Conflicts and Comforts of Conscience, Treatise · Chapter 2
CHAP. II. The Comfort. How the soule is reduced and restored into Gods fauour, and so to the peace of Conscience.
But blessed be God, whose faithfulnesse will not suffer his Saints to be tempted aboue that they are able,1 Cor. 10 but will giuegive the issue with the temptation, that they may bee able to beare it: Who saith, For a small moment hauehave I forsaken thee, Esay 54.7, 8.but with great mercies will I gather thee; in a litle wrath I hid my faee from thee, for a moment: but with euerlasting kindnesse will I hauehave mercy on thee, saith the Lord thy Redeemer.
But by what meanes is the conscience raised from this gulfe of temptation, to the hauen and rocke of comfort? How may Gods child come to get the victory ouer so sore a conflict? What? By considering, God is mercifull. True: But he is no lesse iust. Or, because perhaps thou hast tasted of temporall and corporall chastisments; that therefore the bitternesse of death is ouer, and God is now pacified, and satisfied for what is past? Indeed temporall chastisements ought to be humiliations to thee, but can be no satisfactions to God. For what proportion betweene a temporall punishment suffered, and an eternall deserued? Or betweene an infinite iustice offended, and a finite patience satisfying? No mulct will redeeme the least sinne; not ten thousand riuers of oyle; Micah 6.7.not the first borne of thy body, for the sinne of thy soule. No man may redeeme his brother, Psal. 49.7, 8.or make agreement with God for him. It cost more to redeeme their soules. That must be let alone for euer. All Purgatory imaginary flames cannot purge the staine of, or satisfie Gods iustice for the least sinne. That doctrine is a meere dreame, blasphemous, derogatory from the all and onelyonly sufficient sacrifice of Christ, that any thing else, either their sacred fire, or holy water, as …stinct. …e con…ationethey affirme, but that precious blood, can purge away the least sinne.
Or to let all these alone, thinkest thou that time will weare those fits away? Or wilt thou driue them away with merrie companie? Or drinke them away, as good-fellowes do their melancholy-fits? Alas, this doth but add more fuell to the fire of thy Conscience, while it addeth sinne vntounto sinne. This is rather to delay thy comfort, then to allay thy griefe.
What course then wilt thou take? To resolue this: there are sundry speciall and soueraine preseruatiues, keeping the soule from sinking vnderunder the Gulp…e of a troubled Conscience. The first is Faith, the sauing, liuing, iustifying Faith, the nature wherof, is neuer to depart from God, but to cleaue vntounto him, whatsoeuer come of it,Rom. ….18. and euen against hope to belieue vnderunder hope. It resolues, Though hee kill mee, Iob 13.15.yet will I trust in him. This Faith belieueth euen in vnbeliefe. I belieue Lord, Ps. 116.10.11.helpe my vnbeliefe. What a perplexed speech is that of Dauids? I belieued, therefore hauehave I spoken; I was greatly afflicted; I said in my hast, All men are lyers. Dauid both belieued in the promise of God towards him, and yet through humane frailtie, in hast, doubted of the same. He said in his hast, All men are lyers. And what need he repent of that speech, as spoken in hast? Are not all men lyers? But his meaning was, he mistrusted God in his hast; though yet hee belieued. Notwithstanding the Scripture saith, He that belieueth, shall not make hast. Es. 28.16Such a mixture is there in the Regenerate, of Faith and Infidelity at one and the same instant, about one and the same obiect. This is that Faith, which neuer fayleth a man in his vtmost extremitie, but supports him euen against despaire it selfe. I should vtterly hauehave fainted, vnlesse I had belieued to see the goodnesse of the Lord in the Land of the Liuing.
Obiect. But how can a man both belieue and doubt, at the same instant, about the same thing?
Answ. There is in the Regenerate, the Old man doubting, and the New man belieuing. It is against the propertie of Faith to doubt. Doubting comes of the Flesh, and belieuing of the Spirit, and these two are contrarie one to the other, they fight one against the other in one Soule, as Iacob and Esau in one Wombe. So that euen then, when the Soule is like to bee ouer-borne with the tempest of carnall distrust, the seed of Faith, by a secret and insensible working for the present, being fast rooted and riuetted into Christ, as the Ankor in the Rocke, or the Tree-root in the firme ground, preserues it from either wracke, or wind-fall. Thus Dauid comforts and cheeres vp his deiected Soule:Psal. 43· Why art thou cast downe, O my soule? And why art thou disquieted within me? Hope thou in God; for I shall yet prayse him, who is the health of my countenance, and my God.
Againe, Faith hath two strong supporters, to stay it from fainting: The first is, the promises of God: the second, experience of former feelings of merciemercy. First, Gods promise is the proper obiect, and pillar of hope. This promise, is not a word of course, but a word of Gods solemne Couenant; a word, not transient, but permanent, a word written, in a more lasting monument, then Lead and Stone. Yea this promise is confirmed with Gods Hebr. 6.17.Oath, and ratified with his Seale, with the Priuie Rom. 8.16.Seale of his Spirit, in euerie faithfull mans heart, and with the Broad Seales, his two Rom. 4.Sacraments. This promise of God in Christ for saluation, Faith *foreign, est veraefidei. Chrys. Gen. 13. Ser. 35.appropriates to the belieuers own selfe; concluding, Faithfull is he, who hath promised, who will also doe it. And as Satan on the one side is busie to buzze into a mans head places of Scriptures, by him peruerted, and mis-applyed: so Faith on the other side opposes against him the sweet promises of God:Math. 11 28. as, Come vntounto me, all ye that are wearie, and laden, and I will refresh you. I came not to call the righteous, Math. 9.13.but sinners to repentance. Nor doe these promises belong onelyonly to those, who hauehave not yet beene effectually called, but to those, who, after their effectuall calling, hauehave, through humane infirmitie fallen into some sinne. As, children, 1 Ioh. 2.1I write vntounto you, that you sinne not; And if any man sinne, we hauehave an Aduocate with the Father, Iesus Christ the righteous, and he is the Propitiation for our sinnes. These, and the like promises of God, Faith laying hold vponupon, are like the hand of Christ reached out to sinking Peter, staying the Soule from perishing in the Floods of Spirituall perturbations.Ps. 119.92▪ and ve. 49.50 Except thy Law (saith afflicted Dauid) had beene my delight, I should then hauehave perished in mine affliction. By Law, there, hee meaneth the Gospel, with the promises of it. For else,Gal. the Law causeth wrath, and can minister no consolation to the wounded Conscience, but onelyonly sends the Patient to the good Physitian, Christ. It is one of S… tans vsuall stratagem… to hide Gods promises, all hee can, from Gods child in time of Spirituall temptation, and to present him,Qui statuit aliquid parte ina…dita altera, Aequum licet statuerit, haud …quus fuit Senec▪ and wholly take him vp with Iudgements, thereby to driue him to despaire. Therefore, as a Iudge, that heareth one parti…, and reserueth neuer an eare for the aduerse parti…, must needs bee vniust, yea, although hee haply pronounce right iudgement: So the sinfull Soule looking altogether vponupon the iudgement of God, and reseruing neuer an eye, to looke vponupon his merciemercy and promise, is like to proceed vniustly against himselfe, though therby hee pull vponupon his Soule a iust condemnation. But to preuent this, It stands not with the condition of the Children of the Promise, the blessed Seed,Rom. 9.8, 23. those Vessels of merciemercy, which God hath afore ordained vntounto glorie, that in them he might make knowne the riches of his glorie: verse 22.It stands not (I say) with their condition, to bee, as the vessels of wrath, swallowed vp of wrath, being selfe-fitted to destruction: But in the Children of the Promise, merciemercy shall triumph against iudgement, when Faith in Gods promises of life shall ouercome all difficulties.
