pleasures such as could not away to be sad and hedged vp alwaies of godly sorrow haue had their tables made snares and euen their excesse of pleasures hath brought excesse of sorrowes and whilest they laboured to put the euill day farre from them they haue vsed such follies as haue beene the most bitter and speedie hang-men of their fearefull and trembling consciences There be some of another sort who neuer dreaming of a troubled minde haue had their harts set on nothing but howe they might get some greate fame and renowme and therefore haue slipt into such vaine glorious attempts and foule flatteries as they haue not only lost the peace of their Consciences but also fallen most deepely into reprochfull shame which they sought to shunne Now as the peace of conscience and ioye of minde is such a treasure as the eye hath not seene the eare hath not heard nor the tongue expressed but passeth all vnderstanding So the wounded spirit is such as the eye hath not seene it the eare hath not heard it nor the tongue vttered but passeth all vnderstanding And as they onely knowe what the peace of minde meaneth that feele it so they alone can in trueth speake of a troubled minde that haue tasted of it by experience Bet let vs shew what way is to be vsed to keepe vs from this wounde of the Spirit It is the vse of Phisicke as to cure vs of diseases when wee are falne into them so to preserue vs from sicknes before it hath taken holde of vs it is the power of the worde as to asswage the trouble of Conscience when it doth once presse vs so to preuent it before it hath ouertaken vs. It is a chiefe point of worldly wisdome not to tarry for the vse of Phisicke vntill we bee deadly sicke but to be acquainted with GODS mercifull preseruations to defend vs from it likewise it is a chiefe pollicie of a godly Christian not onely to seeke comfort when the agonie is vpon him but also to vse all good helpes to meetâ— with it before it comes And wee condemne them of folly who will not as well laboure to keepe themselues out of debt as to pay the debt when they owe it so it is a madnes not to bee as circumspect to auoide all occasions which maye bringe trouble of minde vppon vs as wee woulde bee prouident to enter euery good waye which may drawe vs out of this trouble when we haue once entred into it The remedies preseruatiue are first the searching of our sinnes then the examining of our faith The serching of our sinnes is either the due acknowledging of our sinnes or the true sense and feeling of our sinnes The acknowledging of our sinnes is eyther of those that bee past whether wee haue vnfeinedly repented vs of them or of those which bee present whether wee be truelye greeued for them Thirdly of those secret corruptions which in the course of our life are likely to come whether wee are reuerently afraide of them and resolue to suppresse them with all our indeuour Concerning sinnes past we must call to minde the sinnes done of old in our youth in our middle age in our olde age that we iudging our selues may not be iudged of the Lorde that accusing of our selues Sathan haue noe occasion to accuse vs and throwing downe our selues before the Lord he may lift vs vp For many going quietly awaie and sleeping in carnall securitie not withstand-the sinnes of their youth and neglecting to make conscience of their sinnes done long agoe sodainely haue falne into such horrour oâ— minde that the violent remembrance of all their sinnes surcharging them they haue beene ouerwhelmed This Examination dooth then rightly proceede when it is reacheth to the errors of this life to the sinnes of our youth because many men euen from their childhood by a ciuill righteous life hauing escaped grose sinnes wherewith the world could neuer charge them haue notwithstanding caried the burthen of their secret sinnes done in their youth Dauid Psal. 25.7 prayeth the Lord not to remember the sinnes of his youth Iob 23.6 the man of God confesseth that the Lord writinge bitter things against him made him to possesse the iniquities of his youth What shall we thinke that Dauid or Iob were giuen to notorious wickednes in their youth No they knew they were subiect to youthfull wantonnes and vnstaiednes of their affections which though it did not burst out yet it made them lesse carefull to glorifie GOD which loosenes the way to leaudnes which weaknes the waie to strange vanities which wantonnesse the way to open wickednes is euen in the best of Gods Children in the daies of their youth which being afterwards in the time of their regeneration brought as it were to iudgement and laide before their consciences doth cause them to repent But here is a thing to be blushed at which maketh mens eares to tingle when they heare it that many men farre noe doubt from this true repentance can largely indeed discourse of the things done in their youth but in such a brauerie with such boastings and pleasing of themselues in the remembrance of