Works, Part 1 · Spiritual counsels 1 · Counsel 10 – Counsel 26
Conscience afflicted.
1 A Certaine man some yeares afflicted in conscience, said, his continuall agonies were as great as the paines of a man readie to die, and that he felt so small comfort in Gods countenance, that he would willingly hauehave suffered his body to hauehave liued in burning fire vntill the appearing of Christ, so he might then be assured of Gods fauour towards him, yea his greatest comfort was this, that though he should be in hell, yet he hoped therin of Gods fauour to hauehave his torments mitigated with them that sufferThe godly afflicted consciences feare to displease God. least. In all which troubles notwithstanding no world of reward, no terror of tyrannie, could cause him willingly to doe the least thing displeasing to God: whom when the Lord released, he would comfort himselfe in Christ, saying, that the diuell would take the aduantage of his sorrow, to make him vnthankefull in good things.
2 We are either as a Prince or as a peasant, either most mightie aboue all Princes, orA good conscience, how sweet and comfortable Prou. 15. 15. most vile among the sonnes of men. If all the Monarches in the world withstood vsus, our owne consciences comforting vsus, we ruled aboue all. If the vilest vassall in the world rise against vsus, our owne heart condemning vsus, we seeme to be most miserable of all.
3 He said, howsoeuer men might deale with outward matters, yet when griefes and fancies grew in the minde and grieued it, nothing could surely cure them, but onelyonly theThe word cures the conscience. word of God.
4 Hauing to deale with diuers humbled consciences, he would mislike them that would not abide to tarry the Lords leisure, but they must needs be helped at once, euen by and by, as soone as they heard him speake, or else they would then thinke farre worse of him than euer before, notwithstanding the good report had, and the good opinion conceiued of him: for besides that, hee that beleeueth maketh not hast, this is a comming rather as itEsay. 28. 16. The true Ministers of Christ neuer cure nor comfort the sicke hastely, as wizards doe. were to a Magitian (who, by an incantation of words, makes sillie soules looke for health) than to the minister of God, whose words being most Angelicall comfort not vntill, and so much as it pleaseth the Lord to giuegive a blessing vntounto them, which sometime he doth denie, because we come to them with too great an opinion of them; as though they were wise men, not vntounto such as vsing their meanes, yet doe looke and stay for our comfort wholy from God himselfe.
5 Being asked how in the examining of our consciences for sinne, we should find out the speciall sinne, he said, that could not easily be done (for who doth vnderstand the errors of his life) but by oft examining of our selues, by acquainting of our selues with ourTo find out our speciall sinnes. owne estate, by earnest prayer that God would reueale vsus the sinne, by oft hearing and reading the word, by marking the most checkes of our consciences, and reproches of our enemies, we might be led to the neerest sight of them.1. 2.
6 VntoUnto one afflicted in minde he gaue this comfort: first, if you hauehave knowledge, be3. 4. 5. 6.thankfull for it, and desire the Lord to giuegive you faith: if you hauehave faith, which vndoubtedly you may hauehave, though not rightly discerning your selfe, you presently perceiue itFaith without feeling. not: you must waite on the Lord for feeling of it: for many times he exerciseth faith with temptations, before he sends feeling. And though it may be you shall …arrie the Lords leisure long, yet surely he will giuegive it you in time. In the meane time assure your selfe, that the greatest faith is when there is least feeling. It is easie for eueryevery one in glorious feelings, and ioyes vnspeakable to beleeue: but when a man feeling no sensible comfort in the Lord, can notwithstanding beleeue in the Lord, and by faith waite on him; this mans faith is most great.
7 After some effectuall working of Gods spirit in vsus, most commonly (in many) notCauses of deadnes of minde. long after comes deadnes and dulnes: against this euill we must first search the cause, whether it be for some euill thing done, or for some good thing not done, for leauing some meane of saluation vnused: whether for some sinne seene, but nor repented of, or some sin1. 2. repented of, but not soundly, or for vnthankfulnes. Secondly, vse the remedie, please not3. 4. your selfe in it, but rouse vp your selfe as from a slumber, which willingly you would shake5. off from you: call to minde the speciall and greatest mercy of God, vse the meanes. Thirdly, in the meanes offer thy selfe vntounto God, wayting humbly, and patiently for the time of deliuerance, neither esteeming too much nor too little of the affliction.
