Gods Arraignment of Hypocrites, Religious tract 2 · Chapter 7
CHAP. VII. Concerning the fearefull apprehenſion of the Conſcience, in theſe words, before thee.
THe Originall hath it, in thine eyes, that is, in the eyes of the conſcience, which is the beſt iudge in the world, and the hardeſt to bee corrupted; it is no receiuer of bribes, but the true applyer of the lawe to euerie fact, whether good or euil; it deales with man either by abſoluing or condemning; Nature of conſcience.before God it either accuſeth, or excuſeth. Hence conſcientia, quaſi ſcientia qualis quiſquis ſit: a true knowledge what manner of perſon euerie man is. 1. Ioh. 3.20. If our heart condemne vsus, God is greater then our heart, and knoweth all things: if our heart condemne vsus not, then hauehave we boldneſſe toward God: this Paul found in himſelfe, 1. Cor. 4.4. but hee would not iuſtifie himſelfe by it. This on the contrarie, made the accuſers of the woman taken in adulterie, creepe out one after another, Ioh. 8.9. In all men this beares witneſſe of the law of God written in their hearts, Rom. 2.15. It calls old ſinnes to remembrace, and makes men afraid of the puniſhment of thē, Gen. 50.15. It is a grieuous wound for ſinne committed, and alwaies cries vengeance, Gen. 4.14. By cuſtome of ſinne, the conſcience is become fleſhie, (not ſoft, but hardened:) Firſt, that it looſeth all feeling of ſinne, Epheſ. 4.19. and ſecondly, incurable by any ordinarie ſurgerie, for as a Schirrous place in the bodie, or that which is become to hauehave a Canker in it; oyles will not mollifie it, plaiſters and ſalues cannot heale it vp, only a hot yron muſt burne it out, and ſo bring the place againe to feeling: ſo many a mans conſcience is ſo hardned, that nothing will cure it, but hell fire, and the worme that neuer dieth, 1. Timoth. 4.2. I hauehave ſhewed how many wayes the conſcience is brought to feeling: the hot yrons that God vſeth, are in number three: The firſt is ſome general amazement or aſtoniſhing of the heart, by ſome ſudden, fearefull, and extraordinary iudgement, Dan. 5.9. The ſecond, is made hote by ſome particular acknowledgement of ſome particular ſinne, Matth. 27.3. Laſtly, by the laſt iudgement, Reu. 20 12.
Conſcience quiet and not good, Kinds of conſcience.is of the ſecure and careleſſe liuer; good but not quiet, is of the broken and contrite ſpirit, which the Lord will neuer deſpiſe: the conſcience neither quiet nor good, is of the deſperat ſinner: quiet and good, is of the Chriſtian come from vnderunder the ſtorme and tempeſt of temptation, and reſting in the ſweete ſenſe and feeling of the mercies of his God in Chriſt Ieſus, ſealed vntounto him by the teſtimonie of the ſpirit of God. The conſcience meant in this place, is the quiet, but not good conſcience, awaked by the fearfull iudgements of God to tremble and feare: Zecha. 5. vntill the flying booke came forth, which is the curſe of God, the woman (which is wickednes,) ſitting in the middeſt of the Ephah, is preſſed with a weight of lead, and ſtirreth not: but now the Lord, euen by a weake meanes of two women, hauing the wind in their wings, lifts vp the Ephah betweene the earth and the heauen, and then the whole earth which ſits at quiet, ſhall be mooued and eſtabliſhed for euer in the land of darkeneſſe and obliuion. Therefore becauſe the Lord knowes that he ſhall finde the whole world aſleepe when he comes to iudgement, bids them that louelove him watch, & take heede of ſecuritie.
Obſerv. Of all miſeries that can befall man, none like to the ſetting of ſinne before the eyes of the conſcience. The Lord in this Pſalme is extraordinarily offended with the hypocrite: and for his plague hee puts this one for all, I will ſet thy ſinnes before thee. Alas, The children of God often wraſtle with horror of conſcience.the children of God often feele the wrath of God kindled againſt their ſoules, and anguiſh of conſcience moſt intolerable, and can find (notwithſtanding continuall prayers, and inceſſant ſupplication made vntounto the Lord) no releaſe, but in their own iudgement ſtand reprobate from Gods couenant, and voide of all hope of his inheritance, expecting the conſummation of their miſery, and fearefull ſentence of eternall condemnation; when perhaps theſe are but temptations riſing from their owne nature; or els without them, by the malicious enemie Sathan; or from ſuch allurements or terrors which the world toſſeth vsus with all: in theſe Sathan is a worker, beſide his owne peculiar manner of tempting, which is poſſeſſion, or a more liberty and freedome to the tempted of ſorrow and deſpaire, and quicke diſpatch of themſelues. For comfort of the godly I will inſtance a little in theſe leſſer temptations, and then I wil inlarge them to the wicked whoſe cauſe is deſperate.
Of our owne natures ſpring the temptations which riſe of the roote of originall ſinne, The ſpring and fountaine of all temptations.without any forraine inſtigation from the world, whatſoeuer is either a baite of pleaſure, or fright of terror, which increaſe the actuall ſinnes ſpringing frō the originall roote, and lay as it were compaſſe, and powreth on water to that vngracious ſtock, to make it grow the faſter: Now all theſe temptations are not of that dangerous nature that this is of: here muſt we attend with patience the iſſue, which not onelyonly is certen, but alſo ſhal come in the beſt time. The corporall inhabiting of Sathan, is the greateſt, fulleſt of terror and deſpaire, that can befal the godly: yet the hiſtorie of the deeds and ſayings of Chriſt, the writing of the Euangeliſts, do teſtifie of whole legions diſpoſſeſſed of that habitation, by the power of Chriſt mercifully extended vponupon ſuch miſerable captiues: which examples ſerue againſt like times of affliction, that we giuegive not ouer hope, though millions of deuills ſhould poſſeſſe vsus within, & enuiron vsus without: but knowe his power to be aboue all force of the enemy, and his merciemercy farre ſurmounting Sathans malice: therefore Gods children hauehave no cauſe in this ſort to feare, nor hauehave any ſhadow of ground, wheron they ſhould reſolue againſt themſelues vponupon the point of reprobation: but that all theſe moleſtations and terrours which they now indure, are temptations rather of their father for good and profit, then grounded reſolutions of ſuch lamentable iſſue.
