto God be made in a tongue or language not vnderstood of the speakers thereof being ignorant which hindreth the feruencie of his zeale that so doth make his confession and the breaking of his hart with sorrow for that sinne which hee confessing knoweth not what it is that hee doth confesse and therefore may well thinke such confessing will bee fruitlesse and bootlesse and all in vaine for it is not likely that euer God will take knowledge of that for the forgiuing of it though pardon in some sort may be asked of him when he that asketh it knoweth not what he asketh and vnderstandeth not what he saith it is not like that euer the Lord will heare him that heareth not himselfe all the while he is a speaking he cannot tell what Now in the next place to come to the openly prophane 2. From open Atheists and vngodly persons they offend against the making confession of sinnes vnto God at least in any particular manner because they are shut vp in hardnesse of heart so as they cannot repent and therefore will bee brought to no speciall confession at all which course doth need no light of Gods word and glorious Gospell to shew the damnablenes thereof for the candle light of the Heathen is sufficient to discouer their state to bee most desperate and past all hope Seneca could say that as to tell a dreame is the part of one that first wakened himselfe out of his dreame that now hee may tell it vnto others so to confesse sinne is the office and part of him that is in the way of being recouered out of sin whereby is intimated the contrarie for any to hold his peace this way is to be in his dreame still and to lie drowned in the gulph of perdition and in a deadly lethargie and sleepe of sinne But to come to set downe some differences of confessing 3. From common Protestants sinnes betweene common Protestants I meane those that only are but carnal Gospellers hypocrites and counterfeit conuerts at the best and them that are throughly penitent and who haue their hearts broken indeede with godly sorrow for their sinnes The first sort if they could 1. Difference get their shame and ignominie remoued and still keepe credit with men they care not though they doe keepe still their sinne which appeareth by the manner of their making confession of their sinnes which is done after so slight a fashion and in a stubborne manner hauing such a companion of pride ioyned with the same as will strangle it to death before it come foorth but a true penitent childe of God doth make confession of his sinnes with shame and confusion of face for them yet not sparing nor caring for any shame amongst men by confessing his sinnes nor what cause he hath to looke sadly vpon them but how he may in all humilitie looke vp with hope and comfort vnto God hee careth not what punishment soeuer God laieth vpon him so as his sinne may be taken away he is still crying out with Dauid Lord take away mine iniquitie and blot out all my sinne for the Psal 51. nature of true repentance is to make a man ashamed of sinne which hee hath committed but not ashamed with griefe to confesse it when it is done but men are for the most part so full of selfe-loue as they will not yeeld to make any other confession of their sinnes then such as will as they thinke stand with their owne outward safetie credit and honour Hypocrites are more generall in folding vp all their 2. Difference sinnes in a bundle together when they come to make confession of their sinnes regarding no more one then another of them but shuffling of them together vpon a heape they doe make a generall and confused kinde of confession and acknowledgment of them and such also is their humiliation for them But as in surfets taken in eating some one kinde of meate intemperatly eaten may be the principall cause of that surfet so among many sins there may be some one or two chiefe festring sins which doe lie rankling in mens consciences that require speciall cost to be bestowed about them and regard to be had of them True penitents therefore doe deale more particularly and looke to their speciall and chiefe sinnes acknowledging them with griefe of heart vnto God making their beginning there and hauing their thoughts most specially to dwell vpon the consideration of them It is meet that men should take seuerall repentances for their seuerall sinnes and for the vaine pleasures and carnall delights they haue taken therein that hauing had many vnlawfull pleasures in sinnes they doe not shut vp all with one repentance alone There is a storie 2. Sam. 21. 1. that in Dauids time God sent a plague vpon the land for a sinne committed in the daies of Saul if Dauid and his people were punished for not regarding Sauls sinne how much more liable was he to punishment if he had not regarded his owne sinnes and the sinnes of his time It was well said by one that if for the blood of the Martyrs shed in this land in Queene Maryes time wee had had euery yeere since a fast throughout the whole land for that blood shed it had been little enough how much more then for our owne proper sinnes and the sinnes of this time which now ouerflow the bankes both of religion and ciuill honestie Where capitall and principall sinnes that haue much angred the Lord and greatly prouoked his displeasure against the offenders haue not in speciall manner been bewailed acknowledged and confessed vnto the Lord when men haue made their repentance and humbled themselues for their sins it hath come to passe that such as haue gone forward a great way in repentance haue been faine to goe a great way backe againe to