8 When one was troubled in minde, he gaue him this comfortable note: That althoughHow it comes to passe▪ that Gods graces are more sweete vntounto vsus at our first entrance into regeneration, than after. it came to passe, that after some trauaile in the new birth, Gods graces were not so sweete, and our sinnes not so sower and grieuous vntounto vsus, as they were at our first entrance into regeneration, but we are now weaker in lesse assaults, hauing afore beene stronger in greater temptations: we are not to despayre: but to consider from whence this gracious progresse did come, namely of God, and not of our selues, who shewed himselfe more fauourable in the beginning, both because he would not discourage vsus newly comming vntounto him, and for that we forsaking our selues, with a godly suspecting of our weaknes in the least temptations, did flie vntounto Gods helpe by prayer: who in wisedome can hide himselfe vnderunder a clowde, partly for that he will looke to see some triall of strength at our hands, comming to some age in new birth; partly for that now we lesse forsake or suspect our selues, no not in greater temptations, and so presumptuously trusting to our strength, and staying our selues with our owne staffe, we doe not call to God for helpe; and not calling, doe not obtaine; and not obtaining helpe, we take the foyle in the conflict, that the Lord may make knowne vntounto vsus, that notwithstanding our proceeding in Christianitie, we are still but men, and God alone is God.
9 He said to one troubled in minde for a secret and small sinne, I doe not so much feareA conscience touched for small sinnes. this sinne in you, as the policie of Sathan by it, either in that he will not sticke to shew you the lesse sinnes, & hide from you the greater; or else by the quicke sight of your secret and small sinnes, to cast vponupon you an open and grosse sinne of vaine glorie and priuie pride.
10 Afflicted consciences must not dispute too much against themselues, for their own actions, for that being displeased with their owne persons, they cannot be pleased with their owne doings.
11 He tolde in louelove, this obseruation and experience; when any came with a troubledHow to proceed in comforting the afflicted. conscience for sinne, wisely to discerne, whether they be meanely grieued with a generall sight of their sinne, or whether they be extreamely throwne downe, with the burthen of particular sinnes; if so they be, then it is good at the first to shew that no sinne is so great, but in Christ it is pardonable, and that there is mercy with God that he might be feared: so1 on the other side shewiug the mercy to come from God, but so as they are nothing fit to2 receiue merciemercy, vnlesse they feele their particular and pricking sinnes. But if their sorrow be more confessed in generall things, then it is good to humble them more and more, to3 giuegive them a terror of Gods iustice for particular sinnes: for experience doth teach, that this is the best way to obtaine sound comfort, both to see our sinne, and to be humbled to see our sinne, because often, men will more readily acknowledge greater sinne they hauehave beene in, than that lesse sinne they presently lie in to be humbled, that being throughly throwne downe, we may directly seeke Christ, and keepe no stay, vntill we hauehave found comfort in him, who then is most readie to free vsus from our sinne, and to comfort vsus with his spirit, when we are most cast downe with our sinnes, and most feare them.
12 If the health of body be such a thing, as is rather with comfort enioyed, than inOur ioy in the holy Ghost we cannot expresse. Philip. 4. Rom. 14. 17. words to be expressed, how great is the peace of conscience and ioy in the holy Ghost, which may be tasted, but cannot be vttered.
13 There are some which hauehave peace neither with God, nor with themselues, as desperate heretikes: some hauehave peace with themselues, but not with God, as secure sinners: some hauehave peace with God and with themselues, as repentant Christians.
