Works, Part 4 · Letter 6
A LETTER CONSOLATORIE, WRITTEN TO A FRIEND AFFLICTED IN conscience for sinne.
Grace and peace in Iesus Christ.
MY very good and louing friend in the Lord Iesus, I vnderstand by M. H. who oft trauaileth into those parts, that you require of me letters of comfort for reliefe of your afflicted and distressed conscience. Wherein I could bee glad to performe any dutie that is within the compasse of my poore abilitie. But your best and soundest comfort (as I take it) lieth in those that hauehave themselues beene exercised with that triall: who from the comforts of Christ that2. Cor. 1. 4. hauehave abounded in them, are best able to comfort those that are in like sort afflicted by the hand of God. Againe, I hauehave written vntounto you many times of this argument: if my Letters remaine with you, they may alwaies speake for me that which I am able to say to that poynt. If you require more than I hauehave written before this; then were it reason you should send me my former letters, that I might know where to begin that which remaineth. My leisure is not great, as you know, and there is nothing whereinto I enter more vnwillingly, than into this labour of writing. Yet that you may vnderstand that I hauehave not altogether forgotten your old louelove towards me, nor hauehave suffered mine affection towards you vtterly to decay; I will endeuour at once as briefly as I may to remember vntounto you, so farre as I can cal to mind, the summe of all that I hauehave written vntounto you heretofore. The question (as I take it) that lieth in controuersie betweene your conscience and the enemie, is of the assurance of your saluation. Wherein I would hauehave you first to consider what is, or at any time past hath beene the testimonieThe testimonie of the spirit. of the spirit of God vntounto your spirit, and then I doubt not, but either from present sense of the same spirit of God, crying in your hart, Abba Father; or from the remembrance of the daies of old, wherein you had a comfortable assurance of Gods fauour, you shall be able to repell the force of this temptation, considering that the holy Ghost cannot lie, that God, whom he loueth, vntounto the end he loueth, and because his gifts and calling (as the Apostle saith) are such as whereof he doth not, nor cannot repent him. Then consider the nature of faith, which how weake and vnperfit soeuer it be, it cannot be deuidedThe nature of faith. euen by Sathan himselfe, to be faith: according to that which is said, I beleeue, Lord helpe thou mine vnbeleefe. And if you hauehave faith euen as much as a graine of mustard seede,Ma…k. 9. 24. Matth. 17. 2.&c that faith apprehendeth Christ Iesus, in whom there is all sufficiencie of saluation, and in whom we are complete: so that whatsoeuer scruple ariseth from our selues, or is enforcedColos. 2. 10. of the enemie from any imperfection that is in vsus, it neede not at all to dismay vsus, because we saue not our selues, but are saued by him, Who is made vntounto vsus from God, 1. Cor. 1. 30.wisedome, righteousnesse, sanctification, and redemption: that who so glorieth should glorie in him. And indeed there is no surer refuge when the enemie distresseth vsus, than renouncing our selues to professe the onelyonly name of Christ Iesus, who dyed for our sinnes, and rose againe for our iustification. For if the enemie shall say, we hauehave sinned: our answere is, Christ hath dyed for vsus, yea is risen againe, yea is ascended into heauen, &c. If he say, weRom. 8. 34. want the righteousnes of the Law, we must answer, Christ hath fulfilled the Law, that weRom. 5. 19. by him might be made the righteousnes of Christ: If he say, we are in nature corrupt, and2. Cor. 5. 21. therefore both vnworthie and vnfit for the kingdome of heauen; we must answere him with the words of Christ himselfe: For their sakes hauehave I sanctified my selfe. Finally, whatsoeuer shall be obiected against vsus by the enemie, our answere must be, that in Christ all2. Cor. 1. 20. the promises of God are Yea, and in him they are Amen. That all fulnes dwelleth in him,Colo…. 1. 19. and that in him we are perfected: so that we may boldly say with Saint Paul, There is no Rom. 8. 1.damnation to those that are in Christ Iesus. If Sathans importunitie and impudencie will not thus be answered, we must end all disputation with him by our selues, and send him vntounto Christ, who amongst other parts of his office towards vsus, performeth also this for vsus, both before his heauenly father, and against all our aduersaries, that he is our aduocate to plead and defend our cause, which yet is not so much ours as his owne; because the question is1. Ioh. 21. not of our merits or satisfactions, which we freely renounce: but of the merit of his obedience, and of the value of his death vntounto the saluation of those that beleeue in him. So shall we at once stop vp the mouth of the enemie, when refusing to plead our owne cause, we referre our selues vntounto Christ, whom we know to be the wisedome of God, and able to answere all that can possibly be obiected against vsus. For seeing Sathan is a wrangling andDispute not with Sathan intemptation. subtill Sophister, it is our surest and safest dispatch, to breake off all dispute with him, and to send him thither where he may receiue his best answere; and we need not to doubt, but he that hath answered the iustice of God, and cancelled the obligation that was against vsus before