fetch better repentance that they may repent for that which yet they neuer repented of as in the time of Ezra 10. 10. 11 the people hauing repented long were faine to go back to fetch now repentance and hauing fasted before to fast again turne all mirth into mourning because they forgate a speciall sinne of marrying with strange wiues For as in an Euidence and writing for assurance there may be left our such words as should be most effectuall in the conueiance to the great preiudice of the lawfull owner which must cause it to be new written againe so in a mans repentance many things may be found out which were forgotten at the first to the great hindrance of a mans comfort Hence it is that men often remember vpon their death-beds with much griefe of heart the sinnes of their youth their incontinencie their pride their oppression their slanders and wrongs they haue done to their neighbours that are dead and gone no satisfaction hauing been therefore made by them And experience hath tried and taught this that many though they left their sinnes long agoe yet because they did not throughly and soundly repent for them they haue rebounded backe vpon them with terrible sights and fearfull visions to humble them and to bring them to a more serious examination of them and better sorrowing for them though long since left and in a manner quite forgotten I doe not denie but that hypocrites and reprobates The confession of Iudas may somtimes through the great distresse of conscience Matth. 27. 3. 4. that they are in be brought to make a more particular confession of their sinnes and to make speciall mention of their most hainous and enormious vices which they are guilty of and which now haue brought them to that distresse wherein they are Iudas was a rank hypocrite and a close cunning one if euer there was any yet he is said to haue repented and in the hellish sorrow that he was in he made confession of his sin yea he made confession of his particular sin that openly he cared not who heard him and he confessed that sinne that was of all his sinnes the greatest and whereby hee had most offended but because it was without faith in Gods mercie and without any true humbling of himselfe before the Lord seeking vnto him to haue it pardoned and was made not in the true and perfect hatred of that sinne because it was sinne but because hee could keepe his owne counsell no longer and the ouer-ruling hand of God would haue that he should penne his owne inditement and confesse the action that he was guiltie of the fact for which hee was in his conscience now arraigned before he should be hanged that being out of his owne mouth thus condemned all the world might know that hee died iustly damned This confession of his though it was of his particular sinne though it was of his chiefest and most hainous sinne and that openly made to his owne shame yet was it no better then his satisfaction when hee brought againe the money and cast it a forehead from him for nothing can bee well done in a wicked man which yet would bee excellent found done by a good man Besides the confession of Iudas was a falfe confession made to wrong parties such as were guiltie of the same sinne himselfe had committed and therefore were no way fit nor able to relieue him He made his confession to man hee made none to God whom hee had so greatly offended to aske mercie of him he humbled not himselfe before his Lord and Master whom most villanously aboue all he had wronged to aske pardon and forgiuenes at his hands who only could helpe him it was a confession of desperation and not of hope a confession that had no true humiliation ioyned with it a confession more of the innocencie of Christ then of the greatnesse of that sinne by which hee had done all that mischiefe that then was done it was therefore but an effect of worldly and hellish sorrow that caused his death and iust damnation But the humble confession which godly sorrow in the True confession hearts of such as are truly penitent doth cause them to make is the reuerend and modest blushing of their guiltie consciences they now putting themselues to shame not hiding their sinnes any longer but making open confession of them both before God and men when there is iust cause for them so to doe with desire of reconciliation with hope of obtaining mercie at the hands of God and pardon for the same and these doe so confesse their sinnes as it is done with an vtter loathing and perfect hating of them as those that haue no purpose at all to haue any more to doe with them from that time forward as Ephraim who said Hos 14. 8. What haue I to doe with Idols any more The confession of sinne made by hypocrites and such 3. Difference as are vnsound in their repentance is not a voluntarie humble confession of sinne in the griefe of their hearts that they haue done it mooued by a loath some hating of it that makes them so to throw it out as ouerburdensome longer to be kept for they commonly doe not confesse their sinnes before their sinnes be knowne in such sort as the deniall of them is in vaine and without colour and before the confession of sinne bee extorted out of them by the extremitie of some iudgement and plague vpon them As when that terrible thunder and haile mingled with fier Exod. 9 27. so grieuous as neuer before was knowne was throwne downe vpon Pharaohs head and vpon all his land and that innumerable Exod. 10. 