The second pillar and prop of Faith in the Soules fainting, is experience of former fruition of merciemercy. This was Dauids practise, Ps. 77.I hauehave considered the dayes of old, &c. I call to remembrance my Song in the night. Thus in his distresse, hee cals to mind what sweetnesse, and comfort hee found formerly in God, by those familiar Soliloquies, which his Soule did sing vntounto God by night, in the gratefull remembrance of his benefits. And Psalme 143 complaining, My spirit is ouerwhelmed within me, my heart within me is desolate: Yet he comforts himselfe with the meditation and memorie of Gods former gratious dealing towards him verse 4, 5. And Psalme 27, he euen challengeth God vponupon form…r mercies,verse 9. saying, Hide not thy face from me, put not thy seruant away in anger: Thou hast beene my helpe, leaue me not, neither forsake me, oh God of my saluation. Thus vponupon this experience Dauid gathers such assurance, that though his Father and Mother forsake him (And can a Mother forget, forsake her sonne?) yet though shee should bee so vnnaturall, yet saith God, I will not forsake thee) yet, saith Douid, Euen then the Lord taketh me vp. So that for the Conscience afflicted, to recollect the experiments of former mercies, which the Soule once sweetly inioyed, is a solid ground of comfort, whereon to cast the Anchor of Hope in a present storme, yea and the secure Harbour also, wherein to repose her selfe, in a setled assurance of Gods louelove, for the time to come, and for euer. And the reason is, Whom God loueth once in Christ, hee euer loueth. The gifts and calling of God are without repentance. His blessing vponupon his Children, is like that of Isaac vponupon Iacob, I hauehave blessed him, and he shall be blessed. Balaam told Balack, that there was no reuersing of Gods blessing on his people; God is not as man, Num. 23.1920.that he should lye, or repent; Hath he said it, and shall he not doe it? Behold I hauehave receiued commandement to blesse, and he hath blessed, and I cannot reuerse it.
Obiect. But the memorie of former mercies inioyed, may serue to minister to the afflicted Soule for sinne, rather matter of more griefe, then of any ioy, and rather to aggrauate our sinne, and so our sorrow, then to redintegrate or renouate our comfort. What a corrosiue was it to Dauid's heart, trow you, after that his sinne, to heare the enumeration of Gods many fauours and benefits towards him, mentioned by Nathan to him,2 Sam. 12 7, 8. as in the person of God? Enough of it selfe, to wring from Dauid's gaulled and grieued heart a confession with teares, I hauehave sinned against the Lord.
Answ. True it is, we hauehave no sweeter, nor stronger tyes to serue and obey God, then his benefites towards vsus; which as they are moe in num…er (as he that hath fewest, hath so many more, then euer hee deserued) or more excellent in their nature: So, when at any time wee sinne against this our liberall Benefactour, all those benefits stand vp as witnesses against vsus, vpbrayding vsus with extreme ingratitude and vnkindnesse; as in the former example of Dauid. And consequently, in the Soules humiliation for sin, Gods benefits comming into remembrance, doe so accumulate and heape themselues vponupon the Soule, that (as Tarpeia, T. Liuius Lib. 1.the Romane Damosell, was pressed to death with those Iewels cast vponupon her, which the Sabines wore on their left armes, the price contracted, for betraying to them the Capitoll of Rome) shee is now pressed downe beyond all measure. That speech (Et tu Brute) vttered by Caesar to Brutus, might hauehave beene a sharper Dart to pierce Brutus his vnkind heart, then his Poinado was to stabbe Caesar. When Ioseph was tempted by his wanton Mistrisse to folly with her,Gen. 39 he answers her, what obligations of fidelity his Master had layd vponupon him, in that he had intrusted him with all his goods, taking no account of him: and should hee not bee faithfull, not to violate that one Iewell, which alone hee had reserued to himselfe? So that, if Gods many benefits he hath trusted vsus withall, if the liberall allowance of all the Trees in the Garden, will not, cannot (as they should) restraine vsus from the one and onelyonly forbidden fruit of sinne (as certainly they would,Gen. 2… if wee tooke but heed in any temptation to set Gods innumerable, and inestimable blessings towards vsus before our eyes; which would make vsus say, as Ioseph, How shall I doe this great wickednesse and sinne against God? But alas wee are too forgetfull) Surely then if we doe sinne, all the other Trees in the Garden will be readie to fall vponupon vsus, and presse vsus downe, not affording vsus so much as their shaddow, to hide vsus (if possible) from the wrath of Gods angry countenance,Math. 9. much lesse to refresh vsus therewith. Yet in the midst of the presse of Gods benefits, wherewith the Soule is now oppressed, Faith with her finger touching vponupon, and pointing vntounto that euerliuing Fountaine of the grace and merciemercy of God in Christ, formerly experienced, finds cure for the issue of the bleeding Conscience, euen then when it seemes to be quite spent, and cast behind Christ. So that, I say not,Math. 16 23. that to the afflicted Conscience the memorie of Gods temporall benefits will bring comfort, no nor simply, of those Spirituall mercies on our Soules formerly felt; sith all of them may iustly vpbraid vsus for our vngratious vsing of them. But least the Soule in this conflict, of the apprehension of Gods wrath deserued, should bee swallowed vp, her readie way is to hauehave recourse to the stabilitie of Gods louelove, merciemercy, and grace in Christ towards vsus, which hauing once, and often formerly felt, and inioyed, we may recollect our Faith, and rest assured, that wayting with patience a while, the Cloud will passe ouer, and the Sun-shine of Gods fauour will returne vponupon vsus. And thus wee may reckon Gods promises, and our spirituall experiences of his mercies, as two preseruatiues more. OnelyOnly this must bee remembred withall, that the more experience we hauehave had of Gods fauours, the more it ought to driue vsus to a greater measure of repentance; which will follow fitly here, as a fourth Preseruatiue.
The fourth preseruatiue then of the Conscience from perishing vnderunder the apprehension of Gods wrath,2 Cor. 7.10. is godly sorrow; so called, 1. because it is a spirituall grace & gift of God. 2. because as it commeth from God, so it goeth, tendeth vntounto, and endeth in God; sorrowing, not so much, that his iustice is prouoked, as his mercy abused, and his glory prophaned by our sinnes. Herein it is opposite to worldly sorrow, which as it springeth from a guilty conscience conuicted by the euidence of Gods law reflected vponupon it: So it respecteth onelyonly the worldly estate of a man, that he may still inioy the same, and preuent temporall iudgements.1 King▪ 21. This worldly sorrow was in wicked Ahab, and so may bee in all Reprobates. But the godly sorrow is so farre from regarding the punishment deserued, that if the godly Penitent had it put to his choyce, hee would rather suffer the very torments of hell, then to hauehave committed the least sin against God. This is true godly sorrow, which chusing rather to dye the death, and to fry in hell, then to sinne against God: hereby it becomes a strong antidote against despaire. For what power, can euen the flames of hell fire hauehave ouer that soule, which is so drenched in the flood of this godly sorrow, one drop whereof that poore Diues had not to coole his tongue? So that to despise hell torments in comparison of sinne, this giues a Supersede as to Despaire, and seales to the penitent soule a Quietus est, from all feares. For how shall he now be any whit appalled with the apprehension of Gods wrath, that willingly would rather suffer his wrath in hell,2 Cor. 11 31. Filiusi staroum …a…hrymarū perire non potest: as Ambrose comforted Monica Augst. mother, weeping that he was a Maniche… then by sin incurre it on earth? Thus iudging ourselues, wee shall not be iudged. Impossible it is, that a sonne of this sorrow should perish. Had that seuentimes heated furnace any power at all, somuch as to scinge the outer garments of those three noble Confessors, while they preferred the suffering in that flame, before they would once bow to the Tyrants Idol? such a conflict is godly sorrow.
