began to bee pinched with famine and that in such great and extreme manner that for his reliefe in this his great necessity he would faine haue filled his hungry belly with the huskes appointed for the Swines meate which his Master appointed him to keepe but none was found so pittiful to giue them vnto him wherein wee see the iustice of the Law executed vpon him and hereupon grew his first sorrow voide of comfort when hee saw himselfe by his wilfull disobedience and loosenesse of life to bee brought to such a miserable case Thirdly Hee being in this manner plagued and by that plague driuen into sorrow hee is said to come vnto himselfe and then calleth to minde the good estate euen of his fathers seruants in that they had bread and victuals enough to sustaine their hungry bodies and hee as one like to perish with hunger Hee then resolueth with himselfe againe to returne and to go to his father with an humble confession and acknowledgement of his fault and humble submission to his fathers order and a full assurance that hee shall finde fauour at his Fathers hands and all these as it were bedewed with the teares of his sorrowfull heart that hee had so grieuously offended so kinde and so louing a father And in all these points doe appeare vnto vs the comfortable promises and doctrine of the Gospell so that vnto this second mourning begunne thus vpon the due consideration of the lewdnesse of his life on the one part and the goodnesse of the person against whom he had offended on the other part it appeareth that there was annexed an assured hope to obtaine remission of his fault at his fathers hands a receiuing againe into fauour and a comfort and helpe vnto him in these his miseries otherwise surely he would neuer thus haue reasoned with himselfe as hee did bringing his reason from the good estate of his fathers seruants to confirme in himselfe the hope of his owne neither would hee haue beene so resolute to haue returned to his fathers house and in such manner to haue humbled himselfe and confessed his fault had there not beene in him a great confidence that he should be againe receiued I might hereunto adde the example of Mary Magdalen who no doubt mourned and yet had a hope of remission and therewithall a ioy and therefore was bold to come vnto Christ but for breuities cause I will not stand heereupon Here I would not haue the sorrowfull soule to bee ouer-captious and to take all things in the worst part For when I say that there is a ioy a peace and a faith attending vpon this godly sorrow I would not haue him therefore thinke that it is alwaies felt in manifest and open motion And therefore because hee findeth it not so cheerefull in himselfe that therefore his sorrow is but hypocriticall and counterfeit For you must vnderstand that this ioy peace and faith as it oftentimes falleth out are not at the first easily perceiued and that because the eyes of our mindes are often so dimmed and dazled with the excesse of sorrow and mourning that wee cannot see perceiue them as otherwise wee might and yet for all this the truth of the same is still abiding remaining in vs as may very well be gathered euen by those weak and feeble motions which proceed therefrom Feeble I say in our sight and iudgement but otherwise in themselues strong and mightie This is proued vnto vs by the example of Peter who no doubt by the inward testimony of the Spirit did indeed know assuredly that his sinne committed in denying his Master should be remitted and forgiuen him and yet hee is said to haue sorrowed very greatly Math. 26. for he departed from amongst the High Priests seruants and to weepe bitterly But it is more plainely proued in Dauid who hauing receiued before a warrant from God himselfe by the mouth of the Prophet Nathan that his sinne was pardoned yet he afterward grew to such excessiue mourning in regard of his sinne as appeareth Psal 51. So that it seemed hee had almost forgotten this promise of forgiuenesse and therefore hee very earnestly cryeth out and prayeth vnto God that hee would wash away his sinnes Not that Dduid wanted faith or were vtterly in this his sorrowing depriued of that peace and ioy I spake of but because his mourning being so excessiue and the euidence of faith for the time was so feeble in regard of his sinne whereupon he continually fixed his eyes that hee felt not these things in such measure and perfection as hee desired or rather seemed to feele them not at all And therefore hee desireth God that hee would restore the Spirit of comfort as though all comfort had forsaken him and as though hee had felt no ioy and peace in regard of pardon and remission And yet no doubt all this while hee had a faith hee had a ioy included in him as it appeareth after in the same Psalme For hee could scarce vtter fiue verses more but it burst out in open confession of his mouth A contrite and a broken heart thou wilt not despise as who would say I am broken sad and sorrowfull but yet I haue a stedfast hope and a full assurance of thy fauour for such broken and mourning hearts thou wilt not despise and cast away but wilt be gracious and good vnto them yea and though hee seemed not to feele it before yet hee was not able now to conceale it any longer no not when hee was in the greatest combat and struggling and contending with his sinnes For it plainely appeareth that hee had accesse to GOD and to the Throne of Grace which the Apostle Rom. 5. maketh to bee the effect of faith Secondly hee was withall perswaded both of GODS power and willingnesse to forgiue and pardon him for hee looked vpon the multitude of his compassions These things as we see are found to bee in the godly in their sorrowing for sinne but it is not so with the wicked for they in their sorrow in stead of comming to God doe flee from him in stead of hope and assurance of mercy and forgiuenesse haue still iudgement feare and dread before their eyes perswading themselues that their sinnes are so great and many that God cannot and so filthy that hee will not remit and forgiue them CHAP. XI An admonition to the sorrowfull soule THese things being rightly considered I would wish the sorrowfull soule not to be so rash and peremptory in his conceit as though euery thing is no sooner borne but is straightway of necessitie brought to perfection But learne to qualifie and allay these his hasty censures at the doings of the Husbandman and vse him as his Schoole-master in this case to teach him a profitable lesson The Husbandman when he hath toyled greatly in dressing his land in casting his seed into the ground doth not see his corne presently eared yet doth hee nothing mis-doubt the increase
a troubled Conscience are increased there are also some outward and assistant motiues to the furtherance of these extremities as pouertie miserie bodily sicknesse enemies losse of friends euill successe in matters and affaires pertaining to the world and such like For as he that hath a grieuous sore or swelling is pained with euery touch and externall handling yet the principall cause of both are the corrupted humours that are within Euen so these outward accidents in the world that come vnto them may make this inward griefe of conference to throb and byte the more and yet the former causes are as it were the rcot and fountaine from whence it chiefely commeth For let the sight and horrour of their sinnes be remooued from them let them haue a liuely faith to worke within them and let them see and feele the worke of true repentance and fruits of regeneration to haue settled taken root within them and then bee their pouertie neuer so great their miseries neuer so many their extremities neuer so insinite yet they can brooke them all with patience and passe them ouer in peace of conscience sleeping euen in quietnesse and safety as it were with Ionas in the sides of the ship in the middest of most turbulent and raging tempests But if these bee wanting then euery one of the aforenamed accidents is as a Riuer continually streaming in to the increase fúrtherance of their griefe and miseries And that after a double sort For eyther they are precedent and going before the sight of sinne or else subsequent and following after it In the first manner that is as they be forerunners and precedent Precedent accidents causing griefe they be as motiue meanes to the breeding and bringing forth of the former extremities For as when we feele any part about vs in our bodies to be sicke and out of order we straightway haue recourse and run to the help of physicke that thereby we may see and know what the state and constitution of our body is so likewise if at any time wee finde our selues afflicted and crossed with any sinister euents that is either infirmitie of body losse of friends losse of goods or any such like it maketh vs to looke and pry into our selues and presenteth our sinnes and mustereth them as it were in our sight and memory which while the weakeling in faith doth too intentiuely weigh and thinke vpon he is pressed downe being vtterly broken and amazed vnder the heauy and intolerable burden of his transgressions 2. Chron. 