16. armie of locusts sent after the haile had deuoured all the fruit which the haile had left then was this confession wroong out of Pharaohs mouth that he had sinned that God was righteous but he and his people were wicked that he had sinned against God and had sinned against his people Hypocrites come not to confession till they bee drawne out as by the eares to the making of it as was Adam Iosh 7. 18. and that they be arrested and attached by some iudgements sent from God as the Lord was said to haue taken Adam and so he was brought out to make his confession When they doe make their confession they do make it but by halues and with their mouthes as halfe open confessing something but not fully the whole matter as it was by them done They confesse their sinne as did Adam who for all his confessing as Iob saith of him Iob 31. 33 yet did still hide his sinne so doe these making confession of their sinnes for all that keepe close much iniquitie in their bosome Adam because his sinne was knowne vnto the Lord who now called to examination for the same did indeede at the last with much adoe say he had eaten but hee kept close his owne iniquitie in his bosome and

as it were within them to consider them aright Expos in Psal children and shew to the generation to come the praises of the Lord his strength and his wonderfull workes that he hath done that they may make them knowne to their children and the children which yet are not borne may arise and declare them to their children that all may set their hope in God and not forget the workes which he hath wrought The workes of God saith the Psalmist are honourable and glorious to be sought out of all them that haue pleasure therein they are as scaling ladders that are set vp for vs euery where to climbe vp by them the better to see God and as bookes opened in which we may learne better to know them the dumb 111. 3. Psal 111. 2. 3. Psal 28. 5. Iob 12. 7. 8. 9. beasts if they be asked will teach man the fowles of the heauen will tell him the earth will shew him and the fishes of the sea will declare vnto him that the mighty God hath made them all Q. Touching the worke of the Creation which is the first worke of this kind wrought by God in the beginning what vse and practice are we to make of the knowledge thereof A. That seeing it is the Lord that hath made vs and Psal 100. 3. Rom. 11. 36. not we our selues and that of him through him and for him both we and all things else haue had our being we therefore endeauour by our selues and by all things else to bring glory to his name that so the Lord may Psal 104. 31. reioyce in his workes Often praying that prayer of Dauid Thy hands O God haue made mee and fashioned Psal 119. 73. me giue me vnderstanding therefore that I may learne thy Commandements Besides when we looke vpon the heauens the worke of Gods fingers the Moone and the Psal 8. 3. starres which he hath ordained and know that by the word of the Lord the heauens were made and all the host of them by the breath of his mouth When wee behold how the Lord hath sowen and garnished the heauens Psal 33. 6. with starres aboue and gloriously couered the earth with flowers fruits and all liuing creatures here below Iob 26. 13. we who are set in this world as vpon a stage to behold these things and admire the eternall power and Godhead the goodnesse and greatnesse and wisedome that is infinite of him that did so make them which Paul saith to be the inuisible things of him but by the creation Rom. 1. 20. are cleerely to bee seene And that as those that are astonished with this his worke full of wonders wee doe crie out with the Psalmist to the praise of him that hath done them O Lord how excellent is thy name in all the Psal 8. ● earth among the gods there is none like thee O Lord there is none that can doe like thy workes Psal 86. 8. Q. What vse may be made of the knowledge of the worke of the redemption of mankind and of the restoring of all things by the Messias and Sauiour of the world A. Thereby as the manifold wisedome of God is manifested and made knowne to Angels and to men so the exceeding greatnesse of the power of Gods might Ephes 3. 10. Luk. 1. 49. ●1 69. and riches of his grace and goodnesse especially to mankind is cleerly reuealed and ought freely to be acknowledged Ephes 1. 19. Ephes 2. 7. that was able and willing not onely to make all things good out of nothing in the first Creation but to restore that which was now become euill and therefore worse then nothing to a better perfection then it euer had in the first beginning a worke of greater difficulty then was the former God to make the first world spake the word and it was made he commanded and it Psal 33. 9. stood fast but the same Lord to restore the second spake many things did maruellous things and suffered vnworthy things euen things most heauie and grieuous In regard whereof this being done especially for mans saluation we may cry out with the Psalmist Lord what Psal 144. 3. is man that thou takest such knowledge of him and the sonne of man that thou makest such account of him and as Iob speaketh that thou shouldest thus magnifie him Iob 7. 17. and thus set thine heart vpon him and in respect of the Lord cry out How great is his goodnesse and how great is the beautie of his workes towards vs Oh happie the redeemed who is like vnto them a people that are thus saued of the Lord The knowledge also of our redemption should be as a double bond vnto vs to bind vs in duty vnto him that 1. Cor. 6. 19. 20 Luk. 1. 74. 75. Tit. 2. 