Againe, as godly sorrow looks primarily to Gods glorie: so, secondarily, it reflects vponupon the soules speciall good, namely, saluation. For godly sorrow worketh repentance vntounto saluation, not to bee repented of. 2 Cor. 7.10.But as for any temporall end, or corporall benefit, or the sauing of this present life, godly sorrow takes the least care. The difference in this point betweene godly, and worldly sorrow, is liuely set forth in those two Theeues, crucified with Christ; which two Theeues, on each hand of Christ, were a Type of all mankind, of the Elect, on Christs right hand, and of the Reprobate on the left. All were Theeues in Adam's fall. And to redeeme effectually all his Elect, Christ is numbred, crucified with, for Theeues. Now the one of these Theeues belieuing, confessing Christ vponupon the Crosse, what was the thing he aymed at? His temporall life? A repriuall thereof? Nothing lesse. But, Lord remember me when thou commest into thy Kingdome. And how did hee answer his fellow Theefe, but not fellow Saint? Fearest thou not God? Wee are righteously here; wee suffer condignly. Such is godly sorrow, humbly submitting it selfe to all torments, as duly deserued. When on the contrarie, the obstinate Theefe his desire was all for his temporall life: If thou be Christ, saue thy selfe and vsus. As if Christ's sauing of himselfe, had beene the way to saue them. This is all the ayme of worldlings, to bee no further for Christ, or Religion, then Christ and Religion will serue their temporall turnes; at the vtmost,Num. 23.10. desiring (if they must needs at length dye) to dye the death of the righteous, and that their last end may be like his; the couetous man will then (because hee must) become liberall, giuing all from himselfe when hee can keepe it no longer▪ the drunkard will then dye abstenious, because he can drinke no more: the ambitious Temporizer would dye a Child of the Truth, when by neutralizing hee can rise no higher: the Pontifician Priest would dye in the garment of Christs righteousnesse imputed, rather then in S. Francis Cowle, when now hee can gaine no more full offerings by imposing vponupon the simple seduced: but now to doe this re integra, in their health, while they may yet liue longer, and get more wealth, and spend more merrie dayes, and rise higher, and liue like Abbey Lubbers, they like not to bee like the righteous man.
Againe, godly sorrow neuer goeth alone, but is accompanied with sincere and ingenuous confession of sinne to God. Till Dauid did this, hee was exceedingly troubled and tormented in Conscience. How pittifully complayneth he, Psal. 32. When I kept silence, my bones waxed old, &c. Psal. 32, 3, 4.I acknowledged my sinne vntounto thee, and mine▪ iniquitie hauehave I not hid; I said I will confesse my transgressions vntounto the Lord, and thou forgauest the iniquitie of my sinne. Here Dauid's godly sorrow breaking forth, and venting it selfe in an humble confession of his sinne to the Lord, bringeth case and comfort to his Soule; euen as a turbulent wind, inclosed and pent in the bowels of the Earth, causeth a terrible Earth-quake, not ceassing, till by some rupture it hauehave a vent. Or as the stomacke, striuing with some indigestible morsell, which the inordinate appetite had swallowed downe,Orig. in Ps. 37. is not eased, till the same bee rendred backe againe. Or (as the iugling Fryars make the simple beleeue) as the soule of such a rich Churle departed, cannot be at rest, till such his ill gotten goods bee restored to the owners, at least to some religious Couent. No, nor then neither, sith not before.
One ingredience more would here be added, as necessarie to cause our godly sorrow to worke the more kindly and effectually, to recouer sound health to the soule. For it may so come to passe, that the offence, which the world hath taken at a mans sinne, may affect a mans heart so much the more with sorrow, because it hath brought a disreputation vponupon his person, and a staine vponupon his good name; whereas otherwise perhaps hee would hauehave made light of that sinne, being concealed from the world, and so hauehave still continued in it. And againe it oftentimes, yea too vsually comes to passe, that for want of sound and solid repentance for former sinnes, God suffers his child euen to fall into some scandalous sin with the world, that so at length hee may bee throughly cast downe for all, and come to a perfect hatred of all sinne. And surely one sinne soundly and thorowly repented of, doth mightily and maruellously arme a man against the tempters assaults for the time to come, if it be but attended with a small guard of a wary watchfulnesse: Whereas on on the contrary, repentance slubbered ouer, and dallied with, causeth the enemy to grow much more audacious in new assaylments, while hee obserueth vsus the lesse able to resist his batteries, by how much we hauehave beene more remisse and carelesse in the sure making vp of later breaches. As a wound, not throughly healed, but skinned ouer, festereth, & becommeth a greater sore. Or as phisicke, not working kindly, doth but fit the body for more diseases. For this cause then, that we leaue no one corner of our deceitfull hearts vnswept and vnransackt, it is behouefull for vsus to call our selues to a strict and seuere account for all our former old sinnes, and vponupon a melius inquirendum to enter into iudgement with our selues a fresh for them, as finding them now guilty of Treason, which before happily we condemned but of petty Larceny; when as now wee may iustly deeme, that for want of due humiliation and sorrow for them, they (as a theefe saued from the gallowes, that should hauehave beene put to death) hauehave beene ready to cut our throate, by leading vsus on to the more bold committing of sinne. For as we prophecy in part, so wee practise repentance, and all other duties in part. And the more imperfect our repentance is for sinne past, wee are not onelyonly the more weake to stand out and resist temptations, and to subdue the remainder of our corruptions, but the further short we come of the inioying of those solid comforts of Gods Spirit, which it poureth in greater abundance into the most penitent soule: So that for the greater strengthning of the wounded soule fainting vnderunder the waight of some great temptation for a new sinne, it is necessary to renew our repentance in a greater measure then euer, for all our old sins; that so the more ground wee sow with godly sorrow, wee may reape the more plentifull haruest of consolation. This was Dauids practise. In his old age, and vponupon that great sinne of his, hee prayes the Lord not to remember the sinnes of his youth, which no doubt he had long agoe repented of, but now vponupon so fearfull a fall, being driuen aground by the tempest of temptation, he cannot bring his vessell off againe, but with a greater spring-tide of teares, in a redubled repentance.
But many are so mealy mouthed, that for shame, or pride, they will not confesse (at least, in particular,Pro. 28.13. as Dauid, *Psal. 51.This euill) this or that speciall sinne to God. Because many times thereupon depends a necessity of restitution and satisfaction to man for the offence done,Non remittitur peccatū, nisi restituatur ablatum. Aug. without which, confession to God, in such cases, is vaine. For the sin is not remitted, vnlesse the wrong to man (if it be possible) be satisfied. In the Law, robbery, cozenage, violence, periury had a sacrifice for it, but he must withall make full restitution according to the Law, the same day of his sacrifice; see Leuit. 6.2, 3, 4, 5, 6, 7.