14 We must learne to pitie them that are cast downe in griefe of spirit, though they beA threefolde pealce. Psa. 41. 1. also pettish; for it is an easie matter when one seemeth much to be quiet with God, to be in peace with men, who often hinder our quietnes with God. Againe, we little know how great their desire is to feele peace, which when they cannot feele, presently they are madeTo beare with impatiencie of the sicke. impatient: and yet see this was in Dauid the man of God, who found in himselfe, this diuersitie of affections, which we so much wonder at, and speake of in the children of God in our daies: he diuides himself as it were into two parts, Psal 43. 5. he thought himself sometime very strong in God, againe at another time so cast downe, that he would on no side lay hold on any comfort in the world: yet more then that, he was tumultuous and fretting within himselfe. And therefore learne this, thou that art vnmercifull, to stay thy impatiencie, behold this thou that art afflicted, to stay thy griefe, and say not, oh, Dauid indeed was humbled, but I finde another qualitie in my self; besides, I am pettish, I am vncomfortable and vnquiet with them, with whom I liue; for Dauid was both impatient and pettish. Here also learne of Dauid for thy minde to waite on God, for faith deliuereth both from griefe and anger, and causeth comfortable waiting, and not to make too much haste, but to possesse our soules in patience, vntill God performe his promises vntounto vsus.
15 It is an vsuall temptation to afflicted consciences, to perswade them, after some freeA sweet consolation for weake consciences, after their often fals. Rom. 11. deliuerance, that they are not to looke to be deliuered again, because as the Lord hath beene very liberall, so we must not wearie and make tedious his bountifull dealings with vsus: but we must know that the gifts of God are without repentance, and the Lord hath manifold deliuerances in store, which is as impossible by vse and often receiuing to waste, as it is the Lord himselfe should be deceiued: he will surely make an end of his owne worke in vsus, and that for his owne glorie, which as he hath appoynted to be endlesse in our deliuerance, so the meanes thereunto are also endlesse: and therefore yet and againe, we are to learne against our vnbeleefe the vnmeasurable treasure of Gods goodnesse in our saluation, yea, when wee seeme as it were to be in a whirlepit, and to be carried with a violent griefe and gulfe of troubles, wee know not whither, and are constrained oft to diue and plunge downe (the waters of affliction running ouer our head) yet the Lord will recouer vsus, and set our feete in steady places if we be cast downe, so we can but scraule vp againe: if we be resisted of Sathan, so we can but kicke against him, if we can but open our lips and accuse his malice before the Lord, there is sound hope of comfort to be found of him.
Couering of infirmities.
1 GOds children couer many infirmities in others vnderunder one good gift: the vngodly burie many good gifts in others vnderunder one infirmitie.
Confession of sinnes.
1 HE said vntounto one troubled in minde, that we should not much be troubled in light things, but that rather in griefes we should make knowne our hearts vntounto God,Simile. To powre forth our griefes into Gods bosome. than deuoure them priuately: for if in carnall sorrowes we find some ease when we make things knowne to our faithfull and louing friends, as to our parents, or to our brethren, much more are we to thinke it an ease to our spirituall griefes, if wee powre foorth our griefes into the bosome of the Lord, who is most faithfull to conceale, most louing to take pitie, and most able to helpe vsus in all our griefes whatsoeuer.
2 He obserueth that men would make knowne many sinnes and infirmities, and yet retaine one which is the most secret, and oftentimes the most chiefe; as Moses had many reasons of his tergiuersation, and yet there was one secret reason, and that the greatest,Not to hide any one of our sinnes. which he would not vtter. Where obserue the great mercy of the Lord, that though hee might hauehave been displeased, especially after so great promises, for his refusall, vet he rather pardoneth this one infirmitie of feare, that forgetting his manifold good things, would presse him with this one want: and therefore after many reasons, the Lord vouch…aseth to handle very gently his priuie sore, and to salue it on this manner. Nay Moses, there is one thing that thou fearest most, and that is thine euill entertainement with Pharaoh, and the reuenging of his blood whom thou sheddest: but let not this stay thee, for they are all dead. This answere seemed to take away the greatest argument of t…rgiuersation, though it was least knowne: for presently vponupon this comfort he takes his calling in hand, wherein also is to be noted, that how fearefull soeuer man is in respect of himselfe, yet when God enableth, and incourageth him, wee see he shall be inuincible, as Moses against Pharaoh himselfe.
Concupiscence.
