of God and seeking to establish their owne righteousnes haue not submitted themselues to the righteousnes of God A single good intent without knowledge is the deuotion of fooles it hath no true comfort tied vnto it it saueth not from destruction it leadeth men blindefolde and sleeping into hell But when men haue learned out of the word of God what hee requireth and what is their duety vnto that knowledge ioyne a true desire to doe their duetie then vnfained desire is before God esteemed a perfect worke Therefore doth Saint Paul say That loue is the fulfilling of the Law And in another place The end of the Law is loue out of a pure heart and a good conscience and of faith vnfained The Law requireth no more but loue which will neuer be idle and that obtained the Law hath attained his true end in vs. And to him that thus loueth as much is due as vnto him that perfectly fulfilleth the commandement Thirdly to him that thus in heart desireth while he liueth here full perfect and absolute holinesse being grieued that the lusts of his flesh should stand vp in his way with such strength as they doe that which hee desireth shall in due time be granted with increase of grace in the meane while For when death comes in which hee pulleth off sinfull flesh he shal put off sin al corruption togither with the flesh and thenceforth hee shall offend his God no more nor be in any danger of offending him For the Apostle truely saith He that is dead is freed from sinne both from the act of sinne and from all lusting after sinne And when he shall receiue his bodie againe in the resurrection hee shall receiue it cleansed and purged from that corruption that was in it before For so doth Saint Paul testifie saying The body is sowne in corruption and is raised in incorruption By which incorruption he vnderstandeth not onely an estate of strength and health whereby it shall be freed from that decaying that it was subiect to before in regard whereof we haue relieued it with daily food to repaire the daily decaies and also freed from sicknesse and paine that it suffred here before in regard whereof wee take much physicke to ease the paine of it and to maintaine the health of it but he vnderstandeth rather by incorruption an estate of purenesse holinesse whereby it shall bee freed from sinning and offending God and shall stand and remaine for euer purged and cleansed from all sinfulnesse and in as perfect sanctitie as the blessed Angels of God And our true holinesse begunne heere shall be consummated and become perfect holinesse there These are matters of comfort to cheere his heart that is grieued with the burthen of his owne corruptions not suffering him to serue God as hee would his defaults displeasing him shall not bee laid to his charge His loue and true desire shall be accepted as if his life were without fault and hereafter in due time he shall be wholly freed from all corruptions And these comforts are some ease of his burthen that though his lusts be still as strong as they were yet his g◅iefe for them is not so much as it was But let vs see further how a man may cast this burthen vpon God to be eased of it and get masterie ouer his lusts For the casting of this burthen vpon God these are good rules and profitable seruing to procure case and whereby strength against the corruptions and lusts of the flesh is obtained First let him be diligent in the study of the word of God which Dauid calleth A lanterne vnto our feete and a light vnto our paths Because in the spirituall darkenesse which ouershadoweth our souls in this world so that of our selues wee cannot see nor finde out the paths of righteousnesse wherein wee should walke if wee take vnto vs the word of God it like a shining light will reueale vnto vs the old way which is the good way that we may goe forward in it It will teach vs what to doe and what to leaue vndone and will guide vs aright against the dangerous seducings of our owne euill lusts And great force it hath to keep vs in our way euen in those men in whom their lusts and corruptions are most strong As for example in yong men in whom there is more pride of wit and more stubbornnesse of wil then in men of other ages in them the word of God is powerfull to make them aduised and to humble them Dauid asketh this question Wherewith all shall a yong man redresse his wayes and hee giueth answer in the next words saying In taking heed there to according to Gods word Such an excellent help against the seducing lusts of the flesh is the word of God for the redressing of our waies So that if a man burdened with his corruptues desiring to obtain strength against them doe giue himselfe to study the word of God and do take heed vnto it though he were as prowd witted and as stubbornely wilfull as were those yong men the sonnes of Iacob that cōmitted the outrage at Shechem yet the word of God will bring downe his prowd wit reclaime the forward wils of the very dissolute gallants of the world And this doth Dauid being yet but a yong man out of experience in himself affirme saying By thy commandements thou hast made mee wiser then mine enemies for they are euer with me that is I am a continuall student in thy commandements I haue more vnderstanding then my teachers for thy testimonies are my meditation that is my minde is alwayes vpon thy testimonies I vnderstand more then the ancient because I haue kept thy precepts that is age teacheth much by obseruation and experience but Gods word teacheth more So that while a man is carefull to study the Scriptures as Dauid was and maketh them his meditation hee shall soone become more wise then his teachers and more able to direct himselfe then the ancient that think themselues able to giue councell There shall not moue nor stir a corrupt lust in his heart attempting to draw him aside to sin but he being exercised in the study of Gods word shal presently be able with iudgement to checke that desire of his heart to oppose against it Gods owne will Secondly let him frequent the company of good men in whom hee seeth great power to subdue keepe vnder disordered lusts then is in himselfe and let him obserue imitate their behauiour this will helpe him much For if the word of God on the one side giue him a rule how to keepe vnder his raging lusts these men on the other side will be vnto him an example patterne shewing him how to doe it and a very simple workman when he hath not onely rules giuen him to direct his iudgment but a patterne also laid before him to direct his hand will very
of his heart First thou maiest haue all these things and yet not know it and therefore it is great rashnes to say thou hast them not For as before this time thou wilt confesse that there was in thee wickednes of life enuie against thy neighbour and infidelitie against God and yet then when it was so thou didst not thinke it to be so nor couldest be induced to beleeue it to be so so at this time there may be in thee repentance and charitie and faith and yet in this astonishment of thy soule thou canst not see it to be so Securitie at that time suffred thee not to see what was amisse in thee and feare at this time suffreth not thee to see what is good and orderly in thee Againe if thou haue them not yet thou art in the way of them and thou art not far from them Thou art grieued to finde thy selfe guiltie of so much sinne and thy heart is pricked and thy soule is wounded to thinke that thou art so laden with thine iniquitie Surely this is the beginning of true repentance when a man is grieued at the sight of his sinne Indeed it is loue that commendeth vnto God our repentance and conuersion to him but it is feare that first openeth the heart vnto God whom being once entred we doe after intertaine with loue so was it with Peters hearers in the Acts. After he had brought them to the fight of their sinne in crucifying the Lord of life it is said of them When they heard it they were pricked in their heartes and said vnto Peter and the other Apostles men and brethren what shall we doe Then began they to haue care of amending their life when they saw the errour of it and were afraid at the fight of it And it is a true saying of Saint Gregorie Sancta electorum ecclesia simplicitatis suae et rectitudiuis vias timore inchoat sed charitate consummat The holy Church of Gods elect beginneth the waies of her simplicitie and vprightnes in feare but doth perfect them in loue So that euen this feare that thou art in by reason of thy sinnes is the beginning of repentance giuing thee to vnderstand that it is not good nor safe to continue in them Proceed in the feare of God for thou art not far from repentance And thou thinkest other men to be happy in their peace of conscience and desirest to haue fellowship with them in the fruition of Gods fauor And is not this loue or at leastwise a preparation to loue to haue in admiration the saints of God to thinke them to be happy that are in his fauour aboue the condition of other men that inioy the glorie of the world without Gods loue and to desire