33.12 Example hereof we haue in Manasses who by afflictions and miseries was brought to the sight and knowledgement of his sinnes and wickednesses In like manner Dauid also sometimes by bodily sicknesse and infirmitie sometimes by molestation of his Aduersaries and somtime by the treachery of his dissembling Friends was brought to the consideration and inward mourning vnder the horrour of his sinnes as may bee easily gathered out of the sixt the thirty one and the thirty eight Psalmes at large Secondly these externall accidents attend vpon the troubled conscience Subsequent accidents increasing griefe as sequents following vpon the same And in this sort they concurre and come as helpes and furtherances to to the increase and setting forwards of the inward griefe already begunne and hatched in the brest of the broken-hearted Christian For as the Spyder out of what flower so cuer he sucketh nourishment be it neuer so sweet and precious conuerteth all to poyson So hee which thus despaireth vnder sinne vvhat things soeuer come vnto him although in themselues neuer so great Arguments of the loue of God if they were rightly construed yet hee turneth all another way and applyeth them to the worst that may be And herevpon it is They turn all to the worst against thēselues that they can read or heare of no place of Scripture wherein the flourishing estate of Gods children is described but straightway they beginne to gather vpon it Lo say they thus and thus the Lord hath promised that it shal be with the righteous thus they shall prosper and flourish which are his seruants and beloued of him and therefore I see and know that I am none of his If contrariwise they heare of any of the vngodly that haue beene punished and afflicted for their sinnes or of any threatnings denounced against the wicked they are readie straightway to thrust themselues into the number of such vngodly ones and bold to affirme those denounced plagues to bee due vnto them Thus alas these poore soules are dim-sighted as was Father Isaac and therefore they thinke if Iacob be but onely clad with Esau's garment that surely out of all question he must be Esau And because that God maketh them in some measure to taste of his correcting hand and that sometimes euen in those things which hee threateneth and denounceth against the wicked that therefore out of question they are in the number of those that are reprobated and reiected of him A slender reason doubtlesse to perswade as by God his grace shall after appeare but a farre more subtill Satan that by such wyly practices seeketh to subuert and ouerthrow the simple CHAP. IIII. A cordiall against the assault of sinne AS wee haue hitherto found the agonies to be so great and the causes to bee so diuers and different from whence proceedeth the griefe and anguish of a distressed soule so let vs now likewise see what simples wee can finde in the Garden of our God which is the Scriptures and what suppling and sweet confection is to bee had in the store-house and treasurie of his eternall grace and mercy to heale the sores and to close vp the gasping wounds of these festered and corrupted maladies Wherein first we must consider Disquiet of conscience arising from sinne before it be cōmitted that the disquiet of conscience arising from sinne falleth out either before or after the sinne committed Before as when Satan tempteth and perswadeth vnto any great and notorious sinne whereat the very conscience doth shake and tremble as Adultery Fornitation Murther of our selues or of some other our dearest and neerest friends For these temptations haue befalne many but yet in diuers sorts For to some they haue falne mediately Temptations befalling some mediately by the interposing some things before whereby a man may be allured to committing of such sinne As vnto Adultery and Fornication there is many times the sight of some thing that may allure vnto lust In murder the consideration of some precedent iniury c. And sometime they fall immediately Others immediately when Satan without these things vseth an immediate temptation to the very act it selfe and therefore oftentimes hee dealeth with many as I haue found by experience to murther and make away themselues their dearest and neerest friends hauing no cause at all of iniury to moue and incite them vnto it Which later sort is the more terrible and full of feare
this our Sauiours hands such an absolute and powerfull authoritie as that no power either in earth or hell is able to withstand doth sinne incumber thee art thou inwrap ped in the chaines therof bound with the gables of thâ—ne owne iniquities Fly then to Christ for hee it is that is able alone and onely to breake these bands in sunder and to set thy soule at libertie For being a Michael as a mighty Captaine to subdue our enemies hee hath power also to redeeme vs home and to reduce vs from the feare of bondage And as for death and hell the fearfullest feares that euer were vnto the sinfull soule there is no cause at all to feare them seeing that sinne the sting of both is by Christ so conquered and taken away Obiect But thou wilt haply say These things I finde indeed to bee so as is said but yet to me it is not so For these graces which you haue spoken of belong to to the righteous as for me my sinnes as a mighty floud haue ouerrunne my soule testifying as a thousand witnesses that these things doe not appertaine to mee but rather all those curses threats and iudgements that are denounced in the Law Answ Hereunto I answere that you are altogether in one song being as it appeareth intentiue wholly and onely on your sinnes and nothing else Was Physick euer ordained I pray you for him that is in health Is Chirurgery appointed for him that hath no sores or wounds Howsoeuer you iudge in this case Christ I am sure is of another iudgement and telleth you otherwise that they which are whole haue no need of the Physition but they that are sick And that he came not to call the righteous Mat. 9.13 Luke 19.10 but sinners to repentance And that the Sonne of man is come to seeke and saue that which was lost And doe you not remember that sweet compellation lately mentioned Come vnto mee all yee that are weary and heauy laden and I will ease you Who are these weary and who are the heauy laden are they not which was the third part I obserued in that call made by Christ such as are tyred and ouerburthened with the heauy load and burthen of their sinnes Yes no doubt You see then that it is not of any force or moment which you haue obiected to the contrary Again consider I pray you what was the cause that our heauenly Father did lay those three seuerall offices before touched on the person of his Sonne Was it not for sinne and that of vs that are his sinfull creatures And was it not in the wisdome of God deuised as a remedy and recouery against our sinnes If Adam had persisted and continued still in that purity and innocencie in the which hee was first created what needed Christ so to haue abased himselfe and to haue suffered so many shamefull and cruell things as he did It appeareth therefore that whatsoeuer Christ is vnto vs it is all to take away our sinne to reconcile vs into the fauour of God and to make vs with him inheritors of his euerlasting Kingdome If sinne had neuer entred no doubt the greatest part of Christs office had beene frustrate and to no purpose There is no cause then to alledge our sinnes as a cause to make his grace to be vneffectuall in vs vvhich was the first thing whereunto it was appointed entered and tooke effect And therefore we should rather thus reason dispute to the contrary I am a sinfull and a great transgressor Christ on the other side is a Sauiour to saue his people from their sinnes and therefore I know and am assured that the fruit and effect of his precious bloudshedding doth appertaine and belong vnto me To that which hath been heretofore said in this behalfe I may adde the saying of the Apostle 1. Tim. 1.15 This is a true saying and worthy of all men to be receiued that Christ came into the world to saue sinners Of the Prophet Esay affirming that he was wounded for our transgressions Esay 53.5 and broken for our iniquities the chastisement of our peace was vpon him and with his stripes we are heale and many such like places to that same effect but I hope these shall suffice CHAP. VI. Against the assault of the weaknes and want of Faith Obiect BVt here it is commonly obiected by the person thus disquieted and troubled in minde Indeed these things I doe know and confesse to bee so but yet I remember what is also written that is that although Christ came to be a Sauiour and a Redeemer vnto sinners and was indeed sent to preach good tydings vnto the poore Esay 61.1 to bind vp the broken hearted to preach libertie vnto the captiues and to them that are bound the opening of the prison to comfort all that mourne to cloath them with the garments of saluation to couer them with the robe of righteousnes yet in them onely shall this his comming and death be effectuall which by a true and a liuely faith take hold and depend vpon him For it is written So God loued the world Iob. 3.16 that he gaue his onely begotten Sonne to the end that all that beleeue in him should not perish but haue euerlasting life but as for those which haue not faith it after followeth that they are so farre from grace that they are coÌ„demned already Iob. 3.18 because they beleeue not in the onely begotten Sonne of God This assault 2. Sorts of men assaulted with the want of Faith although for the most part it neuer ensueth after the assault of sinne before touched yet it is diuersly disposed in respect of the diuers subiects wherein it worketh For some are such as are but newly begunne to be regenerate and renewed in whom faith doth but beginne to take roote and to bee sowed and ingrafted and these hauing lyen alwaies beforetime as it were dead in sinne haue neuer felt to their knowledge the liuely pulse of faith at any time to beat within them And againe 1. The newly regenerate others there be that being before called and being indued with the gift of faith yet the flesh resisting against the Spirit and the spirituall graces 2. More ancient Christians remaining for the time both dull and weake in them they seeme to haue clean lost that which they had before and thereupon fall to doubting and distrust within themselues as though their faith were but a dead faith which seemeth for the time to bee so quickly wasted and decayed Against these two seuerall estates of men wee are to apply seuerall medicines as is most conuenient First touching him that is but yong and very tender in the womb of regeneration and not fully formed and become a renued creature in Christ No maruell if he thinke strange of this distrust within himselfe or if that he complaine of the weaknes and want of faith in himselfe For you must
