Conflicts and comforts of conscience a treatise, shewing how the conscience, in cases of deepest distresse and distraction, may recollect it selfe, and recouer solid and sound comfort / collected from priuate proofe, for publike profit, by H.B. ...

CONFLICTS AND COMFORTS OF CONSCIENCE .

CHAP. I. The first conflict or triall , wherein the conscience of a man regenerate , apprehending Gods wrath for sin , is perillously shaken .

IT is the nature of all sinne , once committed , by guilt to affect the conscience with a fearefull apprehension of Gods wrath both temporall and eternall , as due to the sinner . It was decreed so in the beginning by an vnchangeable law of God : In the day thou eatest thereof , Gen. ● . thou shalt dye the death . And no sooner had Adam transgressed , but an horror seased vpon his soule , hee heares Gods voyce , he feares , flyes , hides himselfe : What 's the matter now ? Adam , where art thou ? might God well say ; not in what place , but in what case art thou ? surely the Serpent had left his sting in Adams Conscience . Now hee is affrighted with hearing Gods voyce but a farre off , as of a Iudge sending forth a Hue & Cry , or summons to the malefactor to appeare before him : whom before , he ioyed to behold , as a dutifull sonne , delighting in the presence of his louing and liberall father .

Ob. But Adam was afterwards receiued to mercy , and that by a new couenant , of Grace ( the old , of workes , being vtterly forfeited ) and that in and through Christ , the promised seed of the woman . Is not then the case of mans Conscience now altered ? Can the member of Christ , the vessell of grace , the heire of life eternall , bee from henceforth repossessed with any such apprehension , as of Gods wrath eternall , due vnto him for his sinne ? Farre be it . Can he who is once iustified from his sinne by faith in Christ , fall backe into the state of condemnation ? Rom. 8.33 , 34 , 35 , & 11.29 . Who shall lay any thing to the charge of Gods chosen ? It is God that iustifieth , who shall condemne ? Ioh. 23.1 , Rom. 8.35 . And are not the gifts and calling of God without repentance ? And whom God loueth , he loueth to the end ? And who shall separate vs from the loue of Christ ? 1 Pet. 1.5 And are not the elect of God , kept through faith by the power of God vnto saluation ? and hath he not said , I wil not faile thee , Heb. 13.5 nor forsake thee ?

True : Notwithstanding such is the malignant poyson of sin euen in the regenerate , that though the dominion thereof be taken away , so as it cannot lead the faithfull away captiue to death eternall : yet the guilt of it may so sease vpon the Conscience , the thicke cloud of his sin may so eclipse Gods louing countenance from him , as that hee may for the time seeme in his owne apprehension , to bee a very cast-away ; yea and that euen then , when God is in Christ reconciled to him . Euen as a father , when his sonne hath offended , yea hath beene humbled for it , confessed it , intreated pardon of his Father ; though his father cannot put off the bowels of naturall affection , nor ceases to loue his sonne still , but purposeth to bestow the inheritance vpon him , yet shewes him nothing but an angry countenance , layes the rod vpon him , threatens to disinherit him , and all this but in loue & wisedome , disciplining his sonne , both for the sounder reformation of what is past , and securer preuention of further offences which otherwise hee might fall into . It is the Apostles comparison , Whom the Lord loueth , he chastiseth , and scourgeth euery sonne whom he receiueth . Our earthly fathers for a few daies chastened vs for their pleasures , but he for our profit , that we might be partakers of his holines . Now no chastening for the present seemeth to be ioyous , but grieuous , yet afterward it yeeldeth the peaceable fruit of righteousnesse , vnto them that are exercised thereby . And surely of all other chastenings , none so terrible , as this of the Conscience , being lashed with the cords of its owne sinne . All Iobs corporall afflictions no way comparable to this . What a lamentable voyce was that vttered by Dauid , I said , I am cast out of the sight of thine eyes ? And that , My God , my God , why hast thou forsaken me ? And infinite the like wofull conflicts had holy Dauid with the apprehension of Gods displeasure against him for his sinne . There is no death , no hell so terrible as this , when the blacke hellish cloud of sin comes betweene the soule , and the sun-shine of Gods fauourable countenance .

Ob. But how comes this of the nature of sinne , seeing that not all , nor most sinnes , do vsually cause this apprehension of Gods dreadfull displeasure in a mans soule ? How many a couetous , voluptuous , ambitious , carnall-minded man passeth away without touch of any such apprehension of Gods wrath ? yea , on the contrary , the more hee thriueth in the fruition of his sinnefull desire , the more hee flattereth himselfe in the presumption of Gods fauour towards him ; which is the ordinary error of the world , to measure Gods friendship by outward prosperity ; which Dauids carnall judgement once had almost led him into . Psal. 73

Answ. It is not the nature , but the accessory dec●itfulnesse of sin , growing from a habit & custome of sinning , wherewith the soule being possessed , becomes stupified and voyde of all apprehension ( through Sathans inchantments , sounding in the eares , Mercy , mercy , and closing the eyes from once looking vpon the iustice of God ) of diuine indignation . Yet all this while sin is not idle , but as a worme lyes gnawing at the stomacke of the dead conscience , and as the moth , doth by little and little insensibly fret away all the softer and tenderer part of the soule , leauing nothing at length , Sensim sine sensu . but the knotty thred of an inueterate stupiditie . Againe , there is great difference betweene the sinnes of the regenerate , and of the vnregenerate . For although habituall corruptions bee in the one , as well as in the other , but in the regenerate inherent and inhabitant onely ; in the vnregenerate also regnant and predominant , though some one corruption more conspicuously and actually predominant aboue the rest , as the Belzebub or ring-leader : Yet those indwelling inmates in the regenerate , though they be but as the Gibeonites , captiuated to Israel , and as the reliques of the Canaanites , made Tributaries , Iudg. 3. but not expelled ; though I say the corrupt old man bee subdued to the new man , which after God in Christ is created in righteousnesse and true holinesse ; yet are they very grieuous to the Saints , being as thornes in their sides , and prickes in their eyes , molesting them continually , and causing euen the holiest to exclaime , O wretched man that I am , Rom. 7. who shall deliuer me from the body of this death ? Whereas on the contrary , the corruptions in the vnregenerate , though raigning and raging lusts , yet are no whit troublesome or burthensome to them , except then only , when by some outward impediment they are crossed , & cannot inioy their wished desire to the full ; or else when Sathan at the houre of death , or so , hauing hem vpon the hipp ( as we say ) or at aduantage in some perillous temptation , presents vnto them the hideous shape of those their foule enormities , that so downe the precipice of desperation they may tumble headlong into the infernall pit . Againe , the Conscience , both for the naturall quicknesse , and tendernesse of it , is not vnfitly compared to the eye . Now the eye that is sound , how is 〈◊〉 offended with the least moate falling into it , nor is it quiet , till it be quit of it ? whereas the vnsound eye , hauing a thicke and hard Filme growne ouer it , yet is not sensible of any Paine , though now depriued of sight . The sound eye is the conscience of the regenerate man , which is offended with the least moate of sinne , yea with the very motion onely , crying out , who shall deliuer ? but the vnsound eye is the conscience of the vnregenerate , which being ouergrown with the hard filme of habituated corrupt humours and lusts , is no lesse voyde of the sense of any trouble , then of the sight of his sinne .