his heauenly father, will easily defeate whatsoeuer the old Serpent our accuser the diuell is able to alleage against vsus. But if we cannot so auoid his assault, but needs we must enter the combat with him, let vsus take vntounto our selues that courage that becommeth the souldiers of Christ, and in the name of the Lord Iesus manfully oppose our selues, knowing that he which hath brought vsus into the battell, will both saue vsus and deliuer vsus out of all dangers. Then if the enemie shall say that we hauehave no faith, and therefore hauehave no interestWhether we hauehave faith or not. in Christ, we may answere, that our beleeuing dependeth not vponupon his testimonie, it is enough that our selues doe know, and feele by the grace of God, that we doe beleeue. As for him, we doe the rather perswade our selues of faith, because he saith that we beleeue not: knowing that he is not onelyonly a murderer, but also a lyer from the beginning and theIoh. 8. 24. 25. father of lying. Now, he that was neither ashamed nor afraid to charge God himselfe with vntruth, will make lesse scruple to deale falsely with vsus, and that therefore we vtterly reiect his witnes, as the witnes of a notorious and treacherous deceiuer, vnworthie all credit, and whom we cannot beleeue, euen in the truth it selfe without danger. For which cause heMark. 2. 24. was so oftentimes silenced by our Sauiour Christ and his Apostles, euen then when afterAct. 16. 18. his deceiueable manner he bare witnes vntounto the truth. Againe, when the question is of our faith in Christ, whether we beleeue in him or not, we must beware that we stand not here vponupon perfection of knowledge, which in the best Diuines is vnperfect: or vponupon the perfection of our perswasion, which in all flesh is mingled with imperfection: It is enough for our present comfort, and to the silencing of our aduersarie, that we hauehave a competent knowledge of the mysterie of our saluation by Christ; farre remoued from that ignorance and implicit vnderstanding, which Sathan hath planted in the kingdome of Antichrist. For perswasion also, we acknowledge, that partly by the corruption of nature, and partly by his assaults, by the grace of God it is such, as the same is oftentimes assailed and shaken; yet faileth not, nor falleth vntounto the ground, but standeth inuincible against all his attempts and inuasions whatsoeuer. And finally, for that faith whereby we rest for our saluation vponupon Christ Iesus, wee glorie not in our owne strength: but wee say eueryevery one for himselfe with him in the Gospell, We beleeue, Lord helpe thou our vnbeleefe. Fo… if faith he, as it is indeed, a repose, setling, placing, and putting of our trust and confidence A desciption of faith.for our saluation in Christ whom the Father hath sealed; then we doubt not to proue against Sathan and all his instruments of infidelitie, that we doe beleeue: and that the weaknes of2. Tim. 1. 12. our faith, which we willingly acknowledge, and that remnant of vnbeleefe which yet hangeth vponupon vsus, is so farre off from dismaying vsus, that it is both a warning and motiue vntounto vsus of great force to stirre vsus vp, and to set a worke by all good meanes to establish and to increase our faith, when wee finde the good hand of the Lord not to bee wanting vntounto vsus, and his eares not to bee shut vp against our prayers; in which we alwaies say with the Apostles of Christ, Lord increase our faith. If it shall bee obiected, that because wee hauehave not the same sense and feeling of faith which sometime wee had, as Sathan himselfe could not then den…e, therefore we hauehave now no faith, but hauehave vtterly lost the same: wee may answere, the argument followeth not: for euen in many diseases of the bodie it is soSimile. with them that hauehave them, that they seeme little better than dead corpses, and yet there is life in them, which hidden for a time, after is recouered and raised vp againe: so it is many times with the children of God, that being ouerborne and distressed with extremitie of affliction and temptation, they seeme for the time both to themselues and others, to hauehave lost the life and light which once they enioyed. Yet so it is, that when the tempest is ouerblowne, and the gracious countenance of the Lord againe beginneth to shine vponupon them, the faith which was as it were hid for the time, taketh life, and steweth foorth it selfe, and plainly proueth, that as the trees when they budde in the spring time and bring foorthSimile. their fruite, were not dead in the winter as they seemed to bee: so the faith of Gods children, springing afresh after the stormie winter of temptation, declaring manifestly that it was not dead when it seemed so to be, but was onelyonly respited for the time, that afterward it might bring foorth more fruite: and whereas the afflicted soule desireth nothing moreThe afflicted desireth to be leeue, & cannot discerne his estate. than to beleeue, though it feele not a present operation of comfort by faith; euen that desire argueth a secret sense that cannot easily be discerned, together with assurance of better estate in time to come, according to that of our Sauiour Christ: Blessed are they that hunger and thirst after righteousnes, for they shall be satisfied. And that of the blessed Virgin, He filleth the hungrie with good things, but the rich he hath sent emptie away. Also that bewailing and deploringMatth. 