sinne so there is a help and remedy to be found in the Gospell whereby hee may be perfectly cured and restored if he were able to attaine vnto it 2. When he perceiueth this remedy reuealed by the Gospel to be in it selfe so full and all-sufficient A godly sorrow and considereth well thereof both in the originall that is the mercy and loue of God and also in the manner of it which was the death and bloud-shed of the best-beloued and onely Sonne of God then he beginneth againe through this glasse to behold sinne in the vgly visage therof and therby is constrained to mourne and sigh afresh for committing of that which could not by any meanes bee purified and clensed but by the precious bloud of that immaculate Lambe of God 2. Cor. 7.9 Christ Iesus And this mourning the Apostle iustly calleth a godly sorrow Which though indeed it be a part of true repentance in the truth and nature of it and therefore an effect of it yet because Faith is as yet but yong and weake and cannot be so easily discerned in the fulnesse of her motion it hath so many sparkes of doubting and distrust in the grieuous appearance of sinne that the broken-hearted Christian being thus pricked and perplexed hath nothing more common and vsuall in his mouth then condemnation Yea withall sometimes hee groweth so extreme and outragious in these distrustfull passions that no reason can satisfie and perswade him for a time but that hee wanteth Faith though indeed hee haue the truth of faith shewing it selfe in the fruits thereof within him Thirdly Faith now as I haue said hauing brought forth this godly sorrow to this end A hatred lothing of sinne that so wee might be truely humbled though for her weaknes being but lately sprung it is not able to keepe it vnder measure yet by little and little it groweth to some ripenes And therefore next vpon or rather iointly with this mourning it breedeth a hatred and lothing of sinne A desire and longing after the righteousnes of Christ Iesus that is so filthy and odious in the sight of God and so pernicious and dangerous vnto man and planteth a desire and longing after the righteousnesse of Christ Iesus And therefore is greatly encouraged to approch and draw neere vnto the Throne of Grace and to call and cry vnto God for mercy And all these are the notable and vndoubted fruits of Faith and most certaine arguments and euident tokens that true faith although not in her full perfection is surely seated in the heart of him that hath them A taste comfortable feeling of the grace of God Fourthly after all these they grow by little and little to haue some taste and comfortable feeling of the grace of God imparted to them by the inward working of Gods Spirit Insomuch that euery day more and more they grow to conquer subdue the despairing thoughts of the flesh and the motions thereof And the comfortable influence of the Spirit seemeth euery day more then other to haue a larger and freer passage in the chamber of their hearts in testifying vnto them the grace of God in the free remission of sinne and the performance of the worke of their Adoption Fiftly after all these ensueth that full assurance and most notable effect of Faith Peace of conscience euen the very peace of conscience For that now they are assuredly and fully resolued Weake Christians doubt they haue faith because they finde it not to be so strōg in themselues as they perceiue it to bee in others that all their sinnes are washed away in the bloud of Christ that by his death the wrath of God is appeased their ransome paid the righteousnes of Christ by imputation made theirs the feare of death and hell abolished and life eternall purchased After this doctrine in the course and manner of mans conuersion thus deliuered let vs now returne againe vnto the broken and afflicted soule which doubteth of the want of faith And withall let vs see and sift the reason why hee thus despayreth of his faith and thinketh and perswadeth himselfe that he hath no faith at all His reason is this Because hee doth not finde within himselfe as yet that certaintie and full assurance of saluation which he seeth and perceiueth to be in others This reason although it seeme to him very strong yet in it selfe it is but weake and beeing throughly examined cannot hold nor stand for good For this full assurance whereupon he groundeth his reason is not Faith as some haue defined faith saying Faith is a full assurance but rather one notable and vndoubted effect of faith And yet not alwayes so atttending vpon faith as though it should continually bee there euidently seene where faith is seated For a man may haue true faith and yet not feele this full assurance And my reason is because this assurance is not the first effect that faith euer bringeth forth in the heart of man when it is begun to be ingrafted in him But it hath many other excellent effects precedent and going before it As the true and hearty mourning for sinne that earnest lothing and hatred of sinne and a thirsting and longing after righteousnes c. which are often found in the Elect of God before such time as they receiue this caline and peace of conscience and ioy in the Holy Ghost by the full assurance of their saluation Now to proue these to be the fruits and attendants of true faith the rather to qualifie and allay the sharpe and bitter combate of the troubled soule let vs diligently consider First the principall efficient cause and worker of this sorrow and mourning which I spake of is the Spirit of Regeneration and Adoption For this cause the Apostle calleth it a sorrow that is of God 2. Cor. 7.9 10. Rom. 8.26 2. Cor. 7. And the Spirit is said Romans 8. to pray in vs with sighs that cannot be expressed This Spirit is onely had and retained of vs by the meanes of Faith Gal. 3.2 For it is receiued and dwelleth in cur hearts by faith Gal. 3.2 Wherupon it also followeth that of necessitie it can none otherwise be but where this earnest sorrow and earnest lothing and detestation of sinne is found there also faith should be ingraffed Because otherwise this Spirit of Adoption which effecteth these in vs could not be entertained in our hearts Secondly this sorrow Psal 51. which otherwise in regard of the subiect is called a contrite and broken heart is said to be a sacrifice of God and such an one as hee will not despise And how could this be that it should bee a thing so acceptable in the sight of God and so well accepted of him if it did not proceed and come of Faith seeing that as the Apostle restifieth without Faith it is impossible to please God Heb. 11.6 Rom. 14.23 And Whatsoeuer is not of Faith is sinne
thereof For if he see it but chitted in the groūd he resteth patiently for the time contented expecting and looking for a happie and a plentifull haruest in due time to follow vpon his labours So thou although at the first thou findest such a small growth of these graces of God in thee yet despayre not For if they bee as yet but chitted and doe appeare in thine eyes very small stay the time with patience and assure thy selfe that the Lord in his time will giue a further blessing And what if thy peace thy ioy and comfort be not growne to such perfection yet if thou findest in thy selfe in these extremities that thou canst but looke so vpon the graces and mercies of God as such as may be bestowed vpon thee hereafter though as yet thou canst not resolue thy selfe by reason of thy frailty that they are imparted to thee and withall doest finde a boldnes in thy selfe to appeare before his presence and to approch and draw neere vnto the Throne of Grace to cry and call for them though it bee with shamefastnes as confounded in thy selfe yet this little shew of faith that so quickly voideth and vanisheth out of thy sight as a thing of nothing is a certaine argument that That thy sorrow and mourning was not altogether void of faith in expectation of the remission and forgiuenes of thy sinnes Obiect But here some perhaps will obiect and say that euen the Reprobates also come to God and are bold to craue remission and forgiuenes of their sinnes as often as they say but the Lords Prayer which with many of them is full oft and euery day Answ Whereunto may be answered Esay 29.13 that this is not to come and approch to God for though with their mouth they draw neere and honour God with their lips yet their hearts are farre away Neither doe their prayers howsoeuer they make an outward shew proceede from any good affection of the heart as hauing a desire and longing to obtaine the thing which they pray for but onely are hypocritically vsed for a shew and fashions sake and therefore doth not in truth deserue the name of Prayer since it is onely outwardlabour of the lips For hee that draweth neere to God as he ought to doe must doe it with a true heart Heb. 10.22 as witnesseth the Apostle Heb. 10.22 In which sort all they doe which are throughly broken vnder sinne in their heart doe loath it are weary of it desire to be released and freed from it and therefore doe earnestly pray to haue it pardoned thinking nothing to them so ioyfull as to be deliuered from the bondage thereof As for the other concerning whom this obiection is made although they can make a great show of sorrow for their sins that they pray to God for forgiuenes of the same and that for the same cause they doe present themselues before the Maiesty of God yet for that they doe not come with a true heart doe not in heart detest their sinne but take a delight and pleasure therein and still couet to frequent and vse that euill which in their words and mouth they make a show to be deliuered from it cannot bee said that they come to the Lord neither that they can obtaine any thing by this their lip-laboured prayers sauouring onely of hypocrisie and not of truth CHAP. XII Of lothing of sinne the second Marke of Repentance THe second thing Marke 2. which I set for a marke of true Repentance is