Againe, The order of the deuill in drawing Gods elect into Atheiſme, and ſo on concerning his ſoule, religion, or faith.for more praticular examination, I find by daily experience, that theſe are as well the operations of phanſie from melancholie, as of conſcience for ſinne: that methode of which temptation, I find for the moſt part to runne in this order: Firſt to call into queſtion, whether there be any God or no; for melancholie is a diſputing humor. Secondly, when reaſon hath maſtered that, then the ſecond queſtion is about the immortalitie of the ſoule. When that again is conquered, there enters a third queſtion, whether we profeſſe the true religion, or no. When that is expelled, the fourth queſtion, that maketh the greateſt tumult in the ſoule, is whether wee hauehave any part or portion in that which it promiſeth. Here the deuill is exceeding buſie; for if this be reſolued on, he is wholly caſt out, and hath nothing further to trouble vsus withall. Any of the former doubts would hauehave ſunke our ſoules: for if no God, then why ſhould I abſtaine from my ſinfull pleaſures? If againe no refurrection, then why ſhould I vexe my ſelfe in this world? If my religion be falſe, then muſt I hauehave a new; & twenty to one but I change amiſſe, and therfore I wil be of no religion: but when I ſhall begin to thinke I hauehave no faith in Gods promiſes; Whether melancholie be the affliction of conſcience.then alas, what ſhall comfort me? Therefore conſider theſe queſtions: firſt, whether the conſcience of ſinne, and the afflictions thereof, be melancholy or not: ſecondly, what is the differēce: thirdly, the afflictions of mind, to what perſons they befall, and by what meanes: fourthly, what may be the conſolation. And ſo from this ſetting before the eies of the conſcience only in appearance, I will proceed to the reall, and that which the Lord will do to the hypocrite in this place.
For the firſt, Difference betwixt them.the affliction of conſcience is quite another thing then melancholy; as may appeare out of the ſecond queſtion by the differences: Firſt, in the cauſes: 1. Cauſes.the one is a meere fancie, without all true and iuſt ground, and is onelyonly raiſed vponupon diſorder, or humour in the fancie, and raſhly deliuered to the heart, which vponupon naturall credulitie fareth in paſſion, as if it were indeede, whereof the fancie giueth a falſe alarum: But the other is a ſorrow and feare vponupon cauſe, and that the greateſt cauſe that worketh miſerie vntounto man. Secondly, 2. Effectsin the effects: In that of conſcience, the bodie is ofttimes in firme ſtate of health, perfect in complexion, and perfect in ſhape, and all ſymmetrie of his parts, the humours in quantity & qualitie, not exceeding nor wanting their naturall proportion: but in the other, the complexion is depraued; obſtructions ſpoile the courſe of humour and ſpirit, whereby the blood becomes ouer-groſſe, thicke, and impure, and nature ſo diſordered, that diuerſe melancholike perſons, hauehave iudged themſelues ſtrange creatures, as hiſtorie will plainly record. Thirdly, 3. Subiect.in the ſubiect: The ſenſes in the other both inward and outward are ofttimes perfect, the imagination ſound, the heart wel compact, and reſolute, and this excepted, want no courage: but in the other, both inward ſenſe and outward are too feebled; the fancie ouertaken with ghaſtly fumes of melancholy, and the whole force of the ſpirit cloſed vp in the dungeon of melancholy: darkeneſſe imagineth all darke, blacke and full of feare, their hearts are either ouertender and reare, and ſo eaſily admit the paſſion; or ouer cloſe of nature, ſerue more eaſily to impriſon the cheerefull ſpirit, the cauſes of comfort to the reſt of the body. Hence they are faint hearted without occaſion, onelyonly driuen with the tide of that humour to feare euen in the middeſt of ſecuritie. 4 From the originall.Fourthly, they differ in the fountaine and originall of them; the one begins in the minds apprehenſion; the other in the diſtempered humour, which deluding the organicall actions, abuſeth the mind, and draweth it into erroneous iudgement, 5 Cure.through falſe teſtimonie of the outward report. Fiftly, in the meanes of cure; the one is helped by no medicine, no purgation, no cordiall, or balme, except the balme of Gilead, are able to aſſure the afflicted ſoule & trembling heart, panting vnderunder the terrors of God, hell, death, and damnation: But in melancholy paſſions, the vaine opened, neeſing powder or Bearefoot miniſtred to expell the fumes in the braine; cordialls of pearle, ſaphyres, and rubies, with ſuch like, recomfort the heart throwne downe, and appaled with phantaſticall feare. 6. End.Sixtly, they differ in the ende: in the one the perill is not of bodie, and corporall actions; but of foule and bodie, to be cut off from the life of God, & from the ſweet influence of his fauour, the fountaine of all happineſſe, and eternall felicitie. Here then the cauſe, is the ſeueritie of Gods iudgement, ſummoning the guiltie conſcience: the ſubiect, is the ſinfull ſoule, apprehending the terror thereof, which is for euer and euer: the iſſue, is eternall puniſhment, ſatisfactorie to the iuſtice of the eternal God, which is endleſſe, and whoſe ſeueritie admitteth no mediation: and this extends not to one ioynt, ſinew, or vanie, but to all; neither that of the bodie onelyonly, but of the ſoule, whoſe nature as it is impatible of all other things, in greateſt peace, aſſurance, and tranquilitie; ſo beeing once ſhaken by the terrours of Gods wrath, and blaſted with the whirlewind of his diſpleaſure, it faileth, and with it driueth the whole frame of nature into extreame miſerie and vtter confuſion. The other hath for his cauſe a dry and cold humour, whoſe ſubiect eſpecially is the spleen ſwolne vp with windines and hardneſſe vnderunder the left ribbes: the conſequents are, the hemeroydes not flowing, blackneſſe and groſſeneſſe of blood, fearefull dreames, ſolitarineſſe, ſadneſſe. And therefore thoſe are to be condemned, which make the terrors of conſcience nothing but melancholie, and thereby labour to benumme the ſenſe of that ſting, which ſinne euer carrieth in the tayle, and turne men to their vſuall pleaſures; and ſo delude the foole and ſimple in his waies, skilfull to doe euill, ſottiſh in the pathes of righteouſneſſe, and vtterly ignorant of her rule; and wherein nature giueth ſome ſparke of light, more diſtinctly to diſcerne: yet they turne them out of the way, and make them like to ſtubborn and vnbroken horſes, ſhaking off reaſon, deſpiſing her mannage, and layeth the noble rider in the duſt: theſe be Salomons fooles, that follow wickednes, Like an oxe that goeth to the ſlaughter, and as a foole that goeth to the ſtockes for correction, and as a bird haſteth to the ſnare, not knowing that he is in danger. But beſide theſe, another ſort are iuſtly taxed, euen the Phyſitians themſelues, who when their patients come vntounto them for phyſicke, and they ſpie out their diſeaſe to be melancholy, aske them vnderunder what miniſter they liue, & if they mention ſome conſcionable man that deals truely with mens ſoules, giuegive the parties counſell not to heare them, but get from them as farre as they can: Alas, are not theſe diſtinct diſeaſes, and therefore what wretched perſons are thoſe, that labour to turne a diſeaſe that is not vntounto death, into one that is both the death of bodie and ſoule.
