but becommeth eternall For euen the heathen men thought that death was the end of all misery the perswasion whereof made them beeing in some misery to make an ende of themselues and hasten their owne death as Sathan doth make many now a daies to doe who are ignorant of the hell which is a place of farre greater paines than any they can suffer in this worlde whatsoeuer Howebeit a tormented conscience if before it was begun is now continued or if it was not before now beginneth and neuer endeth world without ende For though true it is that sicknes pouerty imprisonmeÌ„t or banishmeÌ„t haue ended their term in death yet a wouÌ„ded hart which was teÌ„poral in this life is nowe eternall after this life that which before death was in hope recouerable is after death made vncurable vnrecouerable It is good therefore to consider if euen in this life the torment of conscience be so fearefull how much more grieuous it is to susteine it in hell where that is infinite which here is finit where that is vnmesurable which here is mesurable where is the sea of sorow wherof this is but a drop where is the flame of that fire wherof this is lesse then a sparke But to shut vp this argument Some there haue beene who through out all their life time haue been free from all other troubles so as either they felt them not at all or else in very small measure and by that meanes neuer knewe what outward trouble meant As for example some men there haue beene who for sicknesse neuer knewe there headeach for pouertie neuer knewe what want meant who for discredite were neuer euill spoken of who euer put farre from them the euill daye of the Lorde who made a league with death as it were a couenant with hell who thought they could crucifie euery crosse rather thaÌ„ come vnderany crosse yet they could neuer escape a wounded conscience either in this life or in the life to come True it is that Gods Children by faith repentance do often escape it but the wicked and such as are borne vnto it as to their sure inheritance the more they flie from it the more it pursueth them If we haue transgressed the Ciuil Lawes the Iudge by bribes may be corrupted if a man haue committed some capitall offence by flying his Country he may escape the Magistrates handes but our consciences telling vs that we haue sinned against God what bribe shall we offer or whether shall wee flie whether shall wee goe from his spirit or whether shall we goe from his presence If we ascend into heauen is not he there If wee lie downe in hell is hee not there If we flie to the vtmost parts of the sea is he not there also There needeth no apparitor to summon vs there needes no Bayly arraunt to fetch vs there needes noe accuser to giue in against vs sinne will arrest vs and lieth at the Doore our owne Conscience will impannell a Quest against vs our owne heartes will giue in sufficient Euidence and our owne iniquitie will plead vs to be guiltie to our owne faces Thus we se both by the experience of theÌ„ that haue suffered the wound of the spirit and by the comparinge of it with other euils what a waight most grieuous and burden intollerable it is to haue a tormented conscience Now let vs shew how we may preuent by what meanes Gods children falling into some degrees of it for if it rage in extremity it is an euill vnrecouerable may safely and quietly be deliuered from it And here a iust complaint is to be taken vp it is a wonder to be marked if we may wonder at Gods works that we se many so carefull watchfull to auoide oâ—her troubles and so few or none take any paines to escape the trouble of minde which is so grieuous We se men louing health and loathing sicknes in diet temperat in sleepe moderate in Phisicke expert skilful to purge to auoide such corrupt humors which in time may breed though presently they do not bring forth some daÌ„gerous sicknes yet to auoid the diseases of the soule no man abateth his sleep no man abridgeth his diet no man prepareth Phisicke for it no man knoweth when to be ful and when to be emptie how to want and how to abound Others carried away with the loue of riches very â—ly to fall into pouerty will not sticke to rise early to take sleep lately to fare hardly to teare taw their flesh in labour by land by water in faire foule wether by rocks and by sands from farre and from neare and yet to fall into Spirituall decaies to auoid the pouertie of conscience no man taketh such paines as though saluation and peace of minde were not a thing worthy the labouring for Some ambitiously hunting after honor not easily digesting reproaches behaue themselues neither sluggishly nor sleepely but are actiue in euery attempt by loue by counsell by prudence prowesse by wit by practise by labor learning by cuÌ„ning diligence to become famous to shun a ciuill reproach yet to bee glorious in the sight of God and his Angelles to fall before the heauens and in the presence of the Almightie to bee couered with shame and confusion of Conscience we make none account as they who neyther vse any means to obtaine the one nor auoide those occasions which may bring the other Others vnwilling to come within the reach and daunger of the Lawe that they may escape imprisonment of bodye or confiscation of goodes will be painefull in penall statutes skilfull in euery branch of the ciuill law and especially wil labour to keepe themselues from treasons murthers fellonies and such like offences deseruing the punishment of death yet wheÌ„ the Lord God threatneth the seazure both of soule and body the attaching of our spirits the confiscating of our consciences the banishing of vs from heauen the hanging of vs in hell the suspending of our saluation the adiudging of vs to condemnation for the breach of his CoÌ„maundements no man searcheth his eternall Lawe noe man careth for the Gospell neither the sentence of euerlasting diuorsement from the Lord neither the couenant of reconciliation is esteemed of vs. And to reach our Complaint one degree father Behold the more we seek outward pleasures and to auoide the inward trouble of minde the more we hast and runne into it suddainely plunge our selues in a wonded spirite ere we be aware VVho posteth more to become rich who hopeth lesse to be come poore than the marchant man who aduentureth great treasures who hazardeth his goods who putteth in ieoperdie his life and yet sodenly he either rusheth vpon the rocke of hardnesse of heart or else is swallowed vp of the gulph of a desparing minde from which afterwards he cannot be deliuered with a ship ful of golde Woful profe hath confirmed how some men wholly set on