1 ONe asking his aduice how he might best auoide concupiscence, he said to him,1. 2. that a continuall examination of our selues by the law; a reuerent and daily meditation3. 4. of the word; a painful walking in our honest calling; a holy shaming of our5. selues, and fearing of our selues before our friends; a continuall temperance in diet, sleepe,6. and apparell: a carefull watching ouer our eyes, and other parts of our bodies; a zealous7. iealousie to auoide all occasions of person, time & place, which might nourish concupiscence;8. a godly frequenting of persons, times, & places, which may breed in vsus true mortification;9. together with an humbling of our selues, with the shame of our sinnes past, with10. the griefe of sinnes present, and with feare of sinnes to come: lastly, a carefull vsing of fasting,11. prayer, and watching, when neede required (for he still recommended a religious fasting:) these are the meanes to mortifie concupiscence, which being wisely, and in someFasting. conuenient time vsed with moderate exercise of the body: if they do not preuaile, it is like that God doth call a man to the holy vse of mariage: howbeit, it is to be obserued, thatMariage. in watching and fasting we are not to prefixe certaine set times, this day, or that day, but then to vse it when God calleth vsus vntounto it by fit occasion, without the which care the often vse of these exercises will breede a want of reuerence of them.
Cause good.
1 THere is no greater enemie to a good cause, than he that by euill meanes doth both handle and maintaine it.
2 He said that men must profit by this, if hauing had good causes in hand, they hauehave had ill successe: because herein it pleaseth God often to denie that vntounto vsus iustly, which men denie vntounto vsus vniustly, either for that he correcteth some sinne, wherein they liue, or else for that they vsed not prayer, but trusted too much in the meanes, and not in God.
Of naturall Corruption.
1 HE obserued this experience in himselfe, that when he would not doe a thing thatNeglects in any occasiō of doing good. was good, then his owne reason and the diuell would easily teach him an excuse:
Lord forgiue vsus this corruption.
2 He thought by nature all men to be Papists, heretickes, adulterers, &c. vntill God renuedThe spawne of all sinnes in eueryevery man. them, so that if all heresies, Papistrie, impietie, were ceast among all men, yet if a man be left of God, he hath in himselfe sufficient matter and spawne to breede, reuiue, and to renew all kinds of sinne.
Despaire.A particular faith.
1 HE obserued this policie in Sathan, that to make men despaire, hee would make them argue thus: I hauehave no faith in this and that particular. And contrarily, to traine men to presumption, hee would make men argue thus: I hauehave a generall hope and faith▪ and therefore I d… not but my faith is …ound in eueryevery particular: both which are hurtfull.
2 When we distrust Gods promises, let vsus set before vsus the example of his merciemercyExamples. done to others, that we may be the more assured to obtaine faith: and when we begin to presume, let vsus set before vsus the examples of Gods iudgements, that we may pray for humilitie.
3 Many dispaire of helpe, because of their owne vnworthinesse, as though there were …o hope of Gods merciemercy vnlesse we bring in our gift, and pawne in our hands to him: butGod is most free in his merciemercy▪ therfore let no thought of vnworthines ke…pe thee from him▪ Simile. this were to disered it the Lords mercies, and to bring in credit our merits, and rather to binde the Lord vntounto vsus, than vsus vntounto him: but if our sinnes be great, our redemption is greater; though our merits be beggerly, Gods merciemercy is a rich merciemercy: if our case were not desperate, and we past hope of recouerie, our redemption should not be so plentifull: but when all seemes to goe one way, when heauen and earth, the Sunne, the Moone, and the Starres goe against vsus, then to ransome vsus, and to make a perfect restitution, is to draw something out of nothing; euen as in sicknes, to hauehave either little danger, o… in great danger, deliuerance by present meanes is nothing: but in extreame perill, when physicke can doe nothing, and nothing maketh for vsus but the graue, then to be rescued from the graue, and to recouer our life from the pit, is redemption.
Death.
1 AS we must thinke of life as being content to die, so we must thinke of death as being content to liue: And they are as well to be liked of, that measurably feareA measurable feare of death commandable. death, as they who ioy so much at it; because they that moderately feare death, hauehave this in them more than the other (which is also allowable by grace and nature) that they tremble at Gods iudgements.