Now , as the regenerate cry out of their inherent corruptions 〈◊〉 so , much more , when vpon any preualent temptation , working vpon , and taking aduantage of their want of instant and constant watchfulnes ouer their soules , their corruptions breake forth into ( at least ) some degree of act , and so , as it causeth scandall , hereupon their sorrow is infinitly aggrauated , and their soules cast downe into the very gulfe of horror and terrors of the wrath of God . Now they are wrapped in a thousand sad perplexities . Now they fall a arguing ( Sathans sophistry being ready with his scriptum est ) that surely God is become their enemie , that hee loueth them not , that hee hath cast them out of his fauour , discarded them out of the number of his Saints : that they haue beene but hypocrites all this while . For those that bee his , he keepeth . He keepetp the feete of his Saints from sliding . 1 Sam. 2.9 . Pro. 2.8 . The wicked are they , whose feete shall slide in due time . And , Deut. 32.35 . Psal. 37.23 . The Lord ordereth a good mans going , and maketh his way acceptable to himselfe . And , none shall be presented to Christ , as his spouse , but such as are without spott and wrinkle , Eph. 5.27 . such as are holy and without blemish . And , the Angel reapers shall gather out of Christs kingdome al things that offend , and them which do iniquitie . Vpon these Premises Sathan inferreth : But God hath not so kept thy feet ; thou art not free from spots , wrinkles , blemishes ; thy life hath beene offensiue , and thou a worker of iniquity : therefore thou art none of Gods Saints ; thou appertainest not vnto Christ ; thou must bee culled and cast out of his kingdome for an hypocrite , for a Reprobate . These and the like assaults Sathan maketh against the soule of Gods child afflicted in conscience for his sinne .

And now poore soule , what wilt thou doe in this case ? whither wilt thou fly ? God hath with drawne his louing countenance from thee , his word is drawne forth as a two edged sword to kill and cut thee off . And now what Balme is left in Gil●ad for thee ? what Phisitian there ?

Nor is this conflict for a spurt , and away , but of long continuance : how doth the poore soule languish with complaints . Day and night thy hand is heauy vpon me . My soule is sore troubled ; but thou O Lord , how long ? And what doth more adde to the soules griefe , then the continuance of a tedious and strong fit of temptation ? Terre saeile est preferre graue . If heauinesse did indure but for a night , and ioy returne in the morning , it might the better be indured , though sharpe for the time . The continuall storme of 15 daies , without intermission , was very tedious and terrible to those in Pauls ship . But how tedious are those stormes , wherein the soule and conscience are tossed , not for a few dayes , but for many months , & yeares together . If a naturall child , for some offence , bee but for a few daies debarred from his louing fathers presence , what a heart-griefe is it vnto him , how impatient is hee , how penitent , how longeth hee to inioy his fathers countenance againe ? If Absolon had not beene a gracelesse and vnnaturall son , 2 Sam. 14. his fiue yeares banishment from the King his fathers face and fauour , had beene not a little irksome to him ; but especially those two yeares in Ierusalem ; so that his burning of Ioabs field , might haue bene imputed to his zealous and impatient affection of seeing his father , and not to his subtilty , in so making away through the very fire , to his wicked ambition of vsurping the kingdome . But we speake here of a naturall gracious sonne , to whom the offence of a father is a burthen intollerable . Psal. 42.2 . This was Dauids affection , when hee was so long banished but from the visible Type of Gods presence and face , the Arke of God . And till reconciliation , no peace .

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 giue the issue with the temptation , that they may bee able to beare it : Who saith , For a small moment haue 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 haue 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 onely sufficient sacrifice of Christ , that any thing else , either their sacred fire , or holy water , as ●stinct . ●e con●●atione they 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 vnto 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 vnder 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 vnto him , whatsoeuer come of it , Rom. ● . 18 . and euen against hope to belieue vnder 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 haue 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. 28.16 Such 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 haue 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 mercie . 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 * * 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , 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 vnto 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 onely to those , who haue not yet beene effectually called , but to those , who , after their effectuall calling , haue , through humane infirmitie fallen into some sinne . As , children , 1 Ioh. 2.1 I write vnto you , that you sinne not ; And if any man sinne , we haue 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 vpon , 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 haue 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 onely 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 vpon the iudgement of God , and reseruing neuer an eye , to looke vpon his mercie and promise , is like to proceed vniustly against himselfe , though therby hee pull vpon 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 mercie , which God hath afore ordained vnto 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 , mercie 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 mercie . This was Dauids practise , Ps. 77. I haue 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 vnto 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 vpon former 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 vpon 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 loue , 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 vpon his Children , is like that of Isaac vpon Iacob , I haue 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 haue 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 haue sinned against the Lord .

Answ. True it is , we haue no sweeter , nor stronger tyes to serue and obey God , then his benefites towards vs ; 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 vs , vpbrayding vs 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 vpon the Soule , that ( as Tarpeia , T. Liuius Lib. 1. the Romane Damosell , was pressed to death with those Iewels cast vpon 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 haue 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 vpon 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 vs withall , if the liberall allowance of all the Trees in the Garden , will not , cannot ( as they should ) restraine vs from the one and onely 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 vs before our eyes ; which would make vs 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 vpon vs , and presse vs downe , not affording vs so much as their shaddow , to hide vs ( if possible ) from the wrath of Gods angry countenance , Math. 9. much lesse to refresh vs therewith . Yet in the midst of the presse of Gods benefits , wherewith the Soule is now oppressed , Faith with her finger touching vpon , and pointing vnto that euerliuing Fountaine of the grace and mercie 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 vs 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 haue recourse to the stabilitie of Gods loue , mercie , and grace in Christ towards vs , 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 vpon vs . And thus wee may reckon Gods promises , and our spirituall experiences of his mercies , as two preseruatiues more . Onely this must bee remembred withall , that the more experience we haue had of Gods fauours , the more it ought to driue vs to a greater measure of repentance ; which will follow fitly here , as a fourth Preseruatiue .

The fourth preseruatiue then of the Conscience from perishing vnder 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 vnto , 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 vpon it : So it respecteth onely 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 haue 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 haue 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 vpon the soules speciall good , namely , saluation . For godly sorrow worketh repentance vnto 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 vpon 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 vs . 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 vpon 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 vnto thee , and mine ▪ iniquitie haue I not hid ; I said I will confesse my transgressions vnto 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 haue 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 vpon his person , and a staine vpon his good name ; whereas otherwise perhaps hee would haue made light of that sinne , being concealed from the world , and so haue 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 vs the lesse able to resist his batteries , by how much we haue 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 vs to call our selues to a strict and seuere account for all our former old sinnes , and vpon 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 haue beene put to death ) haue beene ready to cut our throate , by leading vs 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 onely 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 vnder 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 vpon 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 vpon 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 peccatum , 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 haue I cryed vnto thee , Ps. 130.1 O Lord . Ionas prayed vnto 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 vnto 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 . Onely 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 haue found in this kinde ? Let euery child of God but take notice of his owne proofes herein . For my part , how many forcible temptations , prouocations , inuitations , occasions to sinne haue made battery vpon this weak Fort , when it hath beene ready to hang out the flagg of parle , and of yeelding : and onely 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 haue 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 onely 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 vpon the Lord . Psa. 14·4 But doe not such men pray ? Yes , they may ; but as the Pharisees , in an outward formalitie , and vnder 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 vpon their heads , which by their pompous solemnitie haue vndermined the verie ground-worke , 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 mercie . 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 Mercie 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 vs , 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 haue more punctually humbled his Soule , cast himselfe downe naked in Gods presence , and made speciall supplication for the pardon of his sinne , and so haue 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 haue 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 mercie and pardon , but not so effectually and heartily for such a measure of mercie , 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 mercie , as afterwards vpon 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 haue 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 vpon 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 mercie comming more sadly and wistly to take a view of it , he suddainly breakes out into this lamentable voyce , I haue sinned against the Lord . 2 Sam. 12 Whereupon , 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 vpon 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 vpon their knees , if a kindly sorrow will not worke it , a publicke shame shall .

Thus ( to returne whence wee 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 which helpeth to expresse and wring teares from Dauid's heart , was 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 what hee had done , till the Lord lookes vpon 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 haue 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 haue hope . First ( I say ) the examples of the Saints fals admonish vs to beware of sin , least euen then , when we seeme to stand surest , we take a fall . Secondly , they teach vs , that if we haue 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 vpon 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 vpon 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 vpon 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 vpon Peter . But he did it for present feare of his life , thou for loue 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 haue not gone before , whereof ye haue 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 loue 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 vpon his harty repentance , obtained remission of his sinne , but with temporall iudgements , to his further humiliation & saluation . Ahab , vpon 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 onely 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 giue repentance , or to deny pardon .