them as besides that they prouoke others to sinne in the like and set themselues a flatte Backe-byas against Repentance and this Christian examination they seeme to renewe the decayed colours of their olde sinnes with the fresh suite of their second pleasures therein But alas what pleasure haue they in those things whereof they haue noe profit what profit haue they those thinges whereof they shoulde bee ashamed Nether in this streine can wee forget the madnes of them who may seeme to steppe one degree farther towardes this examination of sinne than did the former by thinking that the leauing of sinne and repenting of sinne is all one Against these both daily experience and the word of God doth sufficiently declame Iosepâ—s brethren Iacob his sonnes who deuised euill against their brother put him into the pit and solde him vnto strangers did cease from this crueltie but yet they are not read to haue remembered their sins with any remorce vntill thirteene yeares after the sinne was committed as wee may see in the processe of the Historie Dauid had left his sinnes of murther and adulterie as thinking all quiet and well the space of a whole yeare after which time being admonished by the Prophet Nathan he repented of it And experience hath tried in many that haue had some working of God in them that though they left their sinnes many yeares agoe yet because they repented not truely for them they haue rebounded vp on them with terrible sights feafull visions to humble them and to bring them to serious examination of them being done and left long since Examples whereof wee neede not fetch from farre seeing so many preachers as are acquainted with fearefull spirits will giue witnes hereof The fruite of which amazed mindes for sins alreadie left is ours to beware
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
Gods people O Lord thou art our Father wee indeed are clay but thou art our maker and wee are the worke of thy handes c. Know also God can cause wolues lions leopards c. to dwell louingly with lambes calues and kids c. that which is vnpossible to men is possible with God euen to cause a cable rope to go through a needles eye that is to change the hard heart of the vnbeleeuing couetous wretched man much more yours yea know you that all things are possible to him which beleeueth Cry then I beleeue O Lord helpe my vnbeliefe and I dare promise you in the name of our Lord Iesus Christ that you shall haue your hearts hesire in goodnes Thus abruptly I must ende I coÌ„mend you to God the word of his grace which is able to builde you vp and giue you the right of inheritance among them that are sanctified And the very God of peace sanctify you throughout that your whole spirit soule and body may be kept blamelesse vntill the comming of our Lord Iesus Christ. Faithfull is hee which hath called you which will do it Amen I pray you pray for me I trust as I haue so I shall pray for you and much more Yours in Christ Iesus to vse in any neede R. G. An other Comfortable Letter by Master R. G. to Master M. BRother beloued in our Lord Iesus Christ seeing you haue had heeretofore not onelie knowledge but also experience of Gods gracious and mercifull goodnes in Iesus Christ of your owne vnbeliefe and of Sathans subtlenes I could meruaile why you should giue such place and not keepe your ground no furer if I were not much acquainted with such occurrences I know not therfore whether with wordes of rebuke or of comfort I should seeke to relieue you Because I cannot come vnto you my counsell and desire is that you would come vp to London the next Tearme at the farthest that so I might aske of God to frame my speech to your Good In the mean season I beseech you to call vnto minde that which you cannot be ignorant of that in the lawe sacrifices were offered for Gods people not onely at their first entrance into couenant with the Lorde but also afterwardes manie times and that not only for sinnes committed by ignorance but also by errour that is forgetfulnes frailenesse retchlesnes carelesnesse c. If you haue not Tremelius his translation by you you must take heede of the english that hath ignorance for they failed that so translated it It is manifest that the sinne of errour is there opposed against the sinne committed with an hie hande that is to blasphemie with contempt of God and making his lawe of none effect but to bee in vaine Which sinne Iam sure you are most farre off from I would you were as farre off from vnbeliefe and distrust That Gods children may fall after their calling into diuers foule faultes may appeare by many proofes First in the Lawe when the Lord speaketh in his Maiestie and proclaimeth his glory yet in howe many wordes commendeth he his mercy and for howe many seuerall sortes of sinnes Doth not Esay the holy Prophet call the people of his daies the people of Gomorrha and their Princes the Princes of Sodome Doth not he accuse them as grieuous transgressors both