gifte in that kinde who by conference writing or otherwise hath not bestowed some parte of his trauaile vnto your comforte I coulde my selfe name a greate number besides those aboue mentioned but your selfe can remember many more nowe the testimonie of so many faithfull seruantes of Christ witnessing the grace and goodnesse of GOD towardes you must bee as the voyce of GOD himselfe who is not as man that hee shoulde lie or as the sonne of man that hee should repente or alter that which hee hath once testified And if Iob doe acknowledge that the comforte of one faithfull witnesse on the behalfe of GOD is enough to the erecting and chearing of the heauiest minde what can Sathan say vnto the testimonie not of 2 or 3 witnesses which the lawe onely requireth but vnto the testimony of 2 or 3 score the meanest and weakest whereof should be able to answere in your behalfe vnto all that the enemie is able to obiect against you The second thing I note is that these haue not come vnto you by errour or by chance but by speciall addresse of Gods mercifull prouidence as sent from the throne of grace to binde vp your wounde and to minister comfort vnto your conscience The third that these speake not their owne wordes nor of themselues but are the faithfull interpreters and declarers of the will and counsell of God not indeede immediatelie from himselfe but by viewing and esteeming of the worke of God and the fruites of his grace in those that are his The fourth that as they declare vnto the afflicted that fauour of God towardes them which themselues are not able for the present to discerne so they commend them by praier vnto the Lorde who hath promised to heare and to graunt their requestes The fift that for comfort in this cause we must passe out of our selues in whom there is nothing that may ease our griefe and cast our eye and cogitation onelie vpon Christ in whom all fulnesse of saluation doth dwell considering that this is one of the meanes whereby Sathan doth most distresse and anguish the afflicted soules that he holdeth them in the cogitation of their sinnes and transgressions against GOD and suffereth them not to see that length breadeth height and depth and to knowe that loue of Christ that passeth all knowledge that they might be filled with all the fulnesse of God The sixt that the Lorde both mercifullie blesseth the labours of his seruantes in comforting his children and also graciouslie heareth their prayers and supplications made in their behalfe vnto his maiestie And the last that God in his good time erecteth the mindes of the afflicted and openeth their mouthes to praise his name and to protest his goodnes that hee hath brought againe their soule from the pitt and hath shined vpon them with the light of life Which effect of the grace of GOD because you haue both seene in others and felt in your selfe manie times you haue greate cause to hope and expecte the returne of his comforting hande in due season who also shall once determine these conflicting daies and set vs in that peace which shall neuer bee interrupted and wherein all teares shall be wiped awaye from our faces for euer The malice of the enemie during this life hath no ende nor measure at all and therefore wee may iustlie feare all extremity of attempt against vs but we must strengthen our selues in him who can and will inable vs vnto all thinges The Last and most grieuous assaulte of sathan against the afflicted is that he calleth into doubt their election For because that saluation is onely of the elect he laboureth by all meanes to shake this grounde and pillar of comfort and if it be possible to subuert and ouerthrowe the same It behooueth vs to take heede howe wee carrie our selues as in that temptation which all others is moste difficulte and dangerous First therefore wee muste beware of that gulfe wherein the enemie hopeth to deuoure vs that we enter not into the secrete and hidden counsell of GOD. For the secretes of the Lorde are for him selfe But the thinges that are reuealed are for vs and our posteritie after vs for â—uer as Moses saith what then hath the Lorde reuealed concerning our election First the spirite of GOD witnesseth vnto our spirites that wee are the Children of GOD. Then it teacheth vs to crie Abba Father and stirreth vp in vs those gronings that cannot bee expressed From these let vs descende vnto faith it selfe the voyce whereof if it bee not suppressed by the grieuousnesse of temptation soundeth cheerefully vnto vs that wee are beloued of GOD redeemed be Christ and fellow-heires with him of his fathers kingdome If heere also the enemye haue darkened our senses and obscured our light Wee muste of necessitie with Iob releeue our selues from the fruites of our faith these what they are hath alreadie beene sayde If necessitie doe soe compell vs wee must flye vnto the times that are past referre our selues vnto the testimonies of the faithfull ministers of GOD who as they are for their wisdome and manyfolde experience better able to iudge of our estate then our selues so haue they power and authoritie from GOD to decide the controuersie betweene vs and our enemie and to pleade our cause against him Also where the enemie from our presente trouble and torment of minde seeketh to driue vs vnto dispaire wee are to vse against him his owne weapons for amongest manie testimonies of our state in grace and fauour with GOD there is none more euidente and sensible then is that conflicte which wee finde and feele in our selues of the spirite againste the fleshe of faythe against vnbeliefe of a sanctified minde against that parte that is vnregenerated and finally of the newe creature against the olde man and of Christ himselfe in vs against the power of Sathan If hee replie that this is not so but the contrarie Wee may answere that albeit there haue beene many times wherein wee haue had a more presente and mightie hande of the Lorde vppon vs yet euen nowe Sathan himselfe cannot denie but wee hate sinne and loue righteousnesse that we loue God and to our power obeye his will and flie the baites and occasions of euill whereof if if there were for the presente no manifest and apparant effectes as yet by the grace of GOD there are notwithstanding the onelye affection and desire of the heart thirsting and longing after God his kingdome and righteousnesse are sufficiente argumentes of the worke of grace begunne in vs which shall so longe be continued by the good hande of our heauenlie father vntill it be consummated and perfected in the life to come For if it be God as the Apostle faith that giueth both the will and the deede hee that hath giuen vs to desire to obey his wil will also inable vs vnto the doing of the same And seeing the worke of sanctificatioÌ„