Now to bring this downe to euery 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 haue 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 vs , 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 vpon 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 vnder 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 onely 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 haue brought a wound not onely 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 haue 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 , haue 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 mercie . Salomon had many Concubines , many Idoll-gods , yet a holy Type of Christ , and repented , and was receiued to mercie . Peter denyed , forswore his Master Christ , yet a holy Apostle , and repented , and was receiued to mercie . What then ? Haue my sinnes euer-topped theirs , that I should despaire of their mercie ? 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 . Onely this account I must make withall , that the higher reckoning my least sinne amounts vnto , 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 mercie , 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 mercie , 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 mercie vpon 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 vpon Christ with the eye of sauing Faith , vpon 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 vpon Christ , Ioh. 3.14 , 15. lifted vp vpon 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 vnto his Saints to preserue them from perishing , it hath pleased him to leaue vnto vs the most notable examples of his mercie 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 vs 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 vpon Gods Child after his sinne committed , they are the tokens of our heauenly Fathers loue , who leaueth vs not to our selues , to follow our follies , but mercifully chastizeth vs 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 loue 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 vpon him . Supplicia peccatorum , post remissionem , 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 vnto 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 mercie 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 haue 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 vpon 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 vnto 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 onely 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 vnicum 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 loue 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 euery 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 haue dishonoured , a greater indeuour to profit his Church , which we haue scandalized , and euery 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 loue 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 haue 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 vs 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 vpon 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 vs since our sinne , and vpon 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 vs . 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 vs 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 vs , 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 vpon 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 vnto 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 vnto 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 onely 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. 4 Cum 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 vs 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 onely 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 continentiae , 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 vs to pray , first , lead vs not into temptation ; but if led , Deliuer vs 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 .

CHAP. III. Conflict with Gods people offended , specially when the faithfull Pastour is afflicted for the least offence giuen by him to his Flocke .

THIS conflict , next to that , wherein the Conscience wrastleth with the wrath of God , may challeng precedencie of all other , in afflicting the soule , and plunging it into infinite perplexities . For to a faithfull Minister , who makes a conscience of his Calling , and so of his answerable conuersation , to whom nothing in the world is more precious , then the Spirituall well-fare of that Flocke committed to his charge , what can bee a greater corrosiue , then to haue a stumbling blocke cast before his people , and that ( which is most grieuous of all ) by his owne carelesse procurement ? How many sentences now stand vp against him ? Wo bee to that man , by whom the offence commeth ; better , a Mill-stone were hanged about his necke , and hee cast into the bottome of the Sea , then hee should offend one of these Little-ones ? Whereupon the Conscience inferreth : Then , what woe is due to me , to me a Minister , for giuing offence , and that not to one alone , but to the whole Church of God , but specially ( which most neerely toucheth mee ) to mine own Flock . Againe , the Apostle admonisheth Timothy , Let no man despise thy youth ; And , A Bishop must bee blame-lesse : But the Conscience inferreth , I haue been obnoxious both to contempt and blame . Againe , Ministers must feed their Flockes , by the Word , by Hospitaltie , by Example : But the Conscience inferreth , I haue beene faultie in the worst kind . Ministers are the Light of their Flockes : But the Conscience inferreth , My light hath been turned into darknesse , and how great is that darknesse● Ministers are the Salt of the Earth : But the Conscience inferreth , I haue beene vnsauourie , and so hence-forth good for nothing , but to bee cast out to the dunghill . Ministers are Watchmen , and must giue a strict account to the great Sheepherd : But the Conscience inferreth , I haue not kept watch ouer mine own Soule , by meanes whereof the Soules of my Flocke are in danger to perish . Thus his Conscience ( who makes a Conscience ) conuicted by these , and many the like sentences of Scripture , and taking them all to heart , Tell mee ( if yee can ) what Creature in the world can seeme more wretched , more accursed , then this man doth in his owne eyes , in his owne apprehension ? May hee not take vp that Lamentation , Is it nothing to you , Lam. 1.12 . all you that passe by ? Behold and see , if there bee any sorrow like to my sorrow , which is done to mee ▪ wherewith the Lord hath afflicted mee in his fierce wrath ? May hee not complaine with the Spouse , They made me the keeper of the Vineyards , Cant. 1.6 but mine owne Vineyard haue I not kept ? And thus he argues with himselfe : What is now become of all my paines , studies , indeuours , desires to doe good , to win soules to God ? Must now ( alas ! ) one small moth fret away , and cat vp that faire garment , that hath beene spun with so much paines , wouen with so much patience , and scarce begun to be worn with any pleasure , and lesse profit ? Alas , good Ieremy , how poore and impotent was that thy impatience vpon so light a cause , as to curse thy birth-day , and all because the people cursed thee ? And wherefore did they curse thee ? Thou neither took'st , nor lent'st vpon vsurie . Was there not then a cause ? Thou would'st not be an Vsurer , like them . The more happy thou . But if they had cursed thee for some folly or errour in thy life , reason rather thou might'st haue had to haue cursed the day of thy birth . O holy Iob , thou complainedst , thou wast become strange to thy wife , to thy Family . Why ? By reason of thy loathsome body . Yea , but thy heart was sound , thy Conscience cleare , thy life vnstained . Where was thy Spirit , that should sustaine such infirmities ? But ( alas ! ) the wounded Spirit who can beare ?

But that which most of all augmenteth his miserie , and dampeth all his best delights , is , that hee cannot with comfort and courage , with alacritie and delight exercise his Ministry among his offended ●●●cke . For whatsoeuer hee goeth about to teach them , may they not say vnto him , Turpee●●● Doctoris eum 〈◊〉 redargu●● ips●m Physitian , heale thy selfe ? Or with what face can he reproue sin in his people , that is culpable thereof in himselfe ? Or when he preacheth the word ▪ doth he not heare that voyce of God , Psa. 50. Why preachest thou my Law , and takest my Couenant in thy mouth , wheras thou hast cast my words behind thee ? Or doth hee not heare that thunder of the Apostle , Rom. ● . Thou which teachest another , teachest thou not thy selfe ? Thou that preachest , A man should not steale , dost thou steale ? Thou that sayest , A man should not commit adulterie , dost thou commit Adulterie ? Thou that abhorrest Idols , dost thou commit Sacriledge ? Thou that makest thy boast of the Law , through breaking the Law , dishonourest thou God ? Or how can hee read that Sentence to his people , Be ye followers of me , euen as I am of Christ ? And , Walke so , as ye haue vs for an ensample ? When his people may shelter all their sinnes , though neuer so monstrous , vnder the lest erronious slip of his frailty and say , Qui nobis ista dicunt , et ipsi non faciunt ista . Aug. in Ps. 128 They that teach vs these things , themselues keep them not . In a word , how can hee take into his hands the dreadfull Sacraments , whereas the people account them profane , and vnwashen hands ? In this case then , how shall the Minister of God , that should minister comfort to his people , find comfort to himselfe ?

CHAP. IIII. The Comfort . Shewing how Gods Minister may recouer comfort of Conscience , and that among his offended Flocke .

BVT how ? By imagining his people to be so good , so wise , as measuring their Minister by themselues , to bee a man of like passions , they will the rather compassionate that in him , whereof they haue so iust cause to complain and bewayle in themselues ? Alas ! This is a cold comfort , for a man to be pittied for his folly . And a generous mind will disdaine to build its comfort vpon a base fantasie . Nay rather , may hee not expect contumely , in stead of pittie , and contempt , in stead of Christian compassion ? For where shall hee find such perfection ? Will not a mote in his eie seeme greater to them , then the beame in their own ? Will they not the more lightly leape ouer the blocke of their owne grosse iniquities , by stumbling at the strawe of his infirmitie ? By straining his g●at , will they not the more easily swallow downe their owne Camell ? If the Apostles were sacrificed vnto , Acts. and by and by in the turning of a hand stoned ; If for Paul's sake the Galathians would haue pul'd out their eyes , and yet not long after became his enemies , and that for no other cause , but for telling them the truth ; So ticklish is the state of a faithfull Pastour in the fauour of his , Obsequium amicos veritas ●dium parit . people , quickly forfeited by telling them their owne ▪ What can he hope for then of the goodnesse of a people , to whom hee is iustly become obnoxious ? They cannot now doe lesse , then show dislike , which may serue to passe for good zeale , if , for the cause , they doe not hate the person ; or if now they bee not glad to make the least errour in his life , a iu●t cause to bee reuenged on him for all the truth of his Doctrine .