14. hath so loued and saued vs by so great a deliuerance to serue him in holinesse and righteousnesse all the dayes of our liues who hauing been our Creator is also become hereby our Recreator that hath twice giuen vs our liues once out of nothing and the second time out of wofull destruction and most deadly damnation Lastly seeing we are bought with so great a price we August are not to make our selues so vile and so little worth as to sell our selues for a morsell of bread or a piece of siluer Ezech. 13. 19. Heb. 12. 16. to become slaues vnto Satan and seruants vnto sinne Q. There is yet another worke of God his daily gouerning ordering and disposing all things by his prouidence what vse may the knowledge thereof be put vnto by vs A. This may glad the hearts of all creatures in generall Mat. 28. 18. Ioh. 5. 17. 22. Ephes 1. 20. 21. 22. but especially of the redeemed to know that the Lord that saued them is the ruler of the world who sitting in heauen doth whatsoeuer hee will that his is the Psal 1 15. 3. Psal 22. 8. Ezech. 33. 11. Iob 7. 20. Psal 36. 6. power and his is the might and that the kingdome and the dominion is his who as hee hath made all things and giuen them life and being so doth hee not delight in nor desire the death of any but is said to be the preseruer of men yea vouchsafeth to let it be knowne to all that it is he that saueth both man and beast For this cause the Psal 97. 1. and 98. 7. 8. 9. Psalmist willeth all the earth to be glad of it yea not so much but the insensible creatures are called vpon to bee affected with it the sea is willed to roare the flouds to clap their hands and the hilles to be ioyfull together For since the Lord is king all may reckon vpon it that hee will iudge the world with righteousnesse and the people with equity This also may put courage and boldnesse into the hearts Psal 27. 1. of all Gods faithfull seruants not to feare what all their

forth and shew their faces like the faces of Lions who had courage to turne back to any that listed to pursue them and boldnesse enough to encounter their greatest force like to those worthy Gadites that were Dauids helpers of whom it is said they were valiant men of warre and men of Armes 1. Chron. 12. 8. 14. that could handle speare and shield whose faces were as the faces of Lyons one of the least could resist a hundred and the greatest a thousand Yea so lyon-like was become the courage then of those poore weak ones before as some of the weakest sex haue been heard to say when they were at the point of martyrdome and the raging fiers before them kindled ready to deuoure them in the flames thereof that if euery haire of their heads were the life of a man they would die so many times all those deaths in that cause for which they then suffered for so great was the comfort they then had and so vnspeakable and glorious indeed was the ioy that they then felt as death it selfe was bid defiance of them neither did they esteeme at all what proud flesh was able to doe vnto them when the stormes of greatest troubles met them a head yet were they of courage because they euer failed by the Cape of bone sperance hoping that God whom they did with Dauid set alwaies before them would so be at their right hand as if Psal 16. 8. they did faint he would certainly cheare them if they did Cyprian fight he would vndoubtedly crowne them and neuer faile to giue them the ioy of his saluation Psal 51. 1● Hypocrites and counterfeit Christians they know of no such ioy they are meere strangers to this ioy that the true godly haue and as strangers they are not to meddle Prou. 14. 10. therewith as Salomon speaketh They haue carnall ioy enough and many times too much farre more then they know well to vse though it neuer will last long they can laugh and be merry they haue laughter as if they were tickled they can laugh euen at a feather If they come where worldly delights are and pleasures of sinne which yet will last but a season they sticke not to take their pleasures in them to the full yea they will be ready to burst with their fulnesse and surfet in the middst of their delights for they can keepe no measure but poure out themselues to merriments to sport and to laughter prouing their hearts aboue that euer did Salomon with vaine Eccles 2. 1. and sinfull mirth suffering them to inioy such vngodly pleasures aboue that euer did he and therefore most worthily doth such laughter deserue to be reproued with Salomons rebuke giuen vnto it who said vnto it thou art mad and of such mirth it may well be demanded What is it that thou dost If carnall men can but flourish in worldly prosperitie if they may swimme in pleasures abound in wealth be aduanced to honour they haue what their hearts desire and are ouer-ioyed with gladnesse and soone ouerset with the pleasant gales of their ouermuch ioyes as shipes are with gales that fill too full their sailes they are light and merry they are al on the hoigh they know not themselues they contemne all others boasting themselues of their Psal 10. 3. hearts desire and blessing the couetous as the Psalmist speaketh Ambitiosas honor opes foeda volup●as Haec tria pro trino numine mundus habet whom the Lord doth abhorre If it be profit and commoditie of the world if pleasures and honour they neuer haue done enough in admiring of such things thinking them all to be either fooles or mad that doe not the like as doe themselues but such comforts as these ioyes and delights as are taken in such matters they are no better then plaine witcheries which doe disguise men and transforme them to bruit beasts But how merrie soeuer worldlings are found to be so long as things are as they would haue them and doe euer sort well to their liking yet if they bee crossed in any thing if the crosse come if trouble and affliction chance to happen then they are all a mort there are none so ioylesse and so heartlesse as are they then grow they so dead-hearted as it is in vaine to goe about to cheare them and to comfort them againe for worldly ioy rising on worldly causes the causes fading the ioy as soone hath an end and commeth to nothing Haman reioyced so long as hee was in fauour with the Hest 5. 