things he had somtimes inioyed he doth not only expresse the great affection he had to be restored vnto his former estate but also giueth the atteÌ„tiue reader to vnderstand a secret worke of that grace of God from the remembrance of that which had been insinuating an hope of that which shold be as the eueÌ„t it self afterward declared which issue of his troubles S. Iames would haue vs diligently to consider when he saith Ye haue heard of the sufferings of Iob and haue seene the ende of the Lord. But it fareth in this case with the afflicted soule many times as it doth with those that gredily striue for the goods of this world Their affection of hauing more is so strong doth so violently possesse and carry them as it not only depriueth them of the vse of that they haue but also maketh them forget the same which is yet moâ—e protest against it as if they had it not at all So the humbled afflicted spirit ouerborne for the time with present griefe and anguish of minde not onely vseth not the comforts it hath cannot presently discerne but also causeth an vtter forgetfulnes of them and which more is protesteth against them as if they were not yea as we se often in Iob he so complaneth of the contrary as if the Lord had not only forsaken his seruant but had armed himselfe and did fight against him to destroy him Here therfore we must bridle chastise our impatient and murmuring spirit and remember that of Iob so farre contrary to the other that though the Lord should destroy him yet he will trust in him Neither must we so much vexe and vnquiet our haâ—ts for that we want as labour to make vse of that we haue which though it seeme little vnto vs for the present yet in truth is more then Sathan by all his force is able to ouercome as may appeare vnto vs by that endles resistance which the spirit of god dwelling in vs maketh against him For he that so fighteth is not yet captiue he that standeth in face of the enimie and endureth all his assaults is not yet vanquished Yet that he holdeth out in so great weaknes of his owne against so strong furious assaults of the enimy it plainely argueth that he standeth by a greater strength then his owne by which as he is presently preserued that hee fals not into the hand of his aduersary so nede he no doubt therby to be finally deliuered be crowned with victory tryumph in despite of Sathan all hee is able to worke against him But if the enimie whose quarrelling with vs is endles as his malice is vnsatiable will not thus leaue vs giue vs rest then as I said before it is our best safest way at once to end all disputation with him And we cannot better shake him of theÌ„ by exercising our selues in prayer reading and meditâ—tion of the word of God by diligent walking in the works labours of our callings for there is no greater oportunitie nor aduantage that can be giuen vnto the aduersary then if he shal finde vs idle vnoccupied If the minde be alreadie possessed of occupied in good things it cannot so easily be trsaÌ„ported vnto that which is euill But if he finde the house emptie and fit for him he then entreth without difficultie In the question of faith wee haue comfort also from the works effects therof in our selues For as the tree is knowne by the fruits so faith wanteth not her fruites wherby she may be discerned These are of diuers sorts sorow for sinne past hatred of euill care and indeauor to auoide it both in generall and in particular the loue of God of his righteousnes desire care with labour contention to please him both in generall perticular duties And here againe wee haue a lawful necessary recorse vnto the time past For albeit wee haue nothing to glory in before God when the question is of the cause of our saluation yet the effects of this grace and fauour of God towards vs in the former fruites of our faith may yeeld vs noe small comfort in the time of our heauinesse and of the anguish of our spirites here of it is that the Prophet in the psalmes doth so often protest his obedience vnto God care to doe his commaundements hereof it is that Iob vnto the comforting of his distressed conscience remembreth the course of his former life led in the feare of God and obedience of righteousnes For although we may not attribute any merit vnto our workes but must giue the whole glorie of our saluation vnto Christ alone yet our works doe witnes for vs that we are the children of God because wee are guided by his spirite and as the Apostle saith though the body be deade in respect of sinne yet the spirite is life for righteousnes sake Also the gratious effectes of Christ himselfe dwelling in our heartes by faith are sure and certaine testimonies that we are members of his bodie doe belong vnto him because as branches implaÌ„ted into him which is the vine we bring forth fruite according vnto the nature of the vine If it be said we doe yet sin our answere is that that happeneth vnto vs not from the new creature but from that other part yet remaining in vs stil subdued vnder sin in which the Lord of mercy doth not esteeme vs but in that new man which is fashioned againe according vnto his own image In so much as S. Paul doubteth not to say that the sins of the faithful proceding froÌ„ the remaÌ„der of corruption yet abiding in theÌ„ are not their workes but the works of the flesh which being already wouÌ„ded vnto death by the power of the death of Christ languisheth more more shal finally be abolished by death which is the end accomplishment of our mortification fully endeth the battell betweene the flesh the spirit What shall I say of the loathing of this life and the vanitie thereof of that desire which is in the children of God to be dissolued to be with Christ of conteÌ„meÌ„t in all estates patience in afflictions constancie in the truth loue towards those that loue the Lorde pitie towardes those that are in misery and the desiring of the good euen of their enimies and those that hate them Which vertues though they beare not an equall saile by reason of the weaknes of the flesh and of the malice and resistance of the enimie yet are they vndoubted testimonies of our loue towards God which is not but in those who are first beloued of him and haue tasted how good and gratious hee is If wee shall looke vnto the exercises of pietie and of the worshippe of GOD though wee may here as els where complaine of our wants and defectes yet wee shal through