The fifth Preseruatiue of Conscience, distressed with the feare of Gods displeasure, is Prayer. O the sweet and souerain helpe, which Prayer, frequent, feruent, faithfull, humble Prayer subministreth to the Soule, when plunged in the deepth of perplexed dolours! As Dauid, in that short, but pithy Penitentiall, Out of the deepes hauehave I cryed vntounto thee, Ps. 130.1O Lord. Ionas prayed vntounto the Lord his God out of the Fishes belly, Yea, Out of the belly of Hell cryed I, and thou heardest my voyce. And when Dauid said in his hast, I am cut off from before thine eyes: Neuerthelesse (saith hee) thou heardest the voyce of my supplycations, when I cryed vntounto thee. Prayer is of force to bring againe the dead Child, to rayse dead Lazarus, euen the stinking Soule, out of the Graue. No place, no case of calamitie, Spirituall or Corporall, whence Prayer may not procure deliuerance. OnelyOnly out of Hell is no deliuerance. Why? They pray not there to God. In the Parable, Diues prayed, but to Abraham, to a Saint, not to God; enough to cause his prayer to be reiected, as not worth a drop of cold water. A good example for all such Clyents, as inuocate Saints for their Aduocates. A practise learned from Diues in Hell, but which findeth neither Precept nor Promise in the Scriptures, and so can hope for no better successe.
Now among the many admirable vses and effects of prayer, two are of singular note: the first, that prayer is a most effectuall antidote to preuent the committing of sinne. What neede I speake of the infinite experiments my selfe hauehave found in this kinde? Let eueryevery child of God but take notice of his owne proofes herein. For my part, how many forcible temptations, prouocations, inuitations, occasions to sinne hauehave made battery vponupon this weak Fort, when it hath beene ready to hang out the flagg of parle, and of yeelding: and onelyonly prayer steps betweene, working a suddaine & strange alteration in the affections? it bringeth a fresh supply of of grace, fortifieth the weakest places, repaireth the breaches, repulseth the batteries, causeth the enemy for that time to retreat. I could produce strange instances in my selfe, but I forbeare. Nor is there any lawfull affaire of this life, but if prayer hauehave an oare in it, it makes the better way to arriue at the wished port. But for the preuenting of sinne, and restraining of our inordinate passions, it is in a manner the onelyonly effectuall meanes. Neuer hath any temptation further preuailed, but as prayer hath beene neglected: I am sure this is true in mine owne experience. And surely where the daily practise of prayer is not, there it is no maruaile, if Sathan keepe his reuels. Dauid, noting the many corruptions and abominations of wicked men, and persecuting Tyrants, hee renders the reason of all, They call not vponupon the Lord. Psa. 14·4But doe not such men pray? Yes, they may; but as the Pharisees, in an outward formalitie, and vnderunder a colour of long prayer, they deuoure widdowes houses. Who are more for a ceremonious and solemne formalitie of endlesse and superstitious prayers, then the Church of Rome, which yet the Holy Ghost styleth the great Whore? Can such blind prayers be effectuall, but to pull down vengeance vponupon their heads, which by their pompous solemnitie hauehave vndermined the verie groundworke, and Pillar of all true Religion and deuotion, the preaching of the Word, now turned into Masse and Matins? But no maruaile, if the Seuen-branched golden Candlesticke be there remoued, and turned into an Idoll-Altar, where the verie *Prayer in an vnknowne tongue.Light of Deuotion is quite put out, and the Oyle dryed vp.
The second principall vse of Prayer, is, after a man hath beene ouertaken with a temptation in any degree, tending at least to the actuall committing of sinne, and to the fulfilling of it in the lust thereof, to rayse vp the humbled Conscience to a hopefull expectation, to a constant affiance, and in fine, to a comfortable fruition of Gods merciemercy. We see what strong cryes Dauid (all along the most peerelesse patterne of practick pietie in this kind) lifted vp, when his soule was cast downe for his sinne; as all his Penitentials, but specially the 51, doe witnesse. And surely had not the sinne-burthened Soule accesse to the Throne of Grace, and MercieMercy by the meanes of Prayer, what hope were there? But Prayer is like Noah's Doue, which returning, brings the poore sinner tidings, that the Deluge of Gods wrath is asswaged, and in token thereof presents him with the Oliue-branch of peace and reconciliation. Or as when God is on his March against vsus, with his great Army of terrible Iudgements, Prayer is the Herald, sent to make an humble treaty for truce. And therefore in all Spirituall conflicts, there is no dutie, which Satan goes about more to diuert from, or disturbe in, then this of Prayer. Yea, he is readie to present a man with, and to foist in, a thousand by-occasions, or cogi…ations, either about our profits or pleasures, thereby to diuert the Soule from praier, perswading a man, he may doe that as well another time, as now. And it is more then proaable, that Dauid was thus carried away, when, for almost a yeeres space, that sinne of his in the matter of Vriah, and Bathshabe, lay as a charmed Serpent, sleeping in his bosome, vnrepented of, till Nathan came, and by his Riddle vncharmed it, and so rowsed him from his Lethargie.
Obiect. But did not Dauid all that while exercise the dutie of Prayer? Had he not at least the Arke in his Court, and there his morning and euening Sacrifices of Prayer?