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
Christ and seeke some easier kinde of life for flesh bloud Neither can we truely repent vntill by some crosse we know this world to be a place of sorrowe and not of mirth and delight For so long as we make our prosperitie a bulwarke to beate downe all harmes we are to looke for aduersitie to beate downe the high saile of our proude hearts whereby we gadde after our owne lustes and leaue the anchor of peace which is our trust in God Let vs learnâ— then when the world beginneth to fauour vs and we haue as it were an hundreth thousand soldiers to beare vs vp not to be secure for there is nothing more easie for a man then for to make him selfe beleeue that he shall alwaies continue in happy estate and thinke he shall die in the nest But we must be as birds on a bough to remoue at Gods pleasure and that without resistance when the Lord shall visite vs. And because we are giuen to much to thinke that wee haue the things in our owne right which we houlde of the free goodnes of God wee are taught in affliction how hainous vnthankfulnes it were to binde the Lord continually to intertaine vs in this life at so full Charge and cost without respect of his free vndeserued giftes or to holde plee against and sue him as it were by an obligation at whose handes we ought to begge daily and at whose gate we receiue all our mainteinance or to make a rent charge of all that which he giueth of his hee liberalitie Thus in the end wee make a chalendge of ownershippe of Gods giftes and make accompt to haue their companie to the graue whereby wee prouoke the Lord often to prooue to our faces that all that wee haue is but lent and borrowed Let vs then haue such an eye to euery blow that whensoeuer the Lord shall lay any crosse vpon vs wee bee ready to receiue it to yeelde vp our bonds vnto him the condition whereof is that wee be readie to remooue whensoeuer he pleaseth knowing that Gods prouidence forceth vs alwaies to the best and as most may make for the hastening of our soules to our euerlasting inheritance Let vs learne not to reckeÌ„ without our host that we hold our prosperitie of the Lord not in â—ee simple but as tenants at will that is from day to day resigning to God the soueraignetie of reuoking vs when it pleaseth him Thus it becommeth the Lord to change our estate that wee be come not snatled in the giftes of prosperitie and become so folish as not to keepe on our way to the heauenly life Our natural inclination is to forget that we are on earth as pilgrimes to leape vp into the clouds and to promise vnto our selues the whole course of our liues to be in prosperitie and so long as God letteth vs alone at our ease we take our selues as it were to be petty Gods But when we see our selues shut vp and know not what will be the end of our misery findeing our selues to be intertained in this life but as iorney men waged for the present day but not knowing what will become of vs the day following we desire to take our â—est in the bosome of Gods prouidence and so much we strike our sailes the lower when the Lord proclameth warre with our secure prosperitie which perswadeth vs that we shall liue for euer and driueth vs from bethinking vs of our miseries and frailâ—iâ—s Wherefore let vs cut out our prosperitie by the patterne of humilitie and in our best estate putte our selues in readinesse to suffer aduersitie and wheÌ„ we are well to looke for worse keepe a good watch when God handleth vs most gently that in abounding we may foresee our wants in health our sicknes and in prosperitie our calamitie concerning things of this life the faithfull are to stande in a doubt that that which they holde with one hande may be taken away with the other Wee must not thinke that we shall euer be shut vp in a mewe so that we should see noe crosse but we must lay open our selues to receaue stripes from the Lord knowing that our least cryes will stay his greatest scourges Let vs loue to bee assaulted but not vnmeasurably because God will assist vs. Let vs looke to fal but on our knees because Gods hand doth hold vs vp Let vs looke to bee humbled but in mercy because the Lord sustaineth vs and as we are asâ—ured where misery hemmeth vs about on euery side to haue an ouâ—-gate in euery danger so it is our part continually to confesse before the Lord that wee euer giue new occasions that hee should follow vs with newe punishmentes and that our sinnes doe often shake of the wings of Gods mercy vnder the which we haue beene long comforted For Gods children acknowledge themselues without ceasing that God hath roddâ—s in a readines though they see noe present euill to beat them from their sinnes and bende all their care how they may rather suffâ—r adâ—ersitie to Gods glory then to steepe securely in prosperitie vnto their owne pleasure Now when the Lord doth as it were holde vs on the racke for these causes before named we must pray vnto him that howsoeuer he keepeth vs in the