an hearty and inward hatred and lothing of sinne not onely in that it is simply a cause of iudgement but especially in that it is an offence against God that is so gracious and so louing a Father This hatred is not to be numbred amongst the workes and fruits of the flesh and so prohibited and forbidden vnto man but it is to be iustly accounted among the fruits of the Spirit and giuen in charge commandement vnto men and may very well be called a godly hatred for that hereby our loue to God is to be shewed forth and proued according to the saying Yee that loue the Lord hate euill Example of this hatred we may haue in the Prophet Dauid Psa 119.113 affirming that he hated vaine inuentions Psal 119.113 but loued the Law of the Lord and againe 163. I hate fals-hood and abhorre it And to proue that this hatred ought to be in vs both in regard of the filthinesse of the sinne which wee haue committed and also in respect and regard of God against whom wee haue sinned Psal 51. looke to the doings of the same Dauid Psal 51. who in that mournfull Psalme song of true Repentance of all other things maketh least mention of iudgement but to shew how he was affected in his mourning what it was that he principally respected in his suit he cryeth out vnto the Lord that hee would wash him throughly from his iniquities and cleanse him from his sinne c. So that it was not so much now the Iudgement against sinne as the very filthinesse thereof and the maiestie of the Person against whom hee had transgressed that did driue Dauid into this sadnes and heauinesse expressed in the same Psalm as euidently appeareth by his earnest iteration therein vsed With this hatred and detestation of sinne is ioyned a desire and longing to bee deliuered and released from the burden and bondage therof as appeareth by the feruent hearty and earnest prayers and the deepe sighs and gronings which the repentant sinner often maketh powreth out in regard thereof Of this we haue also example in the same King Dauid Mary Magdalen yea and the poore Publicane Luke 18. Luke 18. vnto whom wee may in mine opinion very well ioyn for examples cause Peters auditors Act. 2. who hearing Peters Apology Act 2. and besides by what strong Reasons brought out of the Scriptures hee had proned that Iesus whom they had crucified to be the true promised Messiah appointed of his heauenly Father to be the Deliuerer and Sauiour of his people cryed out vnto Peter and his fellow Apostles saying Men and Brethren what shall wee doe By this their Petition in pitifull manner powred forth giuing an euident Testimony that they were so desirous and had such an earnest longing to be deliuered as that they were ready and willing to take any lawfull course were it neuer so painfull so that they might obtain their desire yea they seemed to think it very long before they heard it This is proued vnto vs also euen by the example of the Apostle Paul who most earnestly prayed and besought the Lord against his imperfections and pricke of his flesh Moreouer with this hatred is also to be ioyned a shame and confusion in the persons repentant because of sinne and that not onely in respect of Man for so the very Hypocrites are ashamed of their sinnes and therefore seeke by all meanes possible to hide and
against it because it findeth it offensiue vnto God And thus now you may see the difference of these two motions in these seuerall estates of men though oftentimes I know that the hypocrite doth flatter himselfe in the sight hereof as though hee had found some goodly and precious Iewell in the dunghill of his corrupted nature when as in very deed it is nothing so CHAP. XIIII How the man disquieted in conscience should in the same behane himselfe NOW as these things hitherto haue beene vttered for direction so some things also are to be annexed partly out of that which went before and partly ouer and besides the same to instruct and teach the man in conscience troubled and disquieted with the weakenesse of repentance and the manifold imperfections which hee findeth in himselfe how hee may vse and demeane himselfe in view and meditation of them and that hee may do it with greater comfort lesse distrust First therefore I would wish and aduise such a man not to passe ouer euery thing lightly in a slight maner Not rest in feare without due tryall without a due and deliberate consideration as is the common vse of the sorrowfull soule but rather to grow to a thorow triall and examination of himselfe For oftentimes it commeth to passe that for want hereof there arise many great discomforts vnto men when men either vtterly refusing or else by reason of some light causes deferring the matter doe not search so deepely into themselues as they should and so through this default they doe bereaue themselues of the sight and knowledge of those good motions of faith and the comforts thereof comming which other men doe inioy And in this point it falleth out with men refusing or delaying to make this tryall as it doth with a man diseased with a sore and grieuous impostume who if hee doe looke onely vpon the outward appearance findeth nothing but such matter as still threatneth griefe and anguish but if hee pierce into it and launce it feeleth present ease so whiles the sorrowfull soule looketh onely vpon the outward appearance of his imperfections hee shall find nothing but matter to moue and leade him to despaire but if hee pierce into himselfe and into the secret chamber of his heart by due tryall and examination of himselfe and bee not too austere a Iudge ouer himselfe hee shall finde at one time or other that which may serue vnto him as a cause of great and exceeding comfort Secondly I would not haue him in this his tryall-making to bee as I haue said either an austere Not to bee too austere a Iudge vpon himselfe or a corrupt and vniust Iudge vpon himselfe ready rashly to pronounce and giue the sentence before the cause bee well and thorowly knowne For this is a vsuall fault and too too common amongst men and hath been the cause of many great inconueniences That we may therefore be found herein the more carefull to preuent and auoid euils it is necessary that we well consider of the cause which wee haue in hand with the circumstances thereof The cause is a tryall of sin whereunto is to bee pleaded either guilty or not guilty the circumstances are the persons agents which are the Soule accused Satan and sinne the Accusers and in this the conscience is as a Iudge The silly soule now as an offender in wofull case standeth at the Barre holding vp the hand to bee tryed and found either guilty or not guilty This as I haue said the silly soule is no doubt the principall part of man and most to be accounted of as a most precious iewell For although a man haue neuer so great aboundance of earthly treasures yet is it nothing in comparison of the soule And to gaine and get the whole world it profiteth not at all to a man Luk. 9.25 if hee lose his owne soule And therefore though our posting and hasty iudgement cannot in very deed preiudice or forestall the finall sentence of the euerlasting Iudge yet it is not to bee posted ouer and passed vpon so lightly as men commonly do suppose but with good and deepe deliberation as in such a weighty cause is requisite The accusers as I haue said are Satan and Sinne Satan and sinne his Accusers and these are found oftentimes not onely false Euidencers but also enuious Witnesses and such as indeed doe not wish any good but harme yea vtter destruction vnto man both in body and soule And therefore since it is manifest to be true which I haue said of them we may see that there is no hope at all of any fauor to be had at these accusants hands but that rather it is most assuredly to be looked for that they will spew out their poyson against the true seruants of the Lord so far as they can to the vtter destruction of the children of God Against these so malicious and enuious Accusers Faith his Aduocate still vrging the haynousnesse of thine iniquities Faith as a wise and prudent Aduocate standeth to pleade the cause who although she alwaies telleth the truth and speaketh with great comfort yet is she oftentimes so shouldred out suppressed with the clamorous out cries of these malicious Accusants that she can hardly be suffered to speak in such free manner as she would And if she be suffered yet she is so interrupted that her speech is found to be but faint and feeble So that if she bee not well attended vpon she can scantly be heard And hereupon it commeth to passe that the conscience of man giuing care most to the euidence of the Accusers and not attendant to that which Faith pleadeth in defence is ready to giue sentence and iudgement against the soule to the condemnation thereof But I would aduertise euery man in this Session of tryall vpon himselfe still to haue a care that he be not ouer-hasty to pronounce the doome before the cause thorowly heard And let him consider with himselfe that as in worldly causes he being appointed as an Arbitrator or a Iudge in equity ought as well to lend one of his eares to the Defendant as hee doth the other to the Plantiffe and so not to heare onely what is obiected but also what in truth is to the same answered So in this case also of the soule let not any man attend onely and giue eare to that with these accusers shall obiect against the soule but rather hearken to that which faith vttereth in defence for that shee pleadeth still in fauorem vitae for lifes cause And herein this is worthy to be remembred also that one motion and whispering word of Faith and of the Spirit is and ought to bee accepted and accounted for a greater and sorer testimonie tending vnto life then are all the earnest cryes of these accusants tending vnto death appeare they neuer so faire and be they coloured ouer with neuer so great likelihood and probabilitie Thirdly we must consider also