greater fire will breede Here siluer streames shall quench thy boyling heat And hony dewes thy hungrie stomacke fill Heere sweete Repose with Comfort shall intreate Thy wounded breast to cure with busy skill Hence fetch thy ransome howsoeuer great A mine of treasures are in this faire hill From whose hye top thy scaled eies may see A glorious light that shall enlighten thee The streames are bloud the dew is bread froÌ„ heaueÌ„ The Rest and Comfort are coelestiall ioyes The ransome from the crosse was freely giuen The light is faith which darknes all destroyes THrise happy man that guides his steps so euen As his pure light no gloomy darke annoyes His ransom'd soule aeternall ioyes shall win When timelye death shall blessed life begin H. C. A MOST SVVEET Comfort for an afflicted Conscience It is thus written Prouerbâ— 18.14 The Spirit of a man will sustaine his infirmitie But a wounded Spirite who can beare it THis Scripture is not onely worthy to be grauen in steele with the penne of an Adamant and to bee written in letters of golde but also to be laide vp registred by the finger of God his spirit in the tables of our hearts Which sentence briefly speaketh thus much vnto vs that what trouble befalleth a man his minde being vnappalled hee will indifferentlie beare it out but if the spirit of a man be once troubled and dismaâ—ed hee cannot tell how to be deliuered And no maruell for if the minde of man be the fountaine of consolation which ministreth comfort vnto him in all other troubles if that become comfortlesse what shall comfort it If it be voyde of helpe when shall it bee helped If the eye which is the light of the bodie be darkenesse how great is that darkenesse If the salt which â—auoreth all thinges be vnsauorie for what is it good If the minde which sustaineth all troubles be troubled how intollerable is that trouble To shew this the better I wil first declare howe greate a punishment of God this wounde of conscience is Secondly I will teach how this trouble of minde may be preuented and auoyded Lastly I will set downe how Gods children faling in some measure into this affliction of â—pirite may bee recouered out of it For the first the grieuousnesse of this malladie is seene eyther by some due consideration of the persons that haue felt it or by some wise comparison made betweene this griefe of minde and other outward griefes incident vnto a man The persons in whome we may consider this wounde of spirit are eyther meerely naturall men or such as bee renued by the spirit of God The men meerely naturall are either the Heathen such as neuer knew God in Christ or carnall professors such as haue not professed Christianitie aright If wee looke among the Hearhen how many of them haue willingly gone vnder pouertie and haue beene content to vnburden themselues of all worldly treasures How haue some of them whilest their mindes were vnappalled suffered imprisonment exile and extreame tortures of bodie rather than they would betray their Countries Howe many of them haue deuoured many iniuries and borne outwarde troubles with some ease and with no resistance whilest their mindes were at libertie And yet looke not into the meanest but the best and most excellent men among them euen their wise Philosophers sweete Orators and exquisite Poets who in bearing and forbearing thought the chiefest pointe of vertue to consist and yee shall see when once some great distresse of minde did wounde them some would make an ende of it by preparing a Cup of deadly poyson some would violentlye and voluntarily runne on the enemies pikes some woulde throwe downe themselues from hie Mountaines some woulde not sticke to stabbe most monstrously their owne bodies with Daggers or such like instruments of death all which men would seeme to haue great courage in sustaining many harmes so long as their mindes were not ouermastred But when their diuine and supreame Essence which they accknowledged to be God did by his power crosse ouerturne their witty deuises and headstrong attempts so as without hope of remedie they were hampered in pensiuenes and sorrow of minde then not being able to turne themselues vnder so heauie a burthen they shrunke downe and by violent death would ridde themselues of that disquietnes impatience of their troubled minds But let vs come neerer and whether wee behold the Papists or the familie of loue or the common sort of Christians wee shall see they will passe quietly through many afflictions whether for that they haue a spirite of slumbering and numbnes cast vppon them or whether because they haue brawned themselues through some sencelesse blockishnes as men hewen out of hard Oaks or grauen out of marble stones I know not But yet when the lord shal let loose the corde of their consciences and shall set before their faces their sinnes committed see what fearefull endes they haue whilest some of them by hanging themselues some by casting themselues into the water some by cutting their own throats haue rid themselues out of these intollerable griefes Now wherein is the difference that some die so sencelesly and some dispatch themselues so violently Surely the one feeling no sinne depart like brutish swine the other surcharged with sinne die like barking Dogs But let vs come to the children of God who haue in some degree felt this wounde of minde and it will appeare both in the members and in the heade of all burthens to bee a thing most intollerable to sustaine a wounded conscience And to beginne with let vs set in the first ranke Iob that man of God commended vnto vs by the holy Ghost for a myrrour of patience who although for his riches hee was the welthiest man in the land of Huz for his authoritie might haue made afraid a great multitude and for his substance was the greatest of all the men in the East Yet when the Shabeans came violently and tooke away his cattell when the fier of God falling from heauen burnt vp his sheepe and his seruants when the Caldeans had taken away his Camels when a greate winde smote downe his house vppon his children although indeede hee rent his garmentes which was not so much for impatience as to shewe that he was not senceles in these euils Yet it is saide that hee worshipping blessed the name of the Lorde saying Naked came I out of my mothers wombe and naked shall I returne thither The Lorde giueth and the Lorde taketh away blessed be the name of the Lorde But beholde when at the strange conference of his comfortlesse friendes his minde beganne to be agast which was not so in all his former tryall when his conscience began to be troubled when he sawe the Lord fasten in him sharpe arrowes and to set him vp as a Butte to shoote at when hee thought God caused him to possesse the sinnes of his youth this glorious patterne of patience coulde not beare his