to be vnited vnto them No man can thinke well and honorably of them whom hee hateth no man can desire to bee ioined in condition and fellowship with them whom he doth not loue or at least thinke well of and therefore this opinion that thou holdest of them and of their happines sheweth that thou art not far from loue When Balaam hauing considered the condition of the people of God both in their life and death speake these words Let me die the death ◅f the righteous and let my last end be like his Hee began to loue the Israelites and though after hee shewed fruites of hatred against them yet at that time when hee spake those words he loued them his change of mind grew from his owne couetousnes he desired Balaks reward and therefore sel from his loue as Gregorie noteth of him that there was Nequaquam perseue ra◅tia continui amoris no perseuering in continued loue He began to loue thē but the couetousnes of his heart brake off his loue Continue thou in loue and striue to increase Thy present good opinion that thou holdest of them and of their happines is an euidence that thou louest or art not far from loue And thou hast a longing desire to recouer the loue of God thou gladly hearkenest to the report of his mercy and wouldest thinke thy selfe an happy man if thou couldest grow to any comfortable perswasion thereof and doth not the man thus minded follow after faith was there any more in the man that came to Christ for his son that was possessed of a diuell when he said vnto him Lord I beleeue help my vnbeliefe Hee freely confessed that all the faith he had was no other no better then vnbeliefe yet his desire of faith was esteemed for faith or obtained faith for the effect of faith followed Christ that said vnto him If thou canst beleeue it all things are possible to him that beleeueth healed his child because he beleeued and shall not thy desire of faith in like manner either be esteemed for faith or obtaine faith that the effect of faith in the forgiuenesse of thy sinnes may follow Surely that desire of thine sheweth that thou art not farre from God But be it granted that thou art altogether without them and at this time most farre from them doth it therefore follow that thou canst not obtaine forgiuenesse of sinnes for the present want of them Not so for though now thou haue them not yet thou maiest obtaine them and then forgiuenesse of sinnes now seeming impossible will easily bee obtained They that were borne without them die with them and reape the fruit of them bearing the testimonie of them into the graue in the sweet peace of their conscience that neuer brought them not any preparation vnto them out of the wombe And therefore hope in the Lord and pray vnto him and practise all the good councell that was giuen thee when these conditions were first remembred vnto thee Repentance is the gift of God and he is the Lord most holy that reneweth our hearts by the spirit of Sanctification He it is that made this promise I will poure water vpon the thirstie hee meaneth him that thirsteth after righteousnesse and stonds vpon the drie ground he meaneth barren hearts that bring forth no good I will poure my spirit vpon thy seed and my blessing vppon thy buds By the name of Spirit he giues vs to vnderstand what hee meant by Water and Flouds mentioned before euen the graces of his renewing and sanctifying Spirit this promise is made to the Church whereby GOD doth assure her that he will blesse all her children how drie and barren soeuer they be with that grace the moisture whereof shall make them fruitfull of all good workes And thou art a child of the church bred and brought vp in the bosome thereof thou art the seed thou art one of the buddes of the righteous pray vnto God that giueth repentance and hath largely promised and in ti◅e thou shalt find fauour Also charitie is the gift of God hee is loue and it is he that maketh men to be of one mind in an house that is in
all societies hee knitteth mens hearts together in loue and maketh them to keepe the vnitie of the Spirit in the band of peace It is he that hath promised in the Church of Christ and kingdome of the Messias the rod of the stocke of Ishai to do this The wolfe shall dwell with the Lambe and the leopard shall lie with the kidde and the calfe and the lion and the fat beast together and alittle childe shall leade them and the cowe and the beare shall feed their yoong ones shall lie together and the lion shall eate straw like the bullocke and the sucking child shall play vppon the hole of the aspe and the weaned child shall put his hand vppon the cockatrice hole By the wolfe the leopard the lion the beare the aspe the cockatrice he vnderstandeth men of prowd cruell minds apt to do al hurt bicause they are void of al loue by the lamb the kid the calfe the fat beast the cow the bullocke the sucking child the new weaned child he vnderstādeth men of an humble mild heart apt to do good vnwilling to doe hurt because they are full of loue by the harmelesse society of these so vnlike people he giueth vs to vnderstand that he wil take away from men their pride their fiercenesse their cruelty their vnmercifulnesse and in place thereof he will giue them humilitie mildenes loue and mercie This is a worke that hee doth and this hee will doe pray therfore vnto God who is loue it selfe and he wil giue thee a heart to loue thy brother Faith likewise is his gift and hee himselfe is a most faithfull God worthy to be trusted the God of truth that neither can nor will deceiue them that according to his couenant and promise of mercy doe trust in him The Apostle telleth vs that faith is his gift saying By grace are yee saued through faith and that not of your selues it is the gift of God Euery good gift and euery perfect giuing commeth from him who is the Father of lights pray him therefore to giue a beleeuing heart vnto thee and hee will not faile thee So that if thou haue neither repentance charitie nor faith which are the conditions vppon which God giueth forgiuenesse of sins yet thou maiest haue them for GOD doth giue them pray then vnto God and thou shalt in due time obtain them For the want of this triple grace thou hast a triple commandement to call for grace with a triple promise to obtaine all grace The Lord Iesus saying Aske and it shall be giuen you seeke and ye shal finde knocke and it shall be opened vnto you Then aske repentance and it shall be giuen thee seeke for charitie and a mercifull heart and thou shalt find it and knocke at the gate of heauen for faith and it shall be set wide open vnto thee Wherefore is it that God at this time doth make thee see thy want but because he would haue thee to call for his help CHAP. XXIII BVt still obiections arise in a trobled conscience and the poore burdened sinner complaineth that his estate must needs be desperate For saith he I feele a continuall swarme of euill thoughts in extreame disorder stirring in my heart Thoughts against the maiesty of the most glorious Trinitie thoughts against the veritie of the diuine and humane natures personally vnited in the Lord Iesus Christ thoughts against all the Articles of the Christian saith thoughts rebellious against authoritie and seditious against peace thought malicious against my neighbour and vnnaturall against my selfe thoughts vnchristian vnciuill inhumane thoughts monstrous and fearefull I tremble to thinke that I haue such thoughts And these must either spring and arise out of mine owne heart and then wo vnto so wicked heart It is like vnto the Inne vnto which the virgine Mary came with the Lord Iesus in her wombe there was no roome for her in the Inne all the Chambers were filled with other guests she was glad to creep into the stable and there shee brought forth her first begotten So if any come to bring Christ or any christian thoght into my heart there is no roome in the Inne all the corners of my heart are taken vp with other thoughts they must seeke a resting place else-where and not with mee Or if they spring not from mine owne heart then are they thrust into my heart by Satan who did thrust the thought of treason against his master into the heart of Iudas then surely the diuell hath alreadie possession of my heart and either hee sendeth these thoughts as new inhabitants to dwell there and to keepe possession of my heart to his vse as the king of Ashur sent new inhabitants into Samari◅ to keepe the Citie and Countrie to his vse or else he sendeth them as so many hagges and furies what should I call them so may executioners with firebrandes to torment me and being so fully in his power it is too late to thinke of deliuerance Now the Lord of hosts help thee poore afflicted soule and case thee of this burden that presseth downe so heauily And for thy comfort vnderstand that if these thoughts arise out of thine owne heart as they are in thy heart and grow in the field in which they spring they are yet but as the first graffe of sinne and haue neither blade nor eare nor fruit to poison and kill withall if wee take not