Self-Satisfaction — Francis Taylor

Self-Satisfaction · Francis Taylor

Selfe-Satisfaction.

PROV. 14.14.

The Backſlider in heart ſhall be ſatisfied with his owne waies, and a good man from himſelfe.

DEarely Beloued in our Lord and Sauiour Ieſus Chriſt, the conſideration of the vncertainety of all worldly comforts may force eueryevery one of vsus to ſeeke for ſatisfaction from himſelfe. The fleeting of the beſt of outward contentments may make him looke for his beſt contentment within. The Text tels vsus of a double ſatisfaction: a bad one, and a good one. The former fills the owner with a world of miſeries; the latter poſſeſſes the enioyer with a heauen of contenttedneſſe.

Prouerbes hauehave no coherence. It is as ſuperfluous to giuegive a connexion to Prouerbes as to put them into rime. Both detract from the maieſty of the Prouerbes, which are golden and compendious ſentences, that giuegive ſatisfaction themſelues, and contayne a world of good matter in few words within themſelues, and without depending one vponupon another. And becauſe they hauehave no coherence to illuſtrate them, they hauehave the more neede of carefull expoſition. A great helpe for their expoſition, is their oppoſition. For though they cleaue not one to another, yet the parts in many of them are one oppoſite to another, and contraries placed one by another illuſtrate each other. Beauty is neuer ſo beautifull, as when deformity ſtands in oppoſition to it.

Therefore the wiſe God placed in the Elements contrary qualities. He made heate predominant in one Element, cold in another; dryneſſe in one, moyſture in another. Therefore doth he depriue his beſt ſeruants of many ſingular mercies, that they may the better vnderſtand the worth of them by the want of them. The oppoſition then will helpe vsus in the expoſition of this Prouerbe.

Yet muſt you not imagine that this oppoſition of the parts takes any thing away from the truth of eyther part, becauſe the oppoſition is in diuers ſubiects. To ſay Salomon did fall to idolatry, and Salomon did not fall to idolatry, cannot be both true. The one detracts from the verity of the other. But to ſay Salomon did fall to idolatry, and Dauid did not fall to idolatry, are both true, for we ſpeake of diuers ſubiects differing in their courſes. The one is ſo farre from detracting from the truth of the other, that it rather illuſtrates the ſame. Salomons fall makes Dauids conſtancy the more admirable, and Dauids conſtancy makes Salomons fall the more diſcommendable. Thus ſhall we the better vnderſtand the good ſatiſfaction that a godly man hath from himſelfe, when we firſt conceiue the ſorry ſatisfaction that a wicked man findes from his owne waies. But before I come to the logicall oppoſition of the parts, giuegive me leaue to ſpend ſome time in the grammaticall expoſition of the words; for expoſition is the ground of obſeruation, and obſeruation is the ground of application.

The backſlider.

The Hebrew is word for word, He that is turned backe. Sug. part praet, auerſus.It poynts out vntounto vsus the prouocations of the world, whereby men are turned away from the ſeruice of God. Hee that is turned backe, finds ſome thing to turne him, beſides the crookedneſſe of his owne diſpoſition.

In heart.

This word ſhewes vsus the internall originall of all backſliding, which is the heart. In vaine were all the prouocations of the world, if the heart ſtood it out. But when the heart once faints, then is the whole man ſoone turned backeward.

Shall be ſatisfied.

This ſeemes an hard phraſe: men are ſatisfied with good things, not with euill.Meton: effecti. It muſt then bee vnderſtood by a figure of the effect for the cauſe. He ſhall be ſatisfied, that is, he ſhall be filled, for fulneſſe is the cauſe of ſatisfaction. An euill man ſhall be as full of miſery as a good man is of contentedneſſe when he is ſatisfied with it.

With his owne waies.

His waies here intended are not the footſteps of his body, but the actions of his life.Metaphora. It is vſuall in Scripture to compare the courſe of man vntounto a walke. Bleſſed are the vndefiled in the way. Pſal. 119.1.Bad actions are alſo compared to bad and filthy wayes, Bleſſed is the man that walketh not in the counſell of the vngodly, nor ſtandeth in the way of ſinners. Pſalme 1.1,The intent of the ſimilitude is to ſhew our ſtrangneſſe by our birth, our reſtleſnes in our life, and our progreſſe to our death. Our birth is the entrance into our pilgrimage, the beginning of our iourney. Our life is our trauaile, a reſtleſſe and weary courſe. Our death is the end of our iourney: it brings vsus to our euerlaſting home. There is a double home. Good men hauehave a good home: this was the dwelling of the Corinthians, We hauehave an houſe eternall in the Heauens. Bad men hauehave a bad home:2 Cor. 5.1. that is the habitation of trayterous Iudas, who left his Apoſtleſhip to goe to his owne place. Acts 1.25.His waies then are his actions: but not all his actions, onelyonly his wicked actions: for God doth oftentimes reward euill men for morall good actions, and not plague them.1 Kings. 21.29. 2 Kings. 10.30 Synecdoche gener is. So Ahab puts off the plague by his humiliation. So Iehu by ſlaying the worſhippers of Baal ſettles the Kingdome on his poſterity to the fourth generation. The actions then of the backſlider that trouble him are his ſinfull actions. Neyther is it his ſinfull actions that doe diſquiet him, but his troubles and miſeries that follow vponupon his ſins. He is not weary of ſinning, but of being miſerable; or at leaſt he is no further weary of ſinne, then as it brings miſery vponupon him.Meton. conſae. So then his waies are his actions, his actions are his ſinfull actions, his ſinfull actions are the miſeries that follow vponupon them, and theſe are they that perpetually vexe him.

And a good man from himſelfe.

Theſe words are diuerſly read, becauſe of the want of the Verbe, the double Prepoſition,Min and Gnal. and the diuers ſignifications of them. The vulgar Latine reads it thus: And a good man ſhall be ouer him. That is to ſay For his backſliding God will make him a ſlaue to him that is good. Trimellius, the French Bible, and the Geneua Engliſh Bible thus, But a good man ſhall depart from him. That is, a good man foreſeeing or ſeeing the miſeries, that follow the ſinfull courſes of a backſlider, will auoyde his company. The latter tranſlation reads it farre better, And a good man ſhall be ſatisfied from himſelfe. The ſafeſt way of addition where a word is wanting, is to ſupply it out of the former part of the ſentence. Seeing then the beginning of the verſe ſpeakes of an euill mans ſatisfaction from his euill waies, the coneluſion muſt needes ſpeake of a good mans ſatisfaction from himſelfe. The Hebrew phraſe is from with himſelfe, that is, from thoſe things that are within him; or, that God hath beſtowed vponupon him. So S. Paul, Not I, 1 Cor. 15.10.but the grace of God which was with me. Meaning the grace which God had beſtowed vponupon him: And it is worth your noting that the wiſe man doth not ſay, The backſlider ſhall bee ſatisfied from his owne waies, and a good man from his: leaſt any man ſhould imagine, that a good man merits his ſatisfaction, as a bad man doth his vexation. Neyther doth the Hebrew phraſe ſay, From himſelfe, barely, but from with himſelfe, that is from thoſe graces that GOD hath giuen him: leaſt any man ſhould maintaine the full and free power of mans will, as if a good mans ſatisfaction came as orginally from himſelfe, as a bad mans vexation comes from the corruption of his owne will. Thus it teacheth vsus to attribute the beginning of an euill mans miſery to his owne backſliding, and the beginning of a good mans ſatisfaction to Gods grace and bounty. Who this good man is that receiues ſatisfaction from Gods grace within him, I neede not ſtand to vnfold, the oppoſition in the text ſhewes it plainely: It is hee that is no backeſlider, but keepes him cloſe to Gods Commandements.

The ſumme then of all is this, Hee that is by the prouocations of the world drawne away from that ſeruice, that he owes to Almighty God, ſhall bring ſo many troubles vponupon himſelfe, that hee ſhall be weary of his life. But hee that walkes conſcionably in that way, that God hath appoynted him to walke in, ſhall bee ſo inriched with the graces of Gods Spirit, that hee ſhall be able to giuegive ſatisfaction to himſelfe, though he be forſaken by all the world.

God hath two ſorts of children, and he hath two portions for them, both ſet out in the words of the text. Some are rebellious children, nouriſhed by God, but rebelling againſt him. Their portion is miſery flowing from their owne ſinnes. Others are obedient children not faſhioning themſelues according to the luſts of ignorant men:1 Pet. 1.14. and their portion is ſatisfaction ariſing from the grace of God within them. The portion of backſliding children commends to our carefull conſiderations theſe

Foure particulars.

1. The Perſon. in the firſt word. The backſlider.

2. The prouocations externall. in the phraſe. Hee that is turned backe.

3. The originall internall. in the next word. In heart.

4. The patrimony. in the laſt words. Shall bee filled with his owne waies.

For the firſt.

That there are backſliders is a needleſſe thing for me to prooue. The perſon.Scripture and experience of all ages prooue it to my hand. My labour muſt be to ſhew who they are, from the particular kinde of Apoſtacies. A backſlider is he that falls away eyther from that good courſe he hath taken, or at leaſt from that good courſe he ought to take.Rom. 3.12. 2 Pet. 2.21. The latter is a turning out of the right way. The former is a returning to a wrong way.Rom. 3.9. The one is naturall and common to all both Iewes and Gentiles. It is the eſtate wee are borne in: it is the eſtate they liue and dye in, that know not the Goſpell or the way of ſaluation by Chriſt alone. The other is voluntary,2 Pet 2, 20, not a condition put vponupon vsus by our parents, but choſen by our ſelues. The one is a fayling in our duety, the other is a falling from our profeſſion. I let paſſe the naturall defection, becauſe it is not that which Salomon here aimes at, preaching to the backſliding Iewes, not to the wandering Gentiles. Neyther is it needfull for mee to ſpeake of, that ſpeake to ſuch as are beleeuing Chriſtians, not vnbeleeuing heathen by profeſſion. We profeſſe a double duety: the one to God, comprehended in the precepts of the firſt Table: the other to man, contained in the Commandements of the ſecond. The profeſſion of a double duety, makes vsus ſubiect to a double apoſtaſy. The firſt is a falling from the duety of piety. The ſecond is a falling from morall honeſty. Our falling from duties of piety is eyther a publique, or a priuate defection. The publike apoſtaſy is the falling from the profeſſion of the true Religion to Idolatry and falſe worſhips: this apoſtaſy the Iſraelits were much ſubiect vntounto: They turned backe and dealt vnfaithfully like their fathers: Pſal. 78 57.58.they were turned aſide like a deceirfull Bow. For they prouoked him to anger with their high places: and moued him to iealouſie with their grauen images. Thus dealt they with God vnderunder their Iudges: they ſerued him in their miſery, but when their Iudges were dead, they returned to idolatry. And when the Lord raiſed them vp Iudges, Iudge 2.18.19.then the Lord was with the Iudge, and deliuered them out of the hand of their enemies all the daies of the Iudge (for it repented the Lord becauſe of their groanings by reaſon of them that oppreſſed and vexed them.) And it came to paſſe when the Iudge was dead, that they returned and corrupted themſelues more then their fathers, in following other Gods to ſerue them, and to bow downe to them: they ceaſed not from their owne doings, nor from their ſtubborn way. Thus dealt they with God, vnderunder their Kings: when their Kings were good, they ſerued God, and when they were euill, they ſerued Idols. Such are they that after ſo great light by the preaching of the Goſpell, turne to antichriſt, renounce the true Religion and fall to popery. Such are they that being taken by the enemies of the Chriſtian name turne Turkes, that they may not turne ſlaues. They venture their ſoules to ſaue their bodies, forſake their God to procure their quietneſſe. Their offence is ſo much the greater, becauſe they not onelyonly leaue Chriſt, but cleaue to Antichriſt. They not onelyonly forſake God, but ſerue Satan againſt God. Theſe are trayterous ſouldiours, that content not themſelues to faile their Captaine in the heate of the battell, but fight againſt him openly vnderunder the colour of his knowne Aduerſary. They not onelyonly weaken Gods part what lyes in them, by their Apoſtacy; but alſo ſtrengthen the aduerſe part by their contrary profeſſion.