But hee may imagine , that being at least a well-taught people , they will consider , that as the Minister is more eminent then they in place , and so ought to bee in grace , and spirituall vertue to resist sinne : So hee is more subiect to manifold and more violent temptations , and that through the malice and enuy of Satan , who knoweth , that if he can smite the Sheepherd , hee may the more easily scatter the Flocke ; And if his garment bee but scinged with one of his fierie Darts , yealding some ill sauour , either they may impute it to his imbecillitie , or negligence , taken napping then , when hee should haue watched : or to their neglect of prayer for him to be kept holy and blamelesse , he hauing no lesse need of their prayers , then they of his : or else they may impute it to some sinne , which themselues doe liue in without repentance , for which God may punish them in their Pastour , as Israel was made subiect to three dayes pestilence at the best , through the sin of Dauid's numbring the people , to which God suffered him to bee stirred vp by Satan . So that thus the people reflecting vpon themselues , and bearing a part of their Ministers offence , they may seeme to lighten the burthen of his distressed Conscience . But ( alas ! ) who will duely weigh the infinite perils , which the best Saints of God , but especially his Ministers , doe continually incounter with ? Or who takes thought to pray for him ? Hee must pray for all ; as Iob for his Children , while they were a feasting ; But who for him ? Although the neglect hereof may bring an old house vpon the carelesse peoples heads , as it befell Iob's Children . Or which of the people will smite the hand vpon his own thigh , and say , My customarie and vsuall sinnes , as in my deceitfull dealling , either with men in my Trading , or with God , in my lying , or in my swearing , or prophaning the sacred Ordinances of God , or the like , hath beene the cause , in part at least , why God might in iustice suffer this or that temptation to preuaile ouer my Pastour , to the further imperilling of mine own Soule , by hardning me in my sinne , through his example , which otherwise should make mee the more cautelous , least I abuse his weakenesse ( for which I know not how greatly hee is humbled ) to my wilfulnesse in committing , and continuing in sinne ?

Or else , may not his Conscience perhaps find comfort , by considering , that though a Ministers conuersation bee of great moment to win the people to God , yet it is not that , which the people must build vpon for their saluation , but the sound Doctrine which he teacheth . It is Christ's rule : The Scribes and Pharisees sit in Moses his Chayre ; Math. 23 2. All therefore , whatsoeuer they bid you obserue , that obserue and doe ; But doe not after their workes ; For they say and doe not . But ( alas ! ) howsoeuer this be true , and may serue to establish the hearts of Gods people against the stumbling blocke of his delinquencie : Yet in the meane time , what comfort can himselfe reape from hence ? Yea , doe wee not see by common experience , that a small scandall in a Minister , be it habituall , or but in some one act , wherein hee walkes not , workes more vpon the generall corruption of the people , then the example of all his vertues , ioyned withall his painfull , and sound preaching , is able to counteruaile ? So that , though a few will follow his Doctrine for Conscience sake , as being the Word of God : Yet the most and greatest part , especially among the rude and vndisciplined rustickes , will rather chuse to liue by the least bad example . As Saint Augustine vpon those words ( Doe men gather Grapes of Thornes ) saith , Aug in Euang. Ioh. Ser. 1. Euill Ministers are Thornes , which sitting in Moses his Seate , the Vine of good Doctrine in-twines , and wrapes about them ; Doe thou gather the Grape , so as the Thorne may not pricke thee ; that is , what they say , doe thou ; but after their doings , doe not ; Their doings are Thornes , their sayings are Grapes , springing from the Vine of the Word , from Moses his Seat . But ( saith he ) ( I speake by experience , else I would not belieue it ) many come to vs , and aske counsell of vs how to lye , and circumuent , supposing , that such things please vs . So he . So apt are naturall men to imitate the least errour in their Minister , when they could bee content , that his Doctrine also were such , as might feed them in their humours . Or , when they see the Grapes in-folded within the Thornes , they will hardly aduenture the pricking of their hand , when seldome by such Thornes the heart is pricked with remorse vnto repentance to saluation , while prophane worldlings , and carnall professours , bearing an in-bred malice to the Word it selfe , are glad vpon the least occasion on the Ministers part , euen to absent themselues from his Ministrie , and Gods publicke Ordinances , yea contemning and abhorring them , specially if the Ministers life be habitually scandalous , as in the examples of Hophni and Phineas . 1 Sam. 2.17 . So that of necessitie such must speedily breake off their course of sinne by repentance , and make open demonstration thereof by their reformation , that by their example their sinfull people may also be drawne to repentance .

Or , in case the Ministers offence is not of an habituall exorbitancie , but of some indiuiduall act of infirmitie , heedlessely or negligently breaking forth from some corrupt disposition of his nature : his heart being otherwise vpright , and as true as Steele ( as we say ) as free from the purpose of sinning , as the cold Steele is from fire ; but being strucke vpon by the Flint of some suddaine temptation , may expresse some sparkles of in-bred corruption , which yet without the Tinder of consent , or at least without the Fuell of prosecution or practise , quickly dyeth : And on the other side , the whole tenour of his life being a constant progresse in Christian duties , and those specially of his Calling , continually fighting with sinne , and corruption dwelling in his nature : Will not one vniuersall habit of grace so counterpoyse , and counteruaile some particular act of inbred corruption , as that his people may reape much more good by the one , then hurt by the other ? Seeing , a wise man will not wilfully goe throw himselfe downe headlong , because his guide vnwarily hath slipped in a plaine way . And hee is a mad-man , that will desperatly goe cut his throat , because such a one hath foolishly cut his finger . But ( alas ! ) we se , that a small skarre vpon the fairest face , proues the fowler blemish : and the least obliquity or crookednesse marres the straightest line : and the smallest mote will most trouble the tenderest , the clearest eye : and one small fly-corruption , the whole box of the purest oyntment : and one small errour is enough to disgrace and disparage all the most beautifull actions of vertue . Quicquid est , in quo offenderis , id pene emnia , quae laudanda sunt , obruit . Cic. The Heathen Orator could say , whatsoeuer it is , wherein thou hast offended , it doth blurre and blot out in a manner all those things which are praise worthy . And the conceit and feare of occasioning or hazzarding the losse of one poore soule in his flocke , shall afflict him more , then the comming of many to God can comfort him .

But if in case , against an euill farre fetcht fame , which the further it trauaileth , the more it lyeth ( like some talkatiue and vaineglorious trauailer , who would bee admired for those strange vncouth things , which he neuer saw ) he can oppose his good carriage amongst his owne people , where he is best knowne , and can protest and say with Samuel , Whose Asse or Oxe haue I taken , or what bribe , to blind mine eyes , to doe any man wrong , or the like ? or if he bee traduced for an adulterer , or one viciously giuen that way , and can plead in the face of all his Parishioners , among whom hee hath liued long enough to be knowne , Whose wife , or daughter , or maid haue I corrupted to commit folly with her , or vsed any light behauiour towards her , although there were opportunity enough : may not this be a great comfort to him , and a witnesse for him ? But yet if in any other place he hath incurred an euill suspition that way , and that iustly vpon some aberration , all his good carriage among his owne people , what will it profit ? Is not the world apt to take euery thing in the worst part , in euil , concluding substances vpon shadowes , and fruits of radicall iniquity , where she seeth but a leafe or blossome of corruption , sprouting forth beneath the new grafting of the old Crab-tree-stocke ? and in good , contrary ; esteeming the substances of holinesse but as shaddowes of hypocrisie , and the fruites of piety , but as leaues of pride and ostentation ? What comfort then may hee hope for this way ? seeing a false suspicion once rooted , is hardly remooued , but passeth for currant , as if the worst that could bee said were too true . And it is too common , that that Monster many-tongued Fame , in speaking euill , will as farre ouershoot all bounds of truth , through malice , as in speaking well shee vsually commeth as farre short , through enuy .