4. of vnbeleefe which is found in the afflicted, is not onelyonly a st…p vntounto their former comfrort, but a certaine proofe and demonstration of the returne therof. For the Lord working by his spirit in the hearts of his childrens gronings that cannot be expressed, thereby assureth thē that in his good time he will heare them & grant their requests. And so much the more wee may bee perswaded hereof, because the louelove of God towards vsus, as it began not of vsus (as S. Iohn saith) so it dependeth not vponupon vsus, but vponupon the truth & constancie ofIoh. 5. him, with whom there is no change nor shadow of change. Againe, the temptation it selfe,Temptation what it may teach vsus. from which our affliction doth arise, though it hauehave of itselfe a most bitter and sharp taste, euen vntounto the wounding of our soules neere vntounto death: yet hath it also in it an argument of comfort, the Lord himselfe out of darknes raising vp light vntounto his childrē. For euen by this, that Satan so busily and so fiercely assaileth vsus, it doth appeare, that as once he lost his possession in vsus, & was cast out by one more mightie than himselfe, which is Christ: so now he findeth no peaceable entrance, but a strong and mighty resistance, & therfore there yet remaineth such part of the former worke, which he could not hitherto ouerthrow, nor shal be able for euer, which is the secret seede of faith still sustained and nourished by the spirit of God in vsus, when wee would thinke it were vtterly extinguished. For as the fire when it wrastleth with the water throwne vponupon it, ceaseth not till it hauehave ouercome: so this resistance of the spirit against the flesh, will not cease vntill the full victorie be obtained, and Satan himselfe troden vnderunder our feet. Neither is there any more sure testimonie, either of our present deliuerance begun, or of our full & perfect victory in time to come, than this, that by the word of God we doe (though but weakly) resist the temptations of the enemy, and continue in the battaile against him: mourning indeede and trauailing vnderunder the burthen of affliction, but yet standing vpright before the enemie, so that he cannot fully preuaile against vsus, much lesse ouerthrow & destroy vsus. But here one thing must carefully be looked vntounto, that we be not so farre discouraged, either with want of feeling, or ouerborne with desire of that wee hauehave not, as wee forget what merciemercy hereto fore wee hauehave receiued. When Iob so earnestly, and (as one would thinke) impatiently wisheth the good things hee had sometimes enioyed, he doth not onelyonly expresse the great affection he had to be restored vntounto his former estate, but also giueth the attentiue reader to vnderstand a secret work of that grace of God; from the remembrance of that which had been, insinuating an hope of that which should be, as the euent it selfe afterward declared; which issue of his troubles S. Iames would hauehave vsus diligently to consider when he saith: Ye hauehave heard of the sufferings of Iob, and hauehave seene the end of the Lord. But it fareth in this case with the afflicted soule many times, as it doth with those that greedily striue for the goods of this world; their affectionsSimile. of hauing more is so strong, and doth so violently possesse and carrie them, as it not onelyonly depriueth them of the vse of that they hauehave, but also maketh them forget the same, and which is yet more, protest against it, as if they had it not at all. So the humbled and afflicted spirit, one borne for the time with present griefe and anguish of minde, not onelyonly vseth not the comforts it hath, and cannot presently discerne; but also causeth an vtter forgetfulnes of them, and which more is, protesteth against them, as if they were not: yea (as we see often in Iob) he so complaineth of the contrarie, as if the Lord had not only forsaken his seruant, but had armed himselfe, and did fight against him to destroy him. Here therefore we must bridle and chastice our impatient and murmuring spirit: and remember that of Iob, so farre contrarie to the other, that though the Lord should destroy him, yet hee will trust in him. Neither must we so much vexe and vnquiet our hearts for that we want, as labour to make vse of that wee hauehave: which though it seeme little vntounto vsus for the present,Resistance in temptation a sure signe of faith and grace. yet in truth is more than Sathan by all his force is able to ouercome, as may appeare vntounto vsus by that endlesse resistance which the spirit of God dwelling in vsus maketh against him. For he that so fighteth is not yet captiue: and he that standeth in face of the enemie, and endureth all his assaults, is not yet vanquished. Yea for that hee holdeth out in so great weaknes of his owne, against so strong and furious assaults of the enemie; it plainly argueth, that he standeth by a greater strength than his owne; by which, as hee is presently preserued that he falles not into the hand of his aduersarie; so neede he not doubt thereby to be finally deliuered, and crowned with victorie and triumph in despite of Sathan & all hee is able to worke against him. But the enemie, whose quarelling with vsus is endlesse, asRemedie in temptation. his malice is vnsatiable, will not thus leaue vsus and giuegive vsus rest, then (as I saide before) it is our best and safest way, at once to end all disputation with him. And we cānot better