which in her child is wanting by occasion in like manner the Lorde God our most gracious father doth not cast vs off because through our imperfections we are vnable or afraide to drawe neerer to the throne of grace but rather pitieth vs and seing vs a farre of desirous to come vnto him meeteth vs by the way by grace strength of his owne hand directeth our steps vnto his kingdom And as he which freely purposeth to giue a wedge of gold will not withdrawe his gift because the hand of him that should receiue it is weak troubled with the gout palsy or leaprosie so that by any meanes though in greate weakenes he be able to holde it euen so the Lorde purposing in free mercie to bestowe on vs an immortall weight of glory will not depriue vs of it though many filthy blemishes haue poluted and weakened or faith so that in any small measure we be able to take holde of his promises neither are we â—o loke on our faith which the Gospell hath called vs vnto because we neuer beleeue as we ought but rather on that which the Gospell offereth giueth that is on Gods mercy and peace in Christ in whose lappe if we can lay our heads with Saint Iohn then we are in felicitie securitie and perfect quietnes Contrariwise there be some who notwithstanding that a tormented conscience is a stinging Serpent that it were much better that all the creaturs rose vp against vs euery one bringnig their bane then once to come before the dreadful face of God are so blockish that they are wholy resolued into hardnes If they bee pricked with sicknes they crye alas if they be pinched with pouertie thy can complaine but as for the torment of minde they caÌ„not skil of it And eueÌ„ to talke of abrused coÌ„trite broken hart is a strange laÌ„guage For profe whereof our consciences are rocked aslepe so that not one amongest a thousand knoweth what it is to be pressed and harrowed with the rake of Gods iudgements But blessed are they that to their owne saluation feele this in their bodies whilest sinne may be both punished and purged For though God spare vs for a time yet we know what he keepeth for our end Wherefore it is the best for vs to runne to the Lord in this life with a troubled minde least we tarry till the Lord haue locked vs vp with the heauie fetters of desperation when he shall sommon vs to the barre of his iudgement in the sight of his Angels and impannelling the great inquest of his Saintes against vs shall denounce our fearefull and finall sentence of eternall condemnation for we see many that haue beene carelesse and haue made good cheare all their life long yea and when men haue laboured to make them feele the iudgements of God they haue turned all to mockery but whose iolytie the Lorde hath so abated when they drawe towardes death that in steade of resting and sporting whereunto they had bene giuen they haue felt the terrour of death hell and damnation and lapping vp their ioyes in finall desperation haue forced out cursinges against their filthie pleasures Wherefore if wee in the tempest of our temptations will saile a right course neither shrinking nor slipping into the gulfe of desperation neither battering our barke against the rocke of presumption Let vs in a contrite spiriâ—e cry vnto the Lorde Haue mercy vpon mee heale my soule for I haue sinned against thee forgiue all mine iniquities and heale all mine infirmities Thou healest those that are broken in hearte and byndest vp their soares why art thou cast downe my soule and why art thou disquieted within mee waite on God for I will yet giue him thanks he is my present helpe my God Yet my soule keepe thou silence before God of him commeth my saluation he is my strength therefore I shall not much be moued his mightines is enough to giue me courage yea and shalbe euen when I am forlorne I knowe that the diminishing of my body goods friendes or any other thing is a calling of me to that which neuer shall diminish nor decay I beleeue that my Lord and my God allureth me daly thither that I might not doubt that when my body is laide in the graue and there consumed as it were to nothing yet notwithstanding my soule resting in the bosome of the Lord shall returne vnto me and shall rise to glory euen as it resting in this life in the mercies of Christ did rise to grace verely I see that with ioy that my flesh must go to decay for looke what freshnes soeuer was in it it diminished day by day And I neede not goe farre to seeke for death for I feele not so smale an infirmitie in my bodie but the same is vnto me a messenger of dissolution Yet for all this I shall see my God and when I am couered in the belly of the graue with mouldes I am assured that he will reach me his hande to lift me vp againe to the beautie of his inheritance so that this smale cottage and shed of leaues being brought to the graue shall be caried into an incorruptible tabernacle Thus communing with our owne harts and being still in the peace of a good conscience concerning our outward sufferings we shall finde that the Lord by his fatherly and louing chastismeÌ„ts intendeth nothing more then to proue our obedience as good reason it is that he should and to confirme our faith as also is most necessarie Howbeit still as I saide he vseth a fatherly correction that is in mercy measure and iudgement For as he striketh vs downe in anger for our sinnes with the one hande so he raiseth vs vp againe in loue for our saluation with the other hand For albeit his corrections be wearisome woundes to flesh and bloude yet are they soueraine medicines to the soule and conscience especially when the Lorde giueth vs that priuiuiledge of his children that by his holy spirite he doth ouermaister vs least that finally we should be his Iudge and he not ours And for this cause the Lord is often times prouoked to put on as it were a contrary face to locke vs vp in a prison of aduersitie to restraine vs from the libertie of our sinnes which Sathan faine would make vs violently to rush into And surely though the wisdome of the flesh perswadeth vs that nothing is better then to be spared and not to be espied when the Lord calleth vs to reckoning yet the spirit shewing our desperate estate without the syre of affliction and boulter of aduersitie teacheth vs that we cannot of all the blessings of God sufficiently esteeme this being the mother of humilitie and nource of true repentance Againe the Lorde fitteth vs often by inward temptations and outwarde crosses to flitte vs from the stake of securitie and vntowardnes to good workes least in time we should loose the experience of our knowledge and faith in