But they are a louing people ; 1 Cor. 13 And loue couers a multitude of sinnes ; it reioyceth not in iniquity , but in the truth ; is not easily prouoked , thinketh no euill , it beareth all things , beleeueth all things ( in the better part , ) hopeth all things , endureth all things . Indeed , a●though to a faithfull Pastour , nothing is more deare , more desired , effectu non affectu , if so it please God , as an event of his labour , not as the end of his desires , as the blessing of God , not as an Idol of his owne making , ) then the loue of his people ; which inioying , he is the better armed against all discouragements and difficulties : yet here is the mischiefe , that when he hath by the expence of much paines and peril , purchased their loue , now it greeues him so much the more , if not altogether to loose , yet to haue hazzarded the losse of it , through the least defect , or default on his part . So that hitherto he can find no solid comfort .

Where then ? Surely hee must goe to the God of comfort . He must still againe and againe , vpon the redoubling of the waues , and returning of the stormes , with the Disciples in bodily distresse , come to Christ saying : Master saue me , or I perish . All other comforts are but as the Egyptian Reed , which the more leaned vpon , pierce more deeply . Thus did Dauid , Psal. 142. when all other outward comforts failed him , I looked on my right hand , and beheld , but there was no man that would know me , refuge failed me ; no man cared for my soule . What then ? where should hee finde comfort ? I cryed vnto thee O Lord ; I said , Thou art my refuge , and my portion , in the land of the liuing . And here it is worth our obseruation , how Dauid goes about to lay sure and fast hold vpon the hornes of Gods Altar . He intitles , and ingages God onely in the quarrell of his sinne , as hauing offended none , but him alone : Against Thee , Thee only haue I sinned , and done this euill in thy sight . See how he doubleth the Emphasis : Against Thee , Thee only haue I sinned , and done this euill in thy sight . Why , had not Dauid offended and sinned against men also , against Vriah , his life , his wife , and those other that dyed with him for company , yea against the whole Church , against the very enemies of the Lord , causing them to blaspheme ? &c. How then saith he here , Against Thee , Thee only ? 2 Sam. 11 To omit other interpretations of this speech , some referring it to David as King , whom none but God could punish ; some , as Gods Child ; some as spoken comparatiuely betweene God and men , that though he had offended men much , yet God most , not onely in regard of his Law violated , but of his loue vnkindly rewarded : others , that Dauids sinne was knowne onely to God , and concealed from men , in that he saith , In thy sight : ( although neither Dauids adultery with Bathshabe , nor his murther of Vriah could possibly bee so closly carried , but his Court , and Campe , and so the world might take notice of them , he hauing imployed messengers to fetch the one , and Ioab to betray the other , & had made Vriah drunke , which smelled strong enough , and beeing dead , Ioab bids the messenger say to Dauid , Thy seruant Vriah is slaine also , which he knew would pacifie Dauid for that his dishonourable defeat , and wherefore ) this I note mainly , that howsoeuer men might make either the best , or the worst of all this , either by flattering him to his face , as being a King , or flowting him behind his backe , as hauing enemies ; so that comfort he could no where finde : hereupon he makes his appeale to Gods iudgement seat , With whom was mercy ; from mans , of whom he could expect but little ; he pleades , that if any had cause to iudge , then God most of all ; wherein Dauid desires that God would take the matter into his owne hand . Dauid knowing well enough , that the principall Creditor being satisfied , the same will take such order with all the rest , as to worke the debters peace with them vpon reasonable termes , sith he hath all their hearts in his hands , and is alone able by his Grace to satisfie them , so as no dammage shall come vnto them by their forbearance .

Againe , that Gods Minister in this case may find comfort in his Ministerie among his people , hee must obserue another practise of Dauid , which is , to haue his heart established by Grace , and that , not onely in the assured pardon of his sinne , but also in the sinceritie of his conuersion from it , that hee may the more cheerfully apply himselfe to instruct others . Psal. 51. Note Dauid's words well , Hide thy face from my sinnes , and blot out all mine iniquities . That 's for the pardon of his sinne , and the discharge of his debt to God . What then followes ? Create in me a cleane heart O God , and renew a right Spirit within me : that is , a cleane heart from the guilt of sinne past , and a right Spirit , to abhorre and auoid sinne to come . And he adds , Cast me not away from thy presence , and take not thy holy Spirit from me ; Restore vnto me the ioy of thy Saluation , and vphold me with thy free Spirit . How doth hee labour to fortifie himselfe in Gods fauour and grace ? And what then ? Then will I teach transgressours thy wayes , and sinners shall be conuerted vnto thee . Then , and not before , when a Minister hath found peace with God in the pardon of his sinne , hee may with comfort of Conscience apply himselfe in his Ministry to bee an instrument of conuerting others vnto God . As Christ said to Peter , When thou art conuerted , strengthen thy brethren . As Dauid goes on , Deliuer me from blood-guiltinesse , O God , thou God of my Saluation , and my tongue shall sing aloud of thy righteousnesse . O Lord , open thou my lips , and my mouth shall shew forth thy prayse . Nor did Salomon become a Preacher of Repentance to other , before hee had first repented himselfe . And Esay , being a man of polluted lips , had no heart to prophecie to others , before the Seraphim had touched his lips with a coale from the Altar , saying , Lo , this hath touched thy lips , and thine iniquitie is taken away , and thy sinne purged . Whereupon Esay now can say , Here I am , send me . Esa. 6.7 . So that a Ministers peace with God , giues him comfort and courage to preach to others that grace and mercie , whereof himselfe hath had particular experience . As Paul saith , For this cause I obtained mercie , 1 Tim. 1.16 . that in me first , Iesus Christ might shew forth all long suffering for a patterne to them , which should hereafter belieue on him to life euerlasting . But on the contrarie , I see not with what confidence or courage a Minister can stand in the presence of God , and in the face of his Congregation , either to instruct others in righteousnesse , which himselfe followeth not , or to reproue them of sinne , whereof himselfe repenteth not . Famous is that example of Origen , Centur. 3. cap. 10 who for his offering of Incense to the Idoll , being excommunicated from the Church of Alexandria , and comming to Ierusalem , and there intreated , yea and in a manner inforced to preach vnto them , hee going vp to the Pulpit , as if hee would preach , recited those words in the Psalm , But to the wicked , saith God , what hast thou to doe to declare my Statutes , or that thou shouldst take my Couenant in thy mouth , seeing thou hatest instruction , and castest my words behind thee ? Hee no sooner had read these words , but closing the Booke , fell into a sad and bitter weeping , and that so abundantly , that as a stream it carried the affections of the whole assembly with it to weepe for companie , and that out of a fellow-feeling of those compunctions of heart , which so stopped his mouth , and opened the flood-gates of repentance , for his late sacrificing to the Idol , and for other his errours , whereinto he was said to fall , after that his fall . Such an insupportable burden is sinne vnrepented vpon a Ministers Conscience , that till by the mercie of God hee be well lightened of it , vneath he shall beare the Lords burthen vnto the people . But vpon his humble repentance , being at peace with God , and hauing obtained the comfort of his Spirit , and the assistance of his grace to settle him in the state of a good Conscience , and of a holy life : hereupon he becomes imboldened to preach of mercy to others , whereof himselfe hath so plentifully tasted , and wherby sinners may be conuerted vnto God .

Thirdly , The Minister as hee hath offended his Flocke any way iustly , he must labour to make them satisfaction . And this stand sin foure things especially : First , In dubbling his labour and diligence in the faithfull discharge of his Ministry , that what he hath formerly lost by any kind of neglect , either in life , or Doctrine , hee may endeuour to regaine .

Secondly , In labouring so much the more to set forth himselfe as a patterne of a true belieuer , in faith , in patience , and other vertues , wherby the calling not onely of a Christian , but of a Minister and Pastour of Gods people is adorned . So that the constant example of his carriage and course for the time to come , may be as a mouth , to signifie to all , his exceeding humiliation and sorrow for his sinnes past , his hatred and detestation of all sinne in himselfe and others , and his earnest care and purpose of hart , expressed in his practise vtterly to abandon and auoid the like , and all sinne for the time to come , setting himselfe with all boldnesse to reproue sinne in others , which now they may behold so hatefull to himselfe ; turning also his people , that setting themselues to speedie repentance , they need not to doubt of Gods mercie towards them , seeing that the sinne of their Pastour was not denyed it .