Answ. No doubt. But it is likely, hee contented himselfe with the publike solemn Seruice and Sacrifice of Prayer, neglecting in the meane time his more intimous and priuate deuotion, wherein hee should hauehave more punctually humbled his Soule, cast himselfe downe naked in Gods presence, and made speciall supplication for the pardon of his sinne, and so hauehave demeaned himselfe in his holy wrastling with God in secret, as he could not doe in publike with any decorum, or without beeing censured by men, of indiscretion or folly; As Hannah for her zeallous prayer was thought of Eli to hauehave beene drunke or madde. Or at leastwise, not intermitting his times of priuate prayer, yet hee remitted of that feruour and zeale, of that extraordinarie sorrow, and teares, requisite for obtaining the pardon of such a sinne. Or if among other his sinnes hee bewayled this sinne, yet hee went not to the quicke, hee searched not the wound to the bottome. His repentance as yet was but an ordinarie, and euerie-day-repentance, whereas his extraordinarie sin required an extraordinarie sorrow. Hee might also the while pray for merciemercy and pardon, but not so effectually and heartily for such a measure of merciemercy, as his sinne required. And the reason, that his repentance, and consequently his praier for pardon, at the best, was not yet so sound, as it ought (which was the cause, that as yet he found not that comfortable fruition of Gods fauour and merciemercy, as afterwards vponupon his more serious repentance) was, his want of due consideration in waighing the horriblenesse, and hugenesse of his sinne. For when Ioab's messenger brought Dauid word of Vriah's death,2 Sam. 11 …5. hee made no more of it, but returnes Ioab this answer, Let not this thing displease thee (in the meane time it should more hauehave displeased thee, oh Dauid) for the sword deuoureth one, as well as another. Thus he colours ouer his murther with the chance of warre. Or bearing himselfe vponupon being King, perhaps he might applaude his owne wit in such a prittie inuention, being seconded with a successfull execution, thinking it better, that euen a loyall, and innocent subiect should perish, then the Kings honor receiue the least blemmish; though indeed hereby it was the more fowlly stayned, and euen double dyed with that crymsin sinne. As though the committing of a new sinne, should helpe to expiate the former. Or as though for defiling Vriah's wife, hee should make amends in taking away his life. But thus by going about (politickly as hee imagined) to hide his sinne of Adulterie, hee raysed the Hue and Cry of innocent blood to proclaime and paint it out to all the world. In what a fooles paradise was Dauid all this while, trow you? But the Prophet Nathan puls off the Visar, and lets him see his monstrous two-faced sinne. He displaies the Arras, wherin the whole storie of his sin was liuely expressed, which Dauid had all this while kept folded vp, and cast by in a corner. But now by Gods merciemercy comming more sadly and wistly to take a view of it, he suddainly breakes out into this lamentable voyce, I hauehave sinned against the Lord. 2 Sam. 12Whereupon, and not before, he heard, The Lord hath also put away thy sinne. For as Ambrose noteth, wee seldome come to know sinne,Lib. de Paradiso. cap. 14. till after committed, which before, we accounted no sinne; Yea till wee come to feele the smart of it, in the punishment either of afflictions, or guilt of Conscience quickned vp, or shame of the world, or sharpe denouncing of Gods iudgments by his Prophets, as here by Nathan to Dauid. And perhaps all this while Dauid, out of a conceit, that his sinne was not made publicke to the world, was the lesse troubled in Conscience for it: but now beginning to perceiue, that publicke notice was taken of it, it beg…n the more to work vponupon him, in regard of the scandall. And surely well it so might. For of all sinnes, those that are scand…lous, doe most deepely pierce the heart of Gods Child, making there such a wound, as is not easily cured; but while hee liueth, will prooue a heart-sore to himselfe, as it hath beene an eye-sore to the world. Thus by one meanes or other will God bring his Children vponupon their knees, if a kindly sorrow vvill not vvorke it, a publicke shame shall.
Thus (to returne vvhence vvee digressed) effectuall prayer for the pardon of sinne issueth not, but from true and vnfained repentance, as this from a true knowledge, and due estimate of our sinne. Though that vvhichwhich helpeth to expresse and vvring teares from Dauid's heart, vvas the enumeration of Gods fauours towards him by Nathan, deeply aggrauating his sinne, and making it out of measure sinfull; as we touched before. As Peter, after his three denials, thinkes not yet vvhat hee had done, till the Lord lookes vponupon him, and then the verie reflection of that gratious countenance of his deare Master, checking him for his ingratefull disloyaltie, yet as the Sun-beame thawing and melting his verie heart, frozen by the High Priests fire, causeth him to goe out, and weepe bitterly.
The sixt preseruatiue is, the example of the Saints,1 Cor. 10 11. Rom. 15.4. who hauehave beene raised euen from fearful fals. Nor stand they for cyphers; they are recorded to admonish, and to teach, that wee through patience and comfort of the Scriptures might hauehave hope. First (I say) the examples of the Saints fals admonish vsus to beware of sin, least euen then, when we seeme to stand surest, we take a fall. Secondly, they teach vsus, that if we hauehave fallen, and that in our fairest way, where we neuer suspected falling, we should not lye still, but speedily get vp again. Nor let any man be out of hope for the greatnesse of his fall, as if it were vnrecouerable. For if he looke vponupon the examples in Scripture of this nature, he shall finde them to be of no meane ranke, but of highest eminencie, if we consider either the greatnesse of their persons, or the grieuousnesse of their fals. Dauid, as great a Prophet, as a Prince, and no lesse eminent in grace, then in place and calling, yet how foule was his fall into those two most fearfull sinnes of adultery and murther, and both out of measure aggrauated by the manifold circumstances, both personall and reall, attending the committing of them? Salomon, a glorious type of Christ, a Iedidiah, beloued of God, indued with incomparable wisedome; yet how fell he by two matchlesse sinnes, lust and idolatry, wherin also he lay a long time? And that (which made their sinnes so much the more damnable) they both fell in their old age, which takes away from them all excuse or plea of youth; both of them aboue fifty.1 Kin. 11.4. In time of the Gospell, yea in the very corporall presence of Christ, Peter, though a prime Apostle, a chiefe pillar, yet how fearefully fell hee into a flat denyall, disclaiming, and abiuring his deare Master, and that with direfull imprecations, and execrations vponupon himselfe, if hee so much as knew him? Nor wanted it aggrauating circumstances, as his Masters late immediate premonition, his owne deliberate resolution, and protestation to the contrary, a weake wenches breath, his owne sibboleth, or lisping Galilean language bewraying him, his Masters present deplored condition, needing rather fast friends to backe him, and faithfull seruants about him, to own and honour him, then such renegadoes to adde to his affliction, seeing also this was the last seruice and honour which Peter was like to doe to his liuing dying Lord. Hereunto might we adde many more examples, but these may suffice. And they are of great moment: For bring me euer a childe of God, more sanctified then Dauid, more dignified then Salomon, more fortified then Peter. Dauid, a King, a Prophet: Salomon, a King, a type of Christ, the wisest of men. Peter, an elect, a prime Apostle. And tell me, what greater sinne then adultery, then murther? But Dauid committed adultery but once, thou often. Then looke vponupon Salomon, hee lay a long time wollowing in lust, and idolatry. But thy sinne is of another nature: thou art an Apostate, thou hast denied the Lord, that bought thee. Then looke vponupon Peter. But he did it for present feare of his life, thou for louelove of this present world. Yet hold to the example, that Peters weeping may helpe to soften thy hard heart to repentance. But haply Satan may go about to perswade thee, that thy sinne is greater then all theirs, to driue thee to despaire. Indeede Satan is euer in his extreames; he either possesses a man that his sinnes are lesse then they be, that so hee may neuer come soundly to repent of them: or else, when the sinner begins to be humbled, and to be ouer-shooes in sorrow, the diuell is ready to push him ouer boots, yea to plunge him ouer head and cars; he presents him with a false glasse, wherein he beholds his sinnes beyond all measure monstrous, and aboue all example. But herein he lyeth. There is no sinne incident to the condition of Gods childe, wherein some of Gods dearest Saints hauehave not gone before, whereof ye hauehave examples of highest nature, of sundry kinds. For we speake not here of diabolicall sinne, committed with a high hand, and such, for which a man finds no place for repentance, as prophane Esau, or Iudas, or those Pharisees and high Priests which sinned against the holy Ghost.Heb. 12.9 But we speake of the sinnes incident to Gods Saints, which for the outward act, are not inferiour to the greatest sinnes of reprobates, but they differ mainely in the inward affection. Iudas, for louelove of mony betraid his Master; Peter, for feare of his life, denied him: both repented▪ but the halter sent Iudas to his place, mercy receiued Peter to his Apostleship. Ahab committed murther for a field, Dauid for a wife: both repented. But as their hearts mainly differed in the committing of sin, so in their repentance: so that Dauid vponupon his harty repentance, obtained remission of his sinne, but with temporall iudgements, to his further humiliation & saluation. Ahab, vponupon his hypocriticall repentance, obtained an intermission, or adiournment of temporall punishment, to his vtter condemnation and perdition. For Ahab (as all such reprobates) committed sinne with his whole heart, but repented by halfes: Dauid (as the Regenerate) on the contrary; they sinne by halfes, but repent with their whole heart. For the reprobate is all flesh, all the old man: but the regenerate is diuided betweene the old man and the new: It is no more I that sinne (saith Paul in the person of the regenerate) but sinne that dwelleth in me. In the reprobate, in the seruice of sinne, the flesh is wholly taken vp, but in spirituall duties it is altogether lame, and vntoward, as the fish out of his element. But in the regenerate, it is the flesh onelyonly that sinneth, but the spirit only that repenteth. And though we cannot so sensibly discerne this difference of sinne by the outward act: suffice it, that God, who seeth not as man seeth, clearely beholdeth, to put a maine difference betweene the sinnes of the one, and of the other, to giuegive repentance, or to deny pardon.