liking of them nor suffer our iudgement to be corrupted by them taking them for rules of truth and intertaining them as imbraced opinions nor suffer our will to be seduced by them interpreting them as rules and directions to leade vs into action Iames the Apostle hath an excellent saying to this purpose Euery man is tempted when hee is drawne away by his owne concupisence and is intised then when lust hath conceiued it bringeth forth sin and sin when it is finished bringeth forth death By concupisence he vnderstandeth the first flattering thoughts the first euill motions that stir in our hearts that make the first proposition to our iudgement and will to trie whether they will take holde or no and howsoeuer the feeblest euill thought be sinfull in Gods sight who loueth trueth in our inward affections and it is an euidence of that sinfull nature that wee bring into the world with vs deserued vnto vs from our first parents through all the interceding generations and howsoeuer the same euill thought being sinfull deserueth in the iustice of God eternall death yet the Apostle Iames looking vnto rules of mercy and speaking according to those rules telleth vs that it is not dangerous vnto vs neither bringeth forth sinne vnto death except a man be inticed and drawne away by it For when the iudgement yeeldeth and is corrupted by it approuing as good that that is euill and approuing as true that that is false and when the will yeeldeth and is seduced by it intertaining the
is proued not to be that sinne whereof God neuer giueth repentance and therefore neuer forgiueth it pag. 208. 17 Hence follow obiections made by his troubled minde And first he obiecteth that his sinne comes so neere that vnpardonable sinne that the angry eie of heauen can se no difference and though his sinne be pardonable yet it is punishable and lesse sinnes then his are punished therefore why not his The seauenteenth Chapter answereth this obiection pag 225. 18 His second obiection is the iustice of heauen cannot suffer such sinne as his to passe vnpunished and the holines of heauen will not admit such sinners as hee to enter The eighteenth Chapter answereth this obiection And addeth incouragements from the promise of God and commandement of Christ. pag 234 19 His third obiection is against Christs commandement as not pertaining to him he may not aske forgiuenes of sinnes because he cannot call God his father The nineteenth Chapter answereth this obiection pag. 247. 20 His fourth obiection is against Gods promise as not pertaining to him because it was Gods couenant with the house of Israell and he is no Israelite neither after the 〈◊〉 or after the promise The twenieth Chapter answereth this obiection pag 264. 21 His fift obiection is notwithstanding Christs commandement to aske and Gods promise to grant forgiuenes yet maâ—…y perish therefore why not he The â—…ne twentieth chapter answereth this obiâ—…ction shewing the conditions of obtaining forgiuenes to be repentant toward God faith in Christ and charitie â—…oward our brethren pag. 275. 22 His sixt obiection is There is in him neither repentance nor faith nor loue The two and twentieth chapter answereth this obiection pag 302. 23 His seuenth obiection iâ—… His heart is euen full of all euill thoughts If they riâ—…e out of his owne heart it is incurably euill â—…f the diuel thrusts them in his heart is irrecouerable in the deuils power The three and twentieth chapter answereth this obiection pag. 312. 24 His eight obiection is this The law â—…f God curseth 〈◊〉 hee is a transgressor therefore by the law of God accurâ—…ed the foure and twentieth chapter answereth this obiection pag. 330. 25 His ninth obiection is He cannot pray alledgeth many impediments The fiue twentieth chap. answereth this obiection pag. 340. 26 His tenth obiection in an extreame fit of his disease is this He is forsaken oâ—… Gâ—…d hee is a child of perdition and lost and he is a reprobate The six twentieth chapter answereth this obiection pag 368. 27 His eleuenth obiection is the hâ—…ight of dispaire He saith he must and will diâ—… and must and will be the instrument of his owne death and alledgeth reasons for it some to proue from the iustice of the fact some from the aduentage The seuen and twentieth chapter in answere to the obiection sheweth the foulenes of the fact pag. 421. 28 The eight and twentieth chapter examineth and answereth his reasons both for the supposed iustice for the supposed aduantage of the fact shewing their weakenes and errour pag. 468. 29 Being driuen from his desperate resolution he maketh â—… twelfth obiection from his vnworthines of life and of the comforts of life concluding that hee must and will abstaine from them The nine and twentieth chapter anâ—…wereth thiâ—… obiection pag. 517. 30 A thirâ—…eenth obiection is from the â—…eare of death that either he shall die before this tenâ—…ation be ouercome or that it will be renewed after death as in the proper place for then sinnes are brought to iudgement The thirtieth chapter answereth this obiâ—…ction pag. 533 31 A fourteenth obiection is a matter of discomfort namely that all things that minister delight and comfort to others are vnto him mingled with griefe and feare The one and thirtieth chapter answerâ—…th this obiâ—…ction and conuerteth the precept pag. 559. 32 The two and thirtieth chapter beginneth the promise pronounced in words answer able to his owne presenâ—… estate pag. 569. 33 The three and thirtieth chapter handleth the first part of the promise in these words he will nourish thee pag 578. 24 The fower â—…nd thirtieth chapter beginneth the second part of the promise in these words He will not suffâ—…r â—…he râ—…ghteous to fall for euer Mens falles are here shewed to be either into sinne or into mâ—…serie and this chapter sheweth that God will not suffer the righteous when they fall into sin to lie in it for euer pag. 35 The fiue and thirtieth chapter sheweth that God will not suffer the righteous when they are â—…allen into miserie either inward or outward to lie in it for euer pag. 36 The six and thirtieth chapter gathereth the conclusion of all the whole treatise pag. Faults escaped in Printing Pâ—…g 19 line 7 read wight p. 23. l. 13. r. you p. 54. l. 12 for r. 2â—… p. 84. l. 8. â—… their burdeÌ„ p. 88. l. 17. 1. fâ—…r mat man p 89 l. 23 r. bâ—… by the. p. 9â—… l. 5. r. Aramite p. â—…04 l. 12 r no meatâ—… and l 13 〈◊〉 no drinke and l. â—…7 r. â—…rieue p. 105. l. 1â—… r. repentance p 139. l. 8 r trieth p. 141. l. 15. r offices p. 1â—…2 l. 26. r. to 〈◊〉 p. 153 l. 6. foâ—… troubles r. burdens p. 160. l. 25. r. pntâ—…eth p 164 l. 6. r 〈◊〉 p. 172. l. 12. r. muster master p. 1â—…3 l 2. 6 r. louing p 20â—… l 25. for that r. no constancie p. 225. l. 14 r. to shew for p. 2â—…8 l. 13. r. but l. p. 290. l. 1â—… r. budding p. 315. l. 20. r. deriued p. 320. l. 12. r had couered p. 〈◊〉 l. 2â—… â—… scâ—…uethe p 367 l. 13. r. and of thâ—… p 36â—… l 12. â—… thou knowell whereof p. 392 l. 27. r and serue him p 424 l. â—… r dâ—…agon p. 427. l. 2â—… r. in minâ—… hurt p. 428. l. 3. â—… they â—…ocke thâ—…m p. 432. l. 28. r. coniecture vnto me p. 436. l. 8. r. peâ—…secu eth p. 442. l. 23. r. pasâ—…ibus p. 457. l. â—… r. limme p. 465. l. 11. r. arts p. 48â—… l. 20. r. hâ—… receaueth p. 490. l. 11. r. cut of p. 502. l. 16. r. vnexpected p. 527 l. 15. r. idlâ—…e p. 560. l. 13 r. without content Other letterall faults good gentle reader beare withall THE STRONG HELPER PSAL. 5â—… 22. Cast thy burden vpon the Lord and hee shall nourish thee he will not suffer the righteous to fall for euer CHAP. 1. THE violence of Saul and â—…nuy of his courtiers had bred vnto Dauid trouble and danger This trouble and danger had affrighted his mind so that trembling feare and horror oppressed his heart as appeareth in the first eight verses of this Psalme His trembling feare and horror made him â—…e vnto God before whom he complaineth of the most perfidious falsehood of his enemies and at the hands of God he craueth in iustice their death and destruction This appeareth in the next seauen verses of the Psalme By this time his mind is somewhat