The priuate defection is a falling from the practice of thoſe priuate dutyes men hauehave formerly performed to the LORD of Hoaſts. Such are they that hauehave beene carefull of praying Morning and Euening in their Families, and daily in their cloſets. But afterward neglect all priuate Prayers, and like bad husbands waſt their owne priuate ſtocke, and looke to liue vponupon the publicke charge. Such are they that hauehave beene zealous for the glory of GOD, but are growne remiſſe, and care not how God bee diſhonoured. Such are they that hauehave with patience borne all troubles, as comming from God: but now murmure at the leaſt calamity, as if it came from the Diuell that hated them, and not from God that loued them. Theſe are like to rotten Apples, that when they begin to putrify grow worſe and worſe, till they be good for nothing.

The ſecond fall is from morall honeſty, when men hauehave beene carefull to liue iuſtly in the world for a time, and afterwards deceiue the expectation of the times, and proue deceitfull themſelues. Yee hauehave many that hauehave beene wonderfull iuſt ſeruants, that proue moſt vniuſt maſters: When they were ſeruants they delt truely, for the gaine was their maſters; now they are maſters they deale falſely, for the gaine is their owne. Some children are very quiet in their yonger yeeres, and the delight of their parents, who in their elder yeeres proue moſt troubleſome, and perpetuall vexations to them that with moſt tenderneſſe hauehave bred them. Abſolon and Adoniiah were Dauids ioy, when they were children, and Dauids annoyances when they were men. Some hauehave beene famous for deedes of charity in the ſtrongth of their yeeres, that in their dote-age hauehave beene ſtrangely miſerable, as if they had taken no care for the world, when they were likely to liue long in it, and take care for nothing elſe but the world when they were likely to goe ſoone out of it. Theſe are they that hauehave ſet God and the world at defiance; they neyther regard to keepe a good conſcience towards God, nor a good name before men: they hauehave made ſhippewracke of faythfulneſſe towards men, and of a good conſcience before God.

Let vsus now come to the ſecond poynt, What may make theſe men to ſlide backe? Externall prouocations to Apoſtaſy.Surely, the manifold prouocations of the world. That they may the better be auoyded, they may be ranked into theſe particulars. Firſt, the troubles of the world. Man hath a ſtrange paſſion called feare, that will ſmell out danger before it come, and oftentimes before it be intended. All his care now is to preuent this trouble: whether it be by good meanes or bad, his wiſedome will not forecaſt, becauſe it aimes at nothing, but freedome from imminent danger. Mans nature is very tender: it ſeekes to turne away all manner of hardneſſe. Peter eſpies a cloud comming, hee muſt needs deny his Maſter,Mat. 26.35.70. or beare trouble with him: his ſtout heart that before would dye with him rather then deny him, now will deny him that it may not dye with him. Many a man playes abroad with the Bee, and gathers honey in the ſummer of proſperity, that hides his head within his hiue in the winter of aduerſity.Iudge 7.3.… If God like Gideon ſhould make a proolamation of a war, and ſend backe eueryevery one whoſe heart faileth him, he muſt be contented with ten thou ſand, and let twenty two thouſand goe backe againe to liue in peace.

Secondly, the profits of the world driue many backe from their former forwardneſſe. Deſire is a ſtrong paſſion. It is like a Riuer with a violent current: no bankes can keepe it in. If it once faſten vponupon riches, it cannot eaſily bee pulled off. Demas keepes S. Paul company a while,2 Tim. 4.10. but in the end forſakes him for the louelove of this preſent world. Religion lookes at another world, her prayers, her plots all looke that way. Couetouſnes lookes at this world, her deuices ayme at nothing but at riches.Matth. 26.15. Iudas followes Chriſt a while, but afterwards for deſire of gaine leaues him, nay betrayes him. Riches are the thornes that choake the ſeede,Luke 8.14. ſo that it comes not to perfection. They muſt forſake God that ſerue Mammon,Math. 6.24. for it is impoſſible to pleaſe both. And no wonder if that bee the roote of Apoſtey, which is the roote of all euill: euen the louelove of mony, which while ſome coueted after, they hauehave erred from the fayth, 1 Tim. 6.10.and pierced themſelues thorow with many ſorrowes.

Thirdly, the delights of the world are the ſweete ſinging Syrens, that draw many backe to their vtter ouerthrow. Theſe worke vponupon the affection of ioy or delight. A pleaſing affection, but neuer ſatisfied, it neuer ſayth enough:Gen. 19.26. the ſweete content that Lots wife had in the idle pleaſures of Sodome commands her affection: and her affection commands her eyes to looke backe once more to behold the place ſhe ſo well loued. Vnthankfull ſhe ſhews her ſelfe to God that freede her preferring the imaginations of her owne pleaſures before the Commandement of God, and ſtands as a monument to poſterity, a piller of Salt. Theſe are bewitching temptations and forcible prouocations: it is farre more pleaſing to mans nature to liue at eaſe abounding in pleaſures, then to carke and care labouring for riches. Both withdraw from Gods ſeruice, but that is moſt dangerous which withdrawes with moſt contentment to the mind of man.

Fourthly, euill counſails of others draw many backe from their profeſſions of piety and equity. This is the miſchiefe of bad kindred. This is the diſcommodity of bad neyghbourhood. This is the fruite of euill acquaintance. All men deſire to hauehave their friends like to themſelues; all men wiſh naturally to be as like them whom they louelove, as they can. Hence it is that bad counſaile is eaſily giuen, and eaſily taken. The ones tongue is the fire, the others heart is the fuell, that eafily burſts out into a flame.Numb. 25.18. Thus the Midianites vexe the Iſraelites with their wiles: they firſt vſe them courteouſly, draw them into their acquaintance, ſo perſwade them both to corporall and ſpirituall fornication. Thus many ſweete diſpoſitions hauehave beene vndone: and they that might by good aduice hauehave beene turned to the praiſe of GOD, hauehave beene made iarring inſtruments of loud impieties. Bad Maſters, euill Tutours, hollow-hearted Guardians, hauehave ruined many yong mens plyable diſpoſitions with their patrimonies. Nettles in a Garden grow not a lone, but produce a multitude of other ſtinging weedes, as bad as themſelues. Phariſes compaſſe Sea and Land to make a Proſelyte,Math. 23.15. and make him the childe of the Diuell twofolde more then themſelues.

Fiftly, euill example is the bane of many: Man is of a ſociable diſpoſition; hee loues not to walke alone, but to goe where others goe before him. Thus euill Rulers vndoe the poore people by their example, and Anceſtours ſeduce their poſterity. It is the piller of the popiſh religion; our fathers liued and dyed in this religion, and ſo will we. Euill counſels ſeduce much, but euill examples much more the likenes of our nature and naturall corruption makes one man ouer forward to imitate another. Ill words are like a hooke couered with a bate, that deceiues one fiſh among many. Ill examples are like nets that take farre more then they let goe. What we ſee other men doe, that we thinke we may doe; and their boldnes in ſinne and freedome from puniſhment duls the edge of Gods threatnings in the mouthes of his Miniſters, and of his curſes red in the Law, becauſe we ſee no puniſhment light vponupon them: therefore doe we perſwade our ſelues, that we ſhall eſcape puniſhment as well as they, if we ſin as deepely as they doe. Peter diſſembles but a little, and the other Iewes diſſemble with him:Gal. 2.13. and no maruell, for Barnabas himſelfe makes one, and takes part with Peter in the ſame diſſimulation. What will bad men doe? how eaſily will they imitate one another in bad waies, when good men are ſo prone to doe it? And thus much for the prouocations, that leade men backeward, that may auoyde them.

The third poynt conſiderable is the internall originall of backſliding, The internall originall of backeſliding.which is the heart. The backſlider in heart. The prouocations of the world may perſwade, but they cannot preuaile, vnleſſe the heart be firſt tainted: the body will neuer turne backe vnleſſe the heart yeeld firſt: therefore God requires all the heart for his ſeruice,Deut. 10.12. for he knowes well, that when the heart begins to faint, the body will not long ſtand it out. God requires a perpetuall remembrance of him in the heart as a preſeruatiue againſt diſobedience in the life:Deut. 8.11. beware thou forget not the Lord thy God in not keeping his Commandements, and Statutes and his iudgements, which I command thee this day. The woman deuoures the ſweetnes of the forbidden fruit in her heart, before ſhe taſte of it with her mouth.Gen. 3.6. When the woman ſaw that the tree was good for foode, and that it was pleaſant to the eyes, and a tree to be deſired to make one wiſe, ſhe tooke of the fruit thereof, and did eate. The heart is the receptacle of all euill counſailes that tend vntounto defection: whatſoeuer the eye or eare let in, the heart takes it into conſideration: there is the Councell table, where the vnderſtanding, the will, and all the affections conſult and conclude, what ſhall be brought into action, the beginning of all euill actions is there, there is the ſhoppe in which are forged all euill words and wicked deeds before they be ſet forth to ſale in the life. So doth our bleſſed Sauiour teſtifie, Out of the heart proceede euill thoughts, murders, adulteries, fornications, thefts, Math. 15.19.falſe witneſſe, blaſphemies. Though the occaſion of backſliding be from the world, yet the true originall is of our ſelues. Our Creator who loues what hee hath created, perſecates no man, but him that firſt perſecutes himſelfe. God departs from no man, that doth not firſt depart from God, as S. Auguſtine truely teacheth.A nulle recedit Deus, niſi prius ipſe ab eo recedat Aug. de ſalut docum. c. 54. And Fulgentius treading in the ſteppes of Auguſtine, God, ſayth hee, would not hauehave deſtroyed euill men in iudgement, if they had not firſt periſhed through their owne iniquities. Backſliding then from the chiefeſt good to the meaneſt good, this is proper to the ſinner, and his volunt ary euill by which the vniuſt man, deſtroyes himſelfe. And becauſe God is not the authour of this euill, Dignè homini qui ſe perdidis peccato, redditur in tormentis aeterna perditio. Fulg de praed. ad Mon. lib. ….but the peruerſe man; therefore eternall deſtruction is iuſtly rendred to that man in porments, who hath firſt vndone himſelfe by his wickedneſſe. There needes now no further ſearch for the true beginning of defection from profeſſion of piety. It is not to be imputed to Gods permiſſion, nor to the worlds prouocation, but the firſt beginning of the act of defection is in mans wauering inclination. Satan ſhould tempt in vaine, and the world prouoke to no purpoſe, if mans heart did not yeeld to the temptations of the one, and the prouocations of the other. And ſo much for the internall originall of apoſtacy.