2. He said, be neuer durst desire to die, howsoeuer his continuall crosses did affoord him small desire to liue: therefore he feared and forewarned men of these kindes of wishes, becauseWishes of death euill. often the Lord heareth a man in iudgement, though in some merciemercy, and when he wisheth this or that affliction▪ he laieth it on him, so that after he cannot doe that good to others, which to his owne comfort he might hauehave done.
3 To one that said she feared death, he said: As I would hauehave you to thinke of life, as being content to die, so thinke of death as you would also be content to liue: and as for the feare of death, I like as well of them that measurably feare it, as of them who so ioy at it, for I hope and like well of them also. Howbeit I see not this in those, which is in them, and which is a thing both allowed by grace and nature, that is, that they tremble at Gods iudgements. You will say, that notwithstanding you see not why you should not feare death▪ seeing you finde no comfort in life: to which I answere, that your life hath not been without comforts, howsoeuer things gone are soone forgotten, though your cōforts were not in the full measure hoped for, and it may be that plentifull measure shall be giuen you in death. But what if you should die in this discomfort? for my part (as I my selfe looke forMaister Greenhams death. no great things in my death) I would not thinke more hardly of you, neither would I wish any to iudge otherwise of Gods childe in that estate of death: for we shall not be iudged according to that particular instance of death, but according to our generall course of life,Not to iudge of any man according to his state in death. not according to our deed in that present, but according to the desire of our hearts euer before▪ and therefore we are not to mistrust Gods merciemercy in death, be we neuer so vncomfortable, if so be it hath beene, before, sealed in our vocation and sanctification.
Desire.
1 HE said, God looketh to the desires, not to the deeds of his children: and if we purpose to doe good, howsoeuer we finde ignorance, what, where, and when to doe good, God will direct vsus in occasion, place and time, and in merciemercy will pardon our weakenes, though we faile in the circumstances.
Dispraise.
1 WHen any told a thing that sounded to the dispraise of a man, he (as not credulous in such matters) would make shew to the carnall plainti…e, that he was as one not hearing, and would fence off the matter a long time by causing him to repeate often his matter.
Diet.
1 BEcause no particular rule can be set downe how to amend excesse and defect in diet, this were the best rule generally to be obserued, so to feede, as that we may be made thereby more fit either to speake or heare the praises of God with more cheerfulnes and reuerence.
Dreames.
1 A Naturall dreame, which commeth of naturall causes, easily slippeth away: but if our dreames dwell longer vponupon vsus, and leaue some greater impression in vsus, they may be thought to proceed either from God, or from the diuell. And by these it is good to profit, if they be fauourable, by thinking such a thing we might hauehave, if weHow to profit by dreames. were not vnprepared for it: if contrarie, by thinking and forecasting, and fearing such an euill, if the Lord be not mercifull; because God doth often correct some sinne past which we regarded not, or foreshewes some sinne to come which we were not afraide of: and an1. A naturall dreame. euill dreame doth shew some euill in the heart, either in some sinne alreadie committed, or in some sinne which may be shortly committed. If the dreame be terrible, it is good to2. A good dreame. auoid all the occasions of that euill, and to giuegive our selues to prayer, and not to giuegive too great credit to dreames, least they weaken faith. The best is to be neither too remisse, nor3. An euill dreame. too wise in them, but to labour to profit by them, because the Lord by leauing such long impressions in vsus, doth as it were call vponupon our consciences not to passe them ouer without4. A terrible dreame. some vse.
2 Being asked how one might auoide the sinne of vncleane dreames in the night, heVncleane dreames. said, first it were good to auoide all obiects and wandring thoughts in the day, and securitie of praying against it at night. If these meanes did not preuaile, we must then think that God calleth vsus to some more earnest repentance for this or some other sinne before committed:See more in the title of Humilitie sect. 2. specially we are to beware of companie, such as may stirre vsus vp vntounto euill; either labouring not to come into their companie, or hauing iust occasion, to doe it with feare and with prayer▪ and doing this, not to tarrie longer than godly occasion is offered.