3. He must not so much consider the greatnes of the measure as the truth of his repentance that with good aduice what the thing is wherat we do ayme and which we labour especially to search after and to finde out in this tryall and examination for euen in this point also there is oftentimes errour found by reason whereof amongst men there ariseth no small inconuenience The thing therefore that herein we are to haue a speciall eye vnto is not the great measure and quantitie but rather the truth of repentance For although it bee neuer so slender and weake in our conceit yet if it bee true and from the heart we shall thereby finde euen in the middest of sorrow sufficient cause of great and exceeding comfort It may be that the Spirit sometime may appeare vnto vs to be as ye would say but very weake in working And faith also may seeme to be faint and feeble in shewing forth the fruits of true repentance in such aboundant and plentifull manner as thou haply doest dreame of yet doth not this let any thing at all but that both thy faith and thy repentance may be true and therefore such whereupon thou mayst settle and ground thy selfe and whereby thou mayst assure thy selfe that thou art the child of God And if his child then surely freed from condemnation and made an heyre euen a coheyre with Christ our head of euerlasting glory For GOD is so farre from reiecting and casting off such small and slender beginnings that he is rather giuen to nourish and increase the same in his children Esay 42.3 The brused Reede he will not breake Mat. 12.20 and the smoking Flaxe he will not quench And therefore if thou findest neuer so great imperfections in this thy repentance so that it seemeth to be crazed like a broken Reede and almost extinguished as the Flaxe that doth but sinoke yet herein is there no cause of discomfort First for that as faith so likewise true repentance is the gift of God who is not to bee prescribed and appointed in what mcasure hee should giue the same to euery one and secondly for that it pleaseth him to bee so gracious and fauourable as to accept these imperfections in good part at thy hands for the which thou art not onely to be thankefull to him at all times but hast also a reason offered thee He must consider what he is by nature and know that he shall neuer be free from imperfections whilest he liueth here to moue thee continually to pray to God for the good increase of these his gifts in thee Fourthly thou art to consider diligently with thy selfe and to looke well vpon thine own estate I meane what thou art of thy selfe and by nature which if thou doe thou shalt surely finde that thou art one of Adams brood one that hast sucked corruptions Psal 51.5 and that in great measure from the brests of thy first Parents as well as other For not onely thy life Psal 51.1 but also thy Conception and Birth will be found and proued to be in sinne Since then that thou art a man and therefore by nature subiect to all kinde of infirmities as well as others during the time of thy continuance in this corrupted Tabernacle doe not deceiue thy selfe but be thou assured that thy flesh will neuer giue ouer but still will be found to bee a flesh that is a rebellious and a grieuous enemy continually rebelling contending and striuing against the Spirit vntill such time as it shall by Gods appointment either receiue the stroke of death to subdue it and put an end to the rebellions thereof Or that wonderfull and sudden change be made at the last day 1. Cor. 15.53 When this corruptible shall put on incorruption this vile body shall be changed that it may be fashioned like vnto the glorious bodie of Christ Since now the state standeth so with thee thou art to make none other reckoning but that thou must and shalt of necessitie finde although it be to thy great griefe many infirmities and imperfections in thy flesh so long as thou shalt haue thine abode here on earth as well as others Yet can it not therefore bee therupon inferred and concluded that the same imperfections should exclude thee from the couenant of grace and shut thee out from the number of Gods elected children Nay it is so farre off from working or compassing this euill vnto thee that I may say vnto thee with the Apostle Rom. 5.20 Where sinne abounded there grace abounded much more So that as no doubt vpon thy true repentance thou shalt easily finde the further that thy sinne extendeth it selfe as thou supposest to thy condemnation the further also this mercy and grace of God doth stretch forth it selfe in giuing remission of thy sinne to thy saluation But here beware and take heed of Satan lest hee deceiue thee by bringing thee into this vaine and wicked conceit as though this remistion were due vnto thee by merit of thy workes when as it is onely of Grace For of this bee thou assured that if thou haddest neuer so great a measure of vprightnes and integritie if thou liuedst neuer so holily if thou leadest as pure a life as euer did any of the faithfull seruants of God that haue beene since the fall of Adam Christ Iesus onely excepted yet as those faithfull seruants could neuer finde saluation in their owne deeds but did cleane forsake themselues and cleaue fast to the grace and mercy of God So thou also although thou seeke it shalt neuer finde saluation in thine owne workes merits thereof but must be content with the godly to renounce thy selfe and leane fast to the grace of God in Christ in whom surely thou must seeke it in seeking thou shalt finde it and finding thou shalt doubtlesse possesse it Quest Whereunto then wilt thou say doe serue the fruits of Repentance Answ No doubt to very good and comfortable purpose For these said fruits are as Signes and Seales to testifie they are no causes to procure and effect saluation and life vnto thee Quest But thou wilt say againe Seeing the case is thus it is no matter how I line and how I doe here behaue my selfe Answ God forbid that any such motion should euer creepe into the hearts of Gods Elect or that any man should hereby take occasion to become secure and carelesse to shew forth his Christian duty For though in our selues wee cannot indeede finde any possibilitie to deserue life but possibilitie too much to merit death yet are wee bound to exercise our selues in these fruits for these causes following First The first cause of shewing godly lise for that God himselfe commandeth it in wonderfull many places of the Scriptures Secondly that thereby his glory might be manifested Mat. 5.16 Thirdly 2.3 Causes for that by them man is in his conscience assured of his Election and Vocation
all other ends wherevnto God appointeth them in his wisedome that is that by them we might be humbled also taught to distrust our owne power abilitie and driuen from al trust and confidence in our selues and in our merits and to force vs wholly and altogether to rely and rest our selues vpon the grace and mercy of God promised in Christ Iesus So that whensoeuer Satan goeth about by reason of them to perswade vs vnto despaire wee see how hee striueth to subuert and ouerturne all and teacheth vs to abuse these things to a contrary purpose and to gather despaire of that which God vseth in some sort to teach vs faith viz. that failing in our selues wee might haue faith in Christ And finding our selues so vnable to performe the Law and purchase life wee might the more earnestly haue recourse vnto that sure Anchor of our hope which is Christ Iesus 1. Cor. 1.30 whom the Father hath made to be vnto vs wisdome and righteousnesse and sanctification and redemption Eighthly vnto all these adde and annex as a daily and continuall companion He must pray continually against these tentations feruent and earnest prayer against these tentations of Satan the World and the Flesh that it would please the Lord in his good pleasure to rebate the measure of these so dangerous tentations make thee strong to withstand them and to restore thee againe vnto that inward comfort and comfortable feeling of his Spirit working in thee And finally with this prayer haue patience also He must wait the Lords leisure to expect his leisure and stay the time till he shall thinke it most conuenient to grant and performe thy suits assuring thy selfe that as I haue sayd before whatsoeuer shall bee most behoouefull for his glory first and then for the help and case of thy necessity in due time shall be accomplished and fulfilled CHAP. XV. Against afflictions and outward euents AS the outward things which happen vnto vs both in our bodies name and goods and other externall accidents in this present life are infinite if we should grow into particulars so the comforts also prouided against the same in Scriptures are exceeding great and many Insomuch that it is an hard matter to know where to begin to recount the same and yet casier by much to beginne then to make an end But in those things whereof wee are to intreat that they may be fit and appliable for our present purpose and cause we haue in hand it is very necessary to consider how the broken and afflicted conscience vseth these afflictions as a matter of great discomfort and vpon what ground especially his despairing conclusions do take their force And that I finde to bee in these two things The first is from the originall of these afflictions which this person afflicted falsly thinketh and indgeth to bee the anger and wrath of God conceiued against him vpon this false ground inferring and that very peremptorily that hee is without the loue and fauour of God and therefore none of his elected children The second is brought from the misconsiruction of the nature and properties of these afflictions thinking them to bee iudgements and punishments onely incident and befalling to the wicked wheras they are very commonly found to bee rather corrections and chastizements inflicted and laid oftentimes euen vpon Gods best and dearest children and that not for their euill in any respect but onely for their good Now to help them forward in these two points through Satans subtilty there