Now to bring this downe to eueryevery mans heart. In what degrees of men shall we finde a waightier instance, then among the Ministers of the Gospell, who are persons of highest note, of holiest calling; and such, as if they sinne against the Lord (as Eli said to his sonnes the Priests) who shall intreat for them? 1 Sam. 2.25.Yet God forbid, that such hauing sinned, should despaire. Non itaque, &c. (as one in Saint Augustine saith.) Although the Priest hauehave sinned, hee ought not therefore to despaire,De vera & falsa paenit. lib. cap. 5. i… the 4. tom. of S Aug. mork…s. notwithstanding it be written, who shall intreat for him? Tota namque Ecclesia, &c. For the whole Church, and some other Priest, and the whole order of the Saints shall pray for him, and Christ himselfe, who offereth himselfe to God for vsus, Sed ideo considerandum, &c. But therfore a Priest must be heedfull, least he easily fall, whose sinne is noted to be the more grieuous. Dicat apud se, &c. Let him say with himselfe; If the people, empty of the word of God, shal offend, I must beare part of the burthen: I dare not lay heauy loads vponupon them, and not moue them with mine owne finger. But if I sinne what shall I doe? I shall not so easily escape, I must bewaile my misery; For I am of a higher condition, then the people vnderunder me. Sic Sacerdos & timeat peccare, sed magis timeat desperare: So the Priest let him both feare to sinne, but much more feare to despaire. So that of all examples, the Ministers sinne is most dangerous, and difficultest to be pardoned, either of God or man. Now because I cannot be so bold with any, to make instances of as with my selfe, being a Minister of the Gospell: what though my hart cannot check me of committing the like actuall sinne of Adultery, as Dauid? or of fornica…ion, as Salomon? and blessed be God, whose onelyonly grace, and not any godnesse, or power in my selfe, hath preserued me from committing any such sinne actually, so much as once in all my life) Or much lesse of Murther, or, of abiuration of the Lord …esus Christ, my mercifull Redeemer? Or least of all, of any habttuall, raigning affections, as couetousnesse, ambition, and the like? Yet being sensible of …y many corruptions, sundry …berations in life, absurd and wicked follies, which might be veniall in others, but become mortall in me; as being such, which hauehave brought a wound not onelyonly to my Soule before God, but to my good name in the world, insomuch as neither the world can bee otherwise perswaded of me, but that I am a sonne of Belial, some prophane hypocrite, loose person, or the like: nor yet mine owne conscience can be otherwise satisfied, but that the least degree of sinne in me may stand in comparison with the greatest enormities, that euer any of Gods children hauehave of frailty fallen into: What shall I doe in this case? whether shall I turne mee? when I may sit mee downe in sad solitarinesse, and thus debate, deplore my forlorne estate: What? such a one as I commit the least folly? A Minister of Christ? was …uer any so absurd? euer any of Gods Prophets, or Priestes, or Apostles, or Ministers? I meane not traiterous Iudasses, or couetous Demasses, or ambitious Dio…repheses, or adulterous Hophnies and Phineasses, or such like, which continuing in their sinnes vnrepented, vnreformed, hauehave nothing of the sacred calling, but the bare name: what comfort can these examples minister to a faithfull Minister, ouertaken with any fault, whereas themselues perished in their sins? But I meane the better, the best sort: Yes, I finde Dauid committed adulterie, Murther, yet a holy Prophet, and repented, and was receiued to merciemercy. Salomon had many Concubines, many Idoll-gods, yet a holy Type of Christ, and repented, and was receiued to merciemercy. Peter denyed, forswore his Master Christ, yet a holy Apostle, and repented, and was receiued to merciemercy. What then? HaueHave my sinnes euer-topped theirs, that I should despaire of their merciemercy? Or is my person, or calling holyer or higher then theirs, that it should so aggrauate a lesse sinne in mee, as to make it equiualent, or transcendent to theirs? Farre bee it. Beeing so then, here is comfort for me. OnelyOnly this account I must make withall, that the higher reckoning my least sinne amounts vntounto, beeing racked vp to the highest pin by the height of my holy calling, the deeper I must bee plunged in the verie gulfe of griefe, and humiliation for the same. Considering, that as great a Sacrifice was offered for the Priest's sinne alone,Leui. 4.3, 14. as for the whole Congregation, though each sinned alike in the same kind. Dauid, Salomon, Peter, all smarted for their sinne. And who would buy sinne at so deare a rate, as they payd for it? But yet they found merciemercy, and fauour at Gods hand. This was their comfort. And their example is my comfort also. For why should any man, beholding such examples of Gods super-abundant mercy in pardoning sinnes of highest nature, hee hauing sinned, not by the patronage of their example, but by the imprudence of his own impotent passions: Why (say I) should any man, out of a comfortlesse deiection, shut himselfe out from all hope of Gods merciemercy, as an abiect or out-cast, and not rather with the hand of Faith and repentance, which neuer knew how to be repulsed, knocke at that gate of Grace, which so easily was opened to them, yea which of its owne accord, more readily then that yron gate did to Peter, will open to euerie faithfull penitent sinner? Yea, for this cause, for our sakes, are those examples written, and left as euerlasting monuments, that no Adulterer, no Idolater, no denyer of Christ, should despaire of merciemercy vponupon repentance. And though these examples are written for all, yet are they most proper for Gods Ministers, when they are humbled for any sinne or offence against God, or his people, least the checke of their holy calling might altogether amate them and leaue them comfortlesse, and so expose them as a prey, to the Destroyer. But blessed be God, who hath prouided such Treacle, made of the Mummy of his dead Saints, to cure his liuing ones of the Serpents mortall Sting.