domesticall troubles some are more priuate fitting for this or that domesticall trouble In this chapter I will set down those rules that are common to all these troubles And first of all it is a common rule in all these troubles pertaining to the right casting of them vpon God that we arme our soules with patience and quietly beare whatsoeuer God is pleased to lay vpon vs. For shall we be willing only to receiue good things at the handes of God things agreeable to our hearts wish and when he is pleased eyther for our triall or for our correction or for any other holy cause to lay vpon vs euill and hard things vnpleasant to flesh and bloud shall wee then murmure against his worke God forbid Iob iustly reprooueth such a course saying to his wife Shall wee receiue good things at the hands of God and not receiue euill As when good things come it is fitte to acknowledge Gods free mercie and to be thankefull so when euill things come it is fit to acknowledge Gods holy iustice and to be patient And this course of casting our burden vppon the Lord our blessed Sauior the Lord Iesus Christ commends vnto vs and a sure way of finding ease saying vnto vs Take my yoake on you and learne of mee that I am meeke and lowly of heart and you shall find rest vnto your soules that is whatsoeuer burden falles vpon any of you either after my example or for my sake which I account to be my burdens for I labor in him that labors vnder those burdens let him not murmure let him not spurne impatiently against it but let him take it meekely vnto him as I did my death This shal bring ease to his soule for this is to cast his burden vpon God while for Gods sake he is willing to beare his good pleasure This patience a while continued will make thy yoake easie and thy burthen light and whilest others crie and complaine thou shalt reioyce in God therefore haue the Apostles both in their practise and in their doctrine ioyned together patience and reioycing in the times of trouble because continued patience breedeth ioy Of their practise ioyning patience and reioycing together Paul speaketh thus Also we reioyce in tribulations knowing that tribulation bringeth foorth patience and patience experience and experience hope and hope maketh not ashamed Such was their practise Which while hee reporteth doeth hee not there with all deliuer that troubles patiently borne doe giue experience of Gods fauour giue hope in Gods mercie and breede a confident and vndaunted spirit ◅ and these three experience hope and confidence are the grounds and true supporters of ioy Of their doctrine preached to others Iames the Apostle shewes vs what it was saying My brethren count it exceeding ioy when yee fall into diuers tentations knowing that the trying of your faith bringeth foorth patience and l◅t patience haue her perfect worke that yee may be perfect and intire lacking nothing In their practise could this course be kept in wisedome In their doctrine could this rule bee giuen in soundnesse if the patient bearing of all our troubles were not a readie and very soueraigne way of casting our burdens vpon the Lord for our ease therefore haue care of this in the first place to possesse thy soule in patience And if it seeme to any man a hard thing to bee patient in trouble let him not feare to attempt euen by this course of patience to cast his burden vpon the Lord. For there are many reasons that perswade thereunto First the burden while it continueth is a sure testimonie of Gods loue vnto thee Paul in his Epistle to the Hebrews saith My sonne despise not the chastening of the Lord neither faint when thou art rebuked of him for whom the Lord loueth he chasteneth hee scourgeth euerie sonne whom hee receiueth The chastisement of the Lord by these troubls is an euidēce of his fatherly loue and therfore we ought with the patience of children to beare it Secondly while God out of his loue continueth the burden of this trouble vpon thee he doeth it only for thy good As the same Apostle teacheth vs in the same Epistle saying Hee chasteneth vs for our profit that wee may be partakers of his holiness◅ The effect of those troubles intended of God is our benefit that wee may bee brought to haue neerer fellowship with God in holinesse and therefore they are to bee borne with patience Thirdly though God seem to continue our burden long and in the meane time to shew small kindnesse vnto vs yet sure the end of them will be with a blessing As Moses saith of the worke of God leading the children of Israel for many yeres together through a wearie wildernes that he did it to prooue them that he might doe them good in the latter end And if the cōclusion of our trouble like the wrestling of Iacob shall be with a blessing it is to be born with all patience A fourth reason there is to be regarded aboue all other reasons of force to make a man patient euen in the fire namely that if wee suffer with Christ wee shall raigne with Christ and when we haue indured patiently a while on earth we shal be rewarded honourably for euer in heauen Hereof the Apostle Paul thus speaketh Our light affliction which is but for a season causeth vnto vs a furre most excellent and an eternall weight of glorie Affliction shall bee rewarded with most excellent glory light affliction with a weight of glory and momentanie affliction with eternall glorie therefore to bee borne with all patience He that considereth these things that if God do send trouble it is of his fatherly loue vnto vs as vnto sonnes that in these troubles he onely intendeth our good to bring vs to haue fellowship with him in holinesse that our troubles shal bring peace and a blessing in the end and lastly that GOD will bring vs from a Crosse to a Kingdome and turne our Crowne of thornes into a crowne of glory He that considereth these things will bend his heart to beare his burthen patiently Whereby hee certainly turneth his burden vpon God for his great ease making a heauy burden to be light which while it is patiently borne melteth and falleth off from the heart like raine falling from the high grounds so that after a while he despiseth the troubles that at the first were fearefull vnto him and they seeme vnto him moale hils that at the first shewed a farre off like mountaines This is the first common rule of casting our burden vpon God alwayes to be obserued By this rule if it be Husband or Wife that causeth vnquietnesse we are taught to suffer their vnquietnesse whome wee can neyther reforme nor remooue and not to make a great flame of a small sparke by prouoking the vnquiet to more vnquietnesse If it bee Parents or Children that
by Esay When you shall stretch out your hands I will hide mine eies from you and though ye make many praiers I will not heare for your hands are full of bloud By bloud he meaneth soule and bloudie sinnes my hands are full of this bloud for my sins are many therefore if I should lift vp my hart with my hands vnto god in the heauens he will neither behold the stretching out of my hands nor heare the desires and grones of my heart Also I find this saying of the Prophet set down as a rule that shall stand Your iniquities haue seperated betweene you and your God and your sinnes haue hid his face from you that he will not heare Iniquitie seperateth between God and vs I am full of iniquitie therefore there is a wall of seperation shutting him out from mee and mee from him And sinne causeth him so to turne away his face that hee will not heare but I am guiltie of innumerable sinnes therefore God hath hid his face from me and â—…ee will not heare How then can I pray seeing I haue no God that will lend any eare to my praier Secondly I haue no mediator in whose name to pray and for whose sake I may hope to be heard when I pray For men and Angels whom some do make their mediators are no mediators the Apostle saith There is one God and one mediator betweene God and man which is the man Christ Iesus This saying excludeth all other mediators And the only mediator the man Iesus is no mediator for me for I haue denied him and he hath said Whosoeuer shall denie me before men him will I also denie before my father which is in heauen And I am sure that I haue denied him before men if not in words because these daies of peace haue giuen me no cause so to doe which I know I should haue done if daâ—…es of persecution had vrged me yet I haue denied him by my deedes The Apostle hath this saying of the men of his time which is most true in mee They professe they know God but by workes they denie him Hee may bee denied by vngodly workes but I am ful of vngodly workes therefore haue I denied him before men And hauing thus denied him hee must and will denie me before God So haue I no mediator Thirdly if I should offer to pray I must pray without any promise but so to doe were to pray idly for then only doe men pray according to the will of God and with comfort to be heard in their praiers when they ground their praiers vpon the promises of God But I neuer tooke heede to the promises of God and at this time I cannot call them to remembrance and if I could call them to remembrance I were neuer the better for God is not bound to performe his promises to any but to them alone that out of their loue to him striue to keepe his commandements For Moses thus speaketh of him Thou maiest know that the Lord thy God he is God the faithfull God which keepeth couenant and mercy vnto them that loue him and keepâ—… his commandements euen to a thousand generations If any loue not the Lord out of his loue to keepe the commandements of the Lord hee can make no claime to the couenant of God or to any promise of his neither is God bound in his truth and faithfulnesse to performe any promise to him but such a one am I that haue not loued the Lord nor out of loue studied to keepe the commandements of God but haue broken them all therefore I haue no promise to ground my praiers vpon and for that cause I cannot