For more particular differences, conſider: That whenſoeuer the mind, according to theſe ingrauen lawes of nature, which no man is voide of be he neuer ſo barbarous, raiſeth any moleſtation directly, it is no fancy but a caſe of conſcience. The verie teſtominie of the heathen doth ſufficiently witnes this point: whoſe Poets according to their receiued opinions, hauehave fained Hecates, Eumenides, and the infernall furies; whoſe force Seneca in his tragedie of Hercules furens, hath moſt liuely expreſſed. Theſe indeed are but fained perſons, yet the matter vnderunder this maske is ſerious, true, and of wofull experience. This was Cains marke; the ſpirit that poſſeſſed Saul; Iudas the traytour by this wound, tooke the reuenge of betraying the innocent vponupon himſelfe with his owne hands: ſuch was the anguiſh that Eſau felt when he found no repentance, after he had ſold his birthright for a meſſe of pottage: and ſuch is the ſtate of all defiled cōſciences with hainous crimes; whoſe hearts are neuer free from the worme, but with deadly bite thereof are driuen to deſpaire. This may the more plainely appeare, if we conſider how the ſoule may ſuffer of the body in life, ſenſe, and motion: The body is a great troubler of the ſoule, not in his being, but in his actions: hence may he cauſe madneſſe, ſtrange imaginations, ſudden feares, dolefull apparitions, feebleneſſe of bodie, and want of heart in the performance of any action: but the mind & will of man, are of ſuch excellency and perfection, that they are not directly patible of any thing, but of God alone that made them: ſo ſtandeth both mind and will in awe of none but of him: neither admit they any other violence, then from him into whoſe hands it is moſt terrible to fall. No calamity comparable to the diſtreſſe of conſcience.All diſeaſes of the bodie may hauehave ſome medicine, either to cure them, or to mitigate & aſſwage their paine: for all ſores Chirurgie hath a ſalue: freinds helpe pouertie: there is no impriſonment, but there is hope of libertie: ſuite and fauour recouer a man from baniſhment: authoritie and time weare out reproch. But what phyſick cureth? what chirurgerie ſalueth? what riches ranſome? what countenance beareth out? what authoritie aſſwageth? what fauour releeueth theſe troubles? yea if all ſhould band themſelues together in league, though they would conſpire a confederacie, yet could they not preuaile. If our aſſiſtance were an hoſt of armed men; if our freinds were princes and gouernours of the world; if our poſſeſſions were as large as Eaſt and Weſt; if our meat were manna frō heauen; if eueryevery day like the day of Chriſts reſurrection; if our apparel as coſtly as Aarons Ephod; yet al theſe would little comfort vsus. This cauſeth ſuch diſtreſſe vntounto thoſe that feele the torment hereof, that they would redeeme it gladly, if it were poſſible, with the verie loſſe of their liues, which often they aſſay to doe: that this might off their ſtomach, they would be content, if it were poſſible, to ſuffer all other kinds of miſerie at the verie ſelfe ſame time. This giues no warning, as the diſeaſes of the body doe; for in them we find the head beginne to ake, or ſtomach trouble vsus, laſſitude of body, remoov…d of ſleep, want of appetite to our meat: but this taketh of a ſuddain like lightning, and giueth no warning. Here the purity of the blood, and the ſincerity and liuelines of the ſpirits auaile nothing to mitigate the paine: it drieth vp the blood, waſteth the marow, pineth the fleſh, conſumeth the bones, makes pleaſure painefull, ſhortens life; no wiſedome can counſell it, no counſell can aduiſe it, no aduiſment aſſwage it, no aſſwagement cure it, no eloquence perſwade it, no power ouercome it, no ſcepter affray it, no inchanter charme it. A man languiſhing in ſicknes, as long as he is heart-whole, he hath hope of recouery: he that is in reproach among men, and yet can remember that he is in fauour with God, will not much care for the ſhame of the world: he that is baniſhed out of his owne country, and yet remembreth that he is a citizen of the kingdom of heauen, will not be ouermuch grieued: but the wound of conſcience is ſo deadly, that he dare not ſue vntounto him that ſhould be the only phyſitian of it, becauſe he thinks that he is his onelyonly enemie. Alas, who dare meet with the Lord of hoſts? who can put to ſilence the voyce of deſperation? who will make an agreement with the hells of conſcience? what compact with the deuill? In all other afflictions, there is ſome comfort againſt ſinne: but this is alwaies accompanied with the accuſation of ſin: this breeds hurliburlies in men, that when it is day, he wiſheth for night, when night, for day: his meat doth not nouriſh him, his dreames terrifie him, his ſleepe forſakes him; when he ſpeakes he is little bettes, when he keeps ſilence, he boyles in diſquietnes, the light doth not comfort him, and the darknes doth terrifie him. All other afflictions are tolerable, becauſe temporall, and purſue but to death: yet this beeing not …u…ed, endeth not in death. Mens lawes tranſgreſſed, may be helped by bribing of the magiſtrate, or if the offence be capitall, that there can be no pleading for him; yet he may flie his country, and ſo eſcape: but God will not be bribed, neither is there any flying from his preſence, Pſal. 139. nay, alas, we ſhall neede no ſeeking out, we ſhal neede no apparitor to ſummon vsus, no bayl…ffe to fetch vsus, no accuſer to giuegive in euidence againſt vsus; ſinne it ſelfe will arreſt vsus, for he lieth at the doore: our conſcience will impanell a queſt againſt vsus; our hearts will giuegive in ſufficient euidence to conuict vsus, and our owne iniquities will plead guiltie to our faces. This made the heathen to kill themſelues, thinking death to be an end of all miſerie: and thus like fond fiſhes, they leape out of the pan into the fire, out of the hell of their conſciences into hell it ſelfe. Let them doe the beſt they can, get them to merrie companie, laugh their ſinnes out of countenance; yet let them know, that with Nero, they may change their chamber, but their chamber-fellow ſhall neuer leaue them. They may ſacrifice vntounto the Lord, humble themſelues, weepe with Eſau, confeſſe with Iudas, lay hold on the hornes of the altar to mitigate their paine; but onelyonly the expiatorie ſacrifice of the immaculate lamb, is able to giuegive them reſt and quietnes of ſoule.