griefe he was heauye and nowe may commende the Image of a wounded spirite to all that come after Dauid a man chosen according to the Lordes owne heart Ezekiah a pure worshipper of God and carefull restorer of true Religion Ieremiah the Prophet of the Lorde sanctified and ordained to that Office before hee was formed in his mothers wombe were rare and singular in the graces and fauour of God yet when they felt this wounde pearcing them with griefe of heart they were as Sparrowes mourning as Cranes chattering as as pellicans casting out fearefull cries they thought themselues as in the graue they wished to haue dwelt solitary they were as bottels parched in the smoke they were as Doues mourning not able without sighes and grones to vtter their wordes their hearts cloue to the dust and their tongues to the roofe of their mouthes But aboue all if these were not not sufficient to perswade vs in this doctrine there remaineth one example whome we affirme to be the perfect anatomie of an afflicted minde This is the Lorde and Sauiour Iesus Christ the Image of the father the heade of the bodie the myrrour of all graces the wisedome righteousnes holines and redemption of all the Saints who sustained the Crosse euen from his youth vpward and besides pouertie basenes hunger did willingly goe vnder the greate trouble of contempt and reproch and that among them where he should haue had a right deserued honour in respect of the doctrine he taught them and in regard of the manifolde myracles be wrought among them as the healing of the sicke the giuing sight to the blind the restoring of life to the dead This vnkindnes neuertheles did not so much strike into him But at what time hee was set as a Sacrifice for al wheÌ„ he was to beare our infirmities carry our sorrowes at what time hee was plagued smitten of God humbled wounded for our transgressions when hee should be broken for our iniquities and the chastisement of our peace was vpon him then he cried out My soule is heauie euen vnto the death Then he prayeth Lord if it he possible let this Cup passe from mee But howe praieth hee euen with sweating how sweateth hee euen droppes of blood how long praieth hee Three times when endes his agonie not vntill he was dead What said hee beeing readie to depart My God my God why hast thou forsaken mee Was this for his humane death as some haue imagined No no wicked men haue died withthout complaint whose patience then might seeme to exceede his it was his suffering in his humane Spirite which incountred with the wrath of God his Godhead suppressing it selfe for a while he suffered indeede many tormentes in bodie but much more heuily did the wrath of God lie vpon his soule If this consideration of an afflicted spirit in these examples doe not sufficiently shew what a grieuous thing it is to sustaine a wounded conscience Let vs proceede to the comparing of this with other euils which fal into the nature of man There is no sicknes but Phisicke prouideth for it a remedy there is no fore but Chirurgery wil afford it a salue Friendship helpeth pouertie There is noe imprisonment but there is hope of libertie Suite and fauour recouer a man from banishment Authoritie and time weare away reproch But what Phisicke cureth what Chirurgerie salueth what riches ransometh what countenance beareth out what authoritie asswageth what fauour relieueth a troubled Conscience All these banded together in league though they would conspire a confederacy cannot help this one distresse of a troubled minde And yet this one comfort of a quiet minde doth wonderfully cure and comfortably asswage al other griefes whatsoeuer For if our assistance were as an host of armed soldiers If our frinds where the Princes and the Gouernours of the earth If our possessions were as large as betweene the East and the west If our meate were as Manna from heauen If our apparrell were as costly as the Ephod of Aaron If euery day were as glorious as the day of Christs resurrection yet if our mindes bee appalled with the iudgements of God these thinges would little comfort vs. Let experience speake If a troubled minde impareth not health drieth not vp the blood wasteth not the marrowe pineth not away the flesh consumeth not the bones if it maketh not all pleasures painfull and shortneth not the life surely no wisdome can councell it no counsell can aduise it no aduise can aswage it no asswagement can cure it no eloquence can perswade it no power can ouercome it no Scepter wil affray it nor inchaunter can charme it And yet on the contrary if a man languish in sicknes so his hart be whole and is perswaded of the health of his soule his sicknes doth not grieue him If a man bee reproched so he be pâ—ecious in the sight of God and his Angels what losse hath hee If a man be banished and yet doubteth not that heauen is his Country and that hee is a Citizen among the Saints it doth not appall him If a man be in trouble and findeth peace of conscience hee will quietly digest his trouble But if the minde be troubled who dareth meete with the wrath of the Lorde of Hoasts who can put to silence the voice of desperation who will step out and make agreement with the hells to spare vs who dare make a couenant with the Diuell that hee woulde not lay claime vnto vs If then a good Conscience helpeth all euills and all other benefits in this life in themselues cannot help a troubled coÌ„science we se it true in proofe which here is in prouerbe The spirit of a man will susteine his infirmitie But a wounded Spirit Who can beare it Againe in all other afflictions we may haue some comfort against sinne this is euer accompanied with the accusation of sinne A man may be sicke reproched impouerished imprisoned and banished and yet in all these haue a cleare conscience his owne heart telling him that there is noe speciall cause of these crosses in him but that he may suffer them for the triall of his faith or for righteousnes sake and well doing But when the spirit is wounded there is stil a guiltines of sin and when a mans spirit is troubled he suspecteth all his waies he feareth al his sins he knowes not what sinne to begin with it breeds such hurly burlyes in him that when it is day he wisheth for night when itis night he would haue it day his meat doth not norish him his dreames are fearefull to him his sleepe oftimes forsaketh him If he speaketh he is little eased if he keepeth silence hee boileth in disquietnes of heart the light doth not coÌ„fort him the darkenes doth terify him To prosecute our comparisons where al other euils are the more tolerable because they be temporal pursue vs but to death this not being cured endeth not in death