pray Fourthly I know not how to pray how to begin and how to make any proceeding and if at any time I incline my heart to pray I am disturbed I know not how and other thoughts draw away my minde While I thinke to aske forgiuenesse of sinnes my minde runneth out into a wilde remembrance of my sinnes with much pleasure to thinke vpon them While I thinke to pray for grace to assist mee against the power of sinne the lusts of my heart call backe my thoughts and I am deuising how I may compasse it to commit sinne and my will wholy inclineth that way While I thinke to pray for the inheritance of heauen my loue to this world carieth away my minde and I am studying how I may winne the pleasures and preferments thereof And euer my good desires that should lead my minde are crossed and put downe by my bad desires and I cannot raise vp or if I raise it I cannot hold vp my heart to God and holy things with any staiednes I know what is requisite vnto praier by the Apoâ—…les words Pray alwaies with all maner supplication in the spirit and watch there unto with all perseuerancâ—… If I pray it is with my lips I doe not make supplication in the spirit and to watch vnto praier that is diligently to attend with all the powers of my soule without either drowsinesse fainting or wandering of my thoughts is most farte from me And being so vnskilfull and so vnable to pray how can I pray to preuaile by my praiers And lastly which is my greatest mischiefe when I thinke to pray or when I doe pray or when I haue praied there is something within mee that giueth mee my answer assoone as I haue praied and sometime before I haue praied and I am farre from attending vpon God till hee doe giue mee answer as if I did not pray vnto God but rather vnto my self The Prophet Dauid saith Wait patiently vpon God and hope in him the meaning whereof I take to be this when we haue shewed our desire vnto God in praier and supplication that then we should hope in him to receiue a gracious answer and wait patiently for that answer till it please God to shew vs mercy in his appointed time I doe not so I haue neither hope nor patience to wait vpon his hand but mine owne heart maketh answer without God And that answer is alwaies a negatiue answer a flat deniall a plaine repulse So that I haue lesse hope and lesse comfort in and after my praier then before I praied and where others finde themselues much eased in heart after they haue by praier powred out their desires into the lap of God I am much more troubled esteeming euen my praier to be turned into sinne all these things together make me most vnable to pray This is a grieuous obiection but in framing this obiection the troubled sinner fareth like a blinde man in an vnknowen house who wandering without â—…guide goeth hee knoweth not whether and stumbleth often vpon the same threshold so doth he in seuerall branches of this obiection stumble at the same offences that haue beene answered and taken away before But let vs lend â—…and to bring him into the way First he aâ—…th he cannot pray because
true and God often lets his wrath fall heauily vpon his elect for their sinnes To that end heare the words of Gods Church speaking to the malignant company of her enemies that reioice at her trouble I will look vnto the Lord I will wait for God my Sauiour my God will heare me Reioice not against me O mine enemie though I fall I shall arise when I shall sit in darknes the Lord shall be alight vnto me I will beare the wrath of the Lord because I haue sinned against him vntill he plead my cause and execute iudgment for mee then will hee bring mee forth vnto the light I shall see his righteousnes The Church confesseth that she bare the wrath of God shee confesseth that that wrath fell vpon her for her sinnes and therefore promiseth to beare it patiently because she bare it iustly and she takes not that wrath of God for any euidence of reprobation neither ceaseth to esteeme her selfe the chosen of the Lord that shall inherit his fauour And therefore she exerciseth her faith in looking vp vnto the Lord and out of faith promiseth her selfe all gratious respect with God in her praiers shewes her selfe rich in hope that God himselfe will in due time plead her cause and bring her out of the darknes of her trouble into the light of ioy and so magnifie his loue and fauour to her that her aduersarie the malignant congregation shal be ashamed Therefore certainly God doeth often let his wrath fall vpon the elect for their sinnes and the manifest strokes of Gods wrath cannot bee said to be infallible euidences and signes of reprobation as our afflicted sinner affirmeth to his owne great hurt And if hapily vpon hearing of these things thus spoken his diseased mind should begin to cauill and to say that if other iudgements and strokes of Gods wrath be not euidences of reprobation yet that iudgement and stroke of wrath that is fallen vpon him is a plaine euidence of reprobation his iudgement being accusing thoughts a wounded conseience the most heauie of all Gods iudgements whereof Salomon saith A wounded spirit who can beare it For that stroke is the beginning of intolerable punishment it is the very gate of hâ—…ll iâ—… is that worme that shall liue euer in the bosome of the damned it is euen no other then hell vpon earth And why shold God set a mans sinnes against him in so terrible a manner as hee doeth in this temptation but because his meaning is to condemne vs for our sinnes aforehand to let vs see that hee shall doe it most iustly our sinnes being so many and solothsome against this cauill and for the remouing of this offence from his heart I will adde this vnto that that hath been already spoken that God doeth lay euen this particular stroke of his wrath namely a wounded conscience in the sight of sinnes vpon his elect and therefore that wrath is no euidence of reprobation The prophet Dauid bore this stroke of Gods wrath whereof he speaketh thus Thine arrowes haue light vpon 〈◊〉 and thine handlyeth vpon me there is nothing sound in my flesh because of thine anger neither is there rest in my bones by reason of my sinnes for mine iniquities are gone ouer my head and as a weighty burden they are too heauie for me Here was a stroke of the wrath of God fot he complaineth that Gods hand was heauie vpon him and that Gods arrowes had pierced him and it was not a weake stroke or slight touch but forcible and fearefull so that it made the whole man languish and for the anguish of his soule his body also was consumed and oppressed with paine and feeblenes so that neither in his flesh nor in his bones remained any soundnes And what stroke of Gods wrath was it but euen this particular stroke of accusing thoughts and of a wounded conscience by reason of sinnes that were so heauie a burdthen that the vexation of them was his consumption and was Dauid vpon whom this stroke of wrath fell was hee a reprobate if he were he was such a reprobate as the Lord Iesus Christ was and no other nor otherwise whom the builders refused cast aside as vnfit for the building but God made him the cheefe corner stone as Peter saith This is the stone cast aside of you builders which is become the head of the corner So in the kingdome of Israel Saul Doeg and other busie doers despised and cast aside the sonne os Ishai but God did chuse him to build the kingdome of Israel This therefore is most certaine that euen this stroke of Gods wrath when hee setteth our sinnes in order against vs is no more a signe of reprobation then any other stroke of Gods wrath whatsoeuer This part therefore of his obiection when he calleth himselfe a reprobate is a bold and desperate speech wherein he shews himselfe presumptuous against GOD and vncharitable against himselfe and whether he be a reprobate or not hee ought not to pronounce himselfe to be one the name of reprobation hauing reference vnto the vnknowne and secret counsell of God not vnto the knowne and manifest sinne of man And though our sinnes deserue reprobation Gods wrath falleth vpon them that are reprobate yet neither the sinne that wee are guiltie of nor the wrath that is fallen vpon vs for that sinne though it be this particular stroke of a wounded conscience can be said to be arguments of reprobation And whereas he saith that we deuise answers to his obiections that cary shew of strength among men but those his obictions are vnanswerable before God and our deuised answers before him will be of no vertue Let him know that the answers which wee haue made to his obiections are all grounded vpon the word of God by which word hee shall iudge all men and all the causes of all men As the Lord Iesus saith The word that I haue spoken it shall iudge in the last day And therefore our answers being grounded vpon that word shall stand as rules of trueth before the iudgement seat of God when all the obiections that he hath made growing onely from feare and from a weake heart distempered with a temptation of vnbeleefe shal be found to bee of no force And with this assurance of the sufficiencie of our answers wee waite to heare what he can further obiect why he may not hope for the forgiuenes of pardonable sins seeing Iesus Christ by his commandement hath giuen him leaue to aske forgiuenes of sinnes and God the father of our Lord Iesus hath promised to grant forgiuenes of sinnes as hath before out of the word of God beene truely declared CHAP. XXVII A Fresh assault this afflicted sinner maketh vpon vs and against himselfe for this fierie dart is not easily quenched And againe he obiecteth most vnkindly saying My sinne deserueth death and I must die I haue wronged the Lord of life