do concur also the continuance exceeding measure of the afflictions which hee vseth as a violent streame to driue him forward in the former misconceits The reason is because as hee supposeth or as hee can see there is none of Gods children that doe equall and match him in the extremities of these his miseries Or else because hee iudgeth and taketh this which indeed is not to bee a difference betwixt the troubles of the Righteous and iudgements of the Reprobate I meane the greatnesse and the long continuance of the afftictions For the better satisfying of such persons and for the reformation of this their corrupted opinions and iudgements I purpose to obserue and keepe this course and order First to shew and prooue that the originall of the afflictions layd vpon Gods children is not hatred in God but his loue towards those that are afflicted Secondly that the same afflictions are such as both doe and of necessity must befall the children of God Thirdly that there are no afflictions wherein we haue not some of Gods children in former times that haue tasted as deepo thereof as we doe now Fourthly that the greatnesse and continuance of miseries is not a difference betwixt the iudgements of Reprobates in this life and the corrections of God inflicted on his Chosen And lastly I purpose to adde certaine seuerall comforts out of the booke of God against this so dangerous a temptation CHAP. XVI Of the first position and the obiections a-against the same COncerning the first I affirme 1. God afflicteth not his children in hatred but in loue as appeareth 1. By his moderating the same that if the witnes of the word of truth were vtterly wanting in this respect yet the very considerations of afflictions if they be duly made would inferre no lesse then I haue already set downe viz. that it is not of hatred but loue that moueth God especially thus and in this sort to deale with his dcarest children For first see and consider I pray you is there stay in wrath and hatred especially where lustice may take place and beare it out Would God thus moderate afflictions as hee doth and in such gentle measure on vs as he doth if he did hate vs Would he be thus chary and carefull as he is not to quench the small beginnings and spring of our faith and confidence and of our hope in him Or if it were in hatred and not in loue and fauour towards vs might hee or would hee not rather cut and breake asunder the very cable of our trust and affiance that so wee might vtterly perish and be consumed with Cain Iedas Inlian and such others How soeuer you doe iudge yet surely I suppose and thinke that if Hatred were Moder atrix in afflictions which God layeth vpon his seruants that this would then bee the fruit that should follow thereon euen vtter desolation and destruction and that of Gods children which to thinke of God God grant to bee farre from vs. Secondly if Gods corrections were as you would haue them such an argument and a token of hatred to bee in him By his afflicting them on his deareft seruants shall we thinke that he would euer haue inflicted the same vpon his deare and faithfull seruants whom hee so entirely loued as is in the Scriptures sufficiently recorded I beleeue surely that he would not For doubtlesse whom God hath once loued hee can neuer be sayd to hate
condemnation As in the Elect all things turne to their good So in the other both this and all other things turne to their euill Thus much to shew and proue that which is promised or rather affirmed in my first Position viz. that the originall of affliction laid vpon Gods children is not of hatred in God but of his loue towards those that are afflicted CHAP. XVIII Of the second Position and the Obiections against the doctrine thereof ALthough the Doctrine before deliuered bee in it selfe most certaine true although in the deliuery therof the Serpents subtiltie hath beene laid open not so much as it deserueth or as the case and matter in hand requireth yet I trust so that euery man may haue thereby a taste of his malicious minde so craftily going about to circumuent them and so to compasse and effect their destruction yet will not this our mortall enemy giue ouer but with this new and fresh incounter beginneth againe to make his assault Hath not God saith he promised vnto his seruants prosperitie An assault of Satan peace good and happy successe and hath hee not made his couenant with them to deliuer and saue them out of these extremities Answ Answ No doubt hee hath thus promised and hee hath thus couenanted indeed But yet his promise and couenant are not so made as that afflictions should not touch the seruants of God at all but rather in this sense that they shall not hurt or ouercome them For he wil acquit and free his faithfull seruants from that tyrannous power of sinne and death What is this which you say Doe you thinke then that death and sinne shall neuer befall vnto them This is absurd indeed being so void of truth Wee see the contrary proued by experience Nay rather this is proued euen by experience that neither sinne nor death although they bee enemies of great power shal euer haue the strength to preuaile so farre against them as to subdue and conquer them For the explanation of the vvhich Doctrine 2. Position That afflictions are incident and must befall the children of God you see the consideration of the second Position to be necessary which was that these miseries and afflictions in this life are incident and must befall vnto the children of God that so we may the better see the slender hold and so with the more ease auoid the danger of this temptation This Position as it euidently appeareth standeth on these two branches First that these afflictions doe befall the children of God and secondly that it is of necessitie that it should bee so For proofe of the first I might produce the examples of a great number of the seruants of God as Noah Lot Moses Iob Dauid Daniel the Prophets Apostles and the faithfull Martyrs and witnesses of our Sauiour Christ But forsomuch as the same hath been touched before I will not stay hereupon The second hauing a necessitie ioyned thereunto that of necessitie it must be so doth require a more large discourse further proofes which by Gods assistance shall be done and that I hope in such maner as that the truth shall easily appeare to stand fully and altogether against Satan and his wicked policies In this paines taking I might vrge that excellent saying of the Apostle Paul 2. Tim. 3.12 That whosoeuer will liue godly in Christ Iesus must suffer persecution But I know that the Aduersarie will be very carnest to cauill against me and take exception against this Doctrine and place of Paul saying that it is not to bee vnderstood of any punishment for sinne as those afflictions which are laid vpon him but for well-doing But I insist with this Interrogation Is it not more vnlikely that the seruants of Christ should suffer for well-doing then for euill And if God suffereth them to be euill intreated and persecuted of the world and that euen then when they doe well how much more shall he doe it when they shall sin and offâ—nd against him Hereunto thou wilt haply answere that this is likely indeed but yet thou findest most commonly the examples of the greatest miseries in Gods seruants to haue come not so much of sinne as in the furtherance of his cause and Gospell as the examples of the Prophets Apostles and Martyrs do proue But thine estate is otherwise For thou seest no such matter of goodnes in thy selfe wherefore these afflictions should be imposed vpon thee To this I againe on the contrary part doe here plainely affirme and say that I stand not to dispute or to make any search and inquiry whether thou findest in thy selfe any such matter of goodnes or not It is farre from my purpose and I leaue that to the iudgement of God first and then to the tryall of thine owne conscience But I come to the principall point which is this That GOD for sinne doth oftentimes in this sort chasten yea and that there is also a necessitie in this included that hee should thus correct and chastise those that are his children either more or lesse as shall seeme good vnto him in his will and pleasure For proofe of this which I haue said viz. that sinne in the Elect of God is cause of corrections and afflictions laid vpon them I thinke not amisse to referre thee to these examples recorded vnto vs in the Booke of God Moses and Aaron for back wardnes in beliefe Numb 20.12 13. were punished with exclusion from the Land of Promise 1. Sam. 3.27 28. Heli for his too much lenitie and remisse cockering of his gracelesse children was plagued with a fearefull visitation The Kingdome was rent from Salomons posterity because he transgressed against the Lord. 2. King 11.11 Dauid in plaine termes confesseth Psal 38. that the cause of his afflictions was in his sinne And therefore it is also that God so oftentimes in the Scriptures threatneth punishments and afflictions not onely to Reprobates but also to his Elect and Chosen Ieremy affirmeth Ier. 25. that God beginneth to plague the City where his name was called vpon And Peter plainly telleth vs 1. Pet. 4.17 that Iudgement must begin euen at the house of God Wherunto may be very wel added that promise of God vnto Dauid in regard of his sonne which should succeed him in his kingdome That if he sinned 2. Sam. 7.14 God would chasten him with the rod of men and with the plagues of the children of men but yet hee would not take his mercy vtterly from him So that heereby it is manifest that a chastening there should be and that for sin but yet such as should be attended with his mercy Heereunto I might adde also the examples of Hezechiah Daniel the godly Kings and Prophets which are all in this very resolute But in so plaine a matter I trust these few testimonies shall suffice Obiect But heere againe it is obiected Why is it necessary that these things should for sinne befall