no maruel we shall see many men at some times not so much grieued for their sicknesse it selfe as for that that they haue either willingly neglected the meanes which might haue preserued their health or that they haue abused the Phisicke that might haue restored their health to them againe in like manner I say it fareth with them who eyther vnreuerentlie haue refused the meanes which shoulde keepe their soules from surfetting or else vnthankfully haue abused those helpes which might haue recouered them againe From hence it commeth that some men are as much grieued for not vsing their good giftes to the benefit of Gods Church as others are troubled for pestering the Church with vnprofitable corruptions or as we shall see a rich man sometimes as much humbled for not giuing money to the poore which hee might haue done as for heaping vp riches falselie which hee ought not to haue done And thus many hauing receiued good giftes and graces from the Lord are seasoned and sanctified by afflictions whereby they are taught to put their giftes in vre and to offer their seruice to Christ and others are forced to hide their giftes which cannot bee without some decay of Gods glory without offence to the weake without the losse of many soules which otherwise might be wonne to the gospell and without strengthening the hande of the aduersarie to slaunder our darke and dumbe profession All which thinges will in the ende bring terrour of minde because if the Lord cannot worke vpon vs by taking away goods friendes credit wife children or such like to bring vs to Repentance he will surely whippe our naked consciences he will enter euen into our very entrailes and pierce our secret boweles As wee must examine our selues thus for sinnes of time past and present so must we vse this practise in sinne to come and this is very needefull For were it so that our life and conuersation were such as neither before not after our calling man could iustly accuse it Yet the hidden corruption of our nature may threaten some haynous downefall in time to come Which hath made men of very good report and conuersation to hang downe their heades and feare their secret hypocrisie as that which may breake foorth to the shame of all their former life in time to come But because we forgatte to speake of them that in the examining of their liues past are much grieued for the want of sinceritie and for priuie vaineglorie in themselues let vs before we go to the searching of our heartes in sinne to come speake somewhat of this Men troubled for this priuie pride are eyther touched or not touched If the veyle of sinne was so great in them that it hid Christ from them it is the good will of God that by this sight of their most secret sinnes they should come to see the righteousnes that is in Christ Iesus and so they shall the better be kept from being Iusticiarie Pharises For when being a long time well brought vp and leading a ciuill life the Diuell woulde perswade vs of some inherent righteousnes in vs It is the wisedome of our God to touch vs with the conscience of most hidden corruptions as also to certifie and make knowen vnto vs that euen for our birth there was a secret seede of sinne in vs which without the Lord watching ouer vs woulde surely haue broken forth to his dishonour As for them which haue had some woorking in them and yet are often plunged with sore distresses this trouble commeth to them for two especiall causes eyther for some hypocrisie that they did more in showe than in truth wherfore the Lord bringeth theÌ„ back againe to see their corrupt proceedinges and that they may knowe all their religion to be but hypocrisie all their righteousnes to bee but vnrighteousnes or for the abusing of their knowledge in that they made it but a maske to iuggle in that they made their affections to fight with their own iudgements We must remedy this by not thinking of our selues aboue that which is meete and by labouring to embrace the truth in trueth And heere let vs note that many of Gods ChildreÌ„ accuse themselues of hypocrisie when indeed they offend not in it for the most righteous persons are their own greatest accusers And yet the accusation doth iustlye arise from some fault on their partes for though they haue done things in trueth yet because with trueth they labored not to see their secret corruptions in some other matters they sustain this trouble of mind So that there is nothing harder thaÌ„ to sist serch our harts to the bottom whether we respect our sins past or our sins present whether we looke to our priuy pride hidden wants or secret corruptions And to returne from whence we digressed to the examinatioÌ„ of our harts in sins to come let vs obserue that in Gods children there is such a iealousy as they treÌ„ble at the very first motions quake at the least occasioÌ„ of sinne although because vice wil sit in residence very neere vnto vertue there may be in them sometime too much scrupulousnes This feare causeth the dearest of the Saintes of God to reason on this sorte O Lord I see now manye excellent in gifts and constant in profession for a longe time whose end hath not answered their beginnings whose deathes were not like to their liues This is true whether wee looke into the word or into the world and it is a thing that may much humble vs. For though we may remember what we haue beene and knowe what we are yet who can tell what may come vnto him heereafter Oh that the serious meditation heereof would dwell long vpon our consciences that with an holy iealozie wee might preuent the sinne that is to come But alas there bee some venture some knights which thinke it no masterie to offer themselues to masking minstrelsie and dauncing nor to runne into quarrells braules and contentions as though they had their eares their eyes their hands and their feete in their own power and at commaundement to vse and gouerne as themselues list Howbeit GODS Children better fenced with his grace than those bold buxzards are afraide of these occasions as knowing full well that their eyes maye soone bee prouoked to lust their eares may quickly listen vnto vnchast delightes their handes may sodainly strike a deadly blow and their feete may easily be snared in carnall pleasures Beware O man bee circumâ—pect O woman that thou prostitute not thy selfe to too much libertie for although in comming to such lasciuious and contentious places thou diddest purpose none euill yet for thy ventring without warrant thou maist bee ouer thy shoes in sinne and plunged in some wicked attempt ouer head and eares ere thou beest aware And because vice is so confine vnto vertue beware also of superstition for still the enemie laboureth either to make thee too hardy in sinne or else he will cause