this point that death which he calleth poenam vitiorum and supplicium peccator is the iust paine of wickednes punishment of sinners should become as hee calles it arma virtutis and iusti meritum the armour of vertue and merit or happines of a righteous man hee saith this commeth thus to passe non quia mors bonum aliquod facta est quae antea malum fuit not because death is now become a good blessing that before was an euill curse Sed tantam Deus fidei praestit it gratiam vt mors quam vitae constat esse contrariam instrumentum sieret per quod transiretur in vitam that is but God did afford so much grace vnto faith in his Son that death which is knowne to be contrarie to life should be made the instrument or way by which we might passe into life So that death comming by the order of God to a man prepared by faith in Christ that neither through impatience hasteneth death before his time nor through loue of this world or ignorance of his future happinesse cowardly shrinketh desiring to liue beyond his time death comming to such a man in this maner deliuering him from his present short and sufferable troubles leaueth him in a blessed and happy condition absolutely freed from all troubles for the second death hath no power ouer him and he is presently receiued into glorie To him pertaine these words of Christ He that heareth my wordes and beleeueth in him that sent mee hath euerlasting life and shall not come into condemnation but hath passed from death vnto life As the beleeuing thiefe passed from the Crosse to Paradise and as soone as he was deliuered from his present trouble entred into eternall glorie and neuer felt eternall troubles so euery beleeuer when God calles him out of this world from earth passeth to heauen as Lazarus did from his houell into Abrahams bosome and death leaueth him in a most happy state For Blessed are the dead which die in the Lord euen so saith the spirit for they rest from their labours No more trouble no more dāger no more sorrow shal come to them But death doth not prooue so beneficiall to all For when a wicked man dies whether hee perish by fire as did the Sodomites or perish by water as did Pharao and his Egyptians or be swallowed vp of the gaping earth as was Korah and his company or were stoned to death as was Achan or be slaine with the sword as was Ioab or perish of some foule disease as did Herod or die a faire death in his bed as the greatest number do or fall by his owne hand as Achitophel and some other did howsoeuer he come to his end with honour or reproach with ease or with paine the wicked man by death though deliuered frō the troubls of this life yet is left in a most wofull estate being ledde into the depth of all miseries For from the earth they passe to hell from short to eternall from tollerable to vnsufferable crosses from trobles mixed with comforts which also in their bitterest condition may bee indu◅ed and ouercome with some little patience to troubles mixed with no comforts making euen the remembrance of that sweet name of comfort to be a new addition of discomfort and which giue no place for the least measure of patience to abide with them Of the end and endlesse condition of the wicked when death hath fetched them from hence the Prophet speaketh in the Psalme Surely thou hast set them in slippery places and castest them downe into desolation How suddenly are they destroied perished and horribly consumed as a dreame when one awaketh O Lord when thou raisest vs vp thou shalt make their image despised There prosperity before death is slippery as Ice there is no firme standing vpon it and when death commeth that seemeth to giue ease and end of some intermixed troubles they fall with violence and there fall is remedilesse they perish in it and remaine miserable for euer whatsoeuer conceit they nourished of lasting and continued ease it becommeth like a dreame which proueth idle when the dreamer awaketh Iob speaketh excellently of the wretched condition vnto which death bringeth the wicked saying How oft shal the Candle of the wicked be put out and there distruction come vpon them Hee will deuide their liues in his wrath they shall be as slubble before the wind and as chaffe that the storme carrieth away God will laie vp the sorrow of the father for the children when hee rewardeth him he shall know it his eies shall see his distruction and he shall drinke of the wrath of the almighty for what pleasure hath he in his house after him when the number of ◅is moneths is cut off This good man Iob knew something in what condition death leaueth a wicked man when it hath fetcht him out of this world then is he deliuered vp to the violent storme of Gods iust indignation the stubble is not more easily nor more confusedly scattered then hee then commeth the reward of all his wickednesse hee was a doer before from that time hee becommeth meerely a sufferer then the fury of the almighty ceazeth vpon him his daily drinke shall bee nothing else but the wrath of God his pleasure after his death is altogether ended and eternall woe lighteth vpon him Let vs not stand onely vpon sentences which may perhaps bee esteemed as lawes which great men easily breake thorow and delude Let vs looke into the acts of God and consider his reall proceeding wee haue a notable example commended vnto vs by our Sauiour Christ to whom the father hath committed all iudgement and therefore hee should not bee ignorant of Gods carriage He remembreth a great man a rich man which was cloathed in Purple and fine linnin and fared wel and dilicately euery day His welth and great estate could not protect him from the stroke of death that made an end of him and so of the troubles of his life if his life were acquainted with any But in what case did death leaue him our Sauiour telleth vs in these words The rich man died and was buried and being in hell in torments hee lift vp his eies and saw Abraham a farre off and Lazarus in his bosome then he cried and said father Abraham haue mercy vpon me and send Lazarus that hee may dippe the tip of his finger in water and coole my tongue for I am tormented in this flame but Abraham said sonne remember that thou in thy life time receiuedst thy pleasure and contrariwise Lazarus paine now therfore is he comforted and thou art tormented Ther was his answer stoping his mouth leauing no place for any further hope of any good While he liued he was wel if any thing were a little amisse it was fully recompenced with many pleasures in the end he died and in that death his troubles if he had any ended and his
but thou hast beene able in body to stand vnder thy burden and to performe many good seruices in thy calling and he hath not smitten thee in thy children friends and goods with the rod of patient Iob but thy estate remaineth safe thy friends are cheerefull about thee such mercies of God haue accompained thy affliction and ministred comfort vnto thee in the time of it And in these things one part of that promise deliuered in Gods name by the Apostle hath beene performed vnto thee God will not suffer you to be tempted aboue that you be able He himselfe that sent the temptation gaue thee strength to beare the temptation and vnto this day thou bearest it though not without griefe yet not without hope Why then shouldest not thou withall cheerefulnes hope and pray that God would performe vnto thee graciously the other part of that promise but will giue the issue with the temptation c Doth not the Apostle when he giues vs that promise in Gods name vse a preface to perswade our hearts to hope for it and pray for it commending God in whose name hee giues it by the title of faithfull saying God is faithfull that will not suffer you to be tempted aboue that yee be able Hope then in that faithfull God pray vnto that faithful God who hath already approued his faithfulnesse in performing vnto thee theone part of his promise and as he is true and faithful he will hauing freely bound himselfe performe his whole promise and giue an issue of thy temptation and thou shalt liue to ouercome it And heere I will acquaint thee with an holy rule which God obserueth in the temptations of his seruants which rule offereth hope of deliuerance from thy greeuous temptation before death The rule is found in Deuteronomie where Moses speaking to the people of Israel and remembring their wearie wandring through a roaring and terrible wildernesse and the many heauie