Indeede this diſtreſſe of conſcience ſoone becommeth melancholike, vile, and baſe, turneth reaſon into fooliſhnes, and diſgraceth the beautie of the countenance, How conſcience may diſigu…e the body.and transformeth the ſtouteſt. Nebuchadnezzer becomes a beaſt; ſo eaſily is the bodie ſubiect to alteration of minde, and ſoone looſeth with anguiſh and diſtraction thereof, all the ſupport of his excellencie. In melancholie the heart is troubled with vaine ſeares, vponupon eueryevery ſmall obiect: the very eye by a falſe apparition, may ſtrike him; the eares with the imagination of eueryevery voice ſounding, may dolefully appale him; a very touch may make him ſtartle, and many ſuch like troubles, which are whelps of that melancholie litter, bred of that corrupted ſtate of bodie, altered in ſpirit, in blood, in ſubſtance, and complexion. This may increaſe the terrour of the afflicted minde, double the feare and diſcouragement, How diſtemper of body may increaſe this wound, and hinder all cure by counſell and aduiſe.and ſhut vp all meanes of conſolation: for it muſt enter by the ſenſes to the minde. Now the inſtruments of ſenſe beeing altered by the humour, and their ſinceritie ſtained with the obſcure and darke ſpots of melancholie, receiue not indifferently the medicine of conſolation. As the braine, the original and fountaine of all ſenſe and motion, is thus euilly diſpoſed; ſo the heart, the cheriſher and refreſher of our nature, beeing in no better caſe, and acquainted with terror, and ouerthrowne with that ſearefull paſſion, imptiſoneth the ſpirits, contracts it ſelfe, and hardly yeilds to perſwaſion of comfort whatſoeuer it bringeth of aſſurance. For though the griefe ſtrike down at the firſt, reſpecting no time, place, perſon, condition, or opportunitie of working, but breaketh through all ſuch conſiderations, and beareth downe all reſiſtance; yet the comfort requireth them all: and the miſſing of one, makes the affliction to be long and hard in the cure. The Comforters perſon, his manner of handling the patient, the time, and place of performance, with the braine and heart, which are as the gates and entrance vntounto the ſoule, may hinder or aide the conſolation. No diſtemper can hinder the inward comfort of Gods grace.But all this is to be vnderſtood of outward meanes: for the inward meanes, to wit, the grace of God, and his merciemercy, his comfortable ſpirit and gratious fauour in like ſwiftnes without meanes, may reſtore the minde thus diſtreſſed; which lieth open equally to the kind of cure, euen as it lay to the wound. Therfore ſeeing the body workes nothing vponupon the mind, altogether impatible of eueryevery beeing, ſauing of God alone: and ſecondly, that the efficient can do it without helpe of the bodie; and thirdly, that the comfort is not procured by any corporall inſtrument, nor the diſcomfort directly procured by the ſame; & laſtly, becauſe all is done by cauſes in ſubiects, nothing corporall and producing effects of an other nature then corporall, it muſt needes bee concluded, that there is great difference betwixt theſe two troubles. The puniſhment of bodily racking, is not the paſſion of the heart, but a cauſe of it: ſo that racking of the ſoule by ſinne, is not a melancholie paſſion, but yet may it cauſe it, and therefore makes the diſtinction not ſo cleare: for oftentimes the ſymptome of a diſeaſe, is taken for the diſeaſe it ſelfe.
The affliction of mind, The perſons which are hable to this ſorrow.to what perſons it falleth, and by what meanes, is thus to bee reſolued: All men are ſubiect to this by reaſon of our fall, the breach of Gods lawe, and the wrath of God that followeth thereupon: yet of all ſorts of men, melancholie perſons are moſt ſubiect vntounto it: not from the humour, but becauſe he is moſt doubtfull and iealous of his eſtate, for life temporall and life ſpirituall. For temporall, phyſitians and apothecaries ſhops will beare ſufficient witnes; for if they be able to walk, we find them for the moſt part in theſe places: And I would to God they were as readie for their ſpirituall life to bee with Gods ſpirituall phyſitians, and in the ſhops of the true balme of Gilead. By experience we find, that when they beginne to examine how their actions anſwer the naturall and written line of righteouſneſſe, and wanting the arch-pillar of faith, and aſſurance in Chriſt Ieſus our hope, preſently feele the very anguiſh due vntounto ſinners, and in that moſt miſerable condition fall into flat deſpaire.