9 11. 12. cap. 7. 6. 8. 10 King and Queene and all that time who but he but his ioy soone failed him when hee was throwne out of their fauour againe and then who could be found a more vnhappy man Men worldly minded are ioyfull in haruest time when come and wine and oyle are increased vnto them but if the fier of God come and burne it vp al their ioy is gone Thus is it not with true beleeuers they haue not onely ioy in their prosperous estate but they knowing themselues to be iustified by faith and so to be at peace with God they can reioyce in tribulation also let all their enemies doe what they can for if a man knew hee were so in the fauour of a great man as it were more then the worst and then all the enemies he hath can doe to thrust him out of his fauour againe he would be comforted though his enemies were neuer so malicious this makes true beleeuers to haue much ioy and peace in their beleeuing Rom. 15. 13. fail out whatsoeuer otherwise may happen Hypocrites who are but true beleeuers counterfeits they may and I know they often will make a shew as if they had good comfort and some ioy in their trouble as well as haue the best Christians for they are like the Egyptian Sorcerers that did striue to doe all the things that Moses did that so they might be thought to be as good as he they will seeme in their troubles not onely to take them patiently but also thankefully as if they had some comfort and felt contentment in their bearing of them when in truth they haue none they will be heard to thank God for them and yet neuer feele any manner of benefit o● good that they haue gotten by them which is but a very mocking of God and a deceiuing of men and to say as the truth is it is indeed but a verie wicked kind of thanksgiuing when a man with his mouth onely thankes God in some great affliction that is vpon him and when he lieth sicke it may be on his deaths-bed shall be heard to say he is sicke he thankes God when yet in his heart he connes God no thanke at all for sending it vpon him but wisheth rather a thousand times hee had neuer had it or that he could well tell how to be without it againe What is this but

leaue one sinne by the power of the ministery of the word then twenty by being beaten from them by constraint of outward trouble and affliction especially when the knowledge of Gods inexpressable loue vnto vs in Iesus Christ is manifested and brought to light by the Gospell preached so as thereout we are made to know how God hath so loued vs as he hath giuen his Sonne Christ Iesus vnto vs to be our Redeemer and so hath giuen vs to him to bee his redeemed yea that he hath giuen his owne selfe vnto vs to be our most louing Father reconciled vnto vs in Christ Iesus and giuen vs againe power by him to become his children with boldnesse to cry Abba father to him by the spirit of adoption which we haue receiued from him when the knowledge especially the sense and feeling of th●se thing● 〈◊〉 〈◊〉 hearts with sorrow and griefe for 〈…〉 committed that euer we should haue 〈…〉 gracious and a Father most kind 〈…〉 spoken when of a child-like affection 〈…〉 towards him with sorrowing deeply for hauing off●nded him and are found as The soule that is drenched with teares of true repentance receiueth such a tincture and die of grace that will neuer after out good natured children that haue soft and tender hearts to bee grieuing sobbing and sighing in euery corner for angering our Father so as our teares may bee perceiued not to be teares of fullennesse or stubbornnesse but of kindnesse and dutifulnesse towards him when looking vpon him whom we haue pierced with our sinne wee shall be found to mourne before him as one that mourneth for his onely some and shall be in bitternesse for him as one that Zach. 12. 10. is in bitternesse for his first borne And when on the otherside the Lord looking graciously backe vpon vs as he did vpon Peter that looke of his shall pierce our Luk. 22. 61. hearts in remembring all his kindnesses causing vs then with Peter to goe out and weepe bitterly When our sorrow groweth thus and is caused after this manner to arise and when the change of life following hereupon taketh also his beginning from the like ground which is that the appearing of the grace of God which bringeth saluation vnto all men is that that teacheth and moueth Tit. 2. 10. 11. yea after a sort compelleth vs to denie vngodlinesse and worldly lusts and to liue godly righteously and soberly in our whole life time following then is such a sorrow a true godly sorrow indeed and such a conuersion and repentance following thereof vndoubtedly sound and vnfained which safely may be rested on and trusted vnto indeed I denie not but that Gods seruants both may and ought to haue sorrow and griefe of heart when Gods chastisements are vpon them and when they are wounded and smitten by his hand but that must not bee the principall cause of their sorrowing nor that which should cause their sorrow most to abound not the punishment but the fault is most to be respected of such and ought principally to be lamented and bewailed by them I doe also acknowledge that the terrour of Gods Law denouncing plagues and punishments and threatnings of vengeance to all that are transgressors