thee to be too fearefull and superstititious eyther hee will puffe thee vp with presumption or assault thee with desperation To these tentations our nature is very pliable first to presumption as may appeare by our common speech tush the Preacher is but a man as I am I am sure he hath infirmities as others haue wee are no Angels our nature is corrupt we are but flesh I am sure you would not haue vs Gods Thus the Diuell commeth to tempt but he apparrelleth himselfe in another sute when hee commeth to accuse and then of a â—lie he makes an Elephant of the verie smallest pricke of a pin a gloabe of the whole earth of a moale hill a mountainâ— and presseth silly soules with feares and terrours that they knowe not how to winde out themselues If hee cannot bring them to make no conscience where they should make conscience hee will labour to bring them to make conscience where they neede make no conscience He careth not whether thou wilt be remisse or superstitious so thou be one of them If he cannot get you to follow the Epicurisme of the world as Libertines in diet and apparrell hee will make you so precise as to think it a hainous sinne to eate one bit of meate or to weare one ragge of cloath more than for necessitie How needfull thereâ—ore it is to saile which an euen course we may coniecture by other thinges which will bewray the corruption of our nature In the time of a plague we shall see some will be so bold that without any lawfull calling or godly warrant they will rush into places infected and then falling sicke their conscience prickes them for their tempting of God by an vnaduised boldnes in the hower of their death Others plunged as deepely in a quite contrarie extremitie are too fearfull when they doe but heare of the sickenesse and for verie feare haue beene brought to deaths doore onely by imagining themselues to haue beene infected when they haue beene most free who ofteneimes haue euen died and that without any naturall cause that euer coulde be knowen but onely through immoderate feare and the iudgement of God comming vppon them for their infidelity and vnbeliefe Thus it is with vs in Christianitie in that as well the oppressing our selues with too much feare to be ouercome as the carnall securitie in not fearing to bee ouercome may bring sinne vppon vs. God his children must labour for a measure and that must be sought for in the word which will teach them how they shall neyther decline on the right hand nor on the left but will guide them in the narrowe way showing in euerie thinge what is the vertue what is the vice what is the meane what is the extreame Among many Examples let vs consider of zeale a most precious vertue in Christianitie so long as it is free from the extremities Otherwise if we be colde in zeale it is a sinne on the left hande if wee bee zealous without knowledge it is preposterous and becommeth a sinne on the right hand But can wee not come to some perfection No if you vnderstand it for an absolute vnspottednes albeit to that perfection which the Scripture taketh for soundnesse trueth and sinceritie of heart which is voyde of carelesse remissnes wee may come Neither doth the Lord deale with vs aâ—ter our sinnes nor reward vs after our iniquities in whose eies the most glorious actions of men are but as waters flowing purely from the Conduit but defiled by passing through a filthy chanell Wherefore although wee haue our imperfections let vs not seeke to be more righteous than we can be saying for euerie errour of this life Oh I am none of God his sonnes I am none of his daughters for I cannot finde that perfection in me which is to be required But let vs comfort our selues in the trueth of our heartes and singlenes of our deâ—ires to serue God because he is God and so wee shall bee accepted of God I speake this to this ende that poore soules might haue comfort and knowe that is they abhorr sin as sin if they examine theÌ„selues for it if they grone vnder it if they mislike themselues for it if they feare to fall into it the Lord will not pursue them with the rigor of his lawe but will giue them the sweetnesse of his promises they are no more vnder the â—urse but vnder grace But further to inforce our Exhortation to auoyde too scrupulous a feare which hindereth the true examination of our heartes let vs think that it happeneth in the spiritual conflict as in ciuill wars Wee reade that manie Cities lying in great securitie haue sodainely both beene assaulted and ouerthrowen as also how some Countries too much negligenâ—e in the meanes through an excessiue fearefullnes haue incouraged their enemies with more greedie violence to pray vppon them With which kinde of stratagems our aduersary the diuell beeing well acquainted doth often practise this pollicie If hee see vs without all feare too quietly to rest in our selues hee thinketh his assault must needes be the stronger because our resistance is the weaker Againe if he discrieth in vs a cowardly feare and fainting of heart before wee once beginne to ioyne battaile with him hee will set vpon our immoderate feare as villainously as sodenly stab vs to the heart make a present spoyle of vs. Common practise doth farther teach vs that when we can heare the word without all trembling at God his iudgements when wee can pray without all feare before the Maiestie of God when wee can come to the Discipline of the Church without all reuerence of the ordinance of the Lord all is in vaine Againe let vs heare with too much trembling and wee shall learne nothing let vs pray with too seruile a feare and our worshipping of God will be without all comfort and vnchearfull Thus if we neither lessen sinne that is sinne indeede neyther make sinne of that which is not sinne in trueth it is good to proceede to this threefolde examination and to lay the edge of this doctrine more neere our affections because many will be found in this ripenes of knowledge and barrennes of conscience to speake dispute and declame of al these thinges verie skilfully which flickring in the circumference of the braine and not sitting at the ground of the heart doe seale vp a more iust sentence of condemnation against them To helpe this euill with we must meditate deeplier of the Law and of the Gospell together with the appurtenances of them both that finding our selues farre from Gods blessings promised to the keepers of the law and seeing our selues nere to the curses due to the breakers of the Law we may raise vp some sense of sinne in our selues Yet herein we must not stay our foote but giue a farther stride for whereas many by a diligent view of the law haue come to the sense of sinne in themselues and saw plainly their