presse wee may haue a breathing while to consider our daies spent in pleasure and to examine our vnthankfulnes which shutteth vp the doore of Gods mercy from vs. And because our afflictions are the sorer when they come the nearer to the soule we may with our selues conclude to hold on the way of our thorough-â—aire and though wee see nothing but thornes of temptations and bryers of euill affeâ—â—ions so as wee must bee faine to leape ouer hedges rockes and ditches yet must we not cease to continue in Gods seruice For if that were not what triall and examination of our faith should there bee weare wee as in a faire medowe that wee might runne on a longe by the water side in a shade and that there might be nothing but pleasure and ioy all our life time who could vant that he had serued God with good affection But when GOD doth send vs things cleane contrary to our desires that we must bee faine one while to enter into a quagmire and another while to march vpon ragged rocks stones then wee shall haue the vse of a well ex-excised minde in prayer in repentance and in contempt of this life And why doeth the Lorde some time suffer vs to pyne away and to languishe in continuance of griefe seeinge that hee coulde cleane ridde vs at the first doubtlesse to this end that wee might confesse his mercy more freely and bite of his iuststice more sharpely Let vs now learne to holde all the passions of impacientie in bondage both by comparing our euils which the wonderfull mercies of GOD and our smale sufferings with the intollerable conflictes of our forefathers For there is noe greater cause of our
TVVO TREATIses of the comforting of an afflicted conscience written by M. Richard Greenham with certaine Epistles of the same argument Heereunto are added two Sermons with certaine graue and wise counsells and answeres of the same Author and argument Imprinted at London by Richard Bradocke for Robert Dexter and are to be solde at the signe of the Brasen Serpent in Paules Churchyard 1598. To the right worshipfull S. Drue Drurie Knight H. C. wisheth increase of all heauenlie vertues IT hath been the coÌ„tinual practise Right worshipfull of the most faithfull stewards dispencers of the misteries of God not only to spende the time of their pilgrimage inplanting and watering those partes of Gods vineyarde wherewithall it hath pleased him to charge them for the present but also as much as in them lay to helpe and set forward the growth of them euen vnto the day of their perfection Amongst many other our present author M. Richard Greenham may bet set with the forwardest in this ranke A man into whose praises if I should enter I should eyther be iniurious to his desert or tedious especially vnto you in whose memory he doth yet most liuely remaine But amongst many excellent gifts which were so plentyfully powred out vpon this man of God not any one did more shine either to the glory of God or his coÌ„mendation amoÌ„gst men then that especial gift he had to the raising vp of the coÌ„sciences of those who froÌ„â—he sense of their infirmitieswere discouraged cast down And left this extraordinary gift should with his dâ—cease die in the graue with him he left in writing vnto vs among many things somthing also of that argument which after his death with more speed then diligeÌ„ce was sent vnto the presse The same now being brought vnto me to be prepared for the second impression the coÌ„mon good of those who froÌ„ these holy labours might raise vnto them selues a souerayne coÌ„fort for their oppressed consciences as also the reuerent regard I had vnto the blessed memory of the deceased Author incouraged or rather inforced me to looke more carefully vnto it and finding the former edition very defectiue to indeauour the correction of it which is thus as you see obtained the volume thus far increased by such written coppies of the like argumeÌ„t as were ministred vnto me All which I am imboldened to present vnto your W. fauour protection partly for the vnfained loue you bare vnto the roote froÌ„ whence they sprang partly also for that interest you had in them by the former dedication May it please your worship therfore to accept theÌ„ as the poore remainder of that hope which in the Authors life time promised more vnto vs then the Lorde hath thougt vs worthy to enioy Thus coÌ„mending your W. and yours to the tuition of the almighty I humbly take my leaue Your worships in all duty to commande H. C. To the Reader OVR life saith the Apostle is a warfare euery day we are more or lesse to incouÌ„ter with our aduersary And therfore is the Church of God vpoÌ„ earth called Militant because the meÌ„bers therof are prest soldgiers staÌ„ding continually vpon their garde knowinge that their enemy is an olde wily Serpent and a fierce rauenous Lion coÌ„tinually seeking whom he may deuoure But amongst many snares he hath laide to intrappe the soule of man eyther presuming too much of himselfe or derogating too much from the graces of the spiritt in him this is not the meanest that he laboureth to deuide the kingdome against it selfe and to vse men as his instrumentes for their owne destruction For well he knowes that where cumming in his owne likenes he should seeme odious and be valiently resisted there masked vnder a vayle of humilitie he may more secretly incroch vpoÌ„ the fearful spirit if the Lord doth not put the bitt into his mouth to curbe him with he may at length display his banners in the heart But we haue a valiant leader let vs sticke vnto him euen Iesus Christ the righteous who is a Serpent also lift vp in the wildernes to cure all whose hearts are scorched with the venemous heat of the firie serpent who is a Lion of the Tribe of Iuda â—â—mightie prince and the king of peace who shall subdue all thinges vnder him that