thereof may so strike and astonish for a time the hearts of Gods humbled and deiected seruants as there can bee felt of them no other then a seruile and slauish feare of death and condemnation trembling before the fiercenesse of Gods wrath whose angry countenance they behold frowning vpon them and his hand lifted vp bending the blow at them which they feare will strike them dead at his feet Then is their sorrowing little differing from that worldly sorrow that causeth death they sorrowing because they can see no way of escaping but of necessity as they thinke they must haue their portion with the diuell and the damned in eternall hell fier But this kind of sorrowing and fearing is not that which they doe euer abide in nor no longer then the Lord seeth it most expedien for them for their better humbling and then it is taken away againe with that spirit of bondage that made them so to feare and their worldly sorrow becommeth changed into godly sorrow that causeth in them repentance vnto life and their slauish and seruile feare into a sonne-like and a child-like feare causing them to feare the Lord not so much because of his wrath as for that there is mercy with him with which fearing there is ioyned boldnesse and the spirit of adoption giuen them which causeth them to feare after that painfull manner no more Legall contrition then is not any part or cause of repentance in Gods children but onely an occasion thereof and that by the meere mercy of God for it selfe is the sting of the Law and the very entrance into the pit of hell The Law and the Gospell although in some sort they teach one thing yet they perswade not by the same arguments The Gospell perswadeth by the death of Christ who hath loued vs and giuen himselfe for vs that we might be saued by him this the Law neuer knew nor yet taketh knowledge of but it perswadeth with terrour and feare of iudgement but the Gospell hath a more sweeter voice and in a more amiable manner calleth vs to repentance and amendment of life and our Sauiour Christ commeth with blessing vs to turne vs from our iniquities Our godly sorrowing then for sinne which causeth repentance in vs and a turning from our sinnes it Ier. 32. 39. 40. 2. Cor. 7. 1. is a gracious effect of the Gospell and a part of the new Couenant which the Lord promised to make with vs in the latter dayes Thus the sorrow of true conuerts differeth cleerly from the sorrow of hypocrites in that which causeth either CHAP. XXXI How the sorrow of true beleeuers and hypocrites differeth in that which is caused by either THey differ also no lesse in that which is caused by either And to name the chiefe and principall difference at the first the one causeth death and the other causeth life and that is a difference broad enough for euery one plainly to discerne The worldly sorrow of hypocrites causeth death two manner of waies either by making men too secure or by filling them too full of dreadfull horrour and hellish feare either by making them to presume too much and so they come to perish that way or by making them to despaire too much and so they come to be ouerwhelmed and drowned in perdition that way When hypocrites are brought by the feare of Gods iudgments or by the feeling of them to be much troubled and vexed with griefe and sorrow in their hearts and to expresse their inward heauinesse by an outward great humbling of themselues after the manner that Ahab was seene to be before the Lord they grow so conceited in themselues for that they haue done do so flatter themselues with a vaine hope that that which was feared shall

been able to endure these things but their zeale about them hath euen consumed them as Dauid professed that his zeale had euen consumed Psal 119. 139. 136. him because his enemies did forget Gods word A true conuert then that is thorowly penitent for his sinnes whose soule melteth within him and as it were droppeth away Psal 119. 28. with heauinesse for his sinne where he thinketh how God hath been dishonoured by him what euill he hath done by the sinne he hath fallen into How doe his eyes gush out with riuers of teares when he considereth of these things his zeale compelleth him so to doe hee can doe no otherwise And as he is thus troubled about his owne sinne such is his zealous hating of sinne wheresoeuer hee findes it committed and done as his soule within him is vexed and tormented as was Lots from day to day in seeing and hearing mens outrage in wickednesse and all the abominable and filthy words and deeds of vngodly men on the other side how is the heart of such a one inflamed with the loue and zeale of the glory of God what a burning desire hath he that as God hath been dishonoured by him through his falling into sinne so hee might now bring some glory to his name by his rising againe from the same and by doing of things worthy of amendment of life labouring to keepe the commandements of God with zeale as hot as fier what an earnest care hath he ouer the good of his brethren lest any of them should be hurt by his example in sinning how ready is he found to be in his true zeale to God and loue to so many as he that way hath wronged to make them the best mends he is able and to giue them any satisfaction he stands not vpon his credit among men how that may be hindred neither cares hee for worldly shame so hee may be sure God may be honoured and well pleased by him He hath burning in his breast such a fier of ardent zeale as soone will consume all such trashie counsell if any such should be giuen so to let and hinder him and bring it so to nothing that