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
good opinion you haue of me then for any greate matter I am able to performe I shalbe ready to offer any office of loue vnto you as God shall inable mee and so farre forth as I shall bee at any time instructed in your perticular estate in some letters sente from you by conuenient messengers That which I perceiue presently by M. S. letter is that you are afflicted with the blindnes of your mind and hardnes of your heart which cannot be moued either with the promises of Gods mercies or feare of his iudgements nor affected with the loue delight of the things which bee good nor with the hatred and loathing of the euill Great cause you haue of griefe I confesse but no cause of dispaire dare I grant because I am perswaded that your perswation is somewhat false partly for wante of a sounde iudgement of your estate and partly for some defect of faith somewhat through your owne default First therefore know you for a certaintie that this is no other tentation than such as diuers of Gods children haue beene humbled with and afterwarde haue had a good issue out of it and if it please God to moue ye to credit me I my selfe haue knowen others as deepely this way plunged as you can be Remember therfore that God is faithfull and will not suffer you to be tempted aboue that which you shall be able to beare And yet farther to confirme you heerein the holy scriptures do recorde that this way God heeretofore hath humbled his owne people in whose person the Prophet Esay lamentably complaineth O Lord looke down from heauen behold from thy dwelling place of thy holines and of thy glorie Where is thy zeale and thy strength the multitude of thy mercies and of thy compassions They are restrained from me And afterwardes O Lord why hast thou made vs to erre from thy waies and hardened our heartes from thy feare And in the next chapt Wee haue beene alas an vncleane thing and all our righteousnesse is as filthy cloutes and we all doe fade as a leafe and our iniquities as the winde doth take vs away and there is none that calleth vpon thy name neither that stirreth vp himselfe to take hold on thee for thou hast hid thy face from vs and hast consumed vs because of our iniquities And before Wee grope for the wall like the blinde and we grope as one without eies we rore like beares and mourne like doues So complaineth Ezechias in the bitternes of his soule Like a crane or a swallow so did I chatter I did mourne as a doue And when Dauid crieth Create in me O God a cleane heart renue in me a right spirit Restore to me the ioy of my saluation establish me with thy free spirit doth he not declare that his heart was vncleane his spirit crâ—ked the ioy of his saluation lost and himselfe subiect to â—he spâ—rit of bondage so that wanting the spirit of liberty or adoption he could nâ—yther cry Abba Father nor haue any power against sinne Tâ—us you see how Gods children may be blinded in minde and hardened in heart for a time so that they feele in themselues the grace of the holy spirite to be as it were perished and dead Faâ—ther to releeue the infirmitie of your iudgement in this case because I know it may much distresse you you must vnderstand that there bee two kindes of hardnes of heart the one which is not felt nor perceiued The other which is perceiued felt and of the former that there be two sortes the first which is most fearefull when any doe purposely resist the motions of Gods spirite and wilfully refuse the meanes of their saluation of which the Prophet Zachary speaketh 7.11 They refused to harken and pulled away their shoulder and stopped their eares that they should not heare yea they made their heartes as an Adamant stone least they should heare the law and the wordes which the Lord of hostes sent in his spirit by the ministery of the former Prophets The outragious sinne of these men the Prophet Esay expresseth in these their owne fearefull termes we haue made a couenant with death and with hell we are at aâ—reement though a scourge runne ouer and passe through it shall not come at vs for we haue made falshoode our refuge and vnder vanitie are we hidden This was a fearefull estatâ— indeede yet for all that no man can say but some of those hauing hardened their â—eartes might bee and were afâ—erward conuerted The other kinde of hardnes of heart which is not felt not perceiued or if percâ—iued yâ—t not felt which albeit it is lesse fearefull yet it is dangerous enough is in such as although they wilfully resist not Godâ— spirite in good meanes yet securely carâ—lesly and willingly they lie in sinne without any â—emorse of iâ— or true tast of good thinges Such was Dauid his estate for the space of a yeare before Nathan the Prophet ame to reproue him and rouse him from his lulled sleepe Both these kindes I am perswaded you are free from otherwise than in temptation Sathan may sometimes mooue yee thereunto The other kinde of hardnes of heart which is perceiued and felt is of two sortes the one in them which are desirous of meanes whereby they may be releeued although they do finde small or no ease at all in themselues for a time Of this kinde the Prophet Esay in the name of some of gods people complained And such was Dauids state Afâ—er that Nathan had reproued him and gods spirit began to to worke wiâ—h him yet he crieth out as ye heard before of the losse of gods graces and when he saith that God will accept of no sacrifices be they neuer so many nor precious without a contrite heart and broken spirit he sheweth that for a time euen aâ—ter the prophâ—t had reproued him he wanted both This is your case and therefore you are in the state of saluation for Dauid was in this case euen after he had confessed his sinne and had receiued absolution and pardon from God by the ministerie of Nathan although he neuer felt ioy thereof nor true griefe for the other yet because in trueth of heart he confessed his finne as my trust is you doe and was certainlie perswaded of the pardonablenesse of iâ— by gods mercie athough he was farre off from the feeling it or applying it to his wofuâ—l conscience his state was good verie well to be hoped of And you must know be perswaded that those things which are written of gods saints namelie of Dauid Peter such others are examples for vs if we will stay our selues vpon the word of God in the ministerie of his seruants wait vpon the Lords good time till he come neerer vnto vs by his spirit neerer I saie for he is come alreadie vnto you or it may be he neuer went from you because to be grieued