he may be all in all I might here enter into a large discourse but in this argumeÌ„t this present booke is so copious as I doubt gentle Reader whether thou shalt finde any want much lesse of that which I am able to afforde thee Onely it had beene to be wished the Author of these Treatises had himselfe suruiued to the publishing of them that the same might haue come more full perfect into thy handes But since it hath pleased the Lord for cause best knowne vnto himselfe to bereaue his Church in this land of so excelleÌ„t a piller there remaneth nothing for vs but to submit ourselues vnto his prouidence to take vp that coÌ„plaint of Elisha for Elias when he was takeÌ„ froÌ„ him into heauen My Father my Father the Charet of Israell the horsemen therof But to returne vnto our selues thou art to be intreated courteous reader to take in good part these few things at this time to make thine vse of them till some other the only true coppies wherof are yet in the hands of his friends may be obtained of them Amongst which there are many things of diuers argumeÌ„ts worthy thy knowledge of good profit vnto the direction of a Christian life Of which I haue thought good to set down vnto thee a briefe catolog that thou maist know that as our Authors labours in the ministery of the gospell were exceeding great in that part of the Church which was coÌ„mitted vnto him so as he might he was not vnmindfull of posterity but carefull to leaue a remembrance of himselfe in some profitable instructions for those that should come after Farewell Thine in the Lord. H. C. 1 A large Treatise of the Sabboth 2 A Catechisme 3 A Treatise of contract 4 Of the resurrection of the dead 5 Of the last iudgement 6 Of zeale 7 Of humlity and honour 8 Of anger 9 Of murmuring 10 Of a good name 11 Of lying 12 Of the necessity of the word preached 13 Of keeping the heart aboue all thinges 14 Of the kingdome of heauen compared vnto a pearle 15 Of the comming of the holy Ghost 16 Of reioycing in the Crosse of Christ. 17 A great number of graue and wise counsels and answers gathered by Master Iohn Hopkins and others that attended him for that purpose An Epigrame to the Reader THE thirstie soule that fainteth in the way Or hunger-bit for heauenly foode doth long The wearied Hart that panteth all she way Oppressed with feares home-bread griefs among The blinded eye that hunt's the shining ray Or minde enthralde through Satans wily wrong Let hither fare for comfort in their neede For smothered flames a
instruction concerning the forgiuenesse of sinnes the Prophet by his owne experience teacheth vs that hee could finde no reliefe of his sicknes vntill hee had remembred and made confession of his sinnes What shall we thinke that the Prophet of God taught so wonderfully by the worde and by the spirite did not see his sinnes before Be it farre from vs. Rather let vs know that he had not seuerally and perticularly ripped vp his sinnes before the Lorde in a seuerall confession of them Which though the Lorde knoweth farre better than wee our selues yet such kinde of sacrifice is most acceptable vnto him Now if in this trouble the person humbled can not come to the perticular sight of sinne in themselues it is good to vse the helpe of others vnto whome they may offer their heartes to bee gaged and searched and their liues to bee examined more deepely by hearing the seuerall Articles of the lawe laide open before them whereby they may trye the whole course of their actions For as we saide before the grosest hypocrites will generally complaine of sinne and yet deale with them in perticular pointes of the perticular precepts and prooue them in the applying of thinges to bee doone or not doone to their owne consciences and wee shall see many of these poore soules tossed too and fro now floting in ioyes now plunged in sorrowes not able to distinguish one sin from another Now when wee shall see the wound of the spirit to arise of any certaine and known sinne it is either for some sin alreadie cōmitted wherein we lie or els for some sin as yet not cōmitted but whereunto we are tempted For the former It pleaseth God oftentimes to bring old sins to minde when we had not thoroughly repented of them before that so as it were represēting thē to vs afresh we might fal into a more misliking of thē And yet herein is not all to mislike our selues for some perticulars although it bee good to bee occupied about some especiall sins for as it is not sufficient for the auoiding of hypocrisie to see sinne generally so it is not enough to escheue the deceiueablenesse of the heart euer to be poring busilie in one particuler and to be forgetfull of our great and generall sinnes But let vs learne by the particulers to passe to the generalls When any such one sinne then doth pursue thee rest not onely therein but say thus rather to thy selfe Oh Lord is this one sinne so grieuous and doth my God punish this one sinne so sorelie Howe greate then should be my punishment if thou shouldest O Lord so deale with mee for all my other sinnes Let vs labour to haue a sense both of generall and of particular sinnes least in time our griefe passe away without fruite whilest that not being displeased as well with one sinne as with another we either looke to superficially to generall and not to particulars or else too superstitiously obserue particulers and not the generals Concerning those sinnes whereunto we are tempted as when a man is mooued to thinke blasphemously of God the father o◠to doubt wether there bee a Christ or no or to imagine grosely of the holy Ghost or to deny GOD or to doubt of the Trinitie or to be mooued to murther aduouterie or such like in which temptations hee feeleth Gods spirit to cheke him for them so as he knoweth not in this case what to doe for