as nothing it would be esteemed by him The seuenth and last grace mentioned by the Apostle which godly sorrow causeth in the heart of him that is truly penitent for his sinne is reuenge All the other things being done it doth not yet content a true penitent person he will not forgiue himselfe though God should forgiue him he would not spare his sin himselfe though God should spare him for it and neuer at all be found to smite him The reason why he is thus implacable and vnappeasable towards his sinne is for that he knoweth hee hath not the like enemie in all the world beside no not excepting the very diuell of hell himselfe with all his malicious working that possibly could doe him the like hurt and mischiefe as his sinne alone either hath or might haue done which so long as it is spared by vs and no execution seene to be done vpon it that sinne is all the while in hand with doing that against vs as may become our vtter vndoing for enough is done by it so long as it is contained and maintained as may cast vs out of Gods fauour for altogether and cause the Lord to take no more delight nor pleasure in vs but to hide his countenance and to withdraw the loue of his heart and his fauour from vs yea to incense his anger and cause the fier of his wrath to flame out vpon vs enough is done by it to set Gods Angels and men against vs yea the diuels of hell also and all other the creatures with them to become ministers of God his vengeance to doe execution vpon vs because we haue not done execution vpon our sinnes that they might not haue stirred vp such displeasure and wrath against vs. What child would not be reuenged of such a mischieuous and spitefull enemie as is neuer ceasing to set his father against him so as hee can haue no countenance at his fathers hands when he commeth before him but is the cause why the father looketh with a most irefull countenance vpon his sonne and is euer frowning and bending his brow vpon him in such sort as is intollerable and cannot be abidden yea is euer vpon the point of disclaiming him to bee his sonne and so for altogether to dis-inherit him All which is done by sinne against euery party offending Who could euer endure the mischieuous working of such a spitefull enemie and malitious make-bate as will be sure to worke a mans vnquiet at home and see that hee shall haue no long peace nor rest abroad but is euer running to the Iustice often to the Councell to haue him vp to the Starre-chamber yea preferring to the King himselfe many and grieuous complaints against him for which warrants are still out for him to fetch him coram that he can neuer rest nor abide in quiet by him if such an enemie could be knowne would not a man bee prouoked rather to die vpon him then not to bee reuenged on him to the full But such a despitefull enemie haue we of sinne which setteth all that it can against vs it being the greatest make-bate that is in all the world putting vs to more trouble then doe all the enemies we haue beside It is the onely cause wee can haue no peace nor rest in our consciences at home because it euer leaues there a sting of guiltinesse behind it which neuer ceaseth to torment vs. It breedes vs al the trouble the molestation and the griefe which we at any time doe meet withall abroad that is euer crying in the eares of the Lord against vs the cries thereof still going vp to heauen Whence it commeth that wrath oftentimes goes out from God and then whole armies of sorrowfull troubles afflictions crosses losses sicknesses paines diseases and death it selfe are sent out against vs and come vpon vs as ministers of his vengeance to execute such iustice as is meet for such offenders Will any one then maruell that a true penitent person that hath been much humbled and whose soule hath thorowly smarted for his sinne should carry such an vnappeasable hatred against it and be at such deadly fewd therewith as nothing can turne nor stay him from taking vengeance to the full vpon the same seeing by reuenging his sinne himselfe he knoweth he shall spare God a labour who 1. Cor. 11. 31. then will bee reuenged thereof no more Therefore is it that you shall see true penitent persons take the whip and rod into their owne hands and whip their sinnes starke naked not after a Popish fashion with opinion of meriting for the same but after a child-like fashion that mourneth before his father whom he hath wronged and wounded when hee knew not what hee did as one that was for a time beside himselfe and looking vpon him whom he

the delinquents on both sides vnsanctified persons whose consciences are neuer soundly touched with true remorse for committing any sinne neither for violating wholesome and good lawes what wrong soeuer that way hath been done by them they stand not vpon making any recompence or giuing satisfaction so farre as they are able to tender their goods where they are found sufficient to make it or to yeeld their bodies where their goods cannot doe it or patiently to lay downe their liues in cases wherein nothing else can be found sufficient fully to satisfie but they seeke shifts how to auoid all if they be great in the world they stand vpon their prerogatiues their greatnesse must allow them to bee lawlesse they are like the great flies which doe breake through the cobwebs they will not bee taken there is nothing can hold them If they bee poore and it be a pecuniarie mulct that is imposed vpon them for their trespasse they shift off the matter by their pouerty by meanes whereof they promise to themselues an immunity in such cases standing vpon that maxime