shake1. Dispute not with Sathan. him off, than by exercising our selues in prayer, reading, and meditation of the word of God, and by diligent walking in the works and labours of our calling: for there is no greater oportunitie nor aduantage that can bee giuen vntounto the aduersarie, than if he shall finde2. Exercise, prayer, reading. vsus idle and vnoccupied. If the mind be already possessed of, and occupied in good things, it cannot so easily be transported vntounto that which is euill: but if he finde the house empty and fit for him, he then entreth without difficultie. In the question of faith wee hauehave comfort3. Be painfull in the workes of thy calling. Faith proued by the fruits. also from the works and effects thereof in our selues: For as the tree is known by the fruites; so faith wanteth not her fruites whereby she may be discerned. These are of diuers sorts, sorrow for sinne past, hatred of euill, care and endeuour to auoide it both in generall and particular, the louelove of God and of his righteousnesse, desire and care with labour and contentation to please him, both in generall and particular duties. And here againe wee hauehave a lawfull and necessarie recourse vntounto time past. For albeit wee hauehave nothing toPsal. 77. 6. glorie in before God, when the question is of the cause of our saluation; yet the effects of the grace and fauour of God towards vsus in the former fruites of our faith, may yeeld vsus no small comfort in the time of our heauines and of the anguish of our spirits; hereof it is that the Prophet in the Psalmes doth so often protest his obedience vntounto God▪ and care to doePsal. 119. his commandemēts: hereof it is that Iob, vntounto the comforting of his distressed conscience,Iob. 31. remembreth the course of his former life, led in the feare of God and obedience of righteousnes. For although we may not attribute any merit vntounto our workes, but must giuegive theRom. 3. 28. whole glorie of our saluation vntounto Christ alone; yet our workes doe witnes for vsus, that we are the children of God, because we are guided by his spirit, & as the Apostle saith, though Rom. 8. 10.the bodie be dead in respect of sinne, yet the spirit is life for righteousnesse sake. Also the gracious effects of Christ himselfe dwelling in our hearts by faith, are sure & certaine testimonies that we are members of his bodie and doe belong vntounto him, because as branches implanted into him which is the vine, we bring foorth fruite according to the nature of the vine. It is said we doe yet sinne; our answere is, that that happeneth vntounto vsus not from the newIoh. 15. 2. creature, but from that other part yet remaining in vsus still subdued vnderunder sin, in which the Lord of merciemercy doth not esteeme vsus, but in that new man which is fashioned againe accordingRom. 7. 17. vntounto his own Image. In so much as S. Paul doubteth not to say, that the sinnes of theRom. 6. 2. faithfull proceeding from the remainder of corruption, yet abiding in them, are not theirDeath the complement of mortification. works, but the works of the flesh, which being already wounded vntounto death by the power of the death of CHRIST, languisheth more & more, and shal finally be abolished by death, which is the ende and accomplishment of our mortification, and fullie endeth the battaile betweene the flesh and the spirit. What shall I say of the loathing of this life, and the vanitie thereof, & of that desire which is in the children of God, to be dissolued, and to be with Christ? of contentment in all estates, patience in afflictions, constancie in truth, louelove towardsLoathing of this life, &c. those that louelove the Lord, pitie towards those that are in miserie, and the desiring ofPhil. 1. 21. the good (euen of their enemies) and thos that hate them? Which vertues, though they beare not an equall saile, by reason of the weaknes of the flesh, and of the malice and resistance of the enemie; yet are they vndoubted testimonies of our louelove towards God, which is not but in those who are first beloued of him, and hauehave tasted how good and gracious he is. If we shall looke vntounto the exercises of pietie, & of the worship of God, though we mayComfort frō the exercises of pietie. here (a… else-where) complaine of our wants and defects, yet we shall through Gods goodnes finde matter of comfort. Remember therfore what merciemercy the Lord hath shewed you in this part; with what desire & affection you hauehave heard the word of God: how preciousThe hearing of the word. it hath bene vntounto you, aboue gold, euen the most fine golde: how sweet and comfortable, euen aboue the hony & the hony combe. Remember with what fruit of knowledge in the will of God, increase of Faith in his promises, purpose and endeuour of amendment of life, you hauehave oftentimes heard the same. Call to minde with what zeale and earnestnes of spirit you hauehave sometimes called vponupon the Name of God, both publikely and priuately, withPrayer. others, and alone by your selfe: with what ioy and reioycing of the soule you hauehave praisedPraising of God. the Lord for his mercies towards his Church, and towards your selfe. Call to minde what hath bene in you at any time, the power of those Sacraments which are annexed as sealesSacraments. vntounto the promise of saluation by Christ, and how farre they hauehave by the blessing of God, erected your minde in hope and assurance of his goodnes towards you.