The manner how this is done is, when the curious melancholie perſon, carrieth his mind into the ſenſes of ſuch myſteries, How it befalls them.as exceed humane capacitie; and is deſirous to knowe more then is reuealed in the word of truth: and yet being ignorant of that which is reuealed, he ſuddenly falls into the gulfe of Gods ſecret counſells, which ſwalloweth vp all conceit of man or angel; and meaſuring the truth of ſuch depths by the ſhallow modell of his own wit, is caught and deuoured of that, which his preſumptuous curioſitie mooued him to attempt to apprehend. Of this we hauehave a memorable example of a vertuous gentlewoman in this land, who was carried along in this courſe, doubting verie often of her ſaluation, and making her caſe known vntounto a worthy miniſter of God; he often coū felled her, to take heede of inquiries further then Gods word, and truſt aſſuredly that ſhee might conclude her ſaluation out of Gods word, without any further reuelations: yet ſtill did the temptation grew vponupon her, inſomuch that hauing a venice glaſſe in her hands, and the ſelfe-ſame miniſter ſetting by her, preſently breakes forth into lamentable words; You hauehave often told mee, that I muſt ſeeke no further then Gods word, but I hauehave been long without comfort, and can indure no longer; therefore if I muſt be ſaued, let this glaſſe be kept from breaking; and ſo ſhe threw it againſt the walls: Here might the Lords hand for this tempting of his maieſtie, hauehave left her to the euerlaſting woes of her diſtruſtfull heart: yet the Lord that is rich in merciemercy, hauing ſtamped her with the ſeale of his election, was content to ſatisfie the languiſhing ſoule with a miracle: the glaſſe rebounds againe, and comes ſafe vntounto the ground; which the miniſter hauing gotten into his hands, ſayeth, Oh repent of this ſinne, bleſſe God for his merciemercy, and neuer diſtruſt him more of his promiſe: for now you hauehave his voyce from heauen in a miracle, telling you plainly of your eſtate. This was curioſitie, and might hauehave brought deſpaire; yet it was the Lords merciemercy to remit the fault, and graunt an extraordinarie confirmation of her faith.
But to proceede: melan cholie perſons that are giuen to contemplation, if they be not well grounded in the word of God, and hauehave reſolued in all their ſpeculations, not to remooue one haire from the ſame, are eaſily ouertaken, and plunged in miſerie: and eſpecially all ſuch as hauehave their vocation conſiſting in ſuch ſtudies as philoſophie, &c. which if they cary not a low ſaile, and ſometime to ſtrike, and lie at the anker of the Scriptures of God, but hoiſt vp ſaile, & leaue it to the tempeſt of preſumption, are preſently carried into the whirle-poole of Gods infinite ſecrets, and are in daunger (without the ſpeciall grace of Gods merciemercy) neuer to deliuer themſelues: for theſe men being not balanced with knowledge of Gods ſcriptures, and aſſurance of his ſpirit, are neuer able to abide the vglines of their ſinnes, when they ſhall once be vnfolded, & that narrow point of reprobation and election, propounded vntounto their melancholie braines and hearts, and moſt miſerable polluted ſoules. Others which hauehave but ſome little knowledge of Gods word, and practiſe anſwerable, for want of the true apprehending of Gods reuealed will touching election and reprobation, and the right methode of learning and conceiuing the doctrine, cauſeth them to ſtumble and fall at this ſtone: for a ſword taken at the wrong ende, is readie to wound the hand of the taker, yet held by the handle, is a fit weapon of defence: ſo Predeſtination prepoſterouſly conceiued, may through fault of the conceiuer, procure hurt; whereas in it ſelfe, it is the moſt ſtrong rock of aſſurance, in al ſtorms of temptations that can befall vntounto bodie or ſoule; becauſe predeſtination is Gods immutable will, the cauſe and rule of all iuſtice, and vttermoſt of all reaſon in his workes. Now if reaſon aſcending to this ſupreame cauſe, deſcend not againe to the meanes, then when our ſinnes ſhall meete with Gods iuſtice, and we hauehave no eye to looke vponupon his merciemercy in his ſonne Chriſt, we ſhall find nothing but the aſſurance of our owne deſtruction. Againe, if with the world, we eye alone his merciemercy, and conſider not his iuſtice, then miſerable man, who melteth as ſnow, and vaniſheth like a vapour before his iuſtice, muſt needes periſh eternally, in that his careleſſe preſumption. Againe, as the melancholie perſon in generall, and ſecondly in ſpeciall: 1. of giuing himſelfe to contemplation, 2. knowing Gods word vngroundedly; ſo in the 3. place, this makes the melancholie nature ſubiect to this paſſion, when with a paſſionate humour he reads G…ds word, and doth as melancholy perſons doe, in regard of their bodie: for if they read, or heare of any diſeaſe, preſently they conceicue they hauehave it: ſo deale they with the Scriptures, they are guiltie of all iudgements, and no ſinne or iudgement, but they either hauehave it, or preſently expect it: and eſpecially they reſemble the one the other in this; that they hauehave the ſtrongeſt conceit of the moſt deadly diſeaſes, as conſumptions, and ſickneſſes incurable; ſo the other of nothing but the ſinne againſt the holy Ghoſt: So that as ignorance before was their guide, here ignorance and infidelitie linked together.
A fourth ſpeciall manner in this melancholike ſubiect, is the good and chriſtian heart, the waight of whoſe ſinnes exceeding for a time the ſtrength of their faith, ſee not ſo clearely as they deſire; but euen as in a ſtormy tempeſt, the ſhip ſeemeth at eueryevery blaſt, and ſourge of the ſea, to be in danger of wracke; and as the young aſh, bending to euerie blaſt of wind, ſeemeth in perill of breaking, and rooting vp, when notwithſtanding both the ſhip keepeth her conſtant courſe, and the tree yet hath the rooting. In winter, we thinke the trees are dead, and in a tempeſt we thinke wee hauehave loſt the brightnes of heauen; yet ſummer prooues the contrarie, and the ſpace of an houre may ſhewe the cleare heauens againe. So when this tempeſt of Gods anger is ouer-blowne, and his gracious countenance beginneth to ſhine on vsus againe, then the ſaith which was as it were hid for a time, taketh life, and ſheweth foorth it ſelfe, and plainely prooueth, that as the trees when they bud in the ſpring time, and bring forth fruite, were not dead in the winter as they ſeemed; ſo the faith of Gods children ſpringeth afreſh, after the ſtormie winter of temptation, and therefore no dead faith. The diſeaſes of the bodie, make vsus ſometime ſeeme little better then dead corpſes, and yet the hidden life is after recouered and raiſed vp againe. Thus ſaith by reaſon of our owne weakenes, and thorough Sathans tempeſtuous malice, bendeth, ſeemeth feeble, and yeeldeth to the force; while notwithſtanding it is built on the rocke, and planted with the hand of God in the Eden of his gracious election, and doth remaine a plant for euer in his Paradiſe of euerlaſting felicitie.