our selues of faith because he saith that we beleeue not knowing that he is not only a murderer but also a lieâ— from the beginning and the father of lying Now he that was neither ashamed nor afraide to charge God himselfe with vntrueth will make lesse scruple to deale falâ—ly with vs that therfore we vtterly reiecte his witnesse as the witnes of a notorious treacherous deceauer vnworthie all credit and whome we cannot beleeue euen in the truth it selfe without danger For which cause he was so oftentimes silenced by our Sauiour Christ and his Apostles euen then when after his deceiuable man the bare witâ—es vnto the truth Againe when the quâ—stion is of our faith in Christ wether we beleeue in him or not we must beware that we stand not here vpon perfection of knowledge which in the best Diuines is vnperfect nor vpon the perfection of our perswasion which in all flesh is mingled with imperfection It is enough for our present coÌ„fort to the silencinge of our aduersarie that we haue a coÌ„pitent knowledge of the misterie of our saluation by Christ far remoued from that ignorance and implicit vnderstanding which Sathan hath planted in the kingdome of Antichrist For perswasion also we acknowledge that partly by the corruption of nature and partly by his assalts by the grace of God it is such as the same is oftentimes assailed shaken Yet faileth not nor falleth vnto the ground but standeth inuincible against all his atteÌ„pts inuasions whatsoeuer And finally for that faith wherby we rest for our saluation vpon Christ Iesus we glory not in our own strength but we say euery one for himselfe whiâ—h him in the Gospell wee beleeue Lord helpe thou our vnbeliefe For if faith be as it is in deede a repose setling placing and putting of our trust and confidence for saluation in Christ whome the father hath sealed Then we doubt not to prooue against Sathan and all his instruments of inside litle that wee doe beleeue and that the weakenesse of our faith wich we willingly acknowledge and that remnant of vnbeliefe which yet hangeth vpon vs is so farre off from dismaing vs that it is both a warning and motiue vnto vs of great force to sturre vs vp and to set vs a worke by all good meanes to establish and to increase our faith wherein wee finde the good hand of the Lord not to bee wanting vnto vs and his eares not to bee shutte vp against our prayers in which wee alwaies say with the Apostles of Christ Lord increase our faith If it shall be obiected that because we haue not the same sence and feeling of faith which some times we had as Sathan himselfe could not then deny therefore wee haue nowe noe faith but haue vtterly lost the same wee may answere the argument followeth not for euen in many diseases of the bodie it is so with them that haue them that they seame little better then dead corses and yet there is life in them which hidden for a time after is recouered and raised vp againe so it is many times with the children of God that being ouerborne and distressed with extremitie of affliction and temptation they seeme for the time both to themselues and others to haue lost the life and light which once they enioyed Yet so it is that when the tempest is ouerblowne and the gratious countenance of the Lorde againe beginneth to shine vpon them the faith which was as it were hid for the time taketh life and sheweth forth it selfe plainly prooueth that as the trees when they bud in the spring time and bring fourth their fruit ware not dead in the winter as they seemed to be so the faith of Gods childreÌ„ springing a fresh after the stormy winter of temptation declareth manifestly that it was not dead when it seemed so to bee but was only respited for the time that afterward it might bring forth more fruit wheras the afflicted soule desireth nothing more then to beleeue though it feele not a present operation of comfort by faith euen that desire argueth a secret sence that caÌ„not easily be discerned together with assurance of better estate in time to come according to that of our sauiour Christ. Blessed are they that hunger thirst after righteousnes for they shall be satisfied that of the blessed virgin he filleth the huÌ„gry with good things but the rich he hath sent empty away Also that bewaling deploring of vnbeliefe which is found in the afflicted is not only a steppe vnto their former comfort but a certaine proofe demonstration of the returne thereof For the Lorde working by his spirit in the hearts of his children gronings that cannot be expressed therby assureth them that in his good time hee will heare them and grant their requestes And so much the more we may be perswaded hereof because the loue of God towards vs as it began not of vs as S. Iohn sayeth so it depeÌ„deth not vpoÌ„ vs but vpoÌ„ the truth constaÌ„cie of him with whom there is no change nor shadow of change Againe the temptation it selfe froÌ„ which our afflictioÌ„ doth arise though it haue of it selfe a most bitter sharp tast euen vnto the wounding of our soules neare vnto death yet hath it also in it argument of coÌ„fort the Lord himselfe out of darknes raising vp light vnto his children For euenby this that Sathan so busily and so fearcely assaileth vs it doth appeare that as once helost his possession in vs and was cast out by one more mighty then himselfe which is Chirst so now he findeth no peaceable entrance but a strong mighty resistance that therefore there yet remaineth such part of the former worke he could not hitherto ouerthrow nor shall be able foreuer which is the secret seede of faith still sustained nourished by the spirit of god when we would think it were vtterly extinguished For as the fire when it wrasteleth with the water throwne vpon it ceaseth not till it haue ouercome so this resistance of the spirit against the flesh will not cease vntil the full victory be obtained sathan himselfe troden vnder our feete Neither is there any more sure testimony either of our present deliuerance begun or of our full perfect victorie in time to come then this that by the worde of God we do though but weakly resist the tentations of the enimy continue in the battaile against him mourning in deed traualing vnder the bouâ— then of afflictioÌ„ but yet standing vpright before the enimie so that he caÌ„not fully preuaile against vs much lesse ouerthrow destroy vs. But here one thing must carefully be loked vnto that we be not so far discouraged either with want of feling or ouerborne with desire of that we haue not as we forget what mercy hertofore we haue receiued When Iob so earnestly as on would thinke impatiently wiseth the good