If your present discouragement resist the comfort of these meditations, it is no newe thing, that in our weaknes wee should after the manner of those that be sicke, disaduantage our selues of that which might doe vsus good: yet remember how iniurious a thing it were, to esteeme the children of God by their present agonies and conflicts of conscience, rather then by the comfort of that estate wherein the grace of God shined plentifully vponuponSimile. them and in them. For as when men are diseased, it cannot thereof be concluded, that they were neuer in health: so the present discomforts of the children of God, though they take away the sense of his merciemercy for a time, yet they are no repeale of his former goodnesseTo record our faith, and comforts past. and fauour towardes them, nor denie them to hauehave bene, euen in their owne iudgement and feeling deare vntounto the Lord, and still to bee, though the storme and tempest of their present affliction suffer them not so liuely and comfortablie to enioy the same, as before.Heb. 10. 32. 34. Iob. 29, 3.For which cause they must with Iob and Dauid call to remembrance the comforts of timesPsal, 77, 6, 12. past, from thence to assure themselues of the returne of the good hand of the Lord in duePsalme, 23, all. time. I doubt not, but you can be witnes vntounto God, and to your owne selfe, that the time hath beene when your comfort and assurance of Gods fauour was such, as Sathan himselfe could not denie the testimonie which then the spirit of God did beare vntounto your spirits.Rom, 8, 16. Now the gifts and calling of God are without repentance, and whome hee loueth heRom, …1, 29. loueth vntounto the end: neither doth our saluation depend vponupon any thing of our owne, (forIoh, 13, 1. then we should a thousand times perish and fall before the enemie) but vponupon that eternall and euerlasting louelove of God, wherewith he hath loued vsus in IESVS CHRIST, before theThe testimony of the spirit of adoption, better thē the testimony of men and Angels. foundations of the world were laide: which louelove of his, if it hath at anie time bene made knowne vntounto vsus, and apprehended of vsus, we hauehave assurance greater then the testimonie of men and Angels. But you will say, that which sometimes I felt is now gone, and in stead thereof I am perpetually oppressed with the horror of the wrath of God, iust against me for my sinnes. It is true, that the power and sense of Faith is not alwayes alike in the children of God: yet is it a false and sophisticall conclusion, suggested from him that is a lyar from the beginning, and the father of lying, to say, we feele not faith, therfore there is no faith in vsus. For in many diseases of the body wee hauehave no sense of life, and yet wee liue: the Sunne shineth not in the night season, nor when it is obscured with cloudes: shall weeSimile. say therfore that there is no Sunne, or that it hath vtterly no operation? Admit also (which yet may not be admitted) that the Lord had for a time vtterly giuen vsus ouer: can wee conclude thereof, that he will neuer againe be mercifull vntounto vsus? Nay, hee that found vsus when wee sought him not, will surely returne vntounto the worke which hee hath begun, though he seemeth for a while to hauehave forsaken it. There is sometime as it were an eclipse of ourAn eclipse of faith. faith, and of the feeling of the grace of God towards vsus: but let vsus assure our selues, that as the Sunne and Moone doe not perish in their eclipses, nor loose their light for euer: so in this eclipse which happeneth for a time vntounto our faith, and sense of Gods goodnesse, the same shall not perish or lose his vertue for euer: but shall in good time bee restored, or rather quickened in vsus againe, vntounto our further and more assured comfort. This you hauehave seene in many deare children of God, whose heauinesse hath beene knowne vntounto you, that they hauehave not beene forgotten for euer, but that the Lord, who seemed for a while to frown vponupon them, did in the end cause his most gracious and louing countenance to shine vponupon them againe: you hauehave felt it in your selfe, that there hath beene an interchangeable course of sorrow and comfort, of faith and feare, and that the one hath continually succeeded the other, that the same hand that humbled you, did raise you vp againe; that he that inflicted the wound into your soule, applied thereunto the most sweete and soueraigne remedie of his grace. So ancient and so experienced a souldier as you are in this spirituall battaile, should now be valiant and strong vntounto the combat: and though victorie be not to be hoped from the weaknesse of flesh, yet the experience we hauehave had of the goodnesse of God in our former troubles, ought to assure vsus of the returne of his helping hand in all our necessities. Shall I put you in minde of the grace of God towards you in your comforting of others, euen then when your selfe hauehave been in some discouragemēt? If others hauehave receiued comfort from you, raise vp the same comforts vntounto your selfe. Neither is there any cause you should feare, least the spirit which in you was able to erect and confirme others, should not be able to refresh and comfort your owne soule. In other things we louelove our selues too much, and doe well vntounto our selues rather than to others: but here many times by the fraud and deceit of the enemie, wee are made cruell vntounto ourIn tēptations how we conspire with Sathan against our selues. owne bowels, and become his abused instruments to torment our selues: Who will put a sword into the hand of his aduersarie to wound himselfe withall? And who will strengthen his enemie that is alreadie too strong for him? Yet this is our folly, that we will conspire with Sathan against our selues, and arme him with weapons vntounto our owne destruction. Saint Peter saith, Resist the diuell being strong in faith. We must not therefore yeeld our1. Pet. 5. 9. selues vntounto his tyrannie, nor cast away that weapon of faith by which alone wee may bee1. Ioh 5. 4. able to ouercome. But I will vrge this argument no further.Ephes. 6. 16.
I know that the benefits of this life are common for the most part, both to the reprobateCōmfort frō the benefits of this life. and to the elect; yet both in those which are common, there is a great and large difference, and there are some so singular as carrie with them a stronger testimonie of the fauour of God, than that it may without impietie be denied. In common benefits it holdeth, that as things most aduerse are yet turned vntounto our good, so much more the good gifts and blessings of God doe carrie with them a testimony of his louelove and fauour towards vsus. For as the Lord speaketh vntounto vsus in the word and by his spirit; so his good and fatherlyRom. 8. 28. prouidence towards vsus, is not without voyce, but soundeth aloud vntounto the declaration of his louelove. But there are (as I said) some benefits so special, that the vse of them is proper only vntounto his children. Remember with me the first time of this trouble & dismaying of your conscience; and remember withall how many meanes the Lord hath ministred vntounto you for your comfort What shall I say of those whom the Lord hath put euen into your bosome, the more neerer to applie his merciemercy vntounto you, Maister C. Maister B. Maister R. &c. all so furnished vntounto your comfort, that you may well thinke, they were as so many hands stretched out from heauen to support and strengthen your weaknes withall? If I should set myselfe to remember how many other the seruants of God hauehave by diuine prouidence been directed to minister cōfort vntounto you, the number would be innumerable: Master S. A speciall fauour of God to hauehave his faithfull seruants to pitie vsus in our afflictions.Master F. Master D. Master B. Master G. Master G. and almost who not, of those that hauehave been trained and brought vp in that schoole. Consider how great a merciemercy this hath been, that so many excellent Physitions of the soule, should at seueral times apply themselues, if not vntounto the cure, at the least vntounto the mitigating of your disease, I will not examine how many and great comforts you hauehave receiued from them by word in presence, and by letters in absence: this onelyonly I aske of you, whether you hauehave not knowne all these to beare vntounto you the same testimonie, to speake the same comfort, and to cōfirme you in the same assurance of the louelove of God towards you?