Thus the lilly of God, and euerie member of it, though among many thornes, is preſerued; becauſe they are planted by the good husbandman, watred with the dewes of heauen, hedged and preſerued by his continuall care: for this husbandman is night and day in his field, and yet he neuer ſleepeth, no not ſo much as ſlumbereth, by his watchfull care for Iſrael his flocke, Pſal. 121. In deed we had need of a good ſhepheard; for wee are extraordinarie wandring ſheep: we had need of good gouernours; for we are but punies in our wayes: we had neede of a good guide on the ſeas of this world; for we are but like vnexperienced trauailers by ſea, fearing eueryevery weauing of the ſhip, and …ying with the diſciples, helpe vsus, Maſter, or elſe we periſh. we imagine eueryevery puffe of temptation, to bee nothing but the gate of deſtruction; when indeede it is the way of Gods deareſt children, and appointed of the Lord to bring vsus vntounto heauen. His counſels are not to bee meaſured by our infirmities, nor by that we caſt, forecaſt, or doubt; but as hee himſelfe hath pronounced of his wayes, and many hauehave prooued true, to their euerlaſting happineſſe.
But Sir I pray you, Whether a Chriſtian may drawe vponupon him this pitifull wound of a deſparing conſcience.may we not draw this fearefull ſentence on our ſelues, that as God hath ſaid, he will ſet our ſinnes before vsus; ſo now he hath truely done it, and we ſenſibly feele it? yea verely, if Gods onelyonly mercy be not our ſtay: for as our firſt parents voluntarily gaue their necks, and in them all their poſterity, vnderunder the yoake of Sathan; and as the vengeance of Gods iuſtice alwaies burneth againſt the wicked, & his ſword continually employed, which nothing can quench but the w…ter of his grace flowing from the ſides of his Son, and that compleat armour whereof S. Paul ſpeaketh, Epheſ. 6. ſo ſhould all of vsus in this life taſt of the heat, & ſeele the dint of that ſword, if his mercy in his Sonne, and for his Saints cauſe on the earth, he ſtayed not the iealouſie of his wrath: his anger our ſinnes pull on, but his merciemercy is onelyonly for himſelfe. So then, all men are ſubiect to afflictions of conſcience, melancholie perſons eſpecially. Firſt, ſuch as are exerciſed either in naturall philofophic, without the light of Gods word; or elſe with the light of Gods word, but diue too deepe into Gods ſecrets. Secondly, ſuch as are negligent in reading, and practiſing. Thirdly, ſuch as are humorous. Fourthly, ſuch as are weake in faith. The meanes that brings all this vponupon vsus, is ignorance and infidelitie: now leaſt Gods children ſhould vnaduiſedly diſhonour God in this kind of ſorrow, who is the God of peace and comfort; we will ſhew that this ſetting of ſinne before their eyes, is greater matter of comfort then ſorrow; and ſo hauing ſaued Gods children out of this fire, by yeelding them that comfort which the Lord promiſeth to eueryevery broken and contrite heart, ſetting his ſinnes before his eies, that ſo he may eſcape the iudgement of God, which ſhall be ſure to fall vponupon all hypocrites, when no comfort ſhall be found for them, either in beauen or earth.
For the godly, let them reſolue, that ſinne muſt hauehave ſmart: therefore the Lords ſending affliction vntounto his children is, becauſe he would not hauehave them freeze with the wicked world in their dregges. If God puniſh not in this world, either God is vniuſt, or els there is a hel to puniſh them in euerlaſtingly: but his children, if they profit not by one, he ſends another to condemne them in the world, that they may eſcape in the world to come. Secondly, as that is Gods ende, ſo they ſhall finde that this is Gods ordinarie way to doe them good: Iam. 1.12. Bleſſed is the man that is tried, for when he is tried, he ſhall receiue the crowne of life. Luk. 24.26. it is reprehended of our Sauiour Chriſt, as a matter arguing great ignorance and infidelitie, not to know and beleeue that this was his portion, and ſo conſequently a thing to fall vponupon all them that would liue godlily in him: 2. Tim. 3.12. Yea, and all that will liue godly in Chriſt Ieſus, ſhall ſuffer perſecution: therefore ſaide Chriſt vntounto them, O fooles, and ſlow of heart to beleeue all that the Prophets hauehave ſpoken! ought not Chriſt to hauehave ſuffered theſe things, and to enter into his glorie? Now this beeing prooued, as Chriſt doth in that place, beginning at Moſes and all the Prophets, muſt needes follow that the ſeruants beeing no better then the maſter, and the members as ſubiect to miſerie as the head, that this muſt be their portion: for in plaine reaſon, it were a ſhame to ſee the head crowned with thornes, and all the reſt of the bodie clothed with rich attire and coſtly raiment, ſuch as are in Kings houſes: but it is well, if Chriſtians may be lodged in Innes (for ſtrangers they are in this world,) nay well if they may but obtaine the ſtable and the manger for their chamber and their bed, for they are hated of the world: and therefore the worſt roome is too good for them in the conceit of the world. Act. 14.22. Confirming the Diſciples hearts, and exhorting them to continue in the faith, affirming that we muſt through many afflictions enter into the kingdom of heauen.