of the first and second Table and yet doth afterwardes promise them that though their sinnes were as crimson they shall be as white as snowe though they were redde like scarlet they shall bee as woole Doth hee not charge them that they were sunke deepe in rebellion and yet exhorteth them to returne vnto the Lorde Yea doth he not charge them not onelie with rebellion but also with vexing the holy spirit of God And yet reade what is written Pray as there you may learne Esay tenth Chap. fiue sixe c. What doth not the holy Prophet Ieremie shewe that Ephraim was as an vntamed Calse c. yet so soone as he mourned and was ashamed of himselfe doth not the Lord shew that his bowels of mercy were troubled for his estate Doâ—h not the Lorde offer mercy vnto the prophane and forgetfull transgressors of his holy couenant Is not this part of the couenant made with all the sonnes of Dauid in Christ Iesus that if they not onely omitting many good things but also commit rebellions iniquities that though hee may visit them yet it shall bee with the rodde of his children and that his mercy hee will not take from them nor break of his couenant made with them in Iesus Christ Therfore remember that the holy promises threatnings precepts examples are written that we should not sinne but if any man sinne we haue an aduocate with the father Iesus Christ the iust he is the reconciliation of our sinnes not for our sins onely but for the sinnnes of the whole world Doth not the blessed Apostle Paule charge the Corinthians whom he affirmeth to bee rich in Christ and destitute of no spirituall gift to be more carnall then spirituall yet babes in Christ yea to be falne Into idolatry committing of euill things fornication tempting not only of God but of Christ yea murmuring against them yet doth hee not heerein comfort them that no temptation hath token hold on them but such as appertaineth to man that God will be mercifull vnto Dauid praieth against presumptuous sinnes that they should not raigne ouer him Signifying though he sinned presumptuously yet if he did not perseuer in presumption obstinately without desire to repent that such sinne or sinnes were pardonable Nowe the Lords couenant towards his in Iesus Christ is not to deale after their sins nor to reward theÌ„ after their iniquities much lesse will he not regard in wrathful displesure their infirmities For if he should so marke what is said or done amisse who were then able to abide it But with him is mercy in Iesus Christ that he may be feared Therfore lift vp your hands which hange downe strengthen your weak knees say vnto your soule why art thou so cast down and vnquiet within mee I will yet trust in Iesus Christ and waite vpon the mercifull graces of God purchased by his merites Consider that true humilitie a riseth of faith in Iesus Christ and that is true faith that ingendreth humilitie as we may not diminish our sinnes so may wee not too much aggrauate them nor diminish Christes merits haue euermore in your minde the example of the prodigall sonne who saith not I am not thy sonne but I am no more worthie to be called thy sonnes he saith not let me bee thy bondslaue nay hee saith not let me bee thy hyred seruant but let me be as one of thy hyred seruants his father came and met him fell on his necke c. So shall it come to you good brother I neede
make no more application the holy annointing which you haue receiued will bring the old mercies of God vpon others and vppon your owne soule vnto remembrance and leade you into all truth which shall bee requisite for your saluation Put your trust in the Lord and be you assured beleeue his ministers you shall prosper The Lord Iesus came not to breake the brused reede nor to quench the smoaking flaxe his grace shall bee euer more sufficient for you and his vertue shal vnto the end manifest it selfe in your weakenes Now therfore I beseech him to preserue your body soule spirit vnto his most glorious appearing Faithfull is he that hath called you promised who wil also performe it Amen From my house in London in Warwicke lane Anno 1591. Feb. 24. Yours in Iesus Christ as he haâ—h beene Richard Greenham A letter consolatory written to a friende afflicted in Conscience for sinne Grace and peace in Iesus Christ. MY very good and louing friend in the Lord Iesus I vnderstand by M. H. who ofte trauelleth into those parts that you require of mee letters of comfort for reliefe of your afflicted and distressed conscience Wherein I could bee glad to performe any deutie that is within the compasse of my poore abilitie But your best and soundest comfort as I take it lieth in those that haue them selues bene exercised with that triall who from the comforts of Christ that haue abounded in them are best able to comfort those that are in like sort afflicted by the hand of God Agine I haue written vnto you many times of this argument If my letters remaine with you they may alwaies speake for mee that which I