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
grace at Gods handes nay wee doe not esteeme Gods graces when we haue not the spirit to teach vs to set a due price vpon them for speake of the Law or of the Gospell of sinne or of righteousnes speake of Christ or of our redemption iustification by him yea speake of that huge and heauy waight of glory wher with the elect of God shall bee crowned all this mooueth not wee are little affected therewith vnlesse God giue vs of his good spirit to profit by the same The Apostle ther forewith good reason gaue this precept and wee for many greate causes are to listen vnto it least by any meanes the spirit of God be quenched in vs so we depriue our selues of all these fruites Now whereas the Apostle saith Quench not the spirit it may appeare he speaketh to those that had alredy receiued the spirit For as the fire caÌ„not be said to be queÌ„ched where it is not so they cannot be sayd to quench or loose the spirit which haue not as yet receiued it Then knowe that this precept doeth properly beelong to them that haue receiued the spirit of God and they especially are to make a special vse of it for the other it cannot profite them vnlesse that as the seede lying in the ground a long time doth afterwarde budde and become fruitfull so this continue in their mindes tyll they haue tasted in some good sorte of the spirite of GOD and then breede in them some carefulnesse that they doe not quench it Well then to them that haue felt and founde the spirite of GOD in them to them saith Sainte Paul in this place Take heede that yee quench not the spirite Of this if wee doe somewhat seriouslye consider these two questions will offer them selues and soone arise in our minde First how wee may know whether we haue the spirit of God or no Secondly if wee haue it whether it may bee lost againe or no which if they bee well and sufficiently answered they will doubtlesse giue greate force vnto this precept For the first then if wee will know whether wee haue the spirit or no wee must surely vnderstande that as hee knoweth best that he hath life which feeleth it in himselfe so he best knoweth whether we haue the spirit of God that feeleth the spirit working in him And if wee will further know by the peculiar working and effectes of the spirite then let vs marke these First of all if there bee nothing in man but the nature of man if nothing but that may bee attained by the art and industry of a man then surely in that man is not the spirit of God for the spirit is from God it is from aboue it is aboue nature and therefore the Apostle doth set the spirit of God against the spirit of the world when he saith we haue receiued the spirit not of the worlde but of God Besides the spirit of God is eternall and endureth for euer but all the doings and deuises of men they perish and in time they haue an ende Therefore though a man haue wisedome with greate knowledge though in wit and skill hee passe and excell the common sort of men yet if from aboue he haue not beene inlightned if from heauen his wisedome hath not bene sanctified his knowledge shall decay his wisdome shall wyther like grasse hee hath not as yet tasted of the spirit of God that endureth for euer And therefore saith S. Paul We teach the misteries of God which none no not the Princes and the men of this worlde which are aboue others most excellent are able to vnderstande Secondly consider whether in hee there bee any alteration or change For the wise men which were experâ—e in nature coulde say that in euery generation there is a corruption And wee see that the seede sowen is much changed before it growe vp and beare fruite Then needfull it is that in regeneration there be a corruption of sinne so that as seede in the ground so sinne in our mortall bodies may decaye that the new man may be raised vp the spirit of God takeing possession of our soules Therefore the Euangelist Iohn doth make this the first worke of the spirit that it shal rebuke the worlde of sinne and this so needefull that without it there is not the spirit of God neither yet can Christ come and enter into that man Hereof it was that Christ compared the Iewes to Children in the market place who would not daunce though they were piped vnto and the reason was because they had not first learned with Iohâ— to mourne for they that by the preaching of Iohn learned to lament their sinnes and for their sinnes were â—pensiue in their owne soules they receiued Christ they dauÌ„ced and did reioyce to heare the ioyfull tydings of the Gospell Therefore Christ saith That whores and harlots entred into the kingdom of heauen seeing they lameÌ„ted their sins before the proud Pharisies which were tuched with no remorce for their sinnes And for the same cause it is that Christ calleth vnto him them onely that labour and are heauie laden teaching â—hat if they finde not sinne to bee a heauie loade and burthen to them they haue not the spirit of God neyther are they fitt to receiue Christ. Then to be rebuked of sinne is the first worke of the spirite which the spirite worketh in vs by these degrees First it raiseth vp in vs a great and generall astonishment by reason of all those greate and enormous sinnes that wee haue committed and this doth strike vs downe it doth terrifie vs and houlde vs amazed woonderfully then it dealeth with vs more perticularly and besides that it bringeth vs vnto a speciall griefe for speciall sinnes it doth bereaue vs of our cheefe desires and bringeth vs out of conceite and liking with the best thinges that are in vs for then it doth display before vs the vanitie and darkenesse of our vnderstanding how vnfit and vnmeete wee are to vnderstande and conceiue those things that do aboue all others especially concerne vs then doth it let vs see the peruerse corruption of our iudgement that before God and in thinges belonging to GOD wee bee as bruite beastes not able to discerne thinges that differ nor to put a sound difference betweene good ad euill then doth it let vs see that our reason is vnreasonable nay that it is hurtfull vnto vs a greate enimie to faith and a greate patrone of infidelitie and vnbeliefe When it commeth to our affections it turneth them vpside downe it turneth our myrth into mourning our pleasure into painefulnesse and our greatest delight into most bitter griefe If it doe proceede further and come once to the hearte and to the stomacke and courage that is in vs then it cutteth vs to the quicke then doth it at once throwe vs downe in humilitie vnder the hande of GOD for while wee had to deale with men wee were as stoure as any and woulde not