Now what spirit must that bee, that shall contradict the spirit of God in the mouthes of so many and faithfull witnesses? My good friend, marke what I will say vntounto you: as the patient that is sicke in body willingly resigneth himselfe vntounto the sentence and direction of his skilfull and faithfull Physition; so must the children of God in their spirituall maladies, yeeld themselues vntounto the Physitions of their soules, so much the more, because the Lord hath giuen vntounto the ministers of his Gospell the power of binding and loosing, bothMatth. 18. 18. in the publike ministerie of his word, and also in the priuate consolation of his children. I will not speake of that which is publike, although not altogether vnfit vntounto my purpose, considering that that which is publikely spoken as vntounto all, hath also a particular addresseEsay. vntounto those that are the Lords. As whē the Lord saith by his Prophet, Blessed are all they that mourne in Sion. I will for the present rest in that vse of this power of binding and loosingIam. 5. 15▪ which is priuate and particular. Remember that of Saint Iames, who saith, that vponupon the prayers of the Elders of the Church, the sins of the diseased shall be forgiuen him: which words can hauehave no other sense, but that by them shall bee pronounced vntounto him the forgiuenes of sins. A most excellent practise wherof, we hauehave in our Sauiour himselfe, Luk. 7. where first he proueth by argumēt vntounto Simon the Pharisie, that the mourning sinner wasVers. 41. pardoned all her sinnes, and therefore was now no sinner and wicked one, as hee vncharitably esteemed her to bee; then turning himselfe vntounto the distressed soule, first saith, Thy sinnes are forgiuen thee; and afterward, Thy faith hath saued thee, goe in peace. Wherein, though there be some things extraordinary in our Sauiour Christ as the sonne of God; yetIoh. 20. 23. is it that power which he hath communicated vntounto all his seruants, saying, Whose sinnes you How Gods faithfull Ministers binde and loose.forgiue, they are forgiuen, &c. which is nothing else, but, whose sins vponupon due examination and trial of their repentance, you pronounce to be forgiuen, they are forgiuen. Here again remember (my deare friend) how many of the faithfull and expert seruants of Christ hauehave examined your estate by conference with your selfe, & hauehave found all signes vntounto health and saluation. Vnlesse therefore Sathan dare contradict the spirit of God, speaking by the mouthes of so many witnesses, he cannot say but you are the Lords. Now for your selfe, I am assured that you will not, nor dare not say, but this hath beene the constant testimonie of all the seruants of God sent vntounto you; and that they were such as you had no cause to suspect their partialitie or flatterie in any sort. How is it then, that the voyce of so many should not be vntounto you as the voyce of God himselfe? Who, though he do not speake vntounto vsus now immediatly from heauen, as in some times past; yet he speaketh vntounto vsus by the mouthes of his seruants, his Prophets. When Dauid said in the horror of his soule, I hauehave 2. Sam. 12. 13▪sinned against the Lord; was it (think you) a small comfort that Nathan said immediately vntounto him, The Lord hath pardoned thy sinne? I will say nothing of the prayers of so many of the seruants of Christ as hauehave commended your cause vntounto the Lord, which cannot be frustrate, the Lord himselfe directing them to pray according to his word, and vponupon the assurance of his promise. Reade Iob 33. 23. If there be present with him (that is, with the afflictedNotes out of Iob. 33. 23. for the comfort of the afflicted. soule, as verse 22.) a messenger from God, an interperter (of the will of God) such as is one of a thousand, who may signifie vntounto man the equitie of the Lord, and intreating him for fauour shall say: Redeeme thou him that hee goe not downe into the pit, by that redemption which I hauehave found; when he hath humblie be sought the Lord, he doth graciously receiue him that hee may behold his face with ioy, and hee restoreth vntounto man his righteousnes. In which words there are many excellēt things to be noted for the comfort of those that are afflicted. The first is, that the anguished soule finding no comfort at home and in her selfe, by reason of the strength of temptation, must seeke reliefe abroad at the hands of those whom God hath appointed to make glad the sorrowfull minde, and to giuegive rest vntounto the wearied and distressed conscience. Wherein you must consider with all thankfulnesse, how great merciemercy the Lord hath shewed vntounto you: for I doe perswade my selfe, as before I hauehave said, that since the time of your affliction, there hath not been almost one, that hath any special gift in that kinde, who by conference, writing, or otherwise, hath not bestowed some part of his trauaile vntounto your comfort. I could my selfe name a great number besides those aboue mentioned, but yourselfe can remember many more. Now the testimonie of many faithfull seruants of Christ witnessing the grace and goodnesse of God towards you, must bee as the voyce of God himselfe, who is not as man that hee should lie, or as the sonne of man that hee should repent, or alter that which he hath once testified. And if Iob doe acknowledge, that the comfort of one faithfull witnesse on the behalfe of God, is enough to the erecting & cherishing of the heauiest minde, what can Satan say vntounto the testimonie, not of two or three witnesses which the law onelyonly requireth, but vntounto the testimonie of two or three score, the meanest and weakest whereof should be able to answere in your behalfe vntounto all that the enemie is able to obiect against you? The second2 thing I note, is that these hauehave not come vntounto you by error or by chance, but by special addresse of Gods prouidence, as sent from the throne of grace to bind vp your wound, and to minister comfort vntounto your conscience. The third, that these speake not their own3 words, nor of themselues but are the faithfull interpreters of the will of God, not indeede immediatly from himselfe, but by viewing and esteeming of the worke of God, and the fruites of his grace in those that are his. The fourth, that as they declare vntounto the afflicted,4 that fauour of God towards them, which themselues are not able for the present to discerne, so they commend them by prayer vntounto the Lord, who hath promised to heare & to graunt their requests. The fift, that for cōfort in this case, we must passe out of our selues,5 in whom there is nothing that may ease our griefe, and cast our eye and cogitation onelyonly vponupon Christ, in whom al fulnesse of saluation doth dwel, considering that this is one of the meanes whereby Sathan doth most distresse and anguish the afflicted soules, that hee holdeth them in the cogitation of their sinnes and transgressions against God, and suffereth them not to see that length, breadth, height, and depth, and to knowe that louelove of ChristEphes. 