vnto the righteous and why is it needfull that it should be so seeing that Christ hath already fully satisfied for the sinnes of all those that are his Elect and Chosen Answ To this I answer that although Christ hath indeede payd the ransome and made this full satisfaction as is obiected yet the causes are great and of great moment and force why it should be as I haue before affirmed For first the afflictions of necessity are to be layd on the seruants of the Lord Afflictions are necessary to make men the more warie in regard of their corrupt nature which is so prone and apt of it selfe to like and accept of sinne and maruellous dull and slow to rake any delight to walke in the wayes of godlinesse Sinne that is so agreeable to this our nature seemeth to vs pleasant and delightsome whereby wee are drawne the rather to commit it but when men doe wisely marke and perceiue indeed that it is attended vpon with these fatherly corrections which seeme so sowre and bitter vnto our flesh and that besides these temporall afflictions there are eternall punishments incident vnto the same Such in whom the feare of God hath taken any root are made the more circumspect and wary in auoyding of sinne and more watchfull to conforme their liues according to the prescript of godlines Yea they are so farre from sorrowing vnder the heauy burthen of these afflictions that they doe take thereof great cause of ioy that their rebellious nature is in this manner suppressed bridled and themselues brought to liue in godly obedience as it becommeth the seruants of Christ Secondly although the benefits both corporall and spirituall To stirre them vp to thankfulnesse which we haue receiued at the hands of our God and that by the meanes of our Sauiour Iesus Christ are past recount yet are we found and prooued to be of our selues very ingratefull and vnthankefull for the same Therefore it is necessary in this respect also that we should taste of this cup of afflictions That wee being brought by these small and easie corrections to the knowledge of greater punishments we may be the more stirred vp and prouoked vnto thankefulnesse Thirdly we are vniuersally giuen of nature To put them in minde of their own frailty and make thé depend on God to cocker our selues to aduance and extoll to the skies our owne acts and doings if they haue but a very little shew of goodnesse pinned vpon them and we are very ready lightly to passe ouer our own infirmities and imperfections be they neuer so great and deserue neuer so great punishment at the hands of GOD and thus Pharise-like are puffed vp with a vaine conceit of our owne worthinesse That wee may therefore the sooner and the better come to the knowledge of our owne frailty and shake off cleane all hope and considence in our selues and depend and trust wholly and altogether vpon the grace and mercy of our God these corrections and chastizements being as it were remembrances to admonish vs of our weaknesse and frailty are very expedient and necessary Fourthly we are all maruellously inclined vnto the loue of this world To make them affect this world lesse and that to come more and haue not indeede such a longing and desire vnto the exceeding ioyes of the life to come as of right we should and ought to haue To the end therefore that this our hot loue of this world might the rather be cooled and rebated in vs and a more earnest longing after the future happinesse in the world to come might be kindled and increased in vs it is necessary that God should lay these chastizements and corrections on vs in this present life that by this meanes wee might be brought the lesse to like and affect it and the more desirous of the life to come Fiftly as all other vertues in Gods seruants To manifest their patience ought to shew forth themselues effectually so amongst the rest patience is to bee made knowne And for that the same neuer appeareth better then in the time of affliction euen for this cause also I affirme that it is necessary that the children of God for a triall of their patience should suffer affliction Lastly if these reasons thus alledged be thought insufficient It is the good will and pleasure of God that his seruants shall suffer afflictions to prooue this mine allegation although many other may bee brought yet letting all other passe for a time I will onely adde one and that of such force and power that it cannot abide or suffer any exception and against which no creature either Man or Angell may dispute And that is the good will and pleasure of God That for so much as it hath pleased him in his wisdome and for the declaration of his loue towards his seruants thus to determine the matter in this fatherly manner to correct and chastize his children in this life and hath thought this to bee the best and most conuenient course both for their good and his owne glory let euery man afflicted not murmure or grudge against God but patiently and thankefully beare the same and assure himselfe that the Lord as hath beene sufficiently alledged in his time will put an end and ease him of this heauy burthen Quest. But heere now a question will bee mooued Doe you not heereby now seeke to stablish againe that erroneous point of Popish doctrine concerning satisfaction in that though Christ hath suffered for vs and redeemed vs yet wee must notwithstanding of necessitie endure and sustaine these temporary paines and punishments for sinne Since there is as you say such a necesity heerin it is likely that some such matter should be intended Answ Heereunto I answer that in no wise I minde or purpose to establish that deuillish doctrine of Popery whatsoeuer some indiscreetly may or rather wil coniecture That I assure you both now is and so I hope in the Lord still shall be farre from mee But I rather hold and maintaine the contrary For though God from sin doth often take an occasion to inflict these things vpon his children and that iustly yet hee doth not lay them vpon his seruants as any satisfactory punishments whereby they should make any recompence or satisfaction vnto God for the faults which they haue committed God forbid that wee should so thinke and detract so much from the perfection and all-sufficiency of the satisfactory sacrifice of our Sauiour Christ Iesus But God inflicting these things doth it to the intent that hee himselfe might the more be glorified and they his children might be bettered And for this cause also they are called not satisfactions but castizements and corrections in the Booke of God For they make vs the more to bee humbled and abased in the sight and feeling of our sinnes They prouoke and stirre vs vp vnto repentance They are meanes to make vs feruent in prayer They are as a bridle vnto
mee thou doest account it also that to bee prosperitie which is voyd of all trouble and disquiet so that no longer then peace quietnesse continue no longer he accounteth it to be prosperity Whereas God would not haue thee to consider so much the very instant and time present but the issue and end of all The Scriptures doe testifie vnto vs yea and experience also doth teach vs that the wicked are seene to bee in this worldly peace and to bee without troubles when as on the other side the godly are in great troubles yet cannot the wicked ones bee iustly said to enioy prosperitie nor the godly to bee out of prosperitie vntill the end of the one and the other bee manifestly knowne and then that will sufficiently proue that the wicked this peace notwithstanding is void of prosperity and the godly their troubles notwithstanding are yet prosperous And therefore the Prophet Dauid in the 37. Psal hauing discoursed at large of the flourishing estate and prosperitie of the Righteous in the end to shew how we may truely iudge determine of it referreth vs not to the beginning or iniddle but vnto the end thereof saying Marke the vpright man Psal 37.37 and consider the iust for the end of that man is peace The good Souldier doth not determine of his good successe by the heate of the skirmish or by the strokes and wounds giuen and receiued betwixt him and his enemy but by the ssue and euent of the battell For if then hee put his foes to foyle he thinketh the victory to be his and his fight to haue beene good and prosperous The Merchant-venturer doth not iudge of the good successe of his Aduentures by the present tempests and stormes beating vpon him and whereby he is tossed to and fro and often in danger of losing all but if in the end he arriue safely at home without disparagement of his life and substance he then thinketh all to be well and his voyage to be worthily accounted prosperous So that which God speaketh of thy life and whole life considered altogether doe not thou thus minsingly with Satan diuide and part asunder by piece-meale for so thou mayst bee soone deceiued but ioyne the beginning with the proceeding and consider both these vvith the issue and end thereof and thou shalt finde that whatsoeuer Satan shall reason to the contrarie yet the godly mans life euen in the middest of all Aduersitie is a most happy and blessed life and full of all prosperitie because that the end thereof assuredly is blessed and prosperous Here perhaps you will maruell and demand how it can bee that these so contrary things should possibly concurre and meet together at one time and in the same subiect To remoue this maruell and to satisfie this demand not I but the Apostle Paul shall come in place who is bold to vtter as maruellous doctrine as this As dying saith he and yet behold 2. Cor. 6.9 10. we liue as chastened and yet not killed as sorrowing and yet alway reioycing as poore and yet making many rich as hauing nothing and yet possessing all things And what now are these in death life in afflictions comforts in sorrowing abundance of reioycing in pouertie plentie and in exceeding penury the possession of all things but euen in aduersitie the greatest gale of all prosperitie CHAP. XX. Other Obiections of Satan against the former