Thirdly , To be continually exercised in feruent prayer for his people , that from henceforth , they may reape infinitely more profite by his Ministry , and example of life , then formerly they haue receiued hurt by any his neglect , or occasion . This will be a meanes ( through Gods speciall blessing cooperating ) to reconcile and reunite the peoples hearts to their Pastour , and to cause all things to succeed happily betweene them .

Lastly , He must practise the Spirit of meekenesse towards the weake , labouring to restore such , considering his owne selfe , who hath beene , and lest hee may be yet tempted . And to bee patient towards all , that if he meet with any vnkind affronts , or closse biting malicious frumpes , hee either answer not at all , remembring that God hath layd that burthen vpon him ; or else , lest the malicious may thus , being let goe , perish in his sinne , hee is to admonish him , either priuatly , or , if occasion require , publickly before all the companie , so , as they may learne to feare God , lest they turne the fall of their brother through weakenesse , now repented , now recouered into their own presumptuous ruine irrecouerable . But neuer to retort or returne rebuke for rebuke , euen as Dauid would shew no reuenge vpon cursing cursed Shimei , hoping God would doe him good for his cursing that day , and knowing , that God would not hold Shimei guiltlesse , but without repentance , without peace bring him to the graue , as it befell Shimei . Thus may the afflicted and humbled Conscience of Gods Minister bee through Gods grace and mercie inabled in some good m●asure to beare vp against such winds and waues of tryall , and in time to ouercome them . Although when he hath done his best , and suffered much , yet hee must make account neuer to bee quit of his paine altogether , till death , but as a hurt or bruise in the body in youth , it will become an ach , and symptome of old age , accompanying him to his graue . As Dauid , in his old age , complaines of the aches of those sinnes in his youth , still sticking in his bones , when hee said , Psa ▪ 7. Remember not the sinnes of my youth , &c. So that he must conclude and resolue with Hezechiah , Esa ▪ 15. I shall goe softly all my yeeres in the bitternesse of my Soule . And say with Dauid , My sorrow is continually before me . And euer to make this vse of his former sinnes , euen to bee humbled in his best graces , and most beautifull actions , and prouoked to aspire to all perfection therin , not fearing now to be proud , who hath such cause to be humbled .

CHAP. V. The third Conflict , arising from the Sacred societie of the Ministry offended .

IT was no small griefe to the Spouse , when she said , My Mothers children were angry with me . Cant. 1.6 and 5.7 . And againe , The Watchmen , that went about the Citie , found me , they smote me , they wounded me , the Keepers of the Walls tooke away my vaile from me . The least offence giuen by a Minister , if it shall be taken to heart of the whole Sacred fraternitie , and made theirs : when the Delinquent considereth it , what a torment is it to his Conscience ? when hee shall now see their countenances auerse , full of high indignation and contempt towards him ; when now , as a person excommunicated with Anathema Maran-Atha , they refuse to conuerse , or keepe companie with him ; when now , as the Owle , he is abhorred , forsaken , left desolate , disconsolate , of all the Birds . And all this , so much the more grieuous , as seeming to bee grounded vpon the peremptorie Canon of the Apostle , 2 Thess. 3 6. Now we command you Brethren , in the Name of our Lord Iesus Christ , that ye withdraw your selues from euerie Brother , that walketh inordinately , &c. And againe , 1 Cor. 5 11. I haue written vnto you not to keepe companie . If any that is called a Brother , be a Fornicator , or Couetous , or an Idolater , or a Drunkard , or an Extortioner , with such a one , no , not to eat . So that most discomfortable must it needs be to a Minister , when any way iustly he falleth vpon the vniuersall displeasure of those of his owne Coat , being abhorred of them , persons by Calling Holy , of esteeme Reuerend . In such a case then , what shall the poor Owle doe ? Whither retire , but into her darke Cell , the verie embleme of Hell ? Or at the best , being but as a Sparrow sitting alone vpon the House top : Or as a Pelican in the Desert , without comfort , without resort of friend , or Physitian , to comfort or cure the bleeding wound . Solitarinesse onely affording him this benefit , that he may the more freely , Ille dolet vere , qui sine teste dolet . without witnesse bewaile his dolefull condition . For to whom shall hee make his complaint , or of whom seeke comfort , when the whole Colledge of Physitians forsake him , as a man whose case is desperate , and incureable ?

CHAP. VI. How in this case notwithstanding , the poore forlorn Patient may find reliefe .

YET in this perplexed state , whatsoeuer his offence may bee , more or lesse , this may bee one comfort to him , at least in the behalfe of the Church of God , that the Ministers thereof should bee so zealous of the credite of their Sacred calling , that if any one among them shall by some exorbitancie or irregularitie dishonour the same , without any apparent signe of remorse or repentance , all are so affected with it , as they looke on their Delinquent Brother a farre off , as men doe vpon a Plag●y or Leprous person . Yea let him account it his happinesse to liue in such a Church , whose Sheepherds are so tender of his , and their owne vnstained puritie . For in such a Church ( if any such Church bee vpon earth ) no Minister will euer dare to bee so couetous , one of a thousand as to heape vp riches , and reuenues one vpon another , without number , waight , or measure , more like a Secular Potentate , then a Spirituall * * Optimus ille Dispensator que sibi nihil reseruat . Hiero●y . Stuard , or Sheepherd : For if so , hee must looke to bee , not had in admiration for his wealth , but * * Nogotia●orem Clericum , et ex inop●di●ite● e●●●gnobili gloriosum , 〈…〉 . H●er . id Nepot . scorned and shunned of the whole frat●rnitie , as a man vnwor●hy , vnfit , vna●le to teach others the way to Heauen , who hath taken vp his heauen vpon earth , whose whole zeale to recommend Heauen to others , is for no other end , but that himselfe may inioy the earth alone . None of that Churches sacred Order , no nor any other prophane Secular will bee so shamlesly a Boon companion , to make the Tauerne his Studie , the Dice and Cards his Bookes , Fortunes boxe , the Poores box , to which his charitie sacrificeth of his contingent gaines , thus spending and spinning out the Thread of his life and liuelyhood , and all to make a Cobweb to couer him : For if so , God forbid he should hope for impunity , but let him looke iustly to bee cast out of his Brethrens societie , as a prodigious prodigall , fitter to keepe Hogges , then worthy to sheere the Lords Sheepe . No Minister then could euer halt in his Religion , be Idolatrously , or Popishly affected , or any way complie with Neutralitie and Lukewarmenesse in Religion , by preaching or otherwayes : If so , let him looke , that all the rest of his Brethren will , as one man , stand vp against him , and oppose him . No Minister will bee ambitious , haughtily affecting the honor of preeminence ouer his Brethren , rather then the burthen of his Office : If so , let him looke that they all , not out of carnall enuy , but holy zeale , will with their verie lookes humble and abase such a one , and with one voyce disclaime him , with a Nolumus hunc dominari super nos . No Minister will easily walke inordinatly , that is , as the Apostle applyeth it , not working in his Calling , or doing the worke of the Lord negligently : For if hee do , let him looke , after admonition , to be auoyded of all his Brethren as a Heathen or Publican , as our Sauiour speakes . According to that of the Apostle , If any that is called a Brother , be any of these , a Fornicatour , or Couetous , or an Idolater , or a Rayler , or a Drunkard , or an Extortioner , or such like , with such a one , no not to eat . In a word then , if this be done to one , who cannot iustly bee taxed with any of all these , who had rather dye , then sinne , yet through some frailtie , or folly hath offended his Brethren , though it bee infinitely more offensiue to his owne afflicted Soule , and for which hee is like all his life long to wade in this vaile of miserie , through a sea of sorrows , and flood of teares : Then what may another expect , that walketh in an open scandalous course , without the least touch of remorse , much lesse signe of reformation ? Especially in such a Church , whose greatest care and vigilancie is to bee found without spot or wrinckle , since the Apostle saith , If any man obey not our word , note that man , and haue no companie with him , that he may be ashamed . Yet ( oh that wee would note this Apostolicke caution well , and put it in better practise ! ) count him not as an enemie , but admonish him as a Brother . And yet ( alas ! ) for many seueere Censurers , where is one brotherly Admonisher ? For all are ready to condemn , to contemne , when many times ( if they knew all ) they had more need to comfort their deiected and disconsolat Brother , if euer themselues tasted of the same bitter Cup of Spirituall discomforts .