Yet, the while, I ascribe no more to these examples, but as excellent adiuuants to faith, it being the principall instrument, whereby the Soule, in her deepest thirst, as with a bucket, drawes the waters of comfort out of the Wells of Saluation, the head Fountaine whereof is Christ. In this Poole of Bethesda, in this Fountaine set open for Israel, whosoeuer are washed, are cured of all their maladies. So that if the Adulteresse had neuer an example of a penitent Mary Magdalen: Acts.nor the Abiurer of Christ, a penitent Peter: nor the Coniurer, of those penitent Magitians: nor the Persecuter of Christ in his Members, of a penitent Paul: nor the Idolater, of a penitent Salomon, or Manasses: nor the Sacrilegious person, of a penitent Achan: If an Extortioner, or cunning Cauiller had neuer an example of a penitent Zacheus, making restitution: nor a whole sinfull State of a penitent Niniueh: nor the cowardly or sleepie Minister of a penitent Ionah: nor the Theefe, of that penitent on the Crosse: Yet if all, all kind of sinners looke but vponupon Christ with the eye of sauing Faith, vponupon him they shall find all their iniquities layd, all their burthens borne, all their debts discharged, all their bills cancelled, all their stripes healled. Those, stung with the fiery flying Serpents, some more,Num. 21. some lesse, all mortally; some, in the head, some, in the feet, some, in the eies, some, in the hands, some, in the brest, or else-where, yet all that looked on the brazen Serpent, liued. So all sinners, stung by the old fierie flying Serpent, some after one manner, or measure, some after another, but all mortally, the least sting of sinne wounding to death, whether it bee in the eye of lust, or in the feet of affections, or in the hand of action, or in the head of inuention, or in the brest of conception, or the like, none liue, but such as with the eye of a liuing Faith look vponupon Christ,Ioh. 3.14, 15. lifted vp vponupon the Pole of his Crosse. There thou mayest see all thy sinnes nayled, all punished in thy Sauiour; no lim of his body was free, no one facultie of his Soule vntormented, to satisfie, and heale all thy wounds, which sinne hath made in any member of thy body, in any facultie of thy Soule, or in all together. Yet, I say, out of the super-abundancie of Gods care, that no meanes should be wanting vntounto his Saints to preserue them from perishing, it hath pleased him to leaue vntounto vsus the most notable examples of his merciemercy to his dearest, and greatest of his Saints offending, for the help of our weake Faith in Christ, that no temptation, no not sin it selfe, armed with all the power of Hell, should be able to pull vsus out of his hand.
The seuenth Preseruatiue, to comfort the Conscience in the apprehension of Gods wrath for sinne, is the exercise of outward afflictions, which falling vponupon Gods Child after his sinne committed, they are the tokens of our heauenly Fathers louelove, who leaueth vsus not to our selues, to follow our follies, but mercifully chastizeth vsus to our betterment. So the Lord saith, If my Children forsake my Law, Psal. 89.and walke not in my Iudgments, &c. Then will I visit their transgressions with the rod, and their iniquitie with stripes: Neuerthelesse my louing kindnesse will I not vtterly take from him, nor suffer my faithfulnesse to faile. Lo heere a speciall marke of Gods fatherly louelove to his Children, in correcting them with his Rod. Thus God dealt with Dauid, when, after hee had pardoned his sinne, yet he spares not to lay load of afflictions vponupon him.Supplicia peccatorū, post remissionē, certamina esse, exercitationesque i… storum▪ Aug▪ de Peccat. mer. & remiss. li. …, c. 33▪ Not that afflictions are penall satisfactions for sinne, but paternall corrections, and medicinall applycations, and exemplarie instructions and admonitions, euen to warne the vngodly also. For if God spare not his owne Child: How shall the rebellious Seruant escape. Yet out of this eater came meat, out of this strong, and bitter, came sweetnesse vntounto Dauid's Soule.Psa. 23. For he saith, Thy rod, and thy staffe comfort mee; as well the rod of thy correction, as the staffe of supportation and protection, comfort me. Hast thou sinned then, and doth God by and by not deferre to correct thee? Be so farre from imputing this to the anger of God towards thee, as rather hence gather assurance, that this affliction is from the verie bowels of a louing and wise Father, who will not pamper thee in thy childish folly, but will humble thee, to doe thee good at thy later end, that thou mayst glorifie him in that quiet fruit of righteousnesse, which affliction bringeth forth in all those, who are his true-bred Children.Aug. de serbis Domini ser. 37. Magnae misericordiae est nequitiae impunitatem non relinquere, & ne cogatur in extremo Gehennae damnare, modò flagello dignatur castigare. It is Gods great merciemercy not to leaue sinne vnpunished, and that hee vouchsafeth now to chastise with the whip, that hee may not bee compelled to condemne in the extremitie of Hell fire.
Obiect. But will some man say, Although (I confesse with griefe) I hauehave grieuously offended God in such or such a manner, and that to the scandall of others: Yet I thanke God he hath hitherto spared mee, forbearing to lay temporall afflictions vponupon me; and so as I am sorrie for my sinnes, so I trust hee hath pardoned mee, and accounts me as his owne Child.
Answ. Let no man take this as a signe, that therefore God loues him, because hee doth not afflict him, although he hath committed some grieuous sinne. But in this case, looke that thou bring not thy selfe into a fooles Paradise. Thou maist iustly suspect, that all is not right with thee; that as yet, thou hast not soundly repented thee of thy sinne. For tell me what measure, yea what manner of ioy thou findest in God? Is it not rather carnall then spirituall? Rather carnall, that thy person is spared from affliction, and thou inioyest outward prosperity: then spirituall, that thou findest any solid comfort of the pardon of thy sinne, sealed vntounto thee by Gods spirit? Would yee not thinke Dauid was a iolly and ioyfull man, so long as that hony-moone lasted, during the festiuities of his new Bride and Nuptials, sporting himselfe in his wished pleasures, not onelyonly now inioying, but possessing his Bathshabe for wife? Did he not take himselfe (trow you) for a man in high fauour with God, and that now all was whole againe, God and hee good friends, his sinne (if all this while hee thought it a sinne) fully expiated, and all made vp in the marriage? But (tell me) what if God had left Dauid in this his prosperity, wherein he said, I shall neuer be moued? What if hee had not sent Nathan, with a rod in his hand, to whip Dauid? But God will not leaue his childe so. It is not long, but he disciplines him, to make him know himselfe. And be thou well assured, whosoeuer thou art, that hast thy portion in God, thou must looke for thy portion of afflictions. And til then, neuer thinke thou art, as thou shouldest be; *Deus vnicū habuit filium sine flagitio, nullum sine flagello. Aug.God had but one Sonne without sinne, but not one without sorrow. But if God deferre to afflict thee for thy sin past, do not thou delay so much the more to humble thy soule; yea the more pains thou must take therewith, the more God spareth outwardly to humble thee. Seeing that outward affliction well vsed, is a good helpe to our humiliation.
Hereupon followeth the last Preseruatiue (to omit others) to wit, the fruit, which true humiliation worketh in the soule. Hee that can command light out of darknesse, can also, and doth so produce good out of euill, that hee would not else suffer his elect to sinne, were it not, that he is able to cause it to be an occasion of a farre greater good, then the euil can counteruaile. Augustine saith, God causeth all things to cooperate for good to them that louelove him: Aug. de Corrept. & grat…. … cap. 9.Vsque a deo prorsus omnia, vt etiam siqui eorum deuiant, & exorbitant, etiam hoc ipsum eis faciat proficere in bonum, quia humiliores redeunt, atque doctiores: yea in such sort euen all things, that if any of them doe stray, or decline from the right path, he causeth this very same to further their good, because they return more humble and wise. Now the fruit which true repentance bringeth forth, is that which differenceth it mainly from counterfeit repentance. For counterfet repentance may be very like the true; like that of Iudas, consisting of contrition, confession, and satisfaction: but what was the fruit of it? he went & hanged himself. Ahabs repentance was a very formall penance; but what was the fruit of it? Hee continued still in his Idolatries, hee hated the true Prophets of God, and harkened to the Prophets of Baal to his destruction. But these were not the fruits worthy, or beseeming amendment of life, which eueryevery true penitent must bring forth, as Iohn the Baptist preached.