The fourth thing is the patrimony of the backſlider. Hee ſhall bee filled with his owne waies. No man elſe need worke him any miſchiefe:Backeſliders patrimony. he will bee ſure to bring ſorrow enough vponupon his owne head. Salomon was here no falſe Prophet, for hee confirmed it afterwards by his owne woefull experience; hee fell to idolatry but for a time, but he wrought himſelfe miſery ſo long as hee liued.1 Kings 11.14.23.26. Firſt, Hadad the Edomite diſturbes the peaceable gouernment of Salomon. Next, Rezon the ſonne of Eliada of Damaſcus. Laſtly, Ieroboam the ſonne of Nebat lifts vp his hand againſt him. Aſa King of Iudah to preuent the plots of Baaſha, 2 Chron. 16.2 7.12 13.King of Iſrael commits ſacriledge, robs God and the Kingdome to hauehave Gold and Siluer to ſend to Benhadad the King of Syria to relieue him: hee truſts not in God, but truſts in Benhadad, God layes a plague vponupon him, that Benhadad cannot heale, that makes him ſleepe with his fathers, a diſeaſe in his feete. Wee hauehave ſpoken of Kings, let vsus now ſpeake of Kingdomes. The Kingdome of Iſrael fals to idolatry, they will not come to Ieruſalem, leaſt they ſhould returne to the houſe of Dauid: they ſet vp calues in Dan, …. 1.3.in Bethel. They hauehave gone a whoring from their God. They ſhall no longer dwell in the Lords land, but they ſhall eate vncleane things in Aſſyria. They forſooke their God, and the Aſſyrians carry them out of their land. The Iewes tranſgreſſe after all the abominations of the heathen, 2 Chron. 36 14, 16, 17.and pollute the houſe of the Lord. They deſpiſe Gods Words, and miſuſe his Prophets. Therefore God deſtroyes their City, and ſends them into Babylon to captiuity. They that drinke poyſon may pleaſe their palate but they drinke their owne death. They that goe backe from Gods ſeruice runne forward to their owne ouerthrow. Defection in the conſcience is like duſt in the eye: it makes it foule, it makes it vnſeruiceable, it makes it painefull. The remembrances of backſlidings are like skarres left when wounds are cured; they trouble the owner with the ſight of them. The heathen man knew well the ſtinging force of a troubled conſcience. The greateſt puniſhment, Maxima peccantium eſt paena peccaſſe. Nec illum ſaelus, licet illud fortuna. exoruet muneri… busſuis, licet tueatur ac vindicot Impunitum eſt, quoniam ſceleris in ſcelere ſupplicium eſt Senec. epiſt. 97.ſaith hee, of ſinners, is that they hauehave ſinned. Neyther is any ſinne vnpuniſhed, although fortune adorne it with rewards, although it defend and maintaine it, becauſe the puniſhment of wickedneſſe is within it ſelfe. Their greateſt enemy neede wiſh backſliders no greater puniſhments, then their owne waies written in their owne conſciences. Many loſſes and croſſes alſo doe Apoſtatas bring vponupon themſelues. Sometimes God turnes their wealth vntounto pouerty: ſometimes hee takes away their children, or makes them greater croſſes to them, then if hee tooke them quite away from them, for a croſſe childe is worſe then a loſt childe: the one is a temperary, the other a perpetuall vexation.2 Sam. 12.10. Dauid goes backe but a little way, but the ſword neuer departs from his houſe for it.

Abſolon troubles him while hee liues, and grieues him when he dies. Adoniiah will bee King in ſpight of him, when his father growes old. Adde vntounto this the infamy, that wicked men bring vponupon themſelues. Thus Tamar foretels Ammon of the diſcredit, that would follow vponupon his inceſtuous violence, I whither ſhall I cauſe my ſhame to goe? 2 Sam. 13, 13and as for thee, thou ſhalt be as one of the fooles in Iſrael. So men by their folly make themſelues iuſtly a table-talke to others, and their very name to be abhorred. And not their name alone, while they are aliue, but they make their memoriall alſo to ſtinke when themſelues are dead and gone. It is added in Scripture as a perpetuall monument of Ieroboams backſliding,1 Kings 16.29. Ieroboam the ſonne of Nebat, who made Iſrael to ſinne. God records the backſlidings of vngodly men in Scripture to the worlds-end,Math. 10.4. to their perpetuall diſgrace. Iudas treaſon is recorded, and he himſelfe not often named without that infamous addition, Iudas Iſcariot, who alſo betrayed him. The greateſt Princes whoſe facts no man durſt cenſure while they liued, are by meane Hiſtorians chronicled for all poſterity, and their blemiſhes written with a penne of yron for all the world to peruſe. The proudeſt Popes that hauehave made Emperours to kiſſe their feete, and turned Kingdomes topſituruy, hauehave their ſorceries, their ſtrumpets; their baſtards vponupon recorde to make their ſauour ſtinke in the eyes of all men.

Diſgrace then attends vponupon defection, and neuer failes it.Eccleſ. 10.1. Dead Flies cauſe the oyntment of the Apothecary to ſend forth a ſtinking ſauour: ſo doth a little folly him that is in reputation for wiſdome and honour. If the booke of Eccleſiaſtes be as it is thought to be, Salomons recantation after his fall to idolatry; no doubt hee found this dead flye at home, and was a ſtrange example of his owne precept. The world had not ſuch a paterne, all things conſidered: a man ſo famous for wiſedome fall to ſo foule idolatry as Salomon did: the wiſeſt of men ſeduced by a company of fooliſh women. No doubt Salomon knew what hee writ, and laboured vnderunder the loſſe of his owne reputation, and writ this for a warning to others out of his owne woefull experience.

Laſtly, defection brings eternall perdition of ſoule and body.Heb. 10.39. Wee are not of them who draw backe to perdition, but of them that beleeue to the ſauing of the ſoule. There are no doubt thouſand thouſands in hell, who are more then filled with their owne waies, and with the remedileſſe, yet inſupportable troubles, that their owne backeſlidings hauehave brought vponupon them. Who if they might liue to vndoe what they hauehave done, would bee patternes to others to auoyde Apoſtacy. Yet ſo incredulous are wee that liue, that wee neyther beleeue theſe miſeries will come vponupon vsus, though threatned in GODS Word:Luke 16.31. neyther would wee repent, if one ſhould ariſe from the dead, that had taſted of thoſe woefull torments.

And no wonder if backſliders bring ſo many miſeries vponupon themſelues, when they prouoke ſo many heauy enemies againſt them. God himſelfe is become their enemy from whoſe ſeruice they are ſlidden. God I ſay,Deus a quo euerti, cadere in quem connerti, reſurgerin quo mantre, conſiſtere eſt Aug. Soli. c. 1. turning from whom is falling, returning to whom is riſing, tarying in whom is ſtanding, as Auguſtine ſoundly informes vsus. If there be no ſafety to them that are hated of Kings, within their dominions, what ſafety can there bee to thoſe whom God hates, in all the world? How can they expect a quiet conſcience, or ſafety in their ſtates, that hauehave GOD for their aduerſary? Hee will raiſe vp men to bee our enemies if wee be his, and to croſſe vsus if we croſſe him. Salomon was a wiſe, a rich, and a moſt potent Prince; yet when he forſakes God, GOD rayſeth him vp ſuch enemies, as all Salomons wiſedome and power could not pull downe. Ieroboam and his poſterity forſake Gods ſeruice, and ſet vp golden calues in Dan and Bethel. 1 Kings 15.29.God rayſed vp Baaſha to ſmite all the houſe of Ieroboam, who leaues him not one breathing. Baaſha and his ſonne continue in Ieroboams euill courſes, and GOD ſets againſt him Zimri, 1 Kings 16.11.who ſlayes all his houſe, with his kinsfolkes and friends, and leaues him not one to piſſe againſt the wall. Omri and Ahab his ſonnes for all this take no warning,2 Kings. 10.1. but adde to the former, other idolatries: God pulls him downe by Iehu, who ſlew all his great men and his kinsfolkes, and his Prieſts, vntill he left him none remaining. So hard a thing is it for man to ſtand vpright without ſtanding to God.

If men be to fauourable, God hath worſer inſtruments to plague vsus withall: all the diuels are at his command, and are no other then Gods executioners, whom he vſeth in the ſeuerity of his wrath. They will bee ſure to ſtrike home, for they plague vsus not for obedience to God, nor for louelove of iuſtice, nor yet for gaine or profit, which is the loadſtone of moſt executioners, but for hatred of vsus, for enuy at our felicity, and ſeeke to bring vsus to their vnſpeakeable, and vnpardonable miſery. No doubt, but they will be ſeuere, that ſeeke nothing but the eternall deſtruction of our ſoules and bodies. Laſtly, all the creatures faile them that faile God. Nay they doe not onelyonly faile them, but exerciſe all their force to hurt and to annoy them. They deny them that ſeruice they were created to do them, and proclaime open warres againſt them, that hauehave beene openly diſobedient againſt their GOD. Pharaoh the great King of Egypt, and the great oppreſſour of Iſrael had enough to doe, and more then he could doe to defend, not his people, but his owne royall perſon from Lice, Frogges, Boyles, Scabbes, Flies, and ſuch like vermine. His ſouldiours could not expell them out of his Country, nor his Guard keepe them out of the bedchamber of their King. There is no mercy to bee found with theſe enemies, they hurt and ſpoyle all where they come. They hauehave no reaſon, and therefore will bee perſwaded to ſhew no fauour. Thus you ſee what miſeries backſliders bring vponupon themſelues: now let vsus come to the application.

The great danger of backſliders, Vſe. 1 For examination.and the miſeries they bring vponupon themſelues, driue vsus to an examination of our owne condition. We are not igno-what ſeruice we owe to God, let vsus ſift our owne ſoules and try how well wee hauehave performed it. Wee know what profeſſions we hauehave made in Baptiſme, let vsus ſee how wee hauehave beene anſwerable to our profeſſions. We ſee, and others hauehave ſeene how forward wee hauehave beene in Gods ſeruice, let vsus examine our preſent zeale whether it bee correſpondent to the former. If the world hauehave had a good opinion of vsus for equity and charity, let vsus take heed that no cauſe bee giuen by vsus to diminiſh their good opinion. In matters of leſſer waight, careleſneſſe is more tolerable; but in things of this conſequence it is not to bee endured. One maine cauſe why many Citizens decay in their eſtates, is becauſe they looke not well to their bookes: they know not what they owe to others: they know not what others owe to them; they are worſe then naught before they bee aware. So is it with euill men, they are gone farre backward, becauſe they daily looke not into themſelues, nor obſerue not, how they grow, vpward or downeward. The wounded man is loath to ſearch his wound, the paine makes him vnwilling to diue into it, and ſo it growes vncureable. The backſlider is not willing to ponder vponupon his owne courſes, leaſt the beginning of his life condemne the end of it. He goes to hell, becauſe he will not ſee that he is going thither.

Secondly, For conſolation.after examination the concluſion will appeare. If wee find our ſelues acquitted in the iudgement of our owne conſciences from backeſliding, wee may hauehave much comfort in our wayes. It is no meane encouragement to goodnes to find ſome progreſſe vponupon examination. Hee that plants an Orchyard, takes a ſingular contentment to ſee eueryevery Tree, how it growes and how it beares fruit one yeere more then another. The diligent citizen who in the end of the yeere, when others are idle, caſts vp his owne eſtate, and finds ſome encreaſe of profit ariſing from his trading, his heart is ioyfull within him. EueryEvery mans conſcience is his iudge. It muſt conſider of the talents that GOD hath giuen him to trade withall. If it find a good encreaſe, it giues him that commendation within, that God will one day giuegive him before men and Angells. Well done good and faithfull ſeruant, Math, 25.21.thou haſt beene faithfull ouer a few things, I will make thee ruler ouer much: enter thou in to the ioy of thy Lord. Such a man may call in his friends and neighbours to reioyce with him,Luke 15.8.9. as the Woman did, who had found her peece of ſiluer that was loſt. When Philip had beene called by Chriſt, how triumphantly doth hee boaſt to Nathaniel, Wee hauehave found him of whom Moſes in the Law, Ioh. 1.45.and the Prophets did write, Ieſus of Nazareth the Sonne of Ioſeph. So may hee triumph who vponupon iuſt examination finds, that hee hath made ſome good progreſſe in the wayes of godlineſſe.