Another mitigation of his maladie may arise from the consideration of the perfect condition of these his Brethren , and that as others sinne , so ( it is to bee hoped ) their owne also in the first place , cannot but bee displeasing to themselues , and then the comfort may bee , that one time or other at last , they will looke more fauourably vpon him , be reconciled vnto him , take him into their bosome againe , they cannot bee implacable at least rebuke him in the Spirit of meekenesse , as knowing that themselues also may be tempted . And thus let me be the obiect of contempt to my Brethren , while I may inioy the sight of the vnstainednesse of their perfections : and themselues without enuie honoured and admired of all . But yet ( alas ! ) these comforts will not come home enough . To reioyce at the happy estate of Gods Church and Children , though it be a symptom and signe of true grace , and a qualitie proper to none , but to Gods elect Saints : Yet what comfort can it bee for a man , to reioyce at others well-fare , and in the meane time to bee pressed downe with the waight of his owne vnworthinesse ? Or how can he be comforted to see others in honor , that is himselfe compassed about with disgrace ? Could the sight of Lazarus in Abraham's bosome any whit comfort poore Diues , now in Hell torments , or not rather add fuell to those flames ? Much lesse shall hee euer thinke to extenuate his owne sinne , and consequently mitigate his sorrow , by discouering or vncharitably thinking that there may be farre greater obliquities in others , then hee can easily find to bee in himselfe . As though anothers Plague would asswage my Feuer : Or anothers Gangreue my Reduuiae , or sore finger . Yea , on the contrarie , the least sinne becomes the more damnable , when it seekes a patronage , or shaddow from some others Master-sinne . This is to looke vpon others sinnes with a Perspectiue glasse , turning that end outward , which dilateth and multiplyeth the obiect , but the other towards a mans selfe , which contracteth and abateth it . Nor is it safe for a man so to compare or parallel himselfe with others , as looking onely on their infirmities and slips , but not on their more masculine vertues and graces : And on the other side , reflecting vpon his owne moralities , perhaps not mixed with the like imperfections , at least in apparence , yet comming as farre short of the others perfections , and nobler parts , thereupon either to comfort himselfe , or to contemn them , in comparison of himselfe . As I remember a sweet obseruation of Saint Augustine to this purpose : Aug. contra Manich. l. 22. c. 68. Multi nunquam Christum vel semel abnogauerunt , nec eius pro nostra salute passionem improbauerunt , nec Gentes Iudaizare coegerunt , & tamen Petro , qui haec fecit , impares comparebunt . Ita multi fideles , nullius appetentes vxorem , nullum maritum appetitae vsque ad mortem persequentes , Dauidicum tamen meritum , qui ista fecit , non attingunt . Tantum interest , quod cuique in seipso , quantunque displiceat , vt penitus extirpetur : & quid pro eo fructiferum , & opulentum ingenti feracitate consurgat : quia & agricolae plus placent agri , qui spinis etiam magnis eradicatis , centenum proferunt : quam qui nullas vnquam spinas habuerunt , & vix ad tricenum perueniunt . Many neuer , no not once , denied Christ , nor discommended his Passion for our Saluation , nor compelled the Gentiles to Iudaize ; and yet they will be found far inferiour to Peter , who did these things . So also many Belieuers , hauing neither des●red any mans wife , nor persecuted the husband of any desired , vnto the death , yet they attaine not to Dauid's excellencie , who did these things . Of so great consequence is it , what displeaseth euerie man in himselfe , and how much , that it may vtterly bee rooted out ; and what in stead thereof springeth vp , as a fruitfull and rich crop : because euen those Fields doe more delight the Husbandman , which hauing great Thornes scrubbed vp , doe bring forth an hundred fold : then those , which neuer had any such Thornes , and yet scarcely amount to thirtie-fold . So he .

But to find solid comfort , the Patient must imitate the Spouse , who being beaten by the Watchmen , for not keeping her owne Vine , yet goes on with all care and diligence to seeke out him , whom her Soule loued , whom till shee found , she could find no sound comfort . Christ is that great and good Sheepherd , that gaue his life for his Sheep . He is that mercifull High Priest , who takes compassion of our infirmities . If any man sinne , we ( wee saith the beloued Disciple ) we haue an Aduocate with the Father , Iesus Christ the righteous , and he is the Propitiation for our sinnes . This is that sweet Iesus , who reiected not his penitent Apostle , though he had denied him thrice . This is that Iudge , before whom the woman ●eprehended in Adulterie , being accused , shee found mercie , when her accusers , readier to stone her , then so much as once to smite vpon their own brest , yet slunke away selfe-condemned , not abiding the issue of their accusation , while shee , neither seeking to hide her sinne , nor to hasten from the sentence , wholly committing her cause to the clemency of the Iudge , was dismissed with this comfortable speech , Neither do I condemne thee , go , & sin no more . To this merciful Iudge let the distressed Conscience appeale , when all the world accuseth , condemneth .