that on the one side he dares not listen willingly to these fearefull and monstrous temptations and on the other side he feareth least in time by long sute he might fall into them or at the least for that hee seeth not how to be deliuered from them I suppose these motions are not so much to bee disputed with as we by them are to be prouoked to more instant and extraordinary zeale of praier Surely these are daungerous temptations and therefore are not to be kept close which our nature will easily encline vnto but perticularly are to bee confessed of vs. For the Diuell will come sometime to thee to keepe thee still in a generall acknowledgeing of sin and vrge thee on this manner Surely thou must needes doe this sinne thou seest thou canst haue no ease vntill thou hast consented thou art ordained to it the reason why thou art thus incessantly tempted is because thou doest not thus take thy pleasure Goe too denie God beleeue not his word it is but a pollicie to keepe men in awe Religion is no such matter as men make it Thus for feare of yeelding on the one hand and for shame of disclosing the tentations on the other hande many men haue pined away almost haue beene ouercome by them If we should disclose this say these men what would people say of vs They would count vs Atheists they would thinke vs the wickedst men in the worlde Well for our instruction and consolation herein Let vs learne that these kindes of tentations are either corrections for some sinnes past or punishmēts for some sin present or forwarners of some sin to come We shal see many tempted to adultery who no doubt cannot bee brought to commit it yet because in their youth they haue committed it and not repented of it it comes to them againe The like may bee obserued in theft in gluttony and in other tentations which are not so much sent vnto vs presently to ouercome vs as to put vs in minde that some time heretofore we hauing bene ouer come with them should now repent for them Sōe time a man shall lie in some sinne whereof when he will not bee admonished neither by the publicke nor priuate meanes and then some other strange tentation shall fall vpon him differing from that wherein hee presently lieth to admonish him of that other sinne As when a worldling shal be tēpted to adultery a thing which he hath noe desire to doe yet it is to make him looke to his worldlines whereof he hath so strong through a lyking Whereat if then he will not bee awaked he may sodainely fall into that too and so by the punishment of GOD in punishing one sinne with another both his sinnes shall bee to his greate shame laide open and one sinne shall make knowne another Sometime also it commeth to passe that one shall bee tempted with such a sinne as neither heretofore nor presently he hath giuen any liking or entertainement vnto and yet the Lord by it may forewarne him how he may fall into it hereafter as also to shew that hee hath stoode al his former life rather by the grace of God than by the strength of flesh and bloode Wherefore when thou art moued to doubt of God of Christ of the word or of iustification do not so much stand wondring at these strange tentations as thinke with thy selfe that it is the mercy of God by them to cause thee better to discerne of those tentations in others when thou shalt haue obserued with
we must not be austere in reprehending euery infirmity but pitifull in considering of it tender frailtie Neither do I speake this to nourish pettishnesse in any but would haue them to labour for patience and to seeke for peace which though they finde not at the first yet by prayer they must waite on the Lord and say Lorde because there is mercie that thou maist be feared I will waite vpon thee as the eye of the seruant waiteth vpon the hand of his Master I will condemne my selfe of folly and say Oh my soule why art thou so heauy Why art thou so cast downe within mee Still trust in the Lorde for he is thy health and thy saluation FINIS Another shorte Treatise belonging to the Comfort of an afflicted Conscience IN all afflictions Gods children must looke vnto the ende They are to desire to profite by them and in them to seeke the way of perfect coÌ„fort and consolation which that they may finde they must know that the afflictions of the godly last but a while they serue them but for salues and medicines the ende of them is alwaies happy In them they are not onely preserued and purified from many sinnes but also much beautified with the Image of Iesus Christ who is the eldest Sonne in the house of God Againe the crosse of true Christians is the sweete and amiable call of God vnto repentance in that he putteth vs in minde thereby to bethinke vs of our debts because we are giuen to thinke the daie of payment is yet farre of yea we fall a sleepe vntill our turne be ended and whilest God lengtheneth our daies waiting for our repentance we neuer thinke of our sinnes vntill the houre come wherein we perish with shame The best meeting then with the Lordes visitation is without delay and in syncerity to pray for our sinnes to be pardoned For therefore doth the Lord oftentimes shackle vs the more with the chaines of his chastisements because we are more carefull to be vnburthened of our sicknes then to be freed from our sinne which wee the rather are loath to confesse because we would not be espied to be in the wrath of God Others there bee that nearing of their sinnes in the time of their afflictions will acknowledge indeede their infirmities to be the mother of such a broode yet they haue no true remorse to restraine themselues from sinne because they haue but a confused conceite thereof and though their ship be neuer so much tossed and turmoyled yet thinke they not that God holdeth the sterne These men if God beare with them do