Thirdly comfort muſt bee ſeconded with care,For caution. els will it end in diſcomfort. Wee had need to bee cautious that we may ſtand it out for time to come. Wee muſt not bee lifted vp, that wee hauehave ſtood it out ſo long, but be watchfull, that wee may hold out vntounto the end. Hee that hath eſcaped one great ſtorme at Sea, muſt not be ſecure though, till hee come vntounto the hauen. Another ſtorme may endanger him that hath eſcaped a former. Many are the prouocations of the world. If it preuaile not one way, it will try another. If the aduerſityes of the world will not diſcourage vsus, it will try, whither the pleaſures or profits of it will worke vsus. It becomes vsus carefully to take heed of all theſe but eſpecially to bee wary, that while wee are buſy with the world abroad, wee bee not betryed by our owne fleſh within. In a beſieged Citty it is not vnuſuall, while the beſiged reſiſt an aſſault made at one ſide of the Towne for ſome falſe traitour to let in the enemy on the other ſide and toruine the Citty. So while wee thinke our ſelues ſafe againſt the allurements of the world, wee are often betrayed by the corruption of our owne fleſh. They are fooles that worke themſelues troubles: yet whence come all our troubles, but from our owne backeſlidings, and whence come our defections, but from our careleſneſſe? Wee hauehave a vigilant enemy, who neglects no occaſion of aduantage, let vsus bee as watchfull for our owne preſeruation, leaſt God being prouoked by our negligence giuegive vsus ouer to our ſpirituall enemy to bee ruined. A breach is not healed at that coſt it might bee preuented. Though there may be a recouery, yet ſome skarres of infamy and infirmity will be remaining.

Fourthly, it ſounds terrour to them that after examination are forced to ſet downe for the ſumme of their accounts, For conſternation.That they are backſliders. Their owne waies will be their owne ouerthrow: there is no neede of great Politicians to ouer reach them with ſome ſubtill deuiſe to the ouerthrow of their honours, liues, or eſtates: they themſelues will lay ſnares for themſelues, and digge pitts with their own wickednes to bury their fortunes in, with themſelues. There needs no great and mighty men whoſe hatred and power may bring downe backeſliders, they fal with their owne waight. We hauehave corrupted our ſelues internally by our defection, and internall corruption workes externall deſtruction. A rotten Apple needs not bee cruſhed, the inward putrefaction will bring it to nothing though no hand touch it. A wounded body needs no Sword to kill it, nor no poiſon to deſtroy it, it hath that within, that will bring it to the graue. A decayed Houſe needs not bee pulled downe by the hands of worke-men, it will fall of it ſelfe for want of reparation. An high Empire ouergrowne in terme and territories, needs no outward foes to put an end to it. Ciuill warres and home bred vexations ſetled in the veines of it, will lay it low enough. So is it with Apoſtataes. There needs no forraine art, nor force to vndoe them, they daily further their finall ouerthrow. How euer it goe with them in this world, their owne conſciences can tell them, it will neuer goe well with them in the world to come. Goe to now, yee backſliders, weepe and houle for the miſeries, that ſhall come vponupon you.Iames 5.1.

Fiftly, finding our ſelues in ſo ill a condition; let vsus betimes recall our ſelues.For reuocation. It is not good to ride too farre out of the way. It will aske the more labour to come in againe. Wee doe not terrify men with their euill conditions to vexe them, but to draw them out of it. Let vsus conſider from whom wee are ſlidden: it is from GOD, to whom if wee doe not returne, wee can neuer expect ſafety in any other. Hee will deſtroy vsus for fayling him: others cannot ſaue vsus for cleauing to them. It is ſufficient that others ſeeke our ouerthrow, let vsus not ſeeke our owne. While we liue in this world, we hauehave liberty to returne to God, and opportunity to ſeeke the Kingdome of God. But if we ſlide away more and more from God in this world, we can hauehave no acceſſe to God in another world. The traueller that knowes he is out of the way, needes no great perſwaſions to goe in againe. The ſicke man that knowes his diſeaſe to be dangerous, wants not many arguments to vrge him to bee ſtudious of his owne recouery. If wee were as ſenſible of ſpirituall errours and diſeaſes, as wee are of temporall, ſmall Rhetoricke would ſerue to draw vsus backe from our backſlidings. Our eſtate is naught now, but it is like to be much worſe hereafter, and which is no ſmall addition to our miſery, we know not how ſoone we ſhall bee moſt miſerable: there may bee but a minute betweene vsus and death; there cannot bee aboue a minute more betweene death and hell. How long then will you runne on toward your owne damnation? Returne, returne to Gods fauour, leaſt yee periſh in his anger. Remember whence yee are fallen and repent before the candleſticke of your life be remoued, and ye left in perpetuall darkneſſe.Reuel. 2.5.

Sixtly, it is not ſufficient for vsus to recall our ſelues,For reclamation. but a needfull deede of charity when wee hauehave recalled our ſelues, to reclaime others. At leaſt to endeauour to reclaime them, for the ſucceſſe is to be expected from God. Wee ſee the danger of defection: they ſee it not: the ſight of it makes vsus to returne to God, let vsus ſtriue to make others to ſee their miſery too that they alſo may returne from their backſlidings. They that hauehave beene cured of the Goute or Stone are no niggards of their knowledge, but eaſily communicate the ſame vntounto others. It is our bleſſed Sauiours command to S. Peter, Luke 22.32.that when he ſhould finde himſelfe conuerted, hee ſhould ſtrengthen his brethren. It is Dauids promiſe, Reſtore vntounto mee the ioy of thy ſaluation, Pſa. 51.12.13and vphold me with thy free ſpirit. Then will I teach tranſgreſſours thy way, and ſinners ſhall bee conuerted vntounto thee. Chriſtianity teacheth vsus to liue in a communion of ſpirituall and temporall comforts and counſailes. Which communion requires not onelyonly that we be liberall to them that want bodily meanes, but alſo to aduiſe for the beſt ſuch as want ſpirituall directions. If wee hauehave erred and recalled our ſelues, let vsus not thinke all the worke done. Wee are a Body: the hand hath not done his owne part in pulling a thorne out of it ſelfe. it muſt pull it out of the foote alſo. Heauen is not prepared for vsus alone, we muſt endeauour to leade others thither with vsus.

And thus much for the firſt part of the Text, the portion of backſliders. The portion of obedient children followes in the concluſion of the Text.

And a good man ſhall be ſatisfied from thoſe things that are within himſelfe.

Good men hauehave matter enough within their owne ſoules to giuegive ſatisfaction to themſelues in the greateſt dangers that can befall them. Hence come thoſe admirable boaſtings of Dauid,Pſalme 16.8. I hauehave ſet the Lord alwaies before mee: becauſe he is at my right hand, I ſhall not be moued. Though his owne ſtrength might faile him, yet he knew God, could not. The Lord is my light and my ſaluation, Pſalme. 27.1.whom ſhall I feare? The Lord is the ſtrength of my life, of whom ſhall I bee afraid? His owne ſtore might faile him in a famine, though he had a kingdome: his own art might diſapoynt him, though he were wiſer then his enemies, if the peſtilence came. As the ſilly ſheepe then thinkes himſelfe ſafe vnderunder the ſhepheards protection, when the wolfe layes for him, ſo doth hee vnderunder Gods, in greateſt perils. The Lord is my Shepheard, I ſhall not want. Pſalme 23.1.4Yea though I walke through the valley of the ſhadow of death, I will feare no euill, for thou art with me, thy rod and thy ſtaffe, they comfort me. And leaſt it might be thought to be his caſe alone, hee ioynes others with him that feare God.Pſam 46.1, 2, 3 God is our refuge and ſtrength: a very preſent helpe in trouble. Therefore will wee not feare though the Earth bee remoued: and though the Mountaines bee caryed into the midſt of the Sea. Though the waters thereof roare and bee troubled, though the Mountaines ſhake with the ſwelling thereof. Selah. A very high ſtraine indeed, and worthy of a Muſicall note of Eleuation. Hence come S. Pauls triumphes. He knew hee had enough within him to vphold him, what euer outwardly happened in the world. I am perſwaded that neither death, nor life, nor Angels, nor Principalities, Rom. 8 38.39.nor powers, nor things preſent, nor things to come, nor height, nor depth, nor any other creature ſhall be able to ſeparate vsus from the louelove of God, which is in Chriſt Ieſus our Lord. An Apoſtolicall height! yet ſuch a pitch as may bee attayned by priuate Chriſtians, whom S. Paul ioynes with himſelfe in the body of this triumph. Many are the gifts and graces that God hath enriched a good mans ſoule withall. Among thoſe many, diuers there are that are giuen him to giuegive ſatisfaction to his owne ſoule, though I deny not, but ſundry other internall indowments are beſtowed on him to enable him to honor God, and to do good to men by his actions, while the earth affords him a dwelling place, and till heauen be ready to receiue him. God deales with him as a father with his tender child, whom he beſtowes great breeding vponupon to his no little coſt, partly to make his life profitable to others, and partly to make it comfortable to himſelfe. Thus God furniſhes his Children with abundance of graces, that they themſelues may hauehave cauſe to bleſſe God for ſuch as giuegive ſatisfaction to their owne ſoules; and others, for ſuch as bring profit and benefit to them. Let vsus now view the particulars, and bring into a liſt ſuch graces as ſhine inwardly and enable Gods ſeruant to ſatisfie himſelfe.Meanes of ſelfe ſatiſfaction. The firſt iewell that God beſtowes vponupon the ſoule of a good man, is peace of conſcience. I put it in the firſt place, becauſe it yeelds moſt comfort.Peace of conſcience, This can ſatisfie a man inwardly whatſoeuer befals him outwardly in the world. His conſcience being naturally vnſetled hath led him through all the conditions that eueryevery man paſſed through in this world. Hee lookes backe to the ſtate of Creation. Hee viewes it as a ſtate of innocency, and a condition of felicity. But (ſaith the conſcience) what is that to thee? Adam was innocent and happy: but by his fall hee hath made thee ſinfull and miſerable. There is as little comfort in thinking of loſt happines, as in a ſtaruing man ruminating vponupon his loſt Gold and periſhing. It doubles the greefe in our ſelues to thinke wee hauehave beene happy in our firſt parents. Seeking reſt in the ſtate of Creation and finding none, at length his thoughts faſten vponupon the eſtate of corruption. The former was a good, but is a loſt condition. The latter is a bad one, better loſt then found, yet eaſily found but not eaſily loſt. This is his naturall condition. This makes him hang downe his head with heauineſſe. At length a third condition offers it ſelfe vntounto his conſideration, a ſtate of reconciliation to GOD by the blood of Chriſt. His conſcience cannot deny hee hath ſinned, but God in the Goſpell offers him pardon for all his ſinnes in Chriſt. This Offer hee hath applyed to himſelfe by a true faith. Now the plaiſter applyed hath healed the wound. His tranſgreſſions are remoued from him,Pſalm. 103.12 as farre as the Eaſt is from the Weſt. His conſcience now is at peace within him. His ſoule is ioyfull. It is ſecured from the wrath of GOD: what need it feare the wrath of men? Hee finds peace from Heauen: hee feares not warres on Earth.Rom. 5.1.3. Thus being iuſtified by faith hee hath peace with GOD through our Lord Ieſus Chriſt. And this peace makes him to glory in tribulation. Pſa. 91.1.5.6Now doth he dwell in the ſecret place of the moſt high, and therefore ſhall abide vnderunder the ſhadow of the Almighty. Now plagues and dangers are not ſo terrible to him as before, becauſe he knowes none can hurt him whom God loues and protects. A ſhip at Sea playes it the midſt of ſtormes, there are no trees to ſhelter it, no anchores can hold it. Nothing cannot can ſecure it that is without it; all the ſafety it hath is from within. If it be well ballanced it may eſcape. So is it with the ſhippe of mans conſcience. When GODS wrath ſmites vponupon it like a ſtorme, and the world blowes vponupon it like a tempeſt, no honours can quiet it, no tiches can pacifie it. If any thing keepe it from ſinking, it muſt bee the inward peace of a good conſcience: this aſſures him of Gods louelove, and that giues him ſatisfaction. The ſoule was made according to Gods Image: nothing then can ſatisfie it, but God himſelfe; according to whoſe Image it was created. Take a ſeale and ioyne it to waxe, the ſtampe or image that is left in the waxe, cannot be filled but with the ſame ſeale againe. Neyther can Gods Image in man be fully ſatisfied but by the fruition of God himſelfe. Mans nature, (ſayth S. Auguſtine) although it be mutable, yet it may obtaine bleſſedneſſe by cleauing vntounto the higheſt God, who is the onelyonly vnchangeable good. To make it happy, it muſt hauehave ſatisfaction for all the defects of it. Aug. de ciu. Dei lib. 12. cap. 1.Now all the world is not ſufficient to ſatisfie the neceſſities of the ſoule, God onelyonly can doe it. The ſame Father in his Confeſſions, preſſeth the end of mans creation, to ſhew what onelyonly can giuegive him ſatisfaction. Thou haſt made vsus (ſayth he) O Lord, Feciſti nos ad te; et inquietū eſt cor noſtrum donec requieſcat in te. Aug. Coufeſſ. l. 1. c. 1.for thee, and our heart is reſtleſſe, till it reſt in thee. This was Cyprians counſell to Donatus to ſeeke for ſatisfaction not from the world without him, but from his owne conſcience within him. There is but one pleaſing and ſure tranquility: one ſolid, firme, and perpetuall ſecurity, if a man withdraw himſelfe from the tempeſts of this diſquieting world being ſurely ſetled in a ſafe hauen, and lift vp his eyes from earth to heauen, and being admitted to Gods fauour, and in his mind now neereſt to his God, glories to find within his owne conſcience whatſoeuer others deeme high or great among worldly commodities. Nihil appetere tam, nihil deſiderare de ſaeculo poteſt, qui ſaeculo maior eſt. Cypr. ep. 2.He can now couet nothing, he needs deſire nothing of the world, who is already greater then the world. Now as he need deſire nothing that the world hath, who is at peace with God, ſo need he feare nothing that the world can doe againſt him, for God can ſupply him with what the world denies him, and can protect him againſt what the world threatens him with. Thus is hee by Gods fauour in deſpight of all the world able to giuegive ſatisfaction to himſelfe. The legacy that our Sauiour left vntounto his Diſciples was peace.Ioh. 14.27. Non pax temporis quia exponendierant mul tis tributationibus ſed pax pectoris et paxaeternitatis prima in praeſenti, ſecunda infuturo. Lud. vita. Chriſti part. 2. cap. 77. fig. 6. Peace I leaue with you, my peace I giuegive vntounto you. What that peace was, let Ludolphus declare, Not peaceable times in this life, but a peaceable heart leading to eternall life. As when the mind is troubled with the ſenſe of Gods anger, all the world cannot pacifie it: gold and ſiluer pleaſe no more then ſtrawes: friends are but miſerable comforters: we languiſh inwardly notwithſtanding a world of outward comforts: ſo when the conſcience is pacified with the ſweete perſwaſion of Gods fauour, all the tribulations of the world cannot daunt that heart, but like the Bee it can come abroad and taſte the commodities of ſummer, and feede it ſelfe with the honey it hath gathered biding within the hiue, when the winter ſtormes with her tempeſts. By this meanes hee enioyes the benefits of all outward comforts, and can fuſtaine himſelfe with his inward peace in the midſt of all outward croſſes.