am able to say to that point If you require more then I haue written before this then were it reason you should sende mee my former letters that I might knowe where to begin that which remaineth My leasure is not great as you knowe and there is nothing whereinto I enter more vnwillingly then into this labour of writing Yet that you may vnderstand that I haue not altogether forgotten your ould loue towardes me nor haue suffered mine affection towards you vtterly to decaye I will indeauour at once as briefelye as I may to remember vnto you so far as I can call to minde the summe of all that I haue written vnto you heretofore The question as I take it that that lieth in controuersie betweene your coÌ„science and the enimie is of the assurance of your saluation Wherein I would haue you first to consider what is or at any time past hath beene the testimony of the Spirit of God vnto your spirit and then I doubt not but either from present sence of the same spirit of God crying in your heart Abba Father or from the remeÌ„brance of the daies of old wherin you had a coÌ„fortable assurance of Gods fauor you shal be able to repel the force of this temptation coÌ„sidering that the holy Ghost caÌ„notly that God whom he loueth vnto the end he loueth because his gifts calling as the Apostle saith are such as whereof he doth not nor caÌ„not repeÌ„t him TheÌ„ coÌ„sider the nature of faith which how weak vnperfect soeuer it be it caÌ„not be denied eueÌ„ by Sathan himselfe to be faith according to that which is saide I beleeue Lord helpe thou my vnbeliefe And if you haue faith euen as a graine of mustard seede c. that Faith apprehendeth Christ Iesus in whome there is all sufficiency of saluation and in whome wee are compleat so that whatsoeuer scruple ariseth from our selues or is inforced of the enimie from any imperfection that is in vs it neede not at all to dismay vs because wee saue not our selues but are saued by him who is made vnto vs from God wisdome righteousnes sanctification and redemption that who so glorieth should glorie in him And in deede there is no surer refuge when the enimie distresseth vs then renouncing our selues to professe the onely name of Christ Iesus who died for our sinnes and rose againe for our iustification For if the enemie shall say wee haue sinned our answere is Christ hath died for vs yea is risen againe yea is ascended into heauen c. If he say we want the righteousnes of the law we must answere Christ hath fulfilled the lawe that wee by him might be made the righteousnes of God If hee say wee are in nature corrupt and therefore both vnworthy and vnfit for the kingdome of heauen we must answere him with the wordes of Christ himselfe for there sakes haue I sanctified my selfe Fynally whatsoeuer shalbe obiected against vs by the enimie our answere must bee that in Christ all the promises of God are yea and in him they are Amen That all fulnes dwelleth in him and that in him wee are perfected so that wee may boldly say with Saint Paul there is no damnation to those which are in Christ Iesus If Sathan his importunitie and impudencie will not thus bee answered we must ende all disputation with him by our selues and send him vnto Christ who amongst other parts of his office towardes vs performeth also this for vs both before his heauenly father and against all our aduersaries that he is our aduocate to pleade and defende our cause which yet is not so much ours as his owne because the question is not of our merits or satisfactions which we freely renounce but of the merite of his obedience and of the value of his death vnto the saluation of those that beleeue in him So shall wee at once stoppe vp the mouth of the enimie when refusing to pleade our own cause we referre our selues vnto Christ whome wee knowe to bee the wisdome of God and able to answere all that can possibly be obiected against vs. For seeing Sathan is a wrangling and subtill sophister it is our furest and safest dispatch to break of all dispute with him and to send him thither where he may receiue his best answere and we neede not to doubt but he that hath answered the iustice of God and canceled the obligation that was against vs before his heauenly father will easily defeate whatsoeuer the olde serpent our accuser the Deuill is able to alledge against vs. But if wee cannot so auoide his assault but needes we must enter the combat with him let vs take vnto our selues that courage that becommeth the souldiors of Christ and in the name of the Lorde Iesus manfully oppose our selues knowing that hee which hath brought vs into the battell will both saue vs and deliuer vs out of all dangers Then if the enimie shall say that wee haue no faith and therefore haue no interest in Christ we may answere that our beleeuing dependeth not vpon his testimony it is enough that our selues doe know and feele by the grace of God that wee doe beleeue As for him we doe the rather perswade