but becommeth eternall For euen the heathen men thought that death was the end of all misery the perswasion whereof made them beeing in some misery to make an ende of themselues and hasten their owne death as Sathan doth make many now a daies to doe who are ignorant of the hell which is a place of farre greater paines than any they can suffer in this worlde whatsoeuer Howebeit a tormented conscience if before it was begun is now continued or if it was not before now beginneth and neuer endeth world without ende For though true it is that sicknes pouerty imprisonmeÌ„t or banishmeÌ„t haue ended their term in death yet a wouÌ„ded hart which was teÌ„poral in this life is nowe eternall after this life that which before death was in hope recouerable is after death made vncurable vnrecouerable It is good therefore to consider if euen in this life the torment of conscience be so fearefull how much more grieuous it is to susteine it in hell where that is infinite which here is finit where that is vnmesurable which here is mesurable where is the sea of sorow wherof this is but a drop where is the flame of that fire wherof this is lesse then a sparke But to shut vp this argument Some there haue beene who through out all their life time haue been free from all other troubles so as either they felt them not at all or else in very small measure and by that meanes neuer knewe what outward trouble meant As for example some men there haue beene who for sicknesse neuer knewe there headeach for pouertie neuer knewe what want meant who for discredite were neuer euill spoken of who euer put farre from them the euill daye of the Lorde who made a league with death as it were a couenant with hell who thought they could crucifie euery crosse rather thaÌ„ come vnderany crosse yet they could neuer escape a wounded conscience either in this life or in the life to come True it is that Gods Children by faith repentance do often escape it but the wicked and such as are borne vnto it as to their sure inheritance the more they flie from it the more it pursueth them If we haue transgressed the Ciuil Lawes the Iudge by bribes may be corrupted if a man haue committed some capitall offence by flying his Country he may escape the Magistrates handes but our consciences telling vs that we haue sinned against God what bribe shall we offer or whether shall wee flie whether shall wee goe from his spirit or whether shall we goe from his presence If we ascend into heauen is not he there If wee lie downe in hell is hee not there If we flie to the vtmost parts of the sea is he not there also There needeth no apparitor to summon vs there needes no Bayly arraunt to fetch vs there needes noe accuser to giue in against vs sinne will arrest vs and lieth at the Doore our owne Conscience will impannell a Quest against vs our owne heartes will giue in sufficient Euidence and our owne iniquitie will plead vs to be guiltie to our owne faces Thus we se both by the experience of theÌ„ that haue suffered the wound of the spirit and by the comparinge of it with other euils what a waight most grieuous and burden intollerable it is to haue a tormented conscience Now let vs shew how we may preuent by what meanes Gods children falling into some degrees of it for if it rage in extremity it is an euill vnrecouerable may safely and quietly be deliuered from it And here a iust complaint is to be taken vp it is a wonder to be marked if we may wonder at Gods works that we se many so carefull watchfull to auoide oâ—her troubles and so few or none take any paines to escape the trouble of minde which is so grieuous We se men louing health and loathing sicknes in diet temperat in sleepe moderate in Phisicke expert skilful to purge to auoide such corrupt humors which in time may breed though presently they do not bring forth some daÌ„gerous sicknes yet to auoid the diseases of the soule no man abateth his sleep no man abridgeth his diet no man prepareth Phisicke for it no man knoweth when to be ful and when to be emptie how to want and how to abound Others carried away with the loue of riches very â—ly to fall into pouerty will not sticke to rise early to take sleep lately to fare hardly to teare taw their flesh in labour by land by water in faire foule wether by rocks and by sands from farre and from neare and yet to fall into Spirituall decaies to auoid the pouertie of conscience no man taketh such paines as though saluation and peace of minde were not a thing worthy the labouring for Some ambitiously hunting after honor not easily digesting reproaches behaue themselues neither sluggishly nor sleepely but are actiue in euery attempt by loue by counsell by prudence prowesse by wit by practise by labor learning by cuÌ„ning diligence to become famous to shun a ciuill reproach yet to bee glorious in the sight of God and his Angelles to fall before the heauens and in the presence of the Almightie to bee couered with shame and confusion of Conscience we make none account as they who neyther vse any means to obtaine the one nor auoide those occasions which may bring the other Others vnwilling to come within the reach and daunger of the Lawe that they may escape imprisonment of bodye or confiscation of goodes will be painefull in penall statutes skilfull in euery branch of the ciuill law and especially wil labour to keepe themselues from treasons murthers fellonies and such like offences deseruing the punishment of death yet wheÌ„ the Lord God threatneth the seazure both of soule and body the attaching of our spirits the confiscating of our consciences the banishing of vs from heauen the hanging of vs in hell the suspending of our saluation the adiudging of vs to condemnation for the breach of his CoÌ„maundements no man searcheth his eternall Lawe noe man careth for the Gospell neither the sentence of euerlasting diuorsement from the Lord neither the couenant of reconciliation is esteemed of vs. And to reach our Complaint one degree father Behold the more we seek outward pleasures and to auoide the inward trouble of minde the more we hast and runne into it suddainely plunge our selues in a wonded spirite ere we be aware VVho posteth more to become rich who hopeth lesse to be come poore than the marchant man who aduentureth great treasures who hazardeth his goods who putteth in ieoperdie his life and yet sodenly he either rusheth vpon the rocke of hardnesse of heart or else is swallowed vp of the gulph of a desparing minde from which afterwards he cannot be deliuered with a ship ful of golde Woful profe hath confirmed how some men wholly set on