The ſecond fauour wherewith God graces a good mans ſoule to enable him to ſatisfie himſelfe is the teſtimony of Gods Spirit. Teſtimony of Gods Spirit.This confirmes and aſſures vsus of the former peace with God. It breeds alſo vnſpeakeable ioy in the apprehenſion of Gods fauour. That reioycing we hauehave in tribulations in hope of the glory of God, Rom. 5.2.3.5.proceede from the holy Ghoſt which is giuen vsus. The ſumme of the teſtimony of Gods ſpirit within vsus is to perſwade vsus fully of Gods louelove and fauour to vsus in Chriſt. So S. Paul inſtructs vsus. It is the Spirit of adoption, whereby we cry, Abba, Father. Rom. 8.15.16The Spirit it ſelfe beareth witneſſe with our ſpirit, that we are the children of God. Now what better newes can the Spirit of God bring to vsus, then the tidings of Gods fauour. Dauid preferres it before his being.Pſal. 63.3. Thy louing kindnes is better then life. This teſtimony internall of Gods fauour to the ſoule is able to ſuſtaine a man againſt all outward force and malice. They that hauehave ſtore of foode and rayment, of weapons, of munition, being lodged in a ſtrong hold, feare not the enemy without, though he be very powerfull. No more need a good man feare troubles. Hee that hath ſtore of gold and ſiluer within his coffers, cares not though he want braſſe or leaden mony. So hee that is warranted by Gods Spirit, that God affects him, neede not care much though he want health, or wealth, or other worldly comforts. Thus Gods Spirit dwelling in him, makes him able to ſatisfie himſelfe, howeuer it goe with others.

A third bleſſing that helpes the ſeruant of God, to vphold himſelfe, Memory.is his memory. This is the cheſt of the ſoule, wherein ſhe lookes vp all her treaſures. It is the retentiue faculty of the mind, wherein the inſtructions it hath formerly read or heard, are regiſtred. The vnderſtanding without this is like a prodigall, it receiues many rents, but ſpends all. Or like the weake ſtomacke that takes food, but is not nouriſhed by it, becauſe it cannot hold it to feede vponupon it. S. Auguſtine compares the memory to a barne, wherein things ſeene are laid vp for future prouiſion. Thou ſeeſt ſomething (ſayth he) and perceiueſt it with thine eyes, Aug. in euang. Ioh. Tract. 23.and commendeſt it to thy memory: and that which thou haſt committed to thy memory is there laid vp within in a ſecret place, as it were in a barne: as it were in a treaſury: as it were in a certaine cloſet, or inward garden. The memory then is much beneficiall to the ſettling and ſatisfying of a good mans minde: meanes of further comfort may be kept from him. The Scriptures and creatures may be denyed to his eyes: ſermons and friends maybe kept from his eares: but what is lodged in his memory, can neuer be taken from him by the malice of perſecutors: there may he read in the darkeſt dungeon, without a candle. Two things there are that may ſtagger the ſatiſfaction of a good man in time of trouble. The one is the doubting of Gods power to deliuer him, in regard of the greatneſſe of his afflictions. The other is the queſtioning of Gods will, becauſe of the greatneſſe of his ſinnes. The memory helpes to giuegive ſatisfaction to both theſe doubts. To the firſt, it anſweres by precedents.Memoria animae noſtrae quaſi columna eſt; notae huic in ſcriptae, bonorum exempla. Greg. Nyſſ. Tract. 2. in The memory (according to Gregory Nyſſen) is the pillar of the ſoule: the memorials written in it, are the examples of good men. So the godly Iewes perſwade themſelues, that God can doe wonders for them, becauſe hee hath done them for their fathers. O God, ſay they, wee hauehave heard with our eares, and our fathers hauehave told vsus, what workes thou didſt in their daies, in the time of old. Pſal. cap. 4. Pſalme 44.1.2How thou didſt driue out the heathen with thy hand and plantedſt them; Pſalme. 119.58how thou didſt afflict the people and caſt them out. So Dauid cheares vp himſelfe, and rouzes vp his ſpirits, I remembred thy iudgements of old, O Lord, and hauehave comforted my ſelfe. Thus the good mans memory tells him, what God hath done for others, and his reaſon informes him, that he can doe as much for him. If he ſhould be tempted to doubt of what God hath done for others, yet he cannot doubt of ſuch great acts as God hath done for himſelfe. Thus Dauid armes himſelfe againſt the Gyant, The Lord that hath deliuered me out of the pawe of the Lyon, 1. Sam. 17.37and out of the pawe of the Beare, hee will deliuer mee out of the hand of this Philiſtine. Thus S. Paul ſtrengthens himſelfe from his Aſian deliuerance,2 Cor. 1.10 God deliuered vsus from ſo great a death, and doth deliuer vsus, in whom we truſt, that hee will yet deliuer vsus. Thus he perſwades himſelfe ſtrongly of Gods power to free him from other inconueniences by reaſon of his Romane deliuerance. I was deliuered out of the mouth of the Lyon. And the Lord will deliuer me from eueryevery euill worke, 2 Tim. 4.17.18and will preſerue me vntounto his heauenly Kngdome. So the goodmans memory aſſiſts him againſt all doubting of GODS power. To the ſecond doubt it anſwers by promiſes. Gods will is knowne by his Word. What hee hath promiſed to doe that he will do. Thus the memory lodging Gods ſeuerall promiſes of ſpirituall and temporall comforts in the cloſet of the ſoule, leaues no occaſion to doubt Gods will. This makes Dauid in his ſorrows put God in minde of his promiſe although God neuer forget it. This comforts him in his greateſt ſorrows, that God hath promiſed him deliuerance.Pſal. 119.49.50 Remember the word vntounto thy ſeruant, vponupon which thou haſt cauſed mee to hope. This is my comfort in my affliction: for thy word hath quickened me.

The fourth meanes to ſettle the godly mans quietnes of mind is contentation, a gift that God hath giuen him,Contentation. whereby he can ſatisfie himſelfe in any condition. This attends vponupon godlines, as the ſhadow waites vponupon the ſhining ſunne. For this we hauehave S. Pauls warrant, Godlines with contentment, is great gaine, or rather,1 Tim. 6.6 with it's ſelfe ſufficiency. For S. Pauls meaning was not to informe vsus, that godlines was great gaine, if a man could get contentednes ioyned with it, but rather to ſhew vsus, that godlines brings ſufficient of it ſelfe to giuegive ſatisfaction to the godly man, although he want many outward comforts. Godlines then brings contentednes with it, or at leaſt ſufficient to giuegive contentment, if her ſtore be well viewed: for ſo much the Greeke word imports.Sufficientia ſu…. The Syriacke tranſlation confirms this interpretation, which giues this briefe paraphraſe of the words. For our gaine is great, which is the feare of God, with the vſe of our ſufficiency: Cum vſu ſufficientiae noſtrae.As much as to ſay, Godlines brings enough with it to ſatisfie vsus, if we know how to vſe that ſtore it hath attending vponupon it, & beſtows vponupon vsus. This made Dauid prefer the righteous mans pouerty before the wicked mans plenty. A little that the righteous man hath, is better then the riches of many wicked. Pſalme 37.1…For the godly man is contented with a little: the wicked man is not ſatisfied with abundance. This reaſon may be gathered from Salomon, Dauids vnderſtanding ſon,Prou. 15.16 Better is little with the feare of the Lord, then great treaſure and trouble there with. A good man is ſatisfied with a little, for he enioyes it with quietnes of mind. A wicked man is not ſatisfied with a great deale, becauſe he hath many cares and troubles with it. A good man is content with little on earth, becauſe he lookes for abundance: in heauen. A wicked man is not content with abundance here, becauſe he lookes for little hereafter. Religion may well bring ſatisfaction to a good man, becauſe it brings him to God the Fountaine of all goodnes.Pſalme 16.5. The Lord is the portion of mine inheritance, ſaith the Pſalmiſt. God perſwads Abraham to take care for nothing but to walke before him in vprightnes: and addes this, I am the Lord al-ſufficient: that is, I hauehave ſufficient, I will prouide for thee,Geneſ. 17.… Shaddac. aſher lo dac. cui eſt ſufficientia. care thou onelyonly for my ſeruice. Piety then that brings a man to hauehave an intreſt in God, ſhewes him that what is wanting in him ſhall be ſupplyed by God, who hath enough to ſupply the wants of all the creatures. Now he that will not be content with God himſelfe, how ſhould he be ſatisfied if hee had all the world, all the ſtore whereof falls infinitely ſhort of Gods? So then when the whole world cannot giuegive ſatiſfaction to a couetous man, a little contents a good man: becauſe he knowes hee hath enough in God. Though another man hath more knowledge then he, yet is he contented, becauſe God hath communicated enough to him to make him know Chriſt and the way to the Kingdome of Heauen. Though many hauehave more wealth, yet hee reſts ſatisfied with leſſe, conſidering that hee hath Gods fauour with it, which many of them want. Hee wiſely forecaſts the conueniences that attend vponupon his ſmaller portion, and the inconueniences that accompany their greater poſſeſſions. They hauehave many cares that cannot be auoyded, for many croſſes and loſſes accompany great and rich imployments. He is freed from thoſe cares to ſerue God quietly with a little. They are ſubiect to many diſorders: he wants fuell to maintayne the fire of luſt. They hauehave a great account to giuegive vntounto God, at the day of iudgement of the imployment of their ten talents: hee hath a lighter reckoning for his fiue. Theſe thoughts giuegive him contentation, and contentation giues him ſelfe-ſatisfaction.