Gods goodnes finde matter of comfort Remember therefore what mercie the Lord hath shewed you in this parte whiâ—h what desire and affection you haue heard the word of God Howe pretious it hath bene vnto you aboue gold euen the most fine golde how sweete and comfortable euen aboue the hony and the honie combe Remember with what fruite of knowledge in the will of God increase of faith in his promises purpose and indeauour of amendment of life you haue often times hearde the same Call to minde with what zeale earnestnes of spirit you haue somtimes called vpon the name of God both publikely priuately with others alone by yourselfe with what ioy reioicing of the soule you haue praised the lord for his mercies towards his Church and towardes you selfe Call to minde what hath beene in you at any time the power of those Sacramentes which are annexed as seales vnto the promise of saluation by Christ and howe farre they haue by the blessing of God erected your minde in hope and assurance of his goodnes towardes you If your present discouragement resist the comfort of these meditations it is no newe thing that in our weaknes we shoulde after the manner of those that be sicke disaduantage our selues of that which might doe vs most good yet remember howe iniurious a thing it were to esteeme the children of God by their present agonies and conflict of conscience rather then by the comfort of that estate wherein the grace of God shined plentifully vpon them and in them For as when men are diseased it cannot therof be concluded that they were neuer in health so the present discomfortures of the children of God though they take away the sense of his mercie for a time yet they are no repeale of his former goodnes and fauour towardes them nor denie them to haue beene euen in their owne iudgement and feeling deare vnto the Lord and still to be though the storme and tempest of their present affliction suffer them not so liuelie and comfortably to enioy the same as before For which cause they must with Iob and Dauid call to remeÌ„brance the comfortes of times past from thence to assure themselues of the returne of the good hande of the Lorde in due time I doubt not but you can be witnesse vnto God and to your owne selfe that the time hath beene when your comfort and assurance of Gods fauour was such as Sathan himselfe coulde not denie the testimonie which then the spirite of God did beare vnto your spirite Nowe the giftes and calling of God are without repentance and whome hee loueth he loueth vnto the ende neyther doth our saluation depend vppon any thing of our owne for then wee shoulde a thousande times perish and fall before the enemie but vppon that eternall and euerlasting loue of God wherewith hee hath loued vs in Iesus Christ before the foundations of the worlde were laide which loue of his if it hath at anie time beene made knowen vnto vs and apprehended of vs wee haue assurance greater then the testimonie of men and Angels But you will say that which sometimes I felt is now gone and in steade thereof I am perpetually opprested with the horror of the wrath of God iust against me for my sinnes It is true that the power and sence of faith is not alwaies alike in the children of God yet is it a false and sophisticall conclusion suggested from him that is a lyar from the beginning and the father of lying to say wee feele not faith therefore there is no faith in vs. For in many diseases of the bodie wee haue no sence of life and yet we liue The sunne shineth not in the night season nor when it is obscured with cloudes shall wee say therefore that there is no sunne or that it hath vtterlie no operation Admitte also which yet may not bee admitted that the Lorde had for a time vtterlie giuen vs ouer can wee conclude thereof that hee will neuer againe be mercifull vnto vs Nay hee that founde vs when we sought him not will surelie returne vnto the worke which hee hath begunne though he seemeth for a while to haue forsaken it There is somtime as it were an ecclips of our faith and of the feeling of the grace of GOD towardes vs but let vs assure our selues that as the Sunne and Moone doe not perish in their ecclipses nor loose their lighte for euer soe in this ecclips which happeneth for a time vnto our fayth and sence of Gods goodnes the same shall not perish or loose his vertue for euer but shall in good time be restored or rather quickened in vs againe vnto our further and more assured comfort This you haue seene in many the deare children of God whose heauines hath beene knowne vnto you that they haue not beene forgotten for euer but that the Lord who seemed for a while to frowne vpon them did in the ende cause his most gracious and louing countenance to shine vpon them againe you haue felt it in your selfe that there hath beene an interchangeable course of sorrow and comfort of faith and feare and that the one hath contially succeeded the other that the same hand that humbled you did raise you vp