be preferred to the chiefest places but if promotion come not then their profession is forsaken and their Religion laide aside And yet that is not all for eyther they waxe prophane in their life or haereticall in their opinions Doe the children of God loue on this manner No the holie Ghost which they haue receiued in effectuall manner doth shedde the seede of loue in their heartes and doth worke in them a speciall liking of his goodnesse of his righteousnesse and of his holines and therefore of sincere affection they loue him As the naturall childe loueth his father naturally and though his father beate him yet beareth he it and still loueth him so do the children of God deale They haue powred into them as Saint Peter saith a godly nature so that they do freely loue God their father and though he afflict them or crosse them in their desires yet they loue him and in loue performe their obedience vnto him continually therefore Iob sayeth Though he kill me yet will I trust in him They therefore are saide to haue receiued a free spirite and to serue God in the liberty of the spirite And who seeth not this to be a plaine and manifest difference betweene them therfore we may well take it as a thirde marke or rule whereby to proue and try our selues The fourth and last rule is in considering the worke and effect which Gods mercie receiued doth worke in vs for heerein doe the wicked shewe their wickednesse two waies First on the right hande the mercies of God do work in theÌ„ a wonderfull contentation but not such as causeth them to returne the glory vnto God nay rather it is such as causeth them to take all glory to themselues for the graces of God doe puffe them vp and make them proude and conceyted in themselues Heereof there ariseth a greate securitie which bringeth first neglect and afterwarde contempt of all good meanes wherby they shoulde growe vp in goodnes On the left hande others offende beeing neuer pleased nor contented with that they haue nay indeede forgetting and lightly esteeming that they haue and still desiring newe These men besides that they be vnthankfull they doe also murmure and grudge against God are neuer pleased with him Between these two doe the children of God holde a middle and euen course and therefore wee shall see these thinges in them First a sight and an acknowledging of the wantes which doe mooue them as Saint Peter saith Like newe borne babes to desire the sweete and sincere milke of the worde that thereby the graces they haue may be increased and their other wantes may be supplied and so farre are they from beeing puffed vp with pride that they reioyce when their pride may be pulled downe or their hautinesse abated eyther by some sharpe rebuke or by some fearefull threatning or by some moderate correction from the Lorde For they knowe that if it were needfull for Saint Paule to be buffited and that by the minister of Sathan to the intent that his pride might be beaten downe then it is much more needfull for them after sundry waies to be humbled Besides they doe not onely desire the worde but they also waite vppon the Lorde vntill it pleased him to worke further in them thereby and this wayting is as earnest as is theirs who hauing watched all the night doe waite and looke for the dawning of the day Secondly as they see their wantes so also they see that grace they haue receiued and are for that time will appayde and contented therewith and therefore as their wantes do humble them so the graces of God receiued do comfort them and as their wantes do call vpon them and cause them to seeke more so that they haue doth prouoke them to be thankefull for that they haue receiued See then a quite contrarye course of the wicked and those that of sinceritie doe worship God See I say howe contrarily the graces and giftes of GOD doe worke in them And therfore from the consideration heereof we may well draw a fourth rule wherby to make triall and examination of our selues So to conclude this poynte in a worde when a man by the spirite of GOD hath beene inlightned vnto a certaine and sufficient knowledge of Gods will when he findeth his affection chiefly and aboue all other things set vppon GOD when he findeth a pure and sincere loue of God in his heart not for wages but for the worke of grace which after an vnspeakable manner doth moue him thereunto and when hee doth thankefully acknowledge mercies receiued as he doth carefully attend and waâ—te vppon the Lord till he bestow some greater measure of graces vpon him Then may he be vndoubtedly perswaded that he hath found the spirite working in him in a more effectuall manner and that therefore it shall neuer be taken from him But what then may such men cast off all care No for vnto them doth saint Paule giue this charge That they doe not quench the spirite And not with out cause doth he giue them this charge for though the spirite it selfe can neuer be taken vtterly from them yet doubtles if they waxe proude if they grow secure if they fall into sinne the graces and giftes of the spirite may decaye and die in them their cleare vnderstanding their feeling their affection and all may be gone so that in their owne iudgement and in the iudgment of others it may seeme that they haue quite quenched and put out the spirite Neyther must this seeme so strange for if the image of God which was more perfectly placed in Adam then it is now in vs If I say thâ—s image might quite be lost and blotted out as we see it was then no maruell if the graces of the spirit of God be for a time as it were dead and drowned in vs. And that we may be the lesse offended herewith the scriptures doe offer vnto vs such examples of men as hauing bene once effectually called and truely borne againe haue yet aâ—terwarde through some sinnes lost the graces of the spirite such were the Galathians for they were truely called and effectually regenerate by the spirite and Gospell of God as may appeare by this that for the wordes sake they reuerenced the Apostle as the Angell of God yet they were shared with false doctrine and fell very dangerously to the choaking and quenching of the graces of Gods spirite in them The spirit it selfe was not taken from them nay Christ did still continue in their heartes but yet for want of godly graces he was as it were without fashion and forme so that the Apostle did as it were trauell againe vntill Christ was fashioned a newe in them Dauid also vppon the committing of his sinne was brought into the like case therefore in the 51. Psal. he prayeth That God will create in him a newe spirit What was the spirit quite gone no for by and by in the same Psalme he prayeth That the