The fift gift of God that furthers this ſelfe-ſatiſfaction in a good man, Temperance.is Temperance. Among other vertues that adorne the ſoule of man, this is none of the leaſt. And it is much materiall to ſelfe-ſatisfaction: for nature is contented with a little, and temperance teacheth a man to abſtaine from ſuperfluities, and content himſelfe with that that nature can bee content withall. S. Paul had well learned this leſſon,philip. 4.11.12 I hauehave learned in what ſoeuer ſtate I am, therewith to bee content. I know both how to bee abaſed, and I know how to abound: eueryevery where and in all things I am inſtructed, both to bee full and to bee hungry, both to abound and to ſuffer need. The goodman remembers the world is but an Inne: hee muſt bee temperate, that his mony may hold out to his iournyes end. Hee ſhall exceed when he comes home. Thus his frugality and temperance giues him ſome ſatiſfaction, becauſe it makes that content him which will not ſatiſfie an intemperate appetite. This makes him not greedy of worldly wealth, becauſe a little will ſerue his turne. Hee ſtriues to bee as S. Auguſtine ſaith hee ſhould be, It becomes not a Chriſtian (ſaith hee) to gape greedily after this worlds gaine, to whom a Kingdome is promiſed in Heauen: but by abſtinence to liue as becomes the ſeruant of ſuch a Lord aAug. de Tempſer. 248.that he may liue in ioy with his Lord for euer. This temperance is increaſed in Gods Seruant by conſideration of the fleeting of all worldly comforts, and the durablenes of ſpirituall treaſures, which makes him the more ſparring in the vſe of the one, and more plentifull in exerciſing the other. ThisbIlla diues eſt, quae in Deo diues eſt, illa locuples eſt quae locuples in Christo eſt: bona illa ſunt, quae ſunt ſpiritualia, diuina, caeleſtia, quae nos ad Deum ducant quae nobiſcum apud Deum perpetua poſſeſſione permaneant. Caeterum quaecum que terrenaſ unt in ſeculo accepta, et hic cum ſeculo remanſura tam contemni debent; quam mundus ipſe contemnitur, cuius pompis et delicijs iam renunciauimus. Cypr. de diſc. et hab. virg. Cyprian very well knew, and that made him to vſe thſe arguments to perſwade virgins to moderation in their apparell: Shee is rich (ſaith hee) that is rich in God: Shee is wealthy that is wealthy in Chriſt: thoſe are true riches which are ſpirituall, Diuine, and heauenly, which lead vsus to God, which remaine with vsus in perpetual poſſeſſion in the preſence of God. But whatſoeuer earthly things we hauehave receiued in the world, and muſt leaue here with the world muſt as eaſily be contemned as the world it ſelfe is contemned, whoſe pompes and delights we hauehave already renounced. This temperance when Gods ſeruant hath by theſe reaſons ſettled in himſelfe, it equals his minde to his meanes when it cannot bring his meanes to his mind. It makes him well contented with what he hath, when he cannot hauehave what hee rather would hauehave.De laelitia et triſtitianaſcitur temperantia, cuius est triſtitia cauſae. laelitia fructus, Temperata laetitia nihil aliud quam temperantia est Ber. par. et var. ſerm. 6. S. Bernard informes vsus, That temperance is bred of cheerefulneſſe and heauineſſe; the cauſe of it is heauineſſe, the fruit is cheerefulneſſe. So that Temperance is nothing elſe but a well tempered cheerefulneſſe. The godly mans temperance purgeth his heart, and ſo teacheth him the right and moderate vſe of all Gods creatures in his body. So that as a good ſtomacke turnes the hardeſt meate into nouriſhment, whereas a weake one turnes the choyſe of meates into diſeaſes, ſo the temperate heart feedes the body with the hardeſt eſtate, whereas the intemperate man ruines his ſoule and body with his wealth. Bernard on that place in the 90. Pſalme, Thou ſhalt treade vponupon the Aſpe and the Baſiliske, and ſhalt trample vnderunder feete the Lyon and the Dragon gloſſes thus. The Lyon will roare, who will not be afraid? If there ſhall be found any ſuch, he ſhall be ſtiled a valiant man. But when the Lyon is fruſtrate of his purpoſe, there is a Dragon hidden in the ſand, that by his poyſoned breath he may taint the ſoule, breathing into it, as it were, the concupiſence of earthly things. Who, thinkeſt thou, ſhalt eſcape his deceits? no man ſurely, but a wiſe man. But peraduenture while thou art afraid to come downe to theſe lures, ſomebody vrges thee with trouble, and loe forthwith the Aſpe is preſent. For he thinkes he hath gotten a conuenient time for himſelfe. Who will not be exaſperated by this Ape? Quis non exaſ. perabitur ab aſpide iſta.Surely the temperate and moderate man, who knowes how to abound and how to ſuffer penury. I ſuppoſe that vponupon this occaſion, the ill flattering wicked eye will endeauour to bewitch thee. Who will turne away his eye? Truely the iuſt man will, who not onelyonly will not himſelfe take the glory which is Gods, but will not ſo much as receiue it, Ber. in pſ. 90 ſer. 14.when it is offred him by another. The temperate man then auoyds all theſe different ſnares, and ſo giues ſatisfaction to himſelfe. I will conclude this meanes with S. Auguſtines exclamation, and commendation of temperance.O magna et admirabilis abſti…ntiae virtus, per quam non ſolum animarum ſalus, agitur, ſed etiam corporum ſanitaspoſſidetur. Aug. ad frat. in eremo Ser 31. O great and admirable vertue of abſtinence, wherby not onelyonly the ſafety of the ſoule is preſerued, but alſo the health of the body is poſſeſſed. And what can a man require more to bee able to giuegive ſatisfaction to himſelfe then ſafety of ſoule with health of body?

The ſixt meanes whereby a good man is enabled to giuegive ſatisfaction to himſelfe, is Patience. It is a companion of Godlineſſe. It is a way whereby the ſeruants of GOD turne away many troubles from themſelues,Patience. which foole-hardy men bring vponupon themſelues by their peeuiſh haſtineſſe. The firmenes of patience, ſaith Bernard, is a ſtaffe, Ber. ſent.whereby the rage of Wolues is kept off. Yet let the ſeruant of GOD be as patient as he can, hee cannot turne away all troubles from himſelfe. Patience therefore ſtands him in good ſteade alſo when troubles are come vponupon him. It makes him owner of his owne ſoule.Luke 21.19. In your patience poſſeſſe yee your ſoules, fayth our bleſſed Sauiour. VponUpon which words of his,…ustos omnium virlutum patientia eſt, in qua animas, quae cor pus poſſident, peſ ſidemus, cum i… ſas animas ad patiendum ratione regimus. Vnde Beda: Sic conditi mirabiliter ſumus, vt, ratio animam, et anima poſſideat corpus. Ius verò animae a corporis poſſeſſione praepeditur ſi non priûs anima aratione poſſidetur. Lud. de vit. Chriſti. part. 2. cap. 39. not. 9, 10 Ludolphus thus dilates, Patience is the keeper of all vertues, by which we doe poſſeſſe our ſoules, which doe poſſeſſe our bodies when wee doe by reaſon diſpoſe our owne ſoules to ſuffering. But he that is impatient, poſſeſſeth not his owne ſoule becauſe he cannot reſtraine the fury and anger of his owne heart. Whereupon Bede ſayth, We are ſo wonderfully framed, that reaſon ought to poſſeſſe the ſoule, and the ſoule the body. But the right of the ſoule is hindred from the poſſeſſion of the body, if the ſoule be not firſt poſſeſſed by reaſon. The Lord therefore hath ſhewed vsus, that patience is the keeper of our condition, becauſe it hath taught vsus, how to poſſeſſe our owne ſelues. Thoſe things then which are troubleſome to wicked men, are not ſo to a good man, becauſe his patience makes heauy burdens, light. To this end hee conſiders of many things to make him patient. He ruminates vponupon the originall of all afflictions, and remembers that they come from heauen. Hee endures them patiently, becauſe he would be loth to be found a fighter againſt God. Hee reſolues with Dauid, Pſalme 39.9.I will be dumbe, and not open my mouth, becauſe thou diddeſt it O Lord. He proceeds in his meditations to the progreſſe of all troubles:Pſalme 32.6. Oportet paetienter ferri, quod non poteſt feſlinanter auferri. Aug. de Temp. Ser. 223. Vtrum que es mihi Domine Ieſu, et ſpeculum patiendi, et prae…nium patien. eis. Trabe me poſt te, libenter te ſequor, libenti… fruor. remembers that they are called waters, and therefore will hauehave their tide, neither will they ebbe, till they hauehave done flowing. He agrees with Auguſtine, that we ought to beare that with patience, which cannot be taken away in haſte. He lookes backe to the moſt famous patterne of patience, that euer mans eyes beheld in man, and cryes out with Bernard, Thou art to mee, O Lord IESVS, both a mirrour of patience, and a reward, when I am patient. Draw me after thee, I will follow thee willingly, and enioy thee more willingly. Si ſic bonus er Domine ſequentious te, qualis futurus es aſſequentibus te? Ber. in Cant. Ser. 47. Paena, de aduerſis mundi ille ſenit, cuiet laetitia et gloriae omnis in mundo eſt. Ille maeree et deflet, ſi ſibi malè ſit in ſeculo, cui bene non poteſt eſſe poſt ſeculum. Caeterùm nullus ijs dolor eſt de incurſatione malorum praeſentium, quibus fiducia eſt futurorum bonrum. Cypr. ad. Demetr ſ. 15. Rom. 8.18. 2. Cor. 4.17. Epict. Ench. c. 79.O Lord if thou be thus good vntounto them that follow thee, how good wilt thou be vntounto them that ouertake thee? Hee lookes forward to the heauenly end of all worldly troubles, and concludes with Cyprian, He feeles it a puniſhment to be croſſed in the world all whoſe ioy and glory is in the world. He mornes and laments, that it goes ill with him in this life, with whom it cannot goe well after this life. But they greeue not for the inuaſion of preſent euills, that hauehave a confident expectation of future happineſſe. Thus S. Paul teacheth his Romanes, I reckon that the ſufferings of this preſent time are not worthy to be compared with the glory, which ſhall be reuealed in vsus. Thus hee inſtructeth his Corinthians, Our light affliction which is but for a moment, worketh for vsus a far more exceeding and eternall weight of glory. So then our good man collects that farre more certainely from Scripture, which the heathen man collected from nature, Tyrants may kill me indeed, but they cannot hurt me. Hee ſees that temporall euills may ſtand with his eternall good. Yea hee ſees they are not euill in themſelues ſimply, but rather in mens eſtimation. So could the naturall, or rather morall Philoſopher ſay, Men are troubled not with the things that befall them, On ta pragmata, alla ta perton pragmaton dog. mata. 1….but with thoſe opinions which they hauehave of the things. For example. Death is not euill, els would it hauehave appeared ſo to Socrates alſo: but our opinion of death is that which makes it euill. Hence it is that a good man endures ſicknes and death quietly which much perplexeth a wicked man. So Cyprian labours to perſwade the Gentiles that croſſes appeared far otherwiſe to the Chriſtians then to them; becauſe there was an infinite difference in the bearing of them, Thinke ye that we beare aduerſity equally with you, when ye ſee that the ſame croſſes are not borne alike by vsus and you? …ypr. ad Demet. ſ. 16.Thus patience furthers ſelfe-ſatiſfaction by turning away many croſſes and making others eaſier to bee endured.