as it were settle in their lees and are as it were soked in their sinnes For prosperitie is a drunkennes to cast our selues into a dead sleepe and when the Lord setteth vs alone we cease not to sooth vp our selues bearing our selues in hand that we are in Gods fauour and that he loueth vs because he scourgeth vs not And thus retchles we are whilest we measure Gods loue according to our sence and humor Wherin we be wray our ignorance of the exercise of the crosse in that affliction is the mother of humilitie humilitie breedeth repentance repentance obtaineth mercy Some also there are who vsually whilest the fearefull iudgement of God is before their eies eyther in themselues or in others haue a fewe glancing motions and starting cogitations of their sinnes and of Christ his passion yet at all other times their mindes are so clasped vp from thinking of temptations their hearts so locked vp from foreseeing or forethinking of iudgments that they feele no godly sorrow They mocke the mourning daies of the elect as of them that be of a melancholy nature they make a sport of sin as little remembring the sting which will either pricke them to the hart blood most fearfully in the houre of death or meete theÌ„ with gryping agonies in the day of their visitatioÌ„ more speedily But happely they thinke they haue giuen good testimony word of their repentance and remembrance of God when they giue one deepe sigh and away and passe ouer Gods heauy indignatioÌ„ as ouer burning coals So that whilest the Lord in prosperity affordeth large peniworthes of his loue vnto them they dally with his Maiesty and make a sport of his mercy All which imperfections may be better corrected if in our deepest rest with a reuerente humble feare of gods iudgmeÌ„ts we did waite for the day of our tryall prepare our selues to the lords visitations as they who by the writing of their owne conscience do acknowledge themselues by iust title to be fosterers therof for the feeling of Gods mercy must come from the sight of our misery by sinne which being pardoned we shall soone haue our infirmities heled Wherfore let vs first learne to cleanse our soules from sin and then to sustaine the sores of our body Sure it is that if we haue suffered our hearts to be harrowed with the rake of Gods iudgements as occasion from the Lord hath bene giuen that we are become soft well exercised in the feare of God we shall come to the feeling of our sins the sence wherof if it bring as it were a sicknes to the body a corsey to the soule it is an vndoubted earnest of our regeneration happy are we if we find our selues so diseased and troubled with our sinnes that we can hardly being in the skirmish agony make any difference between the motions to any euil the consent vnto the same for oftentimes euil motions do so possesse the soules of gods children sucking down so strongly in theÌ„ that though they weepe pray and meditate which be the last meanes remedies to ease cure them yet though they feele them with irksomenes loathsomenes as we feele sicknes in our bodies yet those motions will be continually in them without diminishing the delight onely excepted Wherefore for our comfort herein we are not to martyre our selues with disquietnes of minde because we are so pestered thronged with wicked motions and assaultes but rather let vs quiet our selues and not suffer our selues to be hindred with sicknes either of body or mind by means wherof we should become more vnprofitable to our selues the whole church of God For the godly shall not be so freed from sinne but that they shalbe assalted with euill motions suspitions delusious vaine fan tiâ—â—â—s imaginations the body of sin shall neuer be froÌ„ vs so long as we liue For the scome therof is almost continually boyling wallopping in vs foming out such filthy froth stinking sauor into our mindes that it is not only detestable to the minde regenerate and renewed by the spirit of God but also it would make abashed the very naturall man to looke into so loathsome a stye of sin sink hole of iniquity Yea it maketh vs often to quaile if it were possible it would corrupt the very part regenerate For mighty is the power
raging is the strength of sin Neither for all this must we cease to sorrowe for our sins nor dispaire on the other side although our sorrow bee but small For if we be sorrowfull for the hardnes of our hearts if we can be grieued for that we are no more grieued for our sins if we can but sigh and groone because we feele our iniquities it is so much a greater comfort vnto vs as it is a greater testimony that our heartes are not altogether hardened so that if we feele â—orrowe indeede although wee weepe not yet we may gather comfort considering that this sorrow is for sinne with a loue and hunger after righteousnes yea if our assaults be distrust pride arrogancy ambition enuie concupiscence as whoâ—e as the fyre in the furnace all our daies and though Sathan layeth out oyle in great measure out of measure that it is the wonderfull mercy of the Lorde that we stand and though our prayers be dull and full of wearisomenes if the striuing and strayning of our selues to goodnesse be so hard that we knowe not whether we striue for feare of punishment or for loue of so good a Father yet if we feele this in our selues that we would faine loue the Lord and be better and beeing wearied and tyred with our sinnes long gladly to enioye the peace of righteousnes and desire to please God in a simple obedience of faith then let vs comfort our selues there is no time to late to repent in For he commeth quickly to Christ although in the houâ—e of death that commeth willingly and in a desire of a better life howsoeuer sinne and Sathan at that time would especially perswade him For as the humming Bee hauing lost