3. 18. that passeth all knowledge, that they might be filled with all the fulnesse of God. The sixt,6 that the Lord both mercifully blesseth the labours of his seruants in comforting his children, and also graciously heareth their praiers and supplications made in their behalfe vntounto his Maiestie. And the last, that God in his good time erecteth the mindes of the afflicted,7 and openeth their mouthes to praise his name & to protect his goodnes, that he hath brought againe their soule from the pit, and hath shined vponupon them with the light of life▪ Which effect of the grace of God, because you hauehave both seene in others, and felt in your selfe many times, you hauehave great cause to hope and expect the returne of his comforting hand in due season, who also shall once determine these conflicting daies, and set vsus in that peace which shall neuer be interrupted, and wherein all teares shall bee wiped away fromApo…. 7. 18. 14. 13. our faces for euer.
The malice of the enemie, during this life, hath no end nor measure at all, and therfore we may iustly feare all extremitie of attempt against vsus; but we must strengthen our selues in him, who can and will enable vsus vntounto all things.
The last and most grieuous assault of Sathan against the afflicted is, that he calleth intoAgainst the doubt of election. doubt their election. For that saluation is onelyonly of the elect, hee laboureth by all meanes to snake this ground and pillar of comfort, and if it bee possible to subuert and ouerthrow the same. It behooueth vsus here to take heede how we carrie our selues, as in that temptation which of all others is most difficult and dangerous. First therefore, wee must beware of that gulfe wherein the enemie hopeth to deuoure vsus, that wee enter not into the secret and hidden counsell of God. For the secrets of the Lord are for himselfe; but the thingsDeut. 29. 29. that are reuealed, are for vsus and our posteritie after vsus for euer, as Moses saith. What then hath the Lord reuealed concerning our election? First, the spirit of God witnesseth vntounto our spirits that we are the children of God: then it teacheth vsus to cry Abba Father, and stirreth vp in vsus those gronings that cannot bee expressed. From these let vsus descend vntounto3 faith it selfe: the voyce whereof, if it be not suppressed by the grieuousnesse of temptation, soundeth cheerefully vntounto vsus, that wee are beloued of God, redeemed by Christ, and fellow heires with him of his fathers kingdom. If here also the enemie hauehave darkened our4 senses and obscured our light, we must of necessitie with Iob, relieue our selues from theIob. 31. fruits of our faith: These what they are hath alreadie beene said. If necessitie doe so compell5 vsus, we must flie vntounto the times that are past, and referre our selues vntounto the testimonies of the faithfull ministers of God: who as they are for their wisedome and manifold experience better able to iudge of our estate than our selues: so hauehave they power and authoritie from God to decide the controuersie betweene vsus and our enemie, and to pleade our cause against him. Also where the enemie from our present trouble and torment of6 minde, seeketh to driue vsus vntounto despayre, we are to vse against him his owne weapons: for among many testimonies of our estate in grace & fauour with God, there is none more euident and sensible, than is that conflict which we find and feele in our selues of the spirit against the flesh, of faith against vnbeliefe, of a sanctified minde against that part that is vnregenerated: and finally, of the new creature against the old man, and of Christ himselfe7 in vsus, against the power of Sathan. If he replie that this is not so, but the contrarie; we may answere, that albeit there hauehave been many times, wherein we had a more present and mightie hand of the Lord vponupon vsus; yet euen now Satan himselfe cannot denie, but we hate sinne and louelove righteousnes: that we louelove God and (to our power) obey his will, and flye the baites and occasions of euill: whereof if there were for the present no manifest and apparant effects, (as yet by the grace of God there are) notwithstanding the onelyonly affection and desire of the heart, thirsting and longing after Gods kingdome and his righteousnes, are sufficient arguments of the worke of grace begun in vsus, which shall so long bee continued by the good hand of our heauenly father, vntill it be consummated and perfected in the life to come. For if it be God (as the Apostle saith) that giueth both the will andPhil. 2. 13. the deed: he that hath giuen vsus to desire to obey his will, will also enable vsus vntounto the doing of the same. And seeing the worke of sanctification beginneth in the heart, and thence floweth into our whole life, wee nothing doubt, but God, who hath giuen vsus ioy in the holy Ghost, and therby a louelove vntounto him & vntounto his law, wil further confirme & strengthen vsus, that we may be vessels of honour vntounto his name, and glorifie the Gospel of our profession with fruites agreeable and according thereunto. Yea the thoughts, meditations, and desires of the heart, are deeds before God, and principall parts of that obedience which he requireth at our hands. And therefore if the faithfull man should bee taken away by death before he hath done any of the outward works of the law; yet should not his faith be without fruites, in that being sanctified in the inward man, hee doth now in soule & spirit serue the Lord, and desireth abilitie and oportunitie in act to doe his will, and to honour his name; as appeared in that penitent malefactor that died with our Sauiour Christ.Luk. 23. 42.