The ſeuenth helpe that a good man hath to helpe to ſatiſfy himſelfe withall, Innocency.is his innocency, which though it be not compleat in action, yet it is in intention. And it is a great comfort in all croſſes. A good man is oftentimes croſſed by them, of whom hee hath deſerued no hurt but rather much good. Hence ariſeth a world of inward comfort in outward croſſes. Heerewith Dauid comforts himſelfe before the Lord againſt the ſlanders inuented by Sauls followers, beleeued by Saul himſelfe, and very coſtly to Dauid, Pſal 7.3.4.5.O Lord my God, ſaith hee, if I hauehave done this, if there be any iniquity in my hands; If I hauehave rewarded euill vntounto him that was at peace with me: (yea I hauehave deliuered him that without cauſe is mine enemy.) Let the enemy perſecute my ſoule, and take it, yea, let him tread downe my life vponupon the Earth, and lay mine honour in the duſt: Heerewith Iob comforts himſelfe againſt the vnkindneſſe of his friends, GOD forbid that I ſhould iuſtify you: Iob. 27.5.6.till I dye I will not remoue my integrity from me. My righteouſneſſe I hold faſt and will not let it goe: my heart ſhall not reproach me ſo long as I liue. And elſe where,Iob. 31.35.36.37. If mine aduerſary had written a Booke, Surely I would take it vponupon my ſhoulder, and binde it as a Crowne to mee. I would declare vntounto him the number of my ſteps, as a Prince would I goe neere vntounto him Yea in ſickneſſes and afflictions that come from God, innocency is a great comfort, witneſſe Hezekias prayer in his great ſickneſſe neere vntounto death, I beſeech thee, O Lord, remember now how I hauehave walked before thee in truth, and with a perfect heart, 2 Kings 20.3.and hauehave done that which is good in thy ſight. Sinne is the very ſting of afflictions. He, ſayth Chryſologus, Qui innoc entiae creditum ſeruat paenitentiae non ſoluit vſuram Chryſol. ſer. 167. Clem. Alex. ſtrom. 1.6.that keepes the debt of inocency, needs not pay the vſe of penitency. It is a ſigne of peace within, when a man ſlights afflictions without. Witneſſe Clemens Alexandrinus, It is the glorifying of a boaſting ſoule indeed, but yet it comes from a good conſcience to be able to diſcourſe againſt thoſe troubles that come vponupon vsus. Innocency is a teſtimony to our conſciencs, that our afflictions are not puniſhments inflicted vponupon vsus by GOD for our ſinnes, but trialls of our pacience tending to our greater glory. Thus the good man comforts himſelfe from his innocency both againſt mortall men, and alſo before the immortall God.

The laſt grace of GOD that giues a good man to inable him to ſatisfie himſelfe, is Hope. Hope.This ſatisfies the ſoule of a good man for the preſent, becauſe it perſwades him vponupon good ground that it will goe better with him hereafter. So that, although now it bee not ſo well with him as hee could wiſh, yet becauſe hee knowes it will bee better, hee reſts ſatisfied. S. Auguſtine compares hope vntounto an Egge, For hope, ſayth hee, hath not yet attained the thing it ſelfe. And an Egge is ſomething: but it is not yet a chicken. Beaſts then bring forth yong ones: but Birds bring forth onelyonly hope of yong ones. Aug. …e ver. Dom ſer. 29.The hope then of a good man is ſomewhat, and hath ſome ability to giuegive him ſatisfaction for the preſent, though it be not ſo much nor cannot ſo well ſatisfie as the glory he hopes for hereafter. It is a morſell to ſtay a good mans ſtomacke, till the feaſt of the Lambes mariage be ready, where he ſhall bee fully ſatisfied. Peraduenture it goes not well with him now, but it will goe well with him one day, and this thought vpholds him. Thus louing Ionathan comforts deiected Dauid, Feare not, for the hand of Saul my father ſhall not finde thee, and thou ſhalt be King ouer Iſrael, and I ſhall be next vntounto thee; and that alſo Saul my father knoweth. 1 Sam. 23.17.So the good man knowes, and his aduerſaries are not altogether ignorant, that heauen is prepared for him, and therewithall he ſatisfies himſelfe. A yong Prince brought vp vnderunder tutours and diſciplined by meaner men then himſelfe, yet reſts ſatisfied, becauſe he liues in expectation of a Kingdome. So doe Gods Princes being exerciſed by wicked men looke vp to heauen, and quiet themſelues. Moſes loſt his honours in Egypt and his pleaſures to ſuffer afflictions with the Iſraelits, Eſteeming the reproach of Chriſt greater riches, Heb. 11.26.then the treaſurs in Egypt: for he had reſpect to the recompence of the reward. There is a hope of worldly preferments, which oftentimes brings ſhame, becauſe men hope for that they neuer attaine.Rom. 5.2.5. But this hope of the glory of God, following iuſtification, maketh not aſhamed, for ſuch perſons neuer miſſe of that they hope for. Thus many ſtrings hath a good man to his bow, and eueryevery one helpes to further his ſelfe-ſatisfaction. If a threeſold cable cannot be eaſily broken, how ſhall an eightfold? So many graces of Gods Spirit linked together in one ſoule cannot but make it able to ſatisfie it ſelfe, if need bee, without helpe of others. For each of theſe hath his ſeuerall force, and therefore as being ioyned together they are the ſtronger, ſo each one putting forth his owne vigour, what cannot be done by one, is done by another. As the Phyſitian ioynes many things in one potion, that what one thing cannot helpe, another may, ſo God ioynes many graces in a good mans ſoule, that where one grace cannot giuegive him ſatisfaction for the preſent, another may. There is not any truth of GOD ſo vndeniable, but many things may bee, yea many things hauehave beene by erronious ſpirits obiected againſt it. So this truth of GOD ſo honourable to God and ſo comfortable to man hath not wanted many engines to batter it, yet it will ſtand inuincible.

Firſt, Obiect. 1 it hath beene obiected that Gods ſeruants hauehave beene ſo farre from giuing ſatiſfaction to themſelues, that they hauehave beene glad to begge of others food and other neceſſaryes for their ſatiſfaction. So Dauid was faine to ſend to Nabal for food for himſelfe and his men and was ſhamefully denied.1. Sam. 25.4. &c. So Lazarus was forced to begge of the Richman the crummes that fell from his Table and was cruelly ſtarued by his denyall.Luke. 16.21. A man would thinke that Nabal were better able to giuegive himſelfe ſatiſfaction then Dauid, and the Rich-man then Lazarus. How can this ſtand with ſelfe ſatiſfaction?

I anſwere, a good man may bee without many outward comforts, but yet hee hath an internall contentation, Anſwer. which hee can oppoſe againſt all outward wants and vphold himſelfe againſt them all. If Dauid hauehave none of Naballs victualls, yet he and his men ſhall bee prouided for. If Lazarus dye for lacke of the Rich-mans crummes, yet hee dyes contentedly, and is by Angells conuayed to eternall happineſſe. There bee many things which a good man hath not, but there is nothing which hee wants. For he that is well contented with what hee hath,Diues a Dinus, quia vt Deus nihil indigere videtur. Varro de ling. Lat. lib. 4. Locuples est, qui paupertati ſuae aptus eſt, et paruo ſe diuitem fecit Sen. ep. 108. cannot bee ſaid to want any thing that hee hath not. A Rich-man therefore that hath enough for all vſes, is called in Latine Diues from Diuus, a God, becauſe like to God, hee ſeemes to ſtand in need of nothing. Let Seneca the heathen man tell how a poore man may be rich, and a man of a meane eſtate wealthy. He is wealthy whoſe mind is fitted to his pouerty, and who hath made himſelfe rich hauing but ſmall poſſeſſions. If a heathen man could thus teach a poore man, how to make himſelfe rich, much more may the Scriptures informe him. Who counts the Apoſtles of our Lord and Sauiour poore, though they had forſaken all and followed Chriſt, when hee ſees how rich they were in fayth and miracles, but eſpecially in ſweet contentment? Let S. Paul ſpeake for the reſt,Hôs mêden, echon…es c…i pania cat…chontes. 2 Cor. 6.10. and ſay what the Apoſtles were, as hauing nothing, and yet poſſeſſing all things. Shall we count the Angels and bleſſed Spirits in heauen poore, becauſe they hauehave no meate nor drinke, nor apparrell? The Saints had more apparrell, when they were on earth, and more food, yet they were much poorer, then they are now in heauen where they hauehave none. But to mount vp to the example of examples, who can deny God himſelfe to be rich? For eueryevery beaſt of the Forreſt is his, Pſame 50.10.and the cattell vponupon a thouſand hills. All men receiue all their treaſures from him, yet he himſelfe heapeth vp no gold nor ſiluer. A good man then that is moſt like God of all his creatures, ſomewhat reſembles his Maieſty in this, that he can be rich, although he lay vp no money. His internall contentment makes him wealthy, although externall things flow not in ſo plentifully to him as vntounto others.

Secondly, it may bee obiected, Obiect. 2 that good men in their paſſions doe by their words and outward geſtures declare, that they are not internally ſatiſfied. The trembling of their bodies doth in imminent perills bewray the feare of their mindes. The teares iſſuing out of their eyes in calamityes falne vponupon them, publiſheth to others the greefe of their harts. How far then are theſe from ſelfe-ſatiſfaction?

We deny not, Anſwer. but a good man may be troubled with greefe or feare for a time. He hath not changed his nature but is as ſenſible of miſery as he was before. His body is as tender: his heart as melting as any mans els. Beſides the ſame ſubſtance of nature, which likes not to be afflicted, he hath the ſame corruption of nature in ſome part remaining, which makes him too ſenſible of worldly vnkindneſſes, and too lyable to Satans temptations, and wiles.

No maruaile then if at ſome time the Diuell doe beguile him, and vrge him ſo that he ſhew forth his imperfections to the world, and his diſcontent vntounto his neyghbours. But yet wee ſay though the troubled channell of his owne imperfections clog his heart for a time, yet is there pure water of Gods grace therein ſufficient to giuegive him ſatisfaction without going to other mens riuers, if he doe but recollect his owne forces: he hath matter enough to ſatisfie him within him, although his troubled ſpirit cannot diſcerne for the preſent how to vſe it. A while after when his paſſion is as an ague fit vaniſhed away, then can he by meditation recall his wandring thoughts, bring them into order and ſettle them by the helpe of his patience and innocency and other forenamed vertues lodged in his owne breſt by the finger of God. So then for all this bullet, the fort of ſelfe-ſatisfaction cannot be pierced.

Thirdly, Obiect. 3 it is obiected, a godly man cannot ſubſiſt neither naturally nor ſpiritually in this life without the helpe of Gods creatures. If he want food, he will be ſtarued. If he want drinke, he will be choaked. If he want apparell, he will be chilled to death. What needed God to hauehave made ſo many creatures for mans vſe, if they were able to giuegive ſatisfaction to themſelues? For his ſpirituall ſtate what comfort could he hauehave to come into Gods Church, if water in baptiſme did not aſſure him of the pardon of his ſinnes? What hope could he hauehave of heauen if Bread and Wine in the Lords ſupper did not aſſure him that Chriſt dyed for him, and that by fayth in him he may attaine life euerlaſting? How can he be ſayd to bee able to giuegive ſatisfaction to himſelfe, that hath neede of ſo many creatures for the ſtay of his naturall and ſpirituall condition?