where there is nothing to be had there the King must loose his right and so they will be sure by their shifting to pay nothing whether then be able yea or no. If their bodies bee attached they their next course is to spie out some aduantage how to scape away and breake out of the hands of them that haue taken them If seeing of the Sergeant or bribing of the Bailiffe will not serue the turne if they be clapt vp i● prison the prison must be strong if it can long hold them they will haue many times files to get off their bolts they haue deuices to open lockes to breake barres and find shifts to make a way for their scaping where no way could haue been immagined might haue been made before If they be put by all their muses and preuented of all their courses and no remedie but to the gallowes they must come there men of this sort are found to die either most desperately as those who after all the wrongs they offered to others all their life time sticke not to wrong God and nature it selfe in the end by carelesly yea madly casting away their life as though it were a thing but vile which God hath made so precious and nature teacheth all to be so charie of to stand so much for to make so much of as daily may bee seene Or else to take their deaths most impatiently as those who would yeeld no obedience nor giue any willing satisfaction either to law or to Magistrate otherwise then it is thus extorted from them but hold their rebellion to the end and so die therein Hereof we haue a pregnant example in that arch-enemie to the Gospell and most bloody persecutor of Gods faithfull seruants and traitor to the Prince and State Doctor Storie Doctor Story who first brake prison into which he was put and then being caught againe when he himselfe was brought to suffer death who had been the meanes of putting to death hundreds of others that died Martyrs in Gods cause in time of his most deserued execution by quartering was as the story doth report so impatient that he did not onely roare and cry out but also strucke the executioner while he was doing his office and resisted as long as strength did serue him and was Fulke in his confutation of Papists quarrels pag. 14. faine to be kept downe by three or foure men vntill hee was dead But they whose hearts are throughly touched and deeply pierced with sorrow for the sinnes they haue committed and whom God doth giue grace vnto to consider rightly their owne wayes in their hearts after they hauing been left to themselues for a time through strength In true penitents of tentation and frailty of nature haue not onely been ouercome to transgresse the lawes by some lesser crimes fallen into and faulted in but also drawne to commit some hainous wickednesses and enormious vices greatly preiudiciall to the State and Common-wealth in which they doe liue so as the wrong and hurt they haue done thereby cannot be recompensed nor the law satisfied the vnpartiall executing of Iustice by the Magistrate saued harmelesse without confiscation of their goods attaching of their bodies yea and in some cases the taking away of their very liues for so much as these knew there is no hope of obtaining any pardon of sinne at the hands of God if in the wrong done to a brother and persisted in the same be asked much lesse hauing dong a wrong vnto a whole society of brethren yea a whole state of a kingdome the parties delinquent should come to the court of heauen to sue for their pardon would their petition he euer regarded or looked vpon but the answere would be made them as Christ taughr in his doctrine If thou knowest thy brother hath ought against thee leaue thy Mat. 5. 23. gift at the Altar and goe and bee reconciled to thy brother and then come and offer And because they can haue no comfort of their sorrow if their sorrow cause not satisfaction nor proue that their repentance is vnto life if fruits worthy of repentance and amendment of life bee not borne out they willingly doe not betake themselues to any such shifts as are ordinarily to be found to bee taken by the other sort of offenders but they come in and submit themselues vnto the law and yeeld themselues to the Magistrate and that for conscience sake to make what recompence they can for the fault that they haue done and giue the best satisfaction that they are able they offer their goods where they will serue the turne they yeeld their bodies to prison where their goods cannot be taken and where their bodies yeelded to prison or to other punishment will not be taken for a sufficient satisfaction in regard of the hainousnesse of their transgression then their very liues themselues are no longer held so deare vnto them but that euen they also shall be laid downe to make the paiment full But all this is done of them with such humble submission and in so good a fashion as all that tooke themselues to haue been wronged by them before seeme now to rest contented and to be satisfied to the full Yea some that are executed as malefactors are many times found to take their deaths so patiently and so penitently with such brokennesse of heart with such sorrowing and mourning for their sins and abundant bewailing the mis-leading of their liues with shewing such testimonies of their sound repenting and being found to beare out such fruits of repentance vpon the tree they doe hang on that that tree seemeth now to be laden with good fruit and that of the best kind whilest with the good theefe on the Crosse they condemne themselues they iustifie the Law they reprooue Luk. 23. 40. 41. sinne in others they exhort to amendmeni of life they