againe that he that inflicted the wounde into your soule applied thereunto the most sweete and soueraigne remedie of his grace So ancient and so experienced a soldiour as you are in this spirituall battaile should now be valiant and strong vnto the combat our victorie wherein though it be not to be hoped from the weakenes of flesh yet the experience we haue had of the goodnes of God in our former troubles ought to assure vs of the returne of his helping hand in al our necessities Shall I put you in minde of the grace of God towardes you in your comforting of others euen then when your selfe haue beene in some discouragement If others haue receiued comfort from you raise vp the same comfortes vnto your selfe Neither is there anie cause you shoulde feare least that spirite which in you was able to erect and confirme others should not be able to refresh comfort your owne soule In other things we loue our â—elues too much and doe well vnto our selues rather then to others but heere many times by the fraude of the enemie we are made cruell vnto our owne bowels and become his abused instruments to torment our selues who will put a sworde into the hande of his aduersarie to wounde himselfe with all And who will strengthen his enemie that is alreadie too strong for him Yet this is our folly that we will conspire with Sathan against our selues and arme him with weapons vnto our owne destruction Saint Peter saith resist the Diuell beeing strong in faith We must not therefore yeald our selues vnto his tyrannie nor cast away that weapon of faith by which alone we may be able to ouercome But I will
vrge this argument no further I knowe that the benefites of this life are common for the most part both to the reprobate and to thé elect yet both in those which are common there is a great and large difference and there are some so singular as carry with them a stronger testimony of the fauour of God then that it may without impietie be denied In common benefits it holdeth that as thinges most aduerse are yet turned vnto our good so much more the good giftes and blessinges of God doe carry with them a testimonie of his loue and fauour towardes vs. For as the Lord speaketh vnto vs in the worde and by his spirit so his good and fatherly prouidence towardes vs is not without voyce but foundeth aloud vnto the declaration of his loue But there are as I saide some benefites so speciall that the vse of them is propper onely vnto his children Remember with me the first time of this trouble and dismaying of your conscience and remember with all howe many meanes the Lorde hath ministred vnto you for your comforte What shall I saye of those whom the Lorde hath put euen into your bosome the more nearelie to apply his mercie vnto you Master C. Master B. Master R. c. all so furnished vnto your comforte that you may well thinke they were as so many hands stretched out from heauen to supporte and strengthen your weakenesse withall if I shoulde set my selfe to remember howe mamy other the seruantes of God haue by diuine prouidence beene directed to minister comfort vnto you the number woulde be innumerable Master S Master F. Master D. Master B Master G. Master G and almost who not of those that haue beene trained and brought vp in that schoole Consider howe greate a mercy this hath beene that so many excellent Physitions of the soule shoulde at seuerall times apply themselues if not vnto the cure at the least vnto the mitigating of your disease I will not examine howe many and greate comfortes you haue receiued from them by worde in presence and by letters in absence this onely I aske of you whether you haue not knowne all these to beare vnto you the same testimonie to speake the same comforte and to confirme you in the same assurance of the loue of God towardes you Nowe what spirite must that be that shall contradicte the spirite of GOD in the mouthes of so many and faithfull witnesses My good friende marke that I will saye vnto you as the patient that is sicke in bodie willinglye resigneth himselfe vnto the sentence and direction of his skilfull and faithfull Physition so muste the Children of GOD in thir spirituall maladies yeelde them selues vnto the physitions of their soules so much the more because the Lord hath giuen vnto the ministers of his Gospell the power of binding and loosing both in the publique ministerie of his worde and also in the priuate consolation of his children I will not speake of that which is publique although not altogether vnfitt vnto my purpose considering that that which is publiquely spoken as vnto all hath also a particular addresse vnto those that are the Lordes As when the Lorde saith by his prophet Blessed are all they that mourne in Sion I will for the present rest in that vse of this power of binding and loosing which is priuate and perticular Remember that of Saint Iames who saith that vpon the praiers of the elders of the Church the sinnes of the diseased