desparing vnder the crosse then when Sathan perswadeth vs that neuer any were handled so roughlye or els woulde beare vs in hande that although GOD afflicted the faithfull that haue beene before vs yet they were not so weake as wee But let vs remember that GOD hath so pinched his seruantes euen them whome hee loued and whose welfare was deare and precious in his fight and hath often brought them to such extremities as they were not able to looke vp any more not wist how to speake nor how to houlde their peace Wherefore least our infirmities shoulde ouermaister vs and when temptations are fierce vppon vs wee knowe not where to become Let vs call too minde the Saintes of God who were constrained with sighes and grones to stoup vnder the hande of GOD whose martyrs and tormented children ought to bee our looking glasses to the ende that by them wee may learne that according as GOD dealeth forth the giftes of the Spirite thereafter doth hee sende greater afflictions both to make theÌ„ the more estemed and also to cast vp a more plentifull fruite of their faith How did God deale with Abraham not a common man but rather an Angell the tenth part of whose sufferings would make a stout heart to quaile How was Dauid the seruant of God exercised in Gods schole who felt all Gods darâ—s and had all his arrowes shot at him Thus it is requisite that Gods graces shoulde not bâ— idle in his children but set on worke by afflictions whereby they may be knowne in due time and place How did God play the Lion wiâ—h Ezechias who as with pawes teeth brused and crushed his bones not that wee may accuse God of crueâ—tie but that wee may see with what anguish the Lorde doth some times exercise his children and with what patience he doth arme them who notwithstanding his vehement trialles doe stay them selues vpon God accusing themselues Mat. 7.9 I will beare the wrath of the Lord because I haue sinned against him and exâ—using the Lord with all humblenes with Dauid Psal. 114 I know O Lord that thy Iudgements are right and that thou hast afflicted me iustly c. It is much auaileable to mortification and Christian patience also to occupie our heartes in the house of mourning euen in our greatest banquetting and to betake our selues vnto some serious meditation of aduersiâ—ie when present pleasures would most deuâ—rce vs from the remeÌ„brance thereof So though wee haue much in possession wee shall haue little in affection when God doth most aduance vs we shall feare our wantes of humilitie and â—hen espâ—cially be ransacking our infirmities when the Lord for ouâ— triall enricheth vs most with his benefits For if the Lord God by multiplying his mercies increaseth our account we are often to suspect to call to iudgement and to arraine our selues for the vsing of Gods creatures who often giueth that in iudgement which he might deny vs in mercy and often wayneth vs from some things in his loue which hee might giue vnto vs in his anger FINIS Sweete and sure signes of Election to them especially that are brought lowe A clearing of iudgement conceiuing of the truth and true meaning of the Scripture making for vs or against vs. A rebuking of sinne inwardlie a pouertie of spirite from thence and a mourning therfore A being cast dowe in our owne conceite a meeknes to beare our punishment therby wrought An hungring after the righteousnes which is in Christ and a prising and esteeming it aboue all eartly things A musing vpon and a desire to thinke and speake of heauenly thinges A conflict of the flesh and spirite and therin by practise the poweâ— of the spirite gettinge the vpper hand A fowing to the spirit by the vse of the means as of the word prayer c. A purpose vnfained vpon strength receiued of vowing ones selfe wholly to the glorie of God and good of our brethren A resignation of our selues into Gods hands An expecting of the daily increase of our soules health and our bodies resurrection The forgiuing of our enemies An acknowledging of our offences with a purpose truely to leaue them A delight in Gods Saints A desire that after death the Church of GOD may flourish and haue all peace A spirite without guile that is an vnfained purpose alwaies to doe well howsoeuer our infirmities put vs by it FINIS A letter from M. Richard Greeneham to a friend of his M. M. against hardnes of heart I Beseech God the Father of our Lord Iesus Christ giue mee his holy spirit in writing to giue aduice and you in reading to receiue it Amen Since the time I receiued M. S. his letter wherein hee declared his carefull compassion ouer your estate I haue beene not a litle grieued because partly for want of a conuenient messenger partly because of my manifould distractions with the like occurrances other waighty affairs I haue beene hindred hitherto from wrighting vnto you And albeit euen still I am in the same case yet conscience towards God compassion loue towards you forceth mee to ouercome lets which hardly I could otherwise preuaile against And albeit I cannot write as I would yet of that which I shall write proceeding froÌ„ the forenamed groundes I looke for some blessing from God through Iesus Christ if you will not too much faint in faith and yeeld to the aduersarie yea if you will but hope so well of your selfe as in the feare of GOD I doe write it I hope of you First whereas it seemeth you are sometimes grieued becaus you tarried not still at Cambridge according to mine aduise you must knowe I aduised it not as a thing necessary but more conuenient as I theÌ„ supposed but I aduised you to obey your father if his pleasure still continued to haue you home whereunto you yeelding I cannot see â—owe you offended it beeing your Fathers pleasure you shoulde so doe And who knoweth whether beeing there you might not haue beene as much troubled there beeing no priuiledge for persons and places in such cases And who knoweth whether it be the Lordes pleasure for the exsample and instruction and I hope the consolation of others in the ende And albeit you will nowe thinke that heere you were nearer the moe and stronger meanes yet knowe you and bee persâ—aded that God can and doth in such cases worke by fewer and weaker according to his good pleasure Besides it is in our corrupt nature to make much of such meanes as we cannot haue and not so to esteeme those which God doth offer vs as we should I beseech you therefore in the name of Iesus Christ humbly to praise God for those meanes he offereth in mercy vnto you and to vse them in faith accordingly and so God shall blesse you by them And then by such conference as you may haue from hence by letters wherein if I may stand you in any steede rather for the