For anſwere hereunto, Anſwer. we muſt take notice, … a godly man can be ſafe and may be ſaued without theſe helpes. But God hath giuen him theſe, for to make his paſſage the more comfortable. His creatures hee hath afforded him both for aliment for his naturall life, and props to vphold his fayth for the comfort of his ſoule. If he want Gods creatures for the vpholding of his naturall life, he knowes that eyther God will vphold him without theſe, for Man liueth not by bread alone, Math. 4.4.but by eueryevery word that proceedeth out of the mouth of God: Or elſe God will take him to his heauenly Kingdome, where he ſhall need none of theſe. If he be denyed the Sacraments, he knows that God can ſaue him without them ſo he hauehave true fayth in Chriſt. He knows Gods couenant is good though no ſeale bee ſet to it. It is not in Gods couenant as it is in mens. Seales are not ſet to for feare of any vnfaythfulnes in God that promiſeth, but becauſe of the weakenes of our fayth in giuing credit to Gods promiſes. The good man then well weighing Gods power and Gods promiſe can vphold himſelfe in the want of bodily foode and Sacraments.

Laſtly, it is obiected, Obiect. 4 that a good man cannot giuegive ſatisfaction to himſelfe, for then all gouernment in Church and Commonwealth would be ouerthrowne. A good man cannot liue peaceably without the helpe of the Magiſtrate. Nay he needs the helpe of Princes more then other men, becauſe the world hates him, and his religion forbids him reuenge by reaſon whereof eueryevery wicked man will play vponupon him, and ſhew himſelfe ready to oppreſſe him.1 Tim. 2.2. Therefore S. Paul teacheth vsus to pray, For Kings, and for all that are in authority, that we may lead a quiet and peaceable life in all godlines and honeſty. Moreouer a good man cannot liue well without Miniſters to inſtruct him in Gods will. To this end God hath appointed Paſtours and Teachers for the building vp the Saints till we come to perfection of knowledge in Chriſt, that wee may not be carried about with eueryevery wind of doctrine. …phe 4.11, 12, 13, 14.Without theſe politicall and eccleſiaſticall helpes a good man cannot ſubſiſt. How can this ſtand with ſelfe-ſatisfaction? Anſwer. True it is a good man receiues much comfort from both theſe, and bleſſeth God for them with all his heart. Yet hee can ſatiſfie himſelfe alſo without them. As in the times of perſecutions by heathniſh Emperours when ſuch were depriued of their liberty, ſhut vp in dungeons, denied the benefit of ſubiects, and the freedome of the Goſpell preached: nay if both were his enemies; the Magiſtrate ſeekes the ruine of his body, and the Miniſter of his ſoule, if the one ſhould mightily oppreſſe him, and the other craftily ſeduce him. Yet a good man wold vphold and ſatisfie himſelfe with that ſtore of grace that God hath planted in him before, and hold on without both theſe, nay in deſpight of them, till he attaine to liberty vnlooked for vponupon earth, or glory vnſpeakeable in heauen. All theſe cannons then nor whatſoeuer elſe the diuell can inuent are not able to beate downe the caſtle of ſelfe-ſatisfaction. But it ſtands firme, and will ſtand to the end, that how ſoeuer things alter in the world, a good man will be able to ſatisfie himſelfe with thoſe graces that God hath giuen him, and ſo to ſtand vponupon his owne bottome, when great and rich mens eſtates come tottering downe to the ground, and no man can vphold them. Thus hauehave we wandred vp and downe the garden of the ſoule to view thoſe ſweete flowers that giuegive contentment to a good man, and thoſe medicinable herbes that helpe him to cure all the maladies of his ſoule. All which grow within the wals of his owne garden that they may be ready for ſeruice when ill ſauours or ſpirituall diſtempers ſhall oppreſſe the ſoule. Now are we to come to ſhut vp all with application.

Firſt, Vſe 1 from theſe flowers a good man may gather the hony of comfort to carry home to the hiue of his ſoule to feed vponupon in the winter of diſcontent.For comfore. It tels him he hath attained to the beſt condition in the world. There can be no better ſtate, then for a man to be filled with grace from aboue, that he be able in time of need to vphold, nay to ſatisfie himſelfe without the helpe of any other creature. Nay that he bee able to ſtand his owne ground and to make good his owne condition in deſpight of the ſubtilty of all crafty politicians, and the power and malice of all worldly tyrants. Nay in deſpight of all creatures and which are the moſt powerfull of all creatures, and moſt malicious, of the gates of hell. He is a member of the Church which is built vponupon the rocke,Math. 16.18. and therefore the gates of hell cannot preuaile againſt him. When he ſeeth troubles ſpirituallor corporall approach vntounto him, then let him looke inward, and gather together the forces of his ſoule, and then may he boldly looke dangers in the face, and not feare to ouercome them: Thus Dauid oppreſſed with many enemies comforts himſelfe againſt them, and lies downe quietly without feare of them, I layd me downe and ſlept, Pſalme 35, 6.I awaked for the Lord ſuſtained me. I will not be afraid of ten thouſands of people, that hauehave ſet themſelues againſt me round about. So is the ſeruant of God by Gods goodnes made as it were a little God vponupon earth, Cultum tantùm Deo deberi dicimus, qui verus eſt Deus, facit que ſuos cultores Deos. Aug. de ciu, Dei. l. 10. c…a.able through Gods grace to ſtand of himſelfe againſt all oppoſitions, and to ſatisfie himſelfe in all occurrents. O happy condition, and moſt happy man that hath attained to it.

Secondly, Vſe 2 a good man may from hence receiue ſingular direction.For direction. Let him not hunt for felicity abroad in the world, which hee may finde at home within his owne wals. Who would not begge him for a foole that hauing a fountaine of his owne at hand, would run to other mens to ſeeke for water? So vaine a thing is it for a man to ſeeke for ſatisfaction from the wealth or honours of the world abroad which he might find much more comfortably, and infallibly from his owne conſcience within doores. For when all the wealth of the world cannot ſatisfie the minde, peace of conſcience can. Let other men ſeeke with all eagernes for worldly commodities, & place their ſole ſatisfaction in them. Dauid will place it in Gods fauour. With the light of thy countenance Thou haſt put gladnes in my heart more then in the time, Pſalme 4.7.that their corne and their wine increaſed. Shew thou thy ſelfe a good man by thy contentednes, when thou wanteſt outward comforts and riches in the world. Looke vponupon the wide ſea, behold how eueryevery day it ſends forth plenty of waters into all the riuers about it, & daily takes them backe againe, yet is the ſea neuer dry, neither doth it euer want water. Goe thou and doe likewiſe. Shew thy ſelfe as well ſatisfied when floods of wealth are flowed from thee, as when ſprings of riches run vntounto thee. So ſhalt thou bee to the world a proofe of the text, and an example of ſelfe-ſatisfaction.

Thirdly, Vſe 3 it may informe wicked men what tickle termes they ſtand vponupon,For information. and how great a miſchiefe the want of goodnes is: their conſcience is vnquiet perhaps. Al the world cannot giuegive them ſatiſfaction who might receiue it from their owne conſciences, if they were good and feared God. Perhaps their conſcience is quiet for the preſent. So may the ſea be for a time, but eueryevery little wind will moue it and ſuddenly make it rage. The wicked are like the troubled Sea, Eſay 57.20.21when it cannot reſt whoſe waters caſt vp mire and dirt. There is no peace ſaith my God, to the wicked. So miſerable is the condition of a wicked man, that he hath no aſſurance of quietneſſe, nor no ſolid ſatiſfaction in vnquietneſſe of mind. They that want goodnes are no where aſſured to remaine quiet, much leſſe are they able to giuegive ſatiſfaction to themſelues for this is a good mans priuiledge, and a wicked man hath no ſhare in it. So the want of goodnes both layes a man open to a world of miſchiefes, and alſo depriues him of all meanes of ſelfe-ſatiſfaction.

Laſtly Vſe. 4 all that hath beene ſpoken may ſerue for prouocation,For prouocation. to ſtirre vp eueryevery one with all his might to ſeeke after goodneſſe. This is the onelyonly way to ſelfe-ſatiſfaction. A wicked man when his goods are loſt, raues and rages, as if he had loſt all his happines. A goodman quiets himſelfe with holy Iob, Iob. 1.21.Naked came I out of my mothers wombe: and naked ſhall I returne thither: the Lord gaue, and the Lord hath taken away, bleſſed be the name of the Lord. A wicked man when his body is ſicke, and he diſquieted with paine, and in feare of death, quakes for feare of hell torments. A goodman concluds with S. Paul, 2 Cor. 5.1.We know that if our earthly houſe of this tabernacle were diſolued, we hauehave a building of God, an houſe not made with hands, eternall in the Heauens. A wicked man when his friends forſake him,So the words are in the Hebrew. Hee meanes that Chriſt will plead for him to God the Father. Iob. 16.20.21. cryes out againſt the perfidiouſneſſe of this age and the vnfaithfullneſſe of the world. A good man lookes vp vntounto God in Chriſt as Iob did before him, ſaying, My friends are my ſcorners: but mine eye powreth out teares vntounto God. And he will pleade for man with God, and the Sunne of man for his friend. A wicked man when wars rage and the trumpets ſound in his eares, and the ſword glitters in his eyes, finds his heart dead within him like Naballs. 1 Sam. 24.37. Pſalme 46.1.2.A good man reſolues with Dauid, God is my refuge and ſtrength: a very preſent helpe in trouble. Therfore will I not feare, though the earth be remoued: & though the Mountaines be carried into the midſt of the Sea. Behold a man able to ſtand of himſelfe, when Mountaines are mooued, and to giuegive himſelfe ſatiſfaction, when the ſtable earth is fleeting. A good man is like a die, throw it which way you will, it is alwayes ſquare: ſo is a good man euer the ſame in his maine and generall carriage, how euer for the preſent he may be daunted at ſome ſudden accident vnlooked for in the world.Stu…tus vt luna mutatur: ſapiens vt, ſol. In ſole et f…ruor et ſplendor ſtabilis in luna ſolus ſplendor, at que is ommino …muta…ilis et incertus qui nunquam in eodem ſtatu permaneat. Ber de Beata. Mar. The foole, ſaith Bernard, is changeable like the Moone: but the wiſe man is conſtant like the Sun. In the Sun there is both heate and brightnes conſtant, in the Moone onelyonly brightnes, and that altogether mutable & vncertaine, as neuer remaining in any condition. In al the creatures God hath placed ſomewhat to proue them to bee his: ſomwhat to reſemble him and ſomwhat aboue the power of any creature to infuſe, that it might appeare to be Gods workmanſhip: eſpecially in a good man God hath placed ſelfe-ſatiſfaction, whereby hee is moſt like his Creatour, and which none could put into him but God, that God might hauehave all the glory of it. To conclude, goodnes and ſelfe-ſatiſfaction, holines & happines goe together.Reuel. 20:6. Indè beatus vndè bonus Aug. ep. 121. Bleſſed and holy is he that hath part in the firſt reſurrection. On which words S. Auguſtine ſhortly and ſweetly comments, He is therefore happy, becauſe he is good. wouldſt thou then be ſafe? Get goodnes that thou mayeſt hauehave ſelfe-ſatiſfaction in this world, and thou ſhalt be ſure of eternall hapineſſe in the world to come.

Which God grant eueryevery one of vsus, through Ieſus Chriſt, our Sauiour, Amen.

FINIS.

End of the text · Francis Taylor, Self-Satisfaction (1633)

Self-Satisfaction, Text

Selfe-Satisfaction.