Admirable is the firſt chapt. of Iames, v. 1. the twelue Tribes are fratter…d abroad, ſ…re from Ieruſalem, and that among the heathen; Ieruſalem is vtterly deſtroied, the Temple brought vntounto the ground, not one ſtone left vponupon an other, and all thoſe woes that our Sauiour Chriſt ſpoke of, Matth. 24. were accompliſhed: now might they well hang their inſtruments on the willows, wholly forget Ieruſalem, & let their tongues fooner cleaue vntounto the rooſes of their mouthes, then that they ſhould once ſing the fongs of Syon: yet Iames the ſeruant of God, and of the Lord Ieſus Chriſt, is bold to write vntounto them the ſalutation of ioy and comfort: and well may he be entertained of the faithfull among the Iewes, becauſe of his flyle; a ſeruant of God, might hauehave put life vntounto them all; but, and of the Lord Ieſus Chriſt, ſhall make him odious to the multitude. Well, be knowes vntounto whome to tender hsi ſeruice, to wit, to thoſe whom God loues: therfore he reſpects the beleeuing Iewes that now might bee ſwallowed vp with greiſe: therefore v. 2. he calls them his brethren. But he beginnes with cold comfort, Count it, my brethren, exceeding ioy when ye fall into temptation: but the Apoſtle knowes the beſt what ſhall be for their preſent conſolation, and therefore he reſpects that before all other, and ſo begins with it; not leauing his exhortation as a bare affirmation, but adding in the reſt of the chapter, a ſtrong confirmation of his exhortation.
Marke therefore the arguments, as grounds to be laid in all our afflictions: they are in number fiue. The firſt is drawn from the bleſſed fruit that ſhal ſpring from this tree, and that is patieace, euen the whole worſhip of God in diſtreſſe, wherby being neady to looſe our ſoules, we poſſeſſe them: and the excellency of patience he commends vntounto vsus, v. 4. from his perfection, firſt in himſelfe; ſecondly, in his worke; thirdly, in the ſubiect: giuing vsus to diſtinguiſh betwixt this pationce, and all other: fained patience is but for a time, hath in it ſelfe no perfection: it works nothing, becauſe it is a meere patient, yee and to ſuffer conſtrained: but this a ſtirring patience, for he muſt hauehave his worke: and he is neither idle nor a vaine workman for he hath a perfection of his worke. Thirdly, the ſubiect of all other patience is but like vntounto a ſtone, that beeing ſtricken with the hammer and clouen in pieces lies ſtill, neuer vnites his parts againe; but this patience, when his ſubiect is euen beaten to powder, and is ſcattered abroad, is able to bring all together againe, ioyne ſoule and body together, euen almoſt diſioyned for lacke of ſpirit and courage: and ſo to animate body and ſoule, that euen Chriſtians ſhall ſay, I neuer found body and ſoule in better temper then now. Many Martyrs which hauehave beene troubled with the ſwelling of the ſpleene, which all the time of their libertie was a kinde of hell vntounto them, hauehave admired that beſide the exraordinarie conſolations of the ſoule, they hauehave felt thoſe paines ceaſed that did diſquiet them on the day time following of their ordinary vocations, and in the night with breaking off their ſleepe, when now they finde that all the day they could toyle in writing and praying, ſinging and comforting their poore brethren, and when night comes, ſleepe ſoundly without either bed or couering; when before, though vponupon a bed of Ivorie, and wrapped in ſilke, they could take no reſt this is Gods bleſſing filling the heart with the grace of patience, which makes vsus perfect, intire, and lacking nothing: therefore where patience is, what diſcomfort can trouble vsus?
This is the firſt argument, marke the method to the ſecond. It might well be obiected; I could be patient, but I want wiſdome to carrie mine affliction, and make the right vſe of it. To this he anſwers, and his anſwer doth not onelyonly take away the obiection, but giuegive a ſecond confirmation of his exhortation, v. 5. If any of you lacke wiſdome, let him aske it of God, and ye ſhall be aſſured that the Lord will anſwer you: for he giueth to all men liberally, and reproacheth no man: therefore you his children ſhall be ſure to ſpeede. Yet would I preuent all raſhnes, for if it may be had for asking, then all men ſhall hauehave it: for who is he but he praies the Lords praier, Creed, ten Commandements? true: it is he ſaies praiers, but I giuegive the requiſite: let him aske in faith, and wauer not: for he that wauereth, incurreth, firſt the ſhame of inconſtancie, becomming like the ſea toſſed of eueryevery winde, and neuer reſting. Secondly, they looſe all expectation euer to receiue any thing of the Lord; nay, let him not ſo much as thinke of it, or preſume that the Lord will anſwer his praiers. Thirdly, the detection of an hypocrite, that he is a double minded man; and therefore vnſtable in all his waies, not able to lie at the anker of any of Gods promiſes. Now then both arguments beeing rightly vnderſtood, and applied vntounto the ſoule, ſee how forcibly they will be able to inferre the concluſion. He that hath ſuch a patience that is perfect in it ſelfe, and is able to worke perfection in others, and that in ſuch ſort, that they ſhall be made perfect, entire, lacking nothing; and ſecondly for direction, ſhall hauehave the bleſſed grace of ſpirituall wiſdome, may be mooued to count it exceeding ioy, when he falls into diuers tentations: but eueryevery faithfull ſoule ſhall hauehave both theſe graces: & therefore muſt he needs intertaine my louing exhortation. Patience and wiſdome going hand in hand, will carrie affliction without trouble: for ſuppoſe that two perſons were to carrie a long ſtaffe through a ſtrait paſſage, the one wants patience, and therefore he makes haſt; now for want of wiſdome, his ſtaffe falls a croſſe, he is ſtill diſcontented, labours to breake through by violence, but the ſtaffe beeing too ſtrong for him, and the paſſage too narrow to let him goe on, except he take his ſtaffe with him is ſet at a ſtay to adde croſſe vntounto croſſe, vntill he periſh in his follie: now a man of patience, when he is to come that way, is content by patience to goe ſoftly, at his leiſure, and by his wiſdome eſpies where he may hauehave a thruſt backe, except he order his ſtaffe, by letting one end go before the other; and thus by patience and wiſdome goes further in the ſtraits of this world toward the kingdome of heauen in one houre, then fooles, wiſe in their owne conceit, goe all the time of their life.