in yeelding obedience as euer they were parents in the meane time not seeing that children therefore rebell against theÌ„ because they rebell against God nor hous-holders perceiue that seruants doe not their dueties to them because they doe not their duety to God Are we lesse wrathfull and more mercifull are we lesse riotous and filthy defilers of our flesh and are we more sober chast and holy are we lesse giuen to oppression to hard dealing one with another and more iust righteous and carefull to maintaine the good estate of our brethren Are we not backbiters slaunderers or sowers of discord causers of contention â—mong our neighbours beeing farre off from mainteyning loue vnited and the good name of our brethren The cause why we cannot see further into these things is because we flatter our selues and because we compaire our selues with our selues with others but not with the rule of Gods word Let vs then learne to accuse our selues and to iudge our owne consciences For if God see vs condemne ourselues he will not condemne vs if we accuse our selues God will not suffer Sathan to accuse vs if we iudge our selues God will acquite vs from the fearefull iudgment to come if we be displeased for our sins God will be pleased in Christ his righteousnesse On the contrary whilest we lie in our sinnes we lie in our owne blood if we iudge not our selues God will both iudge vs and be reuenged of our sinne he wil set our house on fire he will send enemies he will sende earthquakes he will sende famines to make vs to consume our goods he will make friends foes he will sende sicknes and sorenes vpon our bodies a troubled spirit into our soules he will send vs an ill name thus will he bring plague vpon plague vntill we repent come to a feeling of our sinnes And why doth God all this because we wil not come to iudge our selues For this cause saith the Apostle 1. Cor. 11.30 that is because we iudge not our selues many are weake sicke among you many sleepe 31. for if we would iudge our selues we should not be iudged 32. but when we are iudged we are chastined of the Lord that we shoulde not be condemned with the worlde Likewise the Prophet Psal. 89. 30.31.32.33 But if his children forsake my lawe and walke not in my iudgments if they breake my statutes and keepe not my commandementes Then will I visite their transgression with the sword and their iniquitie with strokes yet my louing kindnes will I not take from him neyther will I falsifie my trueth For as a father withdraweth from his child sometimes his loue whippeth him with the rod of correction so the Lord dealeth often with his children scourgeth their naked conscience God doth iudge his here but his enemies will he iudge in the world to come if we be not punished here the punishment wil be as a thunderbolt in the day of iudgmeÌ„t Hast thou bene afflicted not profited will not a litle crosse serue thee a greater shall come to thee will not a few troubles turne thee to God then many shall come vpon thee If a man be not troubled for sin here it is the way to hell if he be troubled here it is the way to heauen And as they which haue not bene troubled hauing had a little ioy shall haue eternall paine so they which here haue had a little paine shall after haue euerlasting ioye They that are corrected and haue profited by it are afflicted of the Lord in mercy but they that be vexed and amende not receiue a token of Gods further wrath Wherefore we must not looke to feele comforte in the remission of sinnes vnlesse we also haue sorrowe for committing our sinnes For neuer any of gods children were comforted throughly but they were first humbled for their sinne lawfully To the working of which humiliation wee must remember Gods iudgements shewed on others hath God destroyed the whole world for sinne and can he not or will he not destroy thee for sinne hath he ouerthrowen whole nations and will he suffer thee to lie still in thy sinnes See how full Hell is alreadie and yet daily we runne headlong thither Consider also how great thy sinne was that could not be cleansed but by the bloode of Iesus Christ Oh how soule was that sinne that nothing else could wash it but Christ his hart blood oh how great was our guiltines that were ransomed by such a price How greate was the sore that needed such a salue howe deepe was the wound that needed such a medicine O louing kindnes and vnspeakeable loue towards vs Shall Christ be slaine for our sinnes and we not slaye sinne in our selues Shall Christ die for our sinnes and sinne as yet is not dead in vs Shall Christ be crucified for vs and will we not crucifie sinne in our selues Shall Christ haue his hearte pricked with a speare and shall not we haue our harts pricked with sorrow This is the true vse and meditating of Christ his passion We are wont to defy the Iewes for accusing Christ we spit at Iudas for betraying Christ and we condemne Pilate for condemning Christ but we are much more to be at defiance with our sinnes which accused him before the iudgement seat of God we are to accuse our selues who haue and daily doe betray him we must condemne our selues whose sinnes haue condemned him But if neither the iudgements of God hell nor the crosse of Christ can moue vs then let vs examine our selues how we can reioyce in Christ. It followeth to speake of the counsell of Peter Repent as if he should say I know your heartes are pricked how be it I will shewe you how it is the pollicy of the Diuell to make these good motions quickly to waxe dry in you he will stay you from perseuering you must therfore endeuoure to continue in this godly sorrow The Apostle saw that this sorrow which as Paule witnesseth is not to be repented of was well begunne in them but in continuing his sermon still to that effect he sheweth that our sorrow must be also continuall Many sorrow as hath beene shewed but in a worldly sorrowing which bringeth eternal death not in a godly griefe which bringeth repentance Wherfore we are to note that repentance beginneth in vs continueth and endeth with sorrow Now if it might be it were expedient to shew what repentance is In one word Repentance is not a bare leauing of sinne but an vtter condemning and misliking of that sinne which we haue left For though we haue left it yet Sathan may make vs to sorrow for it many yeares after yea euen at the point of death ' Dauid had left his sinne but it caused him to sorrow an whole yeare after Iosephs brethren had forsaken and almost forgotten their sinne yet it troubled them and grieued them thirteene yeares after Our pricking of heart therfore must be continued and