accidents that in that wildernesse came vnto them saith that God led them that way to humble them and to prooue them that he might doe them good in the latter end Gods meaning was after a hard beginning to bring them to a comfortable end when they were first humbled and prooued And very meete it is that Gods seruants should bee humbled and it is right in God to prooue his servants whether they loue the Lord with all their heart and will indure with patience his good pleasure and whether they will cleaue vnto him in danger and put their trust in his mercies and this proofe is best made by crosses and troubles for this cause doth God send troubles to his seruāts whom he loueth but alwayes with a reseruation in his good purpose to do them good in the latter end Apply this vnto thy selfe It was fit that thou shouldest be humbled to acknowledge thy selfe before God to be dust and ashes and laden with iniquitie to humble thee in this sort God hath sent this crosse doe thou therefore humble thy selfe vnder the mightie hand of God that hee may exalt thee in due time It was fit that thou shouldest be prooued that thou mightest see thine owne strength to bee but rotten◅es and dust and that thou mightest shew thy loue thy patience thy faith in God that it might appeare whether God or thine owne case were dearer vnto thee and whether thou wilt glorifie him in aduersitie as thou ma◅ kest shew to doe in dayes of peace and prosperitie and thus to prooue thee he hath sent this temptation therefore now shew thy selfe a man shew thy selfe a Christian shrinke not from God murmure not at his visitation suffer with patience and pray in faith and be constant vnto the end And hee that hath brought thee into this temptation as it were into a roaring wildernesse to humble thee and to prooue thee will surely doe thee good in the latter end Surely this rule offereth vnto thee comfortable assurance that before the end of thy dayes thou shalt see an end of thy temptation and such an end as shall bring thee more ioy then thy affliction doth now breed thee griefe But say that death do take thee away before thou hast ouercome this temptation and thou fearest it may doe so grounding thy feare vpon two reasons one is the possibilitie of it thou maiest die presently the other is the danger of it thou thinkest that then thou shalt die in infidelitie and without faith if this danger were not the possibilitie of dying and death it selfe whensoeuer comming could bee no iust ground of thy feare for the Patriarks and Prophets yea Christ himselfe the Sonne of God and his holy Apostles died and all the Saints of God die And it can not bee hurtfull to any that is so common to all except there be some speciall danger annexed to it that makes it hurtfull to one that is not hurtfull to an other This danger thou saiest is thine infidelitie And thine infidelitie and want of faith thou proouest by the qualitie of thy temptation which thou takest to be directly opposite to faith and the banisher of all faith If therefore it shall appeare that though thou die before thou hast ouercome this temptation to thy liking yet thou wātest not faith in Christ euen faith vnto saluation then there is no cause of feare Indeede this temptation argueth a roote of infidelity to remaine in thee for seeing the Lord Iesus hath borne our sinnes in his body vpon the tree and in bearing them hath taken them away and hath washed and cleansed vs in his bloud and seeing God the father of our lord Iesus Christ receiuing satisfaction in the sacrifice of his Sonne hath by an irreuocable word promised to forgiue our sinnes and to remember our iniquities no more and these things both concerning the meritorious sacrifice of Christ and concerning the faithful promise of God are knowne and haue been made knowne vnto thee Surely this temptation of accusing thoughts would long since haue receiued an answere if there had not beene some roote of infidelitie remaining in thee to giue continuall nourishment vnto it But because there is some infidelitie in thee doth it therefore follow that there is no faith That is not so there may be both together either in his measure and degree Doth not Saint Paul tell vs that in himselfe at the same time there was one power which he calleth the Lawe of his minde leading him to God and to the loue of his lawe and an other power which hee calleth the lawe of his members leading him from God and leading him to sinne his words are I delight in the law of God concerning the innerman but I see another law in my members rebelling against the law of my mind and leading mee captiue vnto the lawe of sinne which is in my members Can anie things bee more opposite one to an other then these two lawes of the mind and of the members either striuing to draw
the man in whom they remaine a contrary way the one to God the other to sin and yet they continue in the same man at the same time for his exercise so long as hee liueth The same Apostle telleth vs concerning euerie renewed seruant of GOD that in him at the same time there remaineth both naturall corruption which he calleth flesh and infused grace which he calleth Spirit and either worketh striuing each against other His words are The flesh lusteth against the spirit and the spirit against the flesh and these are contrarie one to the other so that yee can not doe the same things that yee would The spirit in them that is infused grace lusteth against corruption to draw them vnto goodnesse and the flesh in them that is naturall corruption lusteth against grace to draw them vnto wickednesse Faith and infidelitie the one being the worke of the spirit the other the worke of flesh are not more contrary one to another then the flesh and spirit from whence they grow and yet they are present together therefore with thy infidelitie there may be faith in thee The condition of a Christian man in his holy calling from darknesse vnto light is like vnto the appearing of day after a darke night It is a similitude much vsed by the holy Ghost in the Scriptures Paul saith The night is past the day is at hand That is the time of darkenesse in which you erred altogether is past and God hath sent his word among you by which as by the light of the day you may see the way to walke in And in another place Yee are all the children of light and the children of the day wee are not of the night neither of darkenesse That is we liue not in ignorance we walke not in ignorance but God hath called vs to knowledge and by the light thereof wee see the way before vs and walke on safely in it Now we all know that when the day beginneth to breake there is remaining a shadow of darkenesse a long time and that first growing light is farre from the cleare and ful light that shineth at noon day But will any man say that because of the remainder and mixture of darkenesse in the beginning of the day that therefore there is no light at all euery man would controule that assertion Euen so God shewing mercie to them that were shut vp in infidelitie giueth them faith which beginneth to growe like the day light in the first breaking forth of it and with some faith there remaineth much infidelitie Shall any man therefore say that because there is some infidelitie still remaining there is no faith at all that saying were iniurious to the new conuerted and weake Saint and it were an vnthankefull censure of Gods gracious worke begun Remember what thou hast read in the Gospel of the honest man that came vnto the Lord Iesus to intreat for his sonne that was possessed with a diuell he said vnto our Sauiour Lord I beleeue helpe my vnbeliefe He professed his faith while hee confessed his infidelity he doubteth not of the presence of the one because hee saw and felt the presence of the other but knowing his faith to be tender and young and his infidelitie to be old and strong hee craueth the help of the Lord Iesus to weaken his infidelitie and to strengthen his faith Such altogether is thy case at this time weake faith oppressed by strong infidelitie strong infidelitie keeping the vpper hand of weake faith say vnto the Lord Iesus as that man did Lord I beleeue helpe my vnbeliefe And if thou thinkest his prayer to be defectiue because hee onely craueth helpe against infidelitie and desireth not increase of his faith vnto the words of his petition ioyne the words of the petition that the Apostles together made vnto the Lord saying Lord encrease our faith These words put together make a perfect praier for this peculiar grace that the Lord Iesus of whose fulnesse wee receiue grace for grace will bee pleased to increase our faith which we finde to bee weake and to weaken our infidelitie which wee finde to bee strong This doe and by the mercy of God and goodnesse of our most milde Sauiour thou shalt finde an happy alteration in good time growing and thou shalt haue no cause to feare to die without faith whensoeuer death shall come yea though thou shouldest bee taken away before the full vanishing of this temptation because he dieth not