doctrine confuted IF this which I haue somwhat largely discoursed be thought to be too little and insufficient for confirmation of mine assertion neither wil content your minde take I pray you a little paine wade on w th me a litle further in this matter I trust by the assistance of the Spirit of God euen by a very familiar example to make the case so plaine that you shall euen as it were of force bee brought to confesse my Position to bee true whatsoeuer the enemy of mankind will seeme to blatter out to the contrarie It is not to be denyed but that Satan the better to ouerthrow the seruants of God is busie to take many exceptions against the Truth proposed and vseth many reasons for confirmation of his doings But when all are thorowly skanned they will euidently appeare to be more presumptuously vttered then duely proued as now shall bee easily seene Let it be granted for disputations cause but not that it is true indeed that the promises of God doe concerne this present life onely I meane the promises of prosperitie and that they shall be here performed also Say that the righteous shall not fall for euer that is shall neuer fall but shall euer flourish Let Satan vpon these two grounds beginne to settle his mayne conclusions yet I doubt not but that vpon the examination of his reason it will cleerely appeare that his conclusions are but vaine light and of no weight or importance This is Satans reason The righteous men and children of God doe in this life enioy continuall prosperitie Satans Reason For so God hath said and promised who is true in his word faithfull of his promise and therefore surely wil perform it But thou hast not this prosperitie For thou continually liuest in trouble and aduersitie And therefore questionlesse thou art none of Gods children Answ The first Proposition with the reason I grant to be true but the second and the reason of the same I affirme to be most absurd if it be well considered Art thou therefore excluded from prosperitie because thou indurest troubles in this life Nay rather thou mayst with safety deny the consequence of this connexion For troubles and molestations are no vndoubted marke whereby to coniecture the absence of true prosperitie because that both these may very well concurre and come together as by this familiar example plainly doth appeare Example The Merchant the Husbandman the Artificer doe all take great paines one by Sea the others by Land they toyle and labour and are greatly for the time disquieted as men ouer-wearied with excessiue toyle yet in all this their paines are turned to a good euent they prosper for their wealth is thereby increased their labours and toyle are recompenced with great profit and aduantage Will you now say because these men haue such paines and troubles that therefore they doe not prosper I perswade my selfe thou wilt not say it And why Surely for this cause onely for that these their paines as is said are turned and conuerted to their gaine Euen so it is with the children of God they are in afflictions and troubles they are pressed with miseries in this life and yet still they prosper still they flourish because that all and euery one of these their troubles afflictions and miseries be they neuer so great and neuer so many are still conuerted and turned to their good For all things worke for the best and greatest commoditie and benefit to them that are elect of GOD. So that gaine is gaine to them how
thou didst well consider of the thing indeed thou shouldst easily find that thou hast very small reason to moue thee to hope after this time thou dream'st of whē as if it were longer then commonly is allotted vnto any yet it would bee found little enough to be imployed for the good benefit of thy soule And why then shouldst thou thinke that God will bee thus gracious to bestow this thing vpon thee in a time that is most vnfit when thou so vnthankefully didst put off and neglect the same being offered vnto thee so often before in a time conuenient Doe not thinke that thou hast God at command take his offer with thankfulnes vse it as thou oughtest to his glory and thy good and do not in any wise presume to prescribe vnto him a time or a manner how hee shall deale with thee at thine end If thou marke well without flatterie of thy selfe what thou hast deserued thou hast a great and a iust cause also to feare lest for thy carelesse neglect of this which in mercy hee offereth thee in iustice hee strike thee suddenly and at vnawares If therefore I might giue counsell in this so dangerous a case I would aduise euery childe of GOD to lay aside this vnchristian hope and to renew his Testament yeerely nay monethly or oftner that so he may be in a readinesse when death commeth rather then to post off all to bee performed in the time of sicknesse for by this deferring it commeth oftentimes to passe which is a lamentable thing for euery Christian heart and eye to thinke vpon and see that the man pressed with sickenesse and lying as yee would say at the point of death when hee should haue his heart and minde wholly set and fixed on heauen and heauenly things is so clogged and fettered in the cares of this life and such as concerne his house and Family that though his will be made according to his meaning his goods ordered and disposed accordingly and all things finished and ended to the knowledge of men yet with this sick man himselfe it is not so fully dispatched but that these worldly affaires wherewith his head hath been thus of late busied wil not so be rooted out but that a man shall heare him often euen in his greatest agonies to mutter and to talke of nothing else but these as though his head and thoughts were bent vpon nothing else And this many do with such vehemencie and earnestnesse that thereby they giue occasion vnto many that heare them to iudge that not onely the taste and feeling but also the very thought and inward meditation of heauenly ioyes and comforts seeme for the time to bee barred and excluded from hauing any place of rest and harbour in his heart and soule Wherefore if thou wilt not bee hindred from this taste of heauenly ioyes and pleasures at thy death and end of this thy naturall life haue a care in health in this sort to prouide for death lest the cares of this life bee a cause to hold and keepe these endlesse comforts from thee Follow the example of Abraham who in his life time when hee was in strength and health disposed of his goods While thou art yet sound and lustie haue thy Scpulchre in a readinesse with Ioseph of Arimathea that is let all things be prouided and set in such a readinesse as though alwayes and euery houre thou wert prepared and readie to descend into the graue Let neither thy youthfull yeeres nor yet thy strength flatter thee two deceitfull baites to breed securitie as though thou hadst long to liue and mightst continue yet many yeeres and so thou put off the time to make this preparation But while it is to day while thou hast time and season deferre it not but accept and vse well the time that God hath offered and giuen vnto thee CHAP. XXVI Of the second part of the preparation vnto death THE other and as I may well call it the Spirituall preparation vnto death belonging vnto the soule is found to be of two sorts that is either such as is to bee had and vsed at all times and throughout the whole course order of our life or such as concerneth the time of our sickenesse and death Of the first sort Salomon warneth vs very wisely 〈◊〉 1◠1 bidding vs Remember our Creator in the dayes of our youth while the euill dayes come not and the yeeres approach wherein wee shall say I haue no pleasure in them And our Sauiour Christ lesus putteth vs in minde hereof also both by diuers exhortations in the Scriptures and also by the Parable of the ten Virgines Mat. 25.1 c. bidding vs to watch and pray that wee may bee alwaies in a readinesse with Oyle in our Lampes to enter with the Bridegroom into the Wedding whensoeuer hee shall come In this Preparation the first thing required is alwaies to thinke with our selues and to remember that wee must die according to that saying Remember thy end and thou shalt neuer doe amisse This is an incuitable necessity imposed vpon all estates and conditions of men and of all to bee had in continuall remembrance This the Prophet Dauid calleth a numbring of our dayes saying Psal 90.12 Teach vs so to number our dayes that wee may apply our hearts vnto wisedome Where is to bee noted what a serious cogitation and remembrance this must bee euen so and such an one as may breed in vs a wise and a carefull heart and minde to doe the will of God for that is it which heere the Prophet meaneth by applying our hearts to wisedome or as the Hebrew hath it by bringing a wise heart into vs. For they that liue lewdly and loosely giuing themselues ouer as slaues vnto sinne howsoeuer they seeme wise in their owne conceit or in the iudgement of men yet in the sight and iudgement of God they are accounted for no better then fooles and as men that walke vnwisely But this is too generall for our purpose for this remembrance of our death as a preparation vnto this last and finall combate must not onely thinke of death and meditate thereof but must thinke of it as of such a time wherein wee must haue a dangerous and fierce assault made vpon vs and that by all these great and perillous Enemies Satan the World and the Flesh ioyning hand in hand and force with force against vs. If this doe once sinke deepely into our hearts it will make vs to haue a speciall care indeed and to look well about vs that we may be throughly prouided and in all parts well furnished and appointed against this heauy Day and time of Tryall And that so much the rather also if withall we consider and remember that the time when this assault shall bee is short and sudden vncertaine and vnknowne and therefore it lyeth vs vpon to watch continually that wee may be alwaies and euery moment in a readinesse that