But let me lead you on in the Apoſtles ſweete conſolation, and bring you to the third ground, and that is true contentation in all eſtates, v. 9, 10, 11. explained by an example in aduerſitie, and another in proſperitie; proouing that neither proſperitie can further the ioyes of Chriſtians, nor aduerſirie hinder it: and therefore whether proſperitie or aduerſitie befall them, their eſtate is all one with God. For aduerſitie, he brings for inſtance an example drawne from pouertie, ver. 9. Let the brother of low degree reioyce in that he is exalted: his lowe degree is no hinderer of his exaltation in Chriſt, and therefore can it not take away his reioycing: for what cares a man for the loſſe of a pennie, that is ſo rich that he knowes no ende of his wealth: for better is it to bee made rich by the creator of the world, then to hauehave the creature without the creator. For proſperitie, he exemplifies in riches, v. 10. It is good for him that is rich, to ſee that he bee made lowe, elſe ſhall he with his riches become as the flower of the graſſe, which by the ſunne withering the graſſe, makes his flower fall away, and then the goodly ſhape of it periſheth; euen ſo ſhall the rich man wither away in all his waies. And therefore ſeeing the beſt in proſperitie is to bee made low, and the worſt is to be made rich without humiliation; and on the contrarie, the worſt in aduerſitie makes vsus the beſt in Chriſt; who can denie but that our ioy may exceed in afflictions?
The fourth argument beſide his ſtrength and power is very alluring, for Pſal. 4. who will ſhewe vsus any good? well, if in this caſe any beleeuing Iew ſhall make the queſtion in this anguiſh of his ſoule, and ſay, who will ſhew vsus any good? he ſhall not onelyonly hauehave the Apoſtle, with Dauid, to ſhew them that God will lift vponupon them the light of his countenance; but euen the bleſſed ende of all their tryalls: v. 12. Bleſſed is the man that indureth tentation: for when he is tried, he ſhall receiue the crown of life, &c. But if there be ſuch ſtrong arguments for tentations, then ſurely God is the cauſe of them: No beloued, I would not hauehave you ſay God tempts any man, v. 15. but the true cauſe is his owne heart, v. 14.15. therefore erre not my deare brethren, v. 16. but take notice of euerie good gift, and ſay that is the Lords worke, v. 17. therefore this good that comes out of euil, is the worke of the Lord: for afflictions in their owne nature are euill, and it is my power to make them good vntounto my children, yet not to make them in my children. Therefore hauing giuen warning, take the fift argument of conſolation and comfort; and that is from the newe birth, v. 18. A woman indeede when ſhe trauaileth hath ſorr…we, becauſe her howre is come: but as ſoone as ſhe is delinerad of the child, ſhe remembreth no more the anguiſh, for ioy that a man is borne into the world: Ioh. 16.21. ſo Gods children are in ſorrow, but when they conſider, how of his owne will he hath begotten them with the word of truth, that they ſhould be as the firſt fruits of his creatures; then their hearts doe reioyce, and their ioy no man ſhall take from them. Now that compleat ioy may be drawne out of all theſe arguments, it is neceſſary that the word of God be ſpecially looked vntounto; for in afflictions it onelyonly giueth vsus the liuely ſight of our ſinne, manifeſts the riches of the mercies of God in Chriſt Ieſus to deliuer vsus from ſinne: and therefore Dauid ſaies often, but for thy lawe I had periſhed in mine afflictions: therfore for further comfort, he ſhewes what is required to make vsus profit in Gods word; firſt, qualification; ſecondly practiſe: the firſt, the ſoule: the ſecond, the life of the ſoule: the qualification, v. 19. the reaſon of it, v. 20. and the concluſion out of both, ver. 21. Wherefore laying apart all ſilthineſſe, and ſuperfluity of malitiouſneſſe, receiue with meekenes the word that is grafted into you, which is able to ſaue your ſoules. After this qualification, followes the practiſe, that the mercies of God might not be in vaine, which he hath beſtowed vponupon them: therefore v. 22. be ye doers of the word, and not hearers onelyonly deceiuing your ſelues: now becauſe this couſening of our ſelues in hearing of Gods word, is a diſeaſe incident to the moſt; hee playes the good Phyſitian: firſt diſcouering the diſeaſe by a familiar ſimilitude, laying together theſe fowre tearms, ſpots and a glaſſe, ſins and the law: as ſpots may be ſeene in a glaſſe, ſo ſinnes may be ſeene in the law: ſecondly, in their qualitie wherein they are laid together, and that is beholding, conſidering, and immediately forgetting; as a man beholding falls to conſider ſomething amiſſe in himſelfe, yet going his way, and other matters poſſeſſing his head, immediately forgetteth what manner of face-he had: So they come to the Church, looke into Gods word, conſider that all is not well; yet going their way home againe to their olde courſes, and now all is ſpoiled, and they are neuer better. Secondly, hauing diſcouered the diſeaſe by the moſt familiar fymptomes, applyes the remedie, and tells them what muſt be their receit, ver. 15. the perfect law of libertie muſt be carefully looked into. Thirdly, he giues them the manner how it muſt be receiued; firſt, what muſt be abſtained from, as deadly poiſon to the nature of a Chriſtian, and ſecondly, the onelyonly hinderer of the worke of all good phyſicke. Firſt, therefore v. 26. If any man ſeeme religious, and refraineth not his tongue, but deceiueth his owne heart, that mans religion is in vaine. Secondly, thus muſt it bee taken according to pure religion, and vndefiled before God, in viſiting the fatherles, and widdowes in their neceſſity, and to keep himſelfe vnſpotted of the world. Seeing then that God hath ſo many comforts; patience to poſſeſſe the ſoule, when it is at a loffe; wiſedome, to make i… finde it ſelfe in the greateſt night of trouble; contentation to quiet it, as well in aduerſitie as proſperitie; a crowne of glory, to recompence it after all combats; and ſuch a word, as may be a light to direct, a ſword to defend, and teach the true watch word of a Chriſtian, when he is readie to be ſwallowed vp of his enemies; it cannot bee but that we ſhould alwaies reſt in the hauen of happineſſe.