beginneth in the hart theÌ„ce floweth into our whole life wee nothing doubt but God who hath giuen vs ioy in the holy Ghost and thereby a loue vnto him and vnto his Lawe will further confirme and strengthen vs that we may be vessels of honoure vnto his name and glorifie the Gospell of our profession with fruites agreable and according thereunto Yea the thoughts meditations and desires of the hearte are deedes before God and principall parts of that obedience which he requireth at our handes And therefore if the faithfull man should be taken awaye by death before he hath done any of the outward workes of the Lawe yet shoulde not his faith be without fruites in that being sanctified in the inward man he doth now in soule and spirit serue the Lorde and desireth abilitie and opportunitie in acte to doe his will and to honour his namâ— as appeared in that penitent malefactor that died with our Sauiour Christ. Another thing I am to admonish you of that you be not as the couetous men of the world who so gape vpoÌ„ that they further desire as they consider not but rather forget that which they alreadie haue and hauing much indeede in ther opinion haue nothing and to all purposes and vses doe as well want that which they haue as that which they haue not So it oftentimes happenneth to the deare children of God that whilest they looke and breath after that which they haue not yet attained vnto they forget and neglect that which they haue receiued and vse it not to their comfort and reioycing as otherwise they should This ouerreaching and importunite of theirs Sathan abuseth against them from the opinion of hauing nothing to blinde their eies not to see the present grace and goodnes of God towardes them It is true that the Apostle saith that in the course of Godlines and religion we may not thinke we haue attained the goale or are come vnto the ende of our rase but forgetting that which is behinde vs and preassing on vnto that which is before must contende as to a marke vnto the reward of that most high calling of God in Christ Iesus But he speaketh it not to this ende that we should not in thankfulnes acknowledge the former mercies of GOD bestowed vpon vs or not vse them vnto our comfort as testimonies of his loue and fauour toward vs But that we may not stay in our present profiting but add dayly a new and fresh increase that as from a larger and greater heape of benefits we may more and more assure our selues that we are beloued of God and shall inioy the inheritance of his kingdome When the Apostle saith work your saluation c. and laboure to make your callinge and election sure though the meaning be not that we should put confidence of saluation in workes yet it telleth vs that the workes and fruites of our faith are testifications of Gods spirit dwelling in our hearts more eâ—ident and pregnant then that Sathan himselfe can or dare deny them We may not suffer our selues to be so ouerborne of the enimie vnder the colour of zeale and desire to doe well as not to remember wherein the Lorde hath alreadie giuen vs some parte of well doing not so to striue vnto that wee haue not as to forget that which by his grace we alredy haue But rather with all thankfulnesse acknowledging the goodnes of God from thence assure our selues of the continuance and finishing of the worke begun In the courses of the worlde as slownesse getteth nothing so preposterous hast looseth all It is the subtiltie and malice of the enimie when hee cannot houlde vs with himselfe to hasten and push vs on so fast and so headelong as by rashnes wee may fall into that which by forwardnesse wee had escaped Good thinges to come therefore wee must holde them in hope and pursue them in peace but the good wee haue already attained vnto we must so farr reioice and comfort our selues in as from thence wee may be able to sustaine and support our cause against the enemy and from that we haue to let him vnderstand that wee doubt not of that which remaineth that the Lord wil both coÌ„tinue and confirme the woorke of his owne handes not forsake the same vntil it be accomplished in his kingdome of glory Thus I haue in great hast and confusedly set down so much as presently came vnto minde of those thinges which often heretofore I haue written vnto you humbly beseching the father of all mercy and God of al consolation who hath annointed you with the oyle of his grace sealed you with his spirit of adoption and geuen you a sure earnest and pledge of euerlastinge â—aluation to increase vppon you and in your heart the measure of faith and multiplie your fruites in all maner of well doeing make you stronge against the face of your enemie and crowne you with victorie in the daye of battaill that you may praise his name in the day of your deliuerance glorifie him in the whole course of your life and finally enioye with the rest of his saincts that eternall kingdom of glorie prepared for all those that loue and feare him Amen A Sermon preached by M. Richard Greenham vpon these wordes Quench not the spirit 1. Thessa. 5.19 ALl the doctrine of the Scriptures may be briefely referred to these two heades First how we may bee prepared to receiue the spirit of God Secondly how the spirite may bee retained when wee haue once receiued it And therefore Saint Paul hauing laboured to instruct the Thessalonians in the former part of this Epistle how they may receiue the spirit doth here teach them how to keepe and continue this spirit vnto the ende and this the Apostle doth by giuing them a charge and commaundement that in no wise they doe quench the spirit thereby doubtlesse teaching that as the shuÌ„ning of euill is the first steppe vnto goodnes so the readie way to continue the spirite of God in our heartes is to labour that it bee not quenched Now the Apostle vpon greate and weightie consideration doth here deliuer this precept For first of all though all those be worthely and iustly condemned that neuer tasted of the spirite of God yet as our sauiour Christ saith A more iust and fearefull condemnation is like to come vppon them that hauing once receiued it doth afterwardes loose the same againe Moreouer without this spirit of God noe holy exercise can haue his full effecte For the worde worketh not where the spirit of GOD is wanting prayers haue no power to pearce into the presence of God the sacraments seeme small and seely thinges in our eyes and all other orders and exercises which God hath graunted and ordained for man they are vnprofitable to man where the spirit is not present to conuey them into our hearts there to seale vp the fruite of of them Last of all we are fitte to receiue no good