her sting in an other doth still notwithstanding make a fearfull and grieuous noyse by her often buzzing about vs but is nothing able to hurt vs so sin death hauing lost their stings in Christ Iesus do not cease at all euen in the height of the parching heat of our consciences to make a murmuring and with furious stormes of temptations to terrifie vs and our consciences albeit they can neuer sting vs. Wherfore if Sathan charge our consciences with sin if we can feele the things a little before mentioned in our consciences let vs bid him not tell vs what we haue beene but what we woulde be For such we are by imputation as we be in affection and he is now no sinner who for the loue he beareth to righteousnes would be no sinner Such as we be in desire and purpose such we be in reckoning and account with God who giueth that true desire and holy purpose to none but to his children whom he iustifieth Neyther vndoubtedly can the giltines of sinne breake the peace of our conscience seeing it is the worke of an other who hath commended vs as righteous before God and saued vs. It must indeed be confessed that our owne works wil do nothing in the matter of iustification which from Christ in Christ is freely giuen vnto vs it must be granted that in our selues we are weaker then that we can resist the least sinne so farre of is it that we can encounter with the law sinne death hell and Sathan and yet in Christ we are more then conquerers ouer them all When the law accuseth thee because thou hast not obserued it send it to Christ say there is a man that hath fulfilled the law to him I cleaue he hath fulfilled it for me and hath giuen the fulfilling of it vnto mee I haue nothing to do with thee I haue another law which striketh thee down euen the law of liberty which through Christ hath set me free For my conscience which henceforth serueth the law of grace is a glorious prince to triumph ouer thee If sin come and would haue thee by the throat send it to Christ say as much as thou maist do against him so much right thou shalt haue against me For I am in him he in me wherfore O sin I am righteous through my Christ which is a condemning sin to condemne thee which art a condemned sinner If death creepe vpon thee attempt to deuoure thee say vnto it Christ hath ouercome thee opened to me the gates of euerlasting life thou wouldest haue killed him with the sting of sin but the same being of no force thy purpose O death hath failed and he being my life is become thy death If Sathan sommon thee to answer for thy debts send him also to Christ and say that the wife is not suable but the husband enter thine action against Christ mine husband and he will make thee a sufficient answere who then shall condemne vs or what iudge shall daunt vs syth God is our iudge and accquited vs and Christ was condemned iustifieth vs he is our iudge that willeth not the death of a sinner he is our man of law who to excuse vs suffered himselfe to be accused for vs. O gluttonous hell where is thy defence O cruell sin where is thy tyrannous power O rauening death where is thy bloody sting O roaring Lion why doest thou freete and foame Christ my lawe fighteth against thee O lawe and is my liberty Sinne against thee O sinne and is my righteousnes Christ against thee O diuell and is my sauiour Death against thee O death is my life Thou diddest desire to paue my way to the burning lake of damned soules but contrarie to thy will thou art constrained to lift vp the ladder wherby I must ascend into the new Ierusalem Wherfore if we shal finde our selues forsaken of God so as we perceiue nothing but matter of dispaire let vs still hold our owne in the certainty of our faith stay our selues sith Christ is giuen vs of God that he might extinguish sin triumph ouer the law vanquish death ouercome the diuell and destroy hell for our onely comfort and consolation But peraduenture some will say my faith is weake and colde and my conscience is as a â—laming lampe and burning furnace I feare the Lorde will still pursue mee with his wrathfull indignation Thou doest well to feare but feare and sinne not For feare which subdueth the securitie of the flesh is in all most requisite in that the weaker we are in our selues the stronger we are in God But that feare is dangerous which hindereth the certainty of faith in that it incourageth our enemy more fearcely to set vpoÌ„ vs when we comming into the campe will cast away our armour especially which should defend vs. Comfort thy selfe the Lord will not quench the smoking flaxe nor breake the brused reede he looketh not on the quantitie but on the qualitie of our faith For as a good mother doth not reiect hir childe because through some infirmitie it is weake feeble and not able to go alone but rather doth pitie and supporte it least peraduenture it should fal recompenseth that with more motherly affection
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