shall be forgiuen him which wordes can haue no other sense but that by them shall be pronounced vnto him the forgiuenes of sinnes A most excellent practise wherof we haue in our Sauiour himselfe Luke 7. where first he proueth by argument vnto Simon the Pharesie that the mourning sinner was pardoned all hir sinnes and therefore was now no sinner and wicked one as he vncharitably esteemed her to be theÌ„ turning himselfe vnto the distressed soule first saith thy sinnes are forgiuen thee and afterward thy faith hath saued thee go in peace Wherin though there be some thing extraordinarie in our SauiourChrist as the son of God yet is it that power which he hath communicated vnto all his seruantes saying whose sinnes you forgiue they are forgiuen c. which is nothing else but whose sinnes vpon due examination and triall of their repentance you pronounce to be forgiuen they are forgiuen Heere againe remember my deare friende howe many of the faithfull and expert seruants of Christ haue examined your estate by conference with your selfe and haue founde all signes vnto health and saluation Vnlesse therefore Sathan dare contradict the spirite of GOD speaking by the mouthes of so many witnesses hee cannot saye but you are the Lordes Nowe for your selfe I am assured that you will not nor dare not say but this hath beene the constant testimonie of all the seruantes of God sente vnto you and that they were such as you had no cause to suspect their partialitie or flatterie in anie sorte Howe is it then that the voyce of so many shoulde not bee vnto you as the voyce of GOD himselfe Who though hee doe not speake vnto vs nowe immediately from heauen as in some times past yet hee speaketh vnto vs by the mouthes of his seruantes his Prophets When Dauid saide in the horrour of his soule I haue sinned against the Lorde was it thinke you a small comforte that Nathan saide immediately vnto him the Lorde haâ—h pardoned thy sinne I will say nothing of the prayers of so many of the seruantes of Christ as haue commended your cause vnto the Lorde which cannot be frustrate the Lorde himselfe directing them to pray according to his worde and vppon the assurance of his promise Read Iob. 33.23 If there be present with him that is with the afflicted soule as verse 22. a messenger from God an interpreter of the will of God such as is one of a thousand who may signifie vnto man the equitie of the Lord and intreating him for fauour shall say Redeeme thou him that he goe not downe into the pit by that redemption which I haue founde when he hath humblie besought the Lord he doth graciously receiue him that he may beholde his face with ioy and he restoreth vnto man his righteousnesse In which words there are many excellent thinges to be noted for the comforte of those that are afflicted The first is that the anguished soule finding no comfort at home and in her selfe by reason of the strength of temptation must seeke reliefe abroade at the handes of those whom God hath appointed to make glad the sorrowfull minde and to giue rest vnto the wearied and distressed conscience Wherein you must consider with all thankefulnesse howe greate mercie the Lorde hath shewed vnto you for I doe perswade my selfe as before I haue saide that since the time of your affliction there hath not beene almost one that hath had any extraordinarie
your estate when you seeme to mee rather to haue faith than when you seeme to your selfe to haue it for faith being the gift of God is then most obtained and increased of God when you thirsting after the increase of present feelings are humbled vnder the mightie and mercifull hande of God for it rather I suspect you when you say you haue faith because then you can least feare and suspect you selfe and by that meanes lie open to vnbeleefe againe And surely experience prooueth that then we shewe we haue beliefe when we mourne for our vnbeliefe and then our faith may be least when we thinke it to be most Besides herein you are to comfort your selfe with shewe of increase of faith because faith groweth by these two means either by some greate feeling by the worde and the spirite and humble thanksgiuing ioyned thereunto or else by humbling our selues before the mercye seate of GOD for wante of our faith 9 When one was troubled in minde he gaue this comfortable note that although it came to passe that after some trauell in newebirth Gods graces were not so sweet and our sinnes not so sowre and grieuous vnto to vs as they were in our first entrance into regeneration but we aâ—e now weaker in lesse assaultes hauing afore beene stronger in greater temptations yet we were not to dispaire but to consider from whence this gratious progresse did comâ— namely of God and not of our selues who shewed himselfe more fauorable in the beginning both because hee would not discourage vs newlie comming vnto him and for that wee forsaking our selues with a godly suspecting of our weaknes in the least temptations