daily renued This repentance is figured in baptisme both in that we must die to sin and bury it and also that we must rise againe to newnes of life for a man cannot die to sin but by the vertue of Christ his death neyther can he rise to righteousnes without the power of his resurrection Now we must know that as our sinnes are forgiuen so we must also receiue Gods spirit If God promiseth mercy to our children much more to vs if we beleue and receiue his promises if to them which are a farre of much more to them that are neare And yet though we haue been baptised an hundred yeares and haue not receiued the holy Ghost we may die in our sinnes Some vnderstand by the gift of the holy Ghost the graces of God bestowed on the Apostles but in my iudgement their opinion is not sound because that was a particular thing giuen only to them of that time this promise is generall and respectes all posterities We are then to note that repentance is a continuall course of sorrowe and if we haue this in trueth then may we boldly seeke for comfort out of Gods woâ—d and from his ministers and looke what comfort they giue vs on earth the same shal be sealed also in heauen Wherefore as it is requisite continually to till the ground if we will haue fruite and daily to eate if we will liue so in spirituall things we must be humbled with continuall sorrow that we may be refreshed with daily comfort in Christ in whose name let vs pray Our father c. FINIS Certaine wise and graue Counsels and Answers made by the same author of the former argument VNto one that was much tempted with vnbeliefe he gaue this counsell When the temptation commeth either fall downe in prayer say Lord thou makest me to possesse the sinnes of my youth and this temptation is of very equity howbeit O Lorde grant I may by wisedome herein make this temptation an holy instruction and suffer me to possesse my soule in patience Oh turne this to thy glory and my saluation I see and confesse what hath beene in mee a long time by that which now sheweth it selfe in me and that thy grace hath hitherto kept vnder this corruptâ—on yet Lord I beleeue yet Lord I will beleue helpe Lord my vnbeliefe Thy name be praised for this seale of thy loue and pledge of thy spirit that in this vnbeleefe I am grieued as in my beliefe I am wont to be comforted And though my olde and secret sinnes deserue that I should not onely be giuen ouer to infidelity but also that it should be in mee without griefe and remorse yet Lord forgiue my sinnes newe and olde forgiue my vnthankâ—ulnes Lord increase my faith and grant good father that when thou shalt restore to mee the gifte of grace againe that I may vse it in feare and shew it by fruites Or if this doe not preuaile giue your selfe with all humblenes to read the word of God especially his promises and be still attending vpon the meanes waiting when the Lord shall inlarge your hearte Or if this do not helpe goe to some faith full brother confesse your state to him acknowledg your weaknes to him and be not ashamed to giue God the glory by shaming your selfe and opening your corruption to him that so hee may pray for you whose praier according to the promise of God made to his holy ordinaÌ„ce herein Iames. 5. vndoubtedly shall be heard in the appointed time Thus hauing praied by your selfe and with another and vsed the meanes of reading for your recouery though you haue not present release yet in meeknes of mind patience of your spirite go to your calling knowing that your praiers and the word of God being as seede must haue some time betweene the sowing of them and the reaping of the increase and fruite of them Aboue all reason not with your temptations dispute not with the Deuill as though you coulde preuaile of your selfe And as I would not you should dispute with your temptation so I would not you should despise it For in both are extremities If you take it too much to heart or maruell how you should ouercome such a temptation it will make you dull or desperate If you account of it to little and maruell how such thinges should come into your head which was not wont to be so it will make you not to striue and you shall be swallowed vp before you be aware If you account of it too fearefully Sathan will oppresse you before you beginne to fight If you account of it too lightly the deuill needs not to wrestle with you you will ouerthrow your â—elfe Therefore feare in respect of your selfe fight boldly in Christ tremble at your owne corruption but rest and trust in Christ your saluation If still you are tempted and no body by you write your temptation and offer it to God by prayer and promise to him that you will aske counsell of his worde at the mouth of his minister when he shall giue you iust occasion If all this helpe not comfort your selfe with this pledge of election that you are ioyed when you feele your beliefe and that you are grieued least you shoulde displease God by your vnbeliefe and know that as there is a vicissâ—tude of the meanes of saluation which you must vse so there is also a vicissitude of temptations wherof this is one agianst which you must striue 2 Vnto one that was tempted with worldly shame and thought the distemperature of his minde and bodie proceeded thereof he saide on this sorte Fist know that Sathan hath not an absolute power but a power by permission to try vs against which we must arme our selues by faith which will assure vs that eyther the Lorde will mitigate our temptation if our power and patience be not great or else if he enlarge the tryall he wil increase our strength and retch it out according to the proportion of our temptation Wee must also pray that the Lord giue not out that measure of leaue to the diuell which we giue out to sinne to worke rebellion in vs against his maiesty but that he would rather make Sathan a Surgeon to shew vs our sinnes then a Sregeant to confound vs for our sinnes It is the pollicie of the aduersary to perswade many that the weaknes of their body and feeblenes of their braine proceedeth of their temptations when indeed it commeth of the vnstaidnes of their mindes wandering too much after the motions of the diuell in that they not resting on the word nor depending on Christ nor contenting theÌ„selues to be tryed nor coÌ„forting themselues by meditatioÌ„ attend to much coÌ„for to often with the diuels illusions and temptations and so they comeplayne of the effectes and not of the causes of their temptations beeing more grieued for their present sufferinges then for their sinnes past The roote of this worldly shame is