humbled with blindnesse of minde hardnes of heart to beleue certainly the trueth of God his promises in generall and to reuerence the seruants of God which bring the glad tidings of saluation and to long after the comfortes vsing the meanes of the word and praier the Sacrament of the supper and the companie of gods children contrarie to hope vnder hope yea without anie present feeling all this is a certaine argument that gods spirit is with such therefore with you This estate although it bee verie grieuous yet it is neuer dangerous much lesse is it fearefull vnlesse any be so wilfull that they perseuere continue in desperate refusing al good meanes vnlesse they perseuere I say for that through the spirituall aduersarie his forceable power wherby God suffereth him sometime for a season to winnow them as wheate they are so be witched and intoxicated that they are carried by violent force of teÌ„ptation to waxe wearie of or to refuse all meanes of comfort by fittes yea almost to haue no desire at all vnto them yea sometimes to speake veie euill of them But all this is but temptation and therefore GOD will bee mercifull vnto them for Christ his sake Thus Iob cursed the day of his birth and wished to be strangled Ieremie almost repented that euer he preached in the name of the Lord both scarcely abstaine from blasphemie Dauid moued with the spirit of ambiâ—ion though dutifully admonished wilfully wâ—nt onin numbring the people Peter also vain gloriously presuming of his own strength being most wisely and effectually preadmonished of his weakenes euen by our Lord Iesus yet wittingly rusheth as a horse into the battell and then very cowardly yeeldeth yea doubly denieth yea strengtheneth his sinne with a threefold coard and fasteneth it with banning and cursings and yet all these obtained mercy most bountifully For why as Sathan had desired to winnow them so our Lord Iesus praied for them that their faith though it was vehemently assaulted yet shoulde not be ouercome although it was battered yet that it should not be destroyed and though it was oppressed yet that it should not be extinguished And heere bee you fully perswaded that albeit Luke 22.31 the words seeme to runne as belonging but to Peter Vz. I haue praide for thee that thy faiâ—h should not faile yet he praied for the rest of the Apostles yea for all the faithfull For first he saith not Simon sathan hath desired to winnow thee but you Why then saith hee I haue praied for thee Verelie because he should more grieuously offend than the rest although their offence was verie great therfore his and our most blessed Sauiour applied to him the promise but did not appropriate it vnto him only and restrained it from the rest Compare with this place Iohn 17.20 and you shall see that the heauenly verity affirmeth that he praied not onelie for the Apostles but for all those that should beleeue through their word yea farther Our lord Iesus Christ was yesterdaie is to day shalbe for euer And as the forefathers were baptised into him and did eate his flesh and did drinke his blood so was his praier effectuall euen to them vnder the law much more to vs vnder grace And when you can finde testimonie in your heart that when you would doe well euill is present with you and that you do the euill you would not then do not you it but sin in you when it leadeth you captiue Much more when sathan works with all buffeting you assure your selfe that God hath pittie on you that the vertue of his power shall be perfect in your weaknes If you beleeue according to your faith it shalbe done vnto you But you will say you cannot beleeue that this vile crooked hardnes of your heart can be remitted renued euen this was the seconde pointe which in the former part of my letter I gaue you to vnderstand was the cause of your excessiue distresse I beseech you I charge you in the name of our lord Iesus Christ that you wil not willingly lie nor offer iniurie to gods spirit nor to your selfe who hath receiued it Tel me what is the reasoÌ„ why you thinke you haue no faith Verely because you haue no feeling nor any other fruites thereof as you thinke Welâ— first then agree with me heerein as you must if you will not disagree with the truth that feeling is but an effect and fruite of faith and therefor theremay be faith without feeling as wel as thecause may be without the effect the tree without any appearance of fruit yea of sap for a season And as a man sore wounded and diseased may for a season be depriued almost of all operations of the naturall life to the outward shew and to his owne iudgement and feeling so may a spirituall man beâ—ore wounded by saâ—han and diseased by the present feeling of his sinful corruptions specially in temptations that he may thinke yea appeare to others that the life of the spirit is not in him Thus Peters faith did not wholly faile as you haue heard or else the praier of our Sauiour preuailed not Thus when Dauid declared that his heart was vncleane and his spirit crooked or vnstable and that he had lost the ioy of his saluation and the spirite of libertie or adoption yet hee praieth that God woulde not take his holy spirite from him therefore hee was not depriued of the spirite of sanctification Heere seemeth to bee repugnance but there is not anie hee was depriued indeede for a time of the graces of the sanctifying spirite but not of the holy Ghost where with hee was sanctified which graces as God restored vnto him so I am perswaded he will do vnto you Yea and I doubt whether you are depriued of them but onely that partlie Melancholy partly Sathan working therewith make you doe iniurie to your selfe and to the graces of the spirite in you which I beseech you to take heede of But the messenger cannot stay and therefore I cannot write as I would eyther of this or of the remedie which you should vse which heere after I will as God shall enable me and I pray you let me vnderstand as I requested in the beginning of your estate in perticular somewhat more and that by this Bearer if you can because he is of your acquaintance and will bring it to me faithfully Onelie I adde nowe vnto that I haue written of hardnesse of heart at large that you must diligently obserue the worde Create which Dauid vseth declaring that hee had no feeling of heart To this ioyne that which the Prophet Esay speaketh in the person of GOD. I create the fruite of the lippes to be peace peace as well to him that is farre off as to him that is neere Therefore in faith you may as well pray with hope to obtaine as did Dauid therfore say with him often and with
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