Distraction of minde.
1 BEing asked, why a man after sundrie and laborious reading in his calling, being desirous by meditation to apply the things read vntounto himsel…e, was so much interrupted, and violently, suddenly, and vnwillingly drawne into other conceites: he said, it was either want of preparing and sanctifying our hearts by prayer before we set vponupon so holyHow we be hindered in godly meditations. an exercise, and therefore the Lord correcteth the pride of our …ts and presumption of our hearts, in being bold to worke vponupon holy matters in our own strength or else for that we resting vponupon a generall purpose of thinking some good thing, or at least not to thinke any euil, did not fasten our minde constantly or continually vponupon some particular obiect, but raunging vp and downe, as hauing some part of our affections, studies, and meditations voide for some other matters, did not wholy & seriously set on the thing propounded to our selues. The trueth hereof may appeare hereby, for that which the heart is throughly set vponupon, it is so attentiue to, that it can be present to no other thing at that instant, especially if it be an hindrance to the thing taken in hand.
Dulnes.
1 HE said, after his great ioyes conceiued of some effectuall working of God in himselfe,Deadnes and dulnes. he most commonly not long after fell into deadnes and dulnes, and thereby was humbled: so that vntill that he was prepared with some new grace from God, and had receiued some new merciemercy at his hands, he was very vnfit to performe any seruice vntounto God or men.
2 Deadnes of the spirit, is the graue of many heauenly graces.
Doctrine.
1 BEcause in reading of examples we restraine duties to certaine persons, and wringRules concerning doctrine drawne from examples in Scripture. our own necke out of the yoke, or else we chiefly tye the mercies of God to them, and thinke they appertaine not to vsus; it is good to learne certaine rules whereby we may know when the vse of the doctrine is generall, and when particular, which is set downe in singular examples. Three rules are to be obserued: first, if we reade of any thing in particular, we are to search whether in some other place in the Scripture, the samething is not set downe generally, that is, whether that which is commēded, or discommended in some1 proper person, be not commanded or forbidden to all: if it be, then the vse of that is generall, not particular: but if it be a particular precept enioyned to some one, and no warrant found in the word of that to be done of another; then it is a thing personall, proper to some, not general appertaining to all. The second rule is, that wheresoeuer there is a generall2 equitie of a thing, there is a general practise to be had, howsoeuer we see it set down but in particular. The third is, whersoeuer by the scope of the place there appeares a generall3 drift, either by something going before or comming after, though the present place seemeth to be particular, yet there is a generall vse of the doctrine to be gathered out of it.
Exercise of religion.
1THe wicked not daring openly to professe iniquitie, redeeme times secretlyAs Nicodemus. Iohn.3. to commit it: so though we hauehave not the strength to professe religion publikely, yet let vsus redeeme times secretly to frequent the exercises of godlinesse.
2 As it is but a small pleasure, so long as we are in the gardē, to be delightedSimile. with the smel of herbes, vnlesse we gather of eueryevery kinde some to carrie with vsus, that so we may hauehave the benefit of the garden, though we be farre from it. And as it is but a small comfort to be rauished with sweet odors, so long as we are in the Apothecaries shop, and afterward to want them: so it is but a flattering ioy, nay rather aOf starting ioyes and affections to the word which some hauehave, while they are in the Church. starting ioy, no longer to be affected with the word and religion than we are in the Church: therefore we must gather here and there, that may worke on our affections when we be farre from the place where they grew.
3 We must vse all exercises of reading, hearing, conferring, praying, singing and meditating: but we must not tye the working of Gods spirit to any one particular.
Experience of our corruption.
1 WE shall neuer be brought hungerly to seeke after Christ, vntill we come bySee before of corruption in C. the last precept, to see and feele our naturall corruption, where of we must not onelyonly hauehave knowledge, but experience also, as S. Paul had, Rom. 7. Now wheras the Papists say, that this corruption is a sinne in the vnregenerate, but …t in the regenerate; we say it is a sinne in both. I say a bare knowledge hereof is not sufficient: for euen the knowledge of our corruption is not without the corruption of a priuie pride.