Another thing I am to admonish you of, that you bee not as the couetous men of the world, who so gape vponupon that they further desire, as they consider not, but rather forgetThe afflicted conscience like the couetous man. that which they alreadie hauehave, and hauing much indeede, in their opinion hauehave nothing: and to all purposes and vses do as well want that which they hauehave, as that which they hauehave not. So it oftentimes happeneth to the deare children of God, that whilest they looke and breath after that which they hauehave not yet attained vntounto, they forget and neglect that which they hauehave receiued, and vse it not to their comfort and reioycing, as otherwise they should. This ouerreaching & importunitie of theirs, Sathan abuseth against them, from the opinion of hauing nothing, to blind their eyes not to see the present grace and goodnes of God towards them. It is true that the Apostle saith, that in the course of godlines andPhil. 3. 11. religion, we may not thinke we hauehave attained the goale, or are come vntounto the ende of our race: but, forgetting that which is behind vsus, and endeuouring vntounto that which is before, must contend (as to a marke) vntounto the reward of the most high calling of God in Christ Iesus. But he speaketh it not to this end, that wee should not in thankfulnes acknowledge the former mercies of God bestowed vponupon vsus, or not vse them vntounto our comfort, as testimonies of his louelove & fauour towards vsus: but that we may not stay in our present profiting but adde daily a new and fresh increase; that as from a larger and greater heape o… benefits, we may more and more assure our selues, that we are beloued of God, and shall enioy the inheritance of his kingdome. When the Apostle saith, Worke your saluation, &c. and labour Phil. 2. 13.2. Pet. 1. 10.to make your calling and election sure: though the meaning be not, that we should put confidence of saluation in workes, yet it telleth vsus, that the works & fruits of our faith are testifications of Gods spirit dwelling in our hearts more euident and pregnant, than that Satan himselfe can or dare deny them. We may not suffer our selues to be so ouerborne of the enemie vnderunder the colour of zeale and desire to doe well, as not to remember wherein the Lord hath already giuen vsus some part of wel-doing: not so to striue vntounto that we hauehave not, as to forget that which by his grace we already hauehave: but rather with all thankfulnesse acknowledging the goodnes of God, from thence assure our selues of the continuance & finishing of the worke begun. In the courses of the world, as slownesse getteth nothing, soHe that beleeueth, maketh no hast. preposterous haste looseth all. It is the subtiltie and malice of the enemie, when he cannot hold vsus with himselfe, to hasten and push vsus on so fast and so headlong, as by rashnesse we may fall into that, which by forwardnesse we had escaped. Good things to come therefore we must hold them in hope, and pursue them in peace: but the good we hauehave alreadie attained vntounto, we must so farre reioyce and comfort our selues in, as from thence we may be able to sustaine and support our cause against the enemie, and from that we hauehave, to let him vnderstand that we doubt not of that which remaineth: that the Lord will both continue and confirme the worke of his owne hands, and not forsake the same vntil it be accomplished in his kingdome of glory. Thus I hauehave in great hast and confusedly set down so much as presently came vntounto minde, of those things which often heretofore I hauehave written vntounto you: humbly beseeching the Father of all mercy and God of all consolation, who hath annointed you with the oyle of his grace, sealed you with the spirit of adoption, and giuen you a sure earnest and pledge of euerlasting saluation, to encrease vponupon you, and in your heart the measure of faith, and multiply your fruits in all manner of well doing, make you strong against the face of your enemie, & crowne you with victorie in the day of battaile, that you may praise his name in the day of your deliuerance, glorifie him in the whole course of your life; and finally enioy with the rest of his Saints, that eternall kingdome of glory, prepared for all those that louelove and feare him.
Amen.
FINIS.