without faith in whom at his death there is remaining some infidelitie neither dieth he without hope in whome at his departure there is remayning some feare and vnto God thy couered and almost smotherd faith wil appeare when the same is hidden from thine owne feeling But thou fearest death not onely this way least it should come before thou haue wholy ouercome this temptation but thou fearest it also though there should be a ceasing of the temptation before namely that after death this accusation may be renued because as thou saiest the right time of preferring accusations against sinners is when after death they appeare before the Lord in iudgement and if the accusation now while there is yet time of repentance and hope of forgiuenes ◅e so heauie and fearefull as thou doest finde it and feele it it must needes be then much more heauie and fearefull when there is left no time of repentance nor any new course to be taken for the obteining of forgiuenes To this I answere that if once thou ouercome this temptation before death thou needest not to feare the returne of it after death if now it be ouercome and quenched rightly by such meanes as God hath appointed for the quieting of consciences whereof it behoueth thee to be very carefull for if thy temptation be ouercome by the knowledge and faith of the infinite mercy of God toward humble and contrite spirits and of the vertuous mediation of Iesus Christ that lambe of God that taketh away the sin of the world gathered by harkening to the doctrine of the Gospel which is the power of God to saluation and if this knowledge and faith be accompanied with the loue of God that is so mercifull a father and of Iesus Christ that is so gratious a redeemer and with the loue of thy brother and with the hatred of sinne that is offensiue both to God and to thy brother assure thy selfe that these accusing thoughts so silenced and quenched shall not be reuiued after death and thy peace so growen by knowledge and saith so accompanied is not a deferring of this temptatiō vnto a fitter time but a totall abolishing of it for euer He that in this manner ouercommeth his accusing thoughts on earth shall neuer heare of them before God in heauen Wherefore else doeth the Lord Iesus say of the determination and censure of his seruants to whom he hath committed the word of reconciliation either assuring forgiuenes to the penitent beleeuer
fall into misery is of infinite variety no man can number the seuerall miseries and troubles that sinne hath made our life subiect vnto yet they may be reduced to two generall heads for either they are iudgements vpon the inward man inward miseries and afflictions vpon the soule or else they are outward iudgements vpon the outward man in outward things that touch not the peace of the soule The inward iudgements and miseries which follow the fall into sin and wherinto for sinne man falleth are either the blinding of our vnderstanding and the hardening of our heart often inflicted as punishments of foregoing sinnes and such was the iudgâ—…ment of God vpon Pharao whose heart God hardened and such a iudgement and misery the Apostle Paul telleth vs the Gentiles fell into as a punishment of precedent sins when he saith Wherefore also God gaue them vp to their hearts lusts vnto vncleannesse to deâ—…ile their owne bodies betweene themselues And in many more words he recordeth that iudgement or they are those feares and terrours of heart that cast vs downe from hope that empty our soules of comfort fill them with feares and make vs as it were to stagger shrinke and fall in our faith of this kind is that iudgement that God threaâ—…neth by Moses in these words the Lord shall simite thee with madnesse and with blindnesse and astonishment of heart when a man is amased and confounded with his feares that hee knoweth not which way to turne him for comfort and helpe and deepe fallen into this miserie were they whom Esay speaketh of saying The sinnes in Sion are afraid a feare is come vpon the hipocrites who among vs shall dwell with the deuouring fire who among vs shall dwell with the euerlasting burnings They conceiued no otherwise of God then of a consuming fire and therefore feare possessed altogither their hearts hope vanished faith had no abiding there And all these inward miseries falling immediately vpon the soule and the facultie thereof tend chiefely to this to ouerthrow our faith by decay of it to ouerthrow vs for faith is the firme standing of our soule grounded vpon the assurance of Gods mercy Therefore doeth the Apostle vse this phrase Watch you stand fast in the faith quit you like men and be strong Because he that hath the stronger faith standeth the more strong and steadfast and hee that hath the weaker faith standeth more weakely and loose and thoug the faith of the Saints of God once giuen vnto them neuer totally decaieth for as the Lord Iesus saith hee praied for the continuance and confirmation of Peters faith to whom he said I haue praied for thee that thy faith faile not So he praied for all his chosen ones that beleeue in him when he said to his father I pray not for these alone but for them also which shall beleeue in mee thorough their word Yet the faith of the Saintes suffereth sometimes an eclipse or deceasing at some other times an increasing whereby as in the increasing of their faith they stand fast and are full of comfort so in the deceasing of their faith their footing becommeth slipperie and they take many sore falles feele their hearts oppressed with feare as it was with Dauid when he cried out My God my God why hast thou forsaken mee and art so far from my health and from the words of my roaring And when he complained at another time saying Mine heart trembleth within mee and the terrors of death are fallen vpon mee feare and trembling are come upon mee and an horrible feare hath couered mee In this manner their faith at that time being in the wane the righteous oppressed with a weight of anguish and feare doe often fall through the shrinking of their faith and feele themselues sore bruised in their soules But yet such is the mercy of God that he doeth not suffer the righteous being fallen into these inward iudgements and miseries to fall for euer And if it be a blinded vnderstanding or a hardned heart that they are fallen into he raiseth them vp out from a blinded vnderstanding by sending the knowledge of the 〈◊〉 As the Lord Iesus sent Paul among the ignorant Gentiles with this commission I send thee to open their 〈◊〉 that they may turne from darkenes to light c. And he raiseth them vp from hardnes of heart by mollifying their hearts as hee promiseth by Ezekiel saying I will take away the stonâ—…e heart out of your body and I will giue you an heart of flesh And if they be fallen into any feare and terror of conscience he raiseth them vp by repairing their faith and by reuiuing their comfort To that end he bringeth to their remembrance the large promises of his grace the boundles measure of his mercy the riches of his free vnchangeable loue and then doeth hee make them remember that they haue a mediator that died for their sinnes and rose againe for their iustification and ascended into heauen to prepare a place for them and sitteth on the right hand of his father in highest fauour and greatest authoritie to make intercession for them continually vrging the vertue of his death and bloudshedding that hath taken away the sinne of the world who is the prince of peace that hath made their peace and is that beloued sonne in whom the father is well pleased making vs accepted in that his beloued To the same end doeth he spread the beames of his louing countenance and cause the light thereof to shine within their consciences sending downe the spirit of adoption into their hearts to beare witnes with their spirits that they are the sonnes of God so raking together the sparkes of their almost smothered faith from among the cold ashes of anguish and feare where it lay deepe couered giuing heate and life vnto it with the warming fire of his comfort so that they begin to lift vp their heads and to reioice their hearts and to shake of their their sorrow and feare and to glorie in God saying with the blessed virgin My soule magnifieth the Lord and my spirit reioiceth in God my Sauiour And with the Prophet Dauid Thou hast tnrned my mourning into ioy thou hast loosed my sacke and girded mee with gladnes And that God doeth thus not suffring the righteous to fall and languish in these inward miseries for euer besides the experience of Gods elect daily renewed with light and grace and daily refreshed with comfort and peace the scriptures also doe testifie it to be the gracious manner of Gods dealing with his chosen The Prophet saith of him Hee healeth those that are broken in heart and bindeth vp their soares These words can be referred to no other worke of God for the more sure and full performance whereof God sent his sonne into the world who came to call sinners vnto repentance and to seeke and saue them that