Now the fruits of true repentance are manifold: As,Psal. 38.17. a continuall▪ godly sorrow for sinne past: a greater care to auoid all sinne, and that especially wherein he hath most offended,2 Cor. 7… 10. a greater zeale of Gods glory, which we hauehave dishonoured, a greater indeuour to profit his Church, which we hauehave scandalized, and eueryevery kinde of way to redeeme the time. Hence it is, that after Peters teares for his threefold denial,Iohn 21. Christ askes him three times, Simon Peter louest thou me? To which Peter orderly replying, Lord thou knowest that I louelove thee: Christ addes three times, Feede my Sheepe; intimating to Peter, that as he had dishonoured God, and scandalized his Church by a threefold deniall: so now he must so much the more treble his labour, in feeding Gods sheepe, thereby to win the more honour to God, and profit to his Church; yea, and as Peter had denied Christ at his death, for the sauing of his owne life; so Christ immediately after tels him, how he must by his death glorifie God, Ioh. 21.18, 19. We see also what abundant fruits Dauids repentance brought forth to the sound instruction and sweet consolation of Gods Church to the worlds end: so in Salomon, and others. Paul for his many persecutings, and hauocks of the Church, did afterwards labour more abundantly then all his fellowes. As Christ said to Peter, who by his fall weakened and scandalized his brethren, When thou art conuerted, strengthen thy brethren. And who more fit to comfort others consciences, then they that hauehave been exercised with the bitter conflicts thereof themselues? As the Apostle saith, Blessed be God, the Father of mercies, 2 Cor. 1.3.and the God of all comfort, who comforteth vsus in all our tribulation, that we may be able to comfort them which are in any trouble, by the comfort wherewith we our selues are comforted of God. And to this end holy Dauid was not ashamed to display his sinfull wretched condition to all the world, that Gods Church might reape the fruit thereof by his admonitions, and consolations. And what though the mouthes of railing Shimeies were opened vponupon him, calling him a sonne of blood, and of Belial? Yet Dauid meekely holds on his course in bringing forth fruits worthy of repentance, the benefit whereof might redound to all that feare God.
For a conclusion of this point, let the penitent labor to get assurance to himselfe of the fauour of God, and that by the obseruation of two things: first, of Gods dealing with vsus since our sinne, and vponupon our repentance for the same, I cannot say simply, after our repentance, sith our whole life must be a continuall repentance. And first, to obserue the comforts of God in vsus. Where we must note, that God is very wary in pouring into our wounded soules a greater plenty of the oyle of comfort, but with much mixture of the sharpe corrosiue vinegar: yea, he distilleth his balme but by small drops, and as patients newly recouered from a strong feuer, diets vsus with small bits, and pittances at a time, least by ouerfull a diet, the weake stomacke of the soule be ouercome with a surfet, and so fall into a relaps. Secondly, to obserue the strength and ability which God hath left vsus, I meane of spirituall grace, whereby we are assisted in the performance of spirituall duties, publike and priuate, domesticall, or Ministeriall. Herein may hee comfort himselfe, when vponupon his repentance, he findeth the graces of Gods spirit no way abated, but rather by prayer increased, and his zeale to Gods glory and his truth more inflamed now, then formerly, as being incensed by a kinde of holy indignation, and reuenge for his sinne, to expose himselfe to the greater malice and obloquy of the world, whose malice is doubled against those, who are most couragious and zealous for the truth. So that when a man obserueth how the Lord prospereth his indeauours and labours with a rich successe of the seruice of Gods people, he may with the greater comfort and courage goe on, this being a notable euidence of grace, of his reconciliation with God, of that well of liuing water in his soule, springing vp vntounto euerlasting life. Notwithstanding by the way all along he meete with many rubs, and obstacles, difficult to incounter with, but more difficult to ouercome, as will appeare in the insuing Conflicts. For being reconciled to God, yet the penitent shall finde a world of discomforts, or the discomforts of the world, to exercise his patience, meekenesse, and humility. Euen as a Ship riding at anchor in the Rode or Harbour, hauing escaped the stormes in the main Ocean, yet is tumbled and tossed with sundry proud waues and billowes, that it hardly findes any steddie rest.
The second thing, is to obserue certaine infallible marks and tokens of grace in the penitent soule; and these are (besides those reckoned vp by the Apostle, 2 Cor. 7.11) first, a sincere purpose of heart with prayer to please God in all things, hauing respect vntounto all his Commandements.Ps. 119. Nor are we to rest in a purpose, and desire, thogh neuer so sincere: but to add a most carefull indeuour in the vse of all means tending thereunto; as prayer publicke and priuate, hearing of the Word, reading, meditating, conferring, communicating, and the like, all singular and necessarie helpes to our Christian obedience, being as the Oyle to cause our Lampe to flame forth; and withall to be no lesse carefull of auoyding all those meanes and occasions, which might lead a man back again to the seruice of sinne; least also by comming neere to danger, hee tempt God, and expose himselfe to Sathans temptations. Hast thou fallen by lust? Hast thou repented of it, abandoned it, not onelyonly in resolution, but practice of all good meanes? Yet if thou fearest not occasions, how apt is the new cured wound to be offended?Hieron. ad Nepotian. Nec in praeterita castitate confidas. There is no trusting to thy former chastity. Nec Dauide sanctior, &c. Thou art neither holier then Dauid, nor stronger then Sampson, nor canst thou be wiser then Salomon. Hieron. regulae c. 4Cum proximat stipula, accendit ignem. And he saith of himselfe, Creditas experto &c. Belieue him that hath had experience, &c. Much lesse trust we to the facility of repentance, if we be ouertaken. Hee that once hath knowne truely what repentance is, will not readily come into the fire againe. They that sin and repent, and repent and sinne, doe but dally with repentance, as they doe with sinne, they neuer knew yet what true repentance meant. Nec statim nobis poenitentiae remedia blandiantur, Hier. reg. c. 22.quae sunt infaelicium remedia Cauendum est vulnus, quod dolore curatur. Nor let vsus be readie to flatter our selues with the remedies of repentance, which are the remedies of miserable men. Beware of the wound, which is cured with griefe. But on the contrary, if being conscious to thy naturall corruptions which way they bend, thou art carefull to shun the occasions, not onelyonly reioycing for ouercomming them, but for not comming into them:Though Nulla est laus ita esse integrune, vbi nemo est, qui aut velit, aut conetur corrūpere… Cic. Yet, Ego arbitror securionis esse cōtinētiae, nescire qd quaeras. Hieron. this is a sure signe of grace raigning and remaining in thee. For though it be a greater glory to ouercome temptation by buckling with it: yet it is greater safety not at all to come into it. The cold Iron, void of motion, yet comming where the Load-stone is, how quickely is it drawne towards it, and affected with it? so forcible are dispos…tions and obiects when they sympathize together. Therefore he that best knew our weake temper, taught vsus to pray, first, lead vsus not into temptation; but if led, Deliuer vsus from the euill. And, Pray, that ye enter not into temptation. He is fairely blest, that hath hardly escaped shipwrack from amidst the sands and Rockes: But hee, that dwels safely on Land, and neuer tryed the Sea, hath he not cause to blesse God, for keeping him farre from danger, into which many run wilfully, some of necessitie? In a word, he must euer be bewailing his defects, and contending after perfection, and the more slips, or trips, or falls he hath taken in the Race, the more must he mend his pace, So running, that hee may attaine the price.