did flie vnto Gods helpe by prayer who in wisdome can hide himselfe vnder a cloude partly for that he will looke to see some triall of strength at our hands comming to some age in the newe birth partly for that wee nowe lesse forsake or suspect our selues euen in greater temptations and for that presumpteously wrestling with our owne strength and staying our selues with our owne staffe we do not call to God for helpe and not calling do not obtaine and not obtaining helpe we take the foile in the conflict that the Lorde may make knowne vnto vs that notwithstanding our proceeding in Christianitie we are still but men and God alone is God 10 He saide to one troubled in minde for a secret and small sinne I doe not so much feare this sinne in you as the pollicie of Sathan by it either in that he will not sticke to shewe you the leste sinnes hide from you the greater or else by the quick sight of your secret smal sins to cast vpon you an open grosse sin of vaine glorie and priuie pride 11 It is a most certaine thiâ—ge in Gods children that the more their afflictions growe the more their faith groweth the more Sathan striueth to draw them from God the more they draw neere to â—od although indeede in feeling they cannot see so much 12 Though we finde not the spirituall ioy which we should feele yet let vs not bee to much cast downe so that our conscience tell vs that we are readie to withdrawe somewhat from our outward pleasures for want of this inward pleasure and that we haue not preuented or smothered out these spirituall ioyes but are grieued that we haue them not waite for the time to feele them For of all things we must bewar that we draw not into their stead carnall ioys so driue aâ— it were in to exile the working of gods spirâ—t in vs by theÌ„ 13 Many despaire of help because of their owne vnworthines as though there were no hope of Gods mercy vnles we bring in our gifte pawne in our hands to him But this were to discredit the Lords mercie and to bring in credite our merits and rather to binde the Lord to vs than vs vnto him but if our sinnes be greate our redemption is greater though our merits be beggerlye Gods mercie is a rich mercie If our case be not desperate and we past hope of recouery our redemption should not be so plentifull But when all seemes to goe one way when Heauen and Earth the Sunne the Moone and the Starres goe against vs then to ransome vs and to make a perfect restitution is to drawe something out of nothing Euen as in sicknesse to haue either little daunger or in greate daunger deliuerance by present meanes is nothing but in extreame perril when Phisicke can doe nothing and nothing maketh for vs but the Graue then to be rescued from the graue and to recouer our life from the pitte is Redemption 14 There are two workings of Gods Spirite in vs the one inferiour which bringgeth but certaine fruites of the Spirite without any speciall fruite of grace the other superiour and more certaine when the spirite worketh an infallable sanctification The first may totally be darkened and fully quenched the other hath but particular Eclipse and in measure may be dimmed as it was in Dauid psal 51 but is not finally quenched As God made man so that he might fall though afterwardes he had mercie vpon him so he regenerateth vs so that wee may fall though afterwardes he may raise vs vp againe and will And it is fearefull inough that there may be such particular decaies of it in vs as to feele lesse comfort in the word lesse feare of sinne lesse care of well doing lesse zeale in praying lesse fruites in the meanes so that all our actions are turned to be bitter which were sweter vnto vs than any worldly increase to the worldly man or honie can be to them that loue it These are euident tokens of the sanctifying spirite to loue good because it is good and to hate sinne the more wee growe in giftes the more to hunger the more to complaine of our vnworthines the more to be humbled in our selues the more meekely to iudge of others when we are most quiet with all things then to think our selues least quiet and then most to feare our selues so to feele the grace of God in vs and yet our sence and feeling of sin is not lessened and to feare and quake at the first degrees and motions of sinne not lest they fully quench but lest they coole the heat of the spirit in vs. 15 In afflictions we must search the cause first by ascending to GOD then by descending into our selues Wee must ascende to GOD pleading guiltie crauing mercy and not stand quarelling with the malice of men or hatred of the deuill against vs for as it were no good wisdome for a man condemned to die to make any long suite to the Ialor or to the Executioner for they be but vnder officers can do nothing but he must labour to the Iudge who can either repriue or release him so it is no good pollicie to stande about Sâ—than in our temptations who doth all by constraint and restraint vnder the Lord but wee