And now O Lord Iesus Christ , thou onely compassionate Physitian of the wounded Spirit , thou onely refresher of the wearie , and laden , thou onely mercifull High Priest , who wast therefore acquainted with infirmities , yet without sinne , that thou might'st take compassion euen of our sinfull infirmities : Vouchsafe to reflect one looke of grace vpon thy wretched Scruant , which as the Sunne-beame may so warme the cold comfortlesse Soule , as sending vp vapourie sighes towards Heauen , they may distill in such a kindly sad showre of godly sorrow , as to cause the parched ground of my heart to fructifie more abundantly , as after the latter raine , to a blessed Haruest . O Lord Christ , my sinnefull Soule dare the more boldly appeale , and approch to thy Iudgement Seat , beecause thy selfe was iudged for me , and art become not onely my Iudge , but my Aduocate . At thy Barre , I feare not to hold vp the hand of my faith , and to open the mouth of humble sorrow to confesse guiltie . Seeing I cannot doe this , but presently , as by the Law of Relation , thou auouchest thy selfe my Sauiour , my Suretie , my Sacrifice , my Satisfaction , in whose pure Blood all my pollutions are washed , on whose Crosse the hand-writing of all that debt of mine , more then ten thousand Talents , is fast nayled , and cancelled . Oh , that it where my lot , to haue none other Iudge , but thy selfe , to be sentenced at none other Barre , but thy Tribunall ! Why ? Because thou ar● not Iust ? Yea a most vpright Iudge . But oh , that I might fall into thy hands onely , and not into the hands of men ! For with thee there is mercie , that thou mayest be feared . Thou so forgiuest sinne , Aug. de peccatorum meritis et remiss . l. 2. cap. 19 as withall thou forgettest it , cancelling and crossing thy Booke : But man once offended , writes it in his marble heart , for perpetuall remembrance . Onely thou playest the good and wise Physitian , keeping * * Idcirco Sanctos et fideles suos in aliquibus vitiis tardius sanat , vt in his eos minùs , quàm implendae ex omni parte iustitiae sufficit , delectet bonum , vt quantum tertinet ad integerrimam regulam veritatis eius , non iustificetur in conspectu eius omnis v●uens Nec in eo ipso vul● nes dam●abiles , sed humiles , commendans nobis eandem gratiam suam , ne facilitatem in omnibus assecuti , nostrum putemus esse , quod e●us est . long open the deeper wound , least the suddaine healling and closing of it vp might proue dangerous . Thus thou dealt'st with Dauid , who lying weltering in his blood , thou the good Samaritan took'st compassion , poured'st in thy healing Oyle of pardon , but withall the corosiue wine of humiliation , so to eat out , or suppresse the luxuriant new-growne flesh , lest festering inwardly , it might proue to a Gangreene . And when I am thus cast vpon the worlds reproch , I know it is not without thy iust , good , and wise all-disposing hand . Thou sawest what small fruit all my ordinarie and euerie-day repentance brought forth , how it did not worke in me such a perfect hatred and detestation of sinne , such an exact care and Conscience of auoyding the least appearance of euill , as thou requirest ; how it laboured at the best rather to lop off the out-branches of sinne , as eye-sores of the world , then putting the axe to the root of the Tree , to stub it vp with all the radicall sprigs and sprouts of affections . And how easie is it to slubber ouer repentance , when the heart is not possessed with a due estimate of the smallest sinne ? I thought all was well , or at least tollerable , being free from the maine Act , nor making practise , nor taking pleasure , nor walking in a purpose , nor watching opportunitie , nor pursuing the meanes of committing sinne with greedinesse . Or if at any time a temptation did ouertake me , to yeald assent , vpon thy gratious preuention , I so reioyced with the Pharisee , Lord , I thanke thee , &c. as I neglected the Publicans Prayer , Lord be mercifull to me a sinner . Not duely considering in the meane time , either the strictnesse of thy Law , or the Sacredness of my Person & Profession , the one straitly prohibiting , the other infinitely aggrauating the least degree of , or disposition vnto sinne , causing that to bee mortall in me , which in others might bee accounted veniall . And although thou knowest , Lord ( which I dare the more freely recount , to the glorie of thy Grace ) how often , when occasions were offered , euen inuiting mee to sinne ( boldnesse vsurping the seat of bashfulnesse ) I haue by thy present assistance ( not else , while mine owne corruption , ( when left to it selfe ) would easily haue followed ) auoided , declined them ; and where I haue obserued temptations to be strongest , and danger most apparant , haue purposely , not daring to trust vpon mine owne weake strength , withdrawn my selfe , where I haue beene like to bee taken with the lime-twigs , which the cunning fowler layd for mee ; haue I not taken the wings of the Doue , to fly a loft from the danger ? yea sometimes finding vpon triall , a flexibility in the obiect , haue I not disswaded , haue I not counselled for good ? Yet all this , all this while , as it seemeth , so deceitfull is the heart aboue all things , ) not with that zealous affection , not with that thorow hatred of sinne , as was requisite . Certainly I did not with all my power resist the Diuell ; so that it gaue him incouragement to watch still new occasions to take me tardie , when I should least dreame of danger ; and obseruing my spirituall armour not so tightly girt to my loynes , but like Ioabs sword to hang loose , and dangling about me , hee hoped one time or other to smite me vnawares , as Ioab did Amasa , kissing and killing both at once . And could he at all haue inclosed mee in his toyle , had not thy wonderful * * Deus diligentibus eum omnia cooperatur in bonum , vsque aedeo prorssus omnia , vt etiam si qui eorum deuiant & exorbitant , etiam hoc ipsum eis faciat proficere in bonum quia humiliores redeunt , atque doctiores . Aug. de Corr. & gra . cap. 9 Prouidence so disposed it to a further end , then Sathan imagined ? Hast thou there left me ? No surely . For first , hauing chastised and purged me with a fiery sicknesse nigh vnto death , and heard my praier for deliuerance , and for a renewed , redubled strength in my Ministry , to be a poore instrument of thy glory , which my folly had any way stained : how hast thou followed mee euer since ? what with assisting grace , what with aff●iccting griefe , least I might bee either too much exalted , with the one ; or too much depressed with the other ? And hath not thy vnchangable wisedome for this very cause , left some corruptions in thy holiest Saints , to keepe them in the ballance of a due temper , that so the tempter might not attaine to his wished ends , while hee meeteth with two contrary windes to saile withall . For when hee would tempt to pride for the indowments of thy graces , how doe our very corruptions stand vp against him to our humiliation . On the other side , when he would tempt vs to diffidence , deiection , desperation , in regard of our indwelling or out-breaking sinnes , then thy grace interposeth it selfe , not onely as a token of thine vnchangeable loue , but as a mighty weapon , to batter downe all Satans strong holds . Hereof hast thou giuen mee sufficient experience : herein abundant cause of comfort : so that , may not I say with Dauid , Thy rod ( of castigation ) and thy staffe ( of consolation and sustentation ) comfort mee ? But yet ( alas ! ) O Lord , was there no other way to preserue the wine of thy grace in me , but vpon the Lees of my corruptions ? No way to poise the course of my brittle barke , that so it might safely bring the Pearle of the kingdome to the wished hauen , but with the base ballace of sinne ? No antidote to preserue me from being exalted aboue measure , for the portion of thy free goodnesse towards me , but by the treacle , compounded of the Serpent , sinne ? But I may not reason with thee , whose iudgements are vnsearchable , whose wayes past finding out . But Lord did not thy all piercing eye discouer some monstrous pride lurking in my heart , ready to breake out , and beare it selfe bigge , when it should behold it selfe any way beautified with the borrowed feathers of thy Doue-like spirit : and rather then I should rob thee of thy glory , and so be left naked of thy grace , it seemed good to thy wisedome to permit the preuention of it with the humiliation of mine own shame ? For otherwise , hast thou not ( in the midst of my infinite weakenesses ) giuen me a minde to know thee , a desire to please thee , a will to obey thee , a heart to prefer thy glory before my life , a resolution to choose rather to dye a thousand deaths , then to commit the least sinne ? But , O wretched man that I am , the cause of all my calamity is in my selfe ; this body of death which I carry about , is the source of all my sorrow . Yet seeing this is the common condition of thy Saints , none to be exempt from indwelling corruption , all , the best , the holiest , to cry out of it , some for shame , all for sorrow , why should I thinke by any priuiledge , to be holier then they ? or being the weakest , the worst of all the rest , shall not thy mercy , thy merits be magnified so much the more in blotting out my misdeeds . I am sure I cannot be a greater sinner , then thou art a Sauiour . Nor dost thou saue , but the soule , humbled with , or for sinne : nor dost thou salue , but the wounded spirit . And if no physicke can worke with me , Crudelem medicum intemperans ager saut . Sen. but such sharpe corrosiues , Satans buffeting messengers ; then cut , ceare , spare not , so thou curest me ; so thou workest in me such a gracious both humiliation for sinnes , and humility in the vse of thy graces , that being made lower then all contempt , I may be hid in the dust , vntill the indignation passe ouer ; alwaies waiting and longing for thy comming to iudgement , when all sinne in thine elect shall be for euer abolished , the root remoued , the guilt remitted , the staine washed , the reproach wiped away , the scars couered with beauty , the scorne with glory . Euen so come Lord Iesus .

But ( alas ! ) O Lord , in the meane time , how many are the sharpe conflicts , which thy seruant must still looke to incounter with in the poore remaines ( if ought yet remaine ) of this momentany life ? Temptations to new , temptations for old sinnes ; no security for the future , no safty for the present , terrours within , fightings without , no peace but onely in thee , with thee . How shall my Arke ouercome such a deluge , my Barke beare vp against such billowes of Satans assaults , of the worlds affronts , as still abide me , still abase me , vnlesse thou the great Pilot , rebuke , represse , restraine them , adding new strength to my wearied and weatherbeaten soule , to resist , to ouercome . Is it possible , that a poore wretch , forlorne , forsaken of all , should subsist , but by an Omnipotent hand supporting ? Herein doth the excellency of thy grace most clearely shine : as in preuenting thy Saints from falling into many enormities : so much more , when fallen , and that into some scandalous offence ( the strongest of al trials ) in preseruing them from falling away from their faith and affiance in thee , euen then , when all men , in face and affection , are fallen away from them . Soueraigne is that grace which preuents the fault ; but much more , that ouercomes the guilt ; as health is more easily kept , then recouered . This was that all-sufficient grace of thine , whereby Dauid bore vp against infinite trials and troubles , inward , outward , by reason of his sinne . A president or example sufficient to vindicate the glory of thy Grace in preseruing thy Saints from falling away from thee , against all opposition . And now Lord be pleased so to sustaine the weakest of all thy seruants from sinking vnder the wares euen of most violent temptations , that in him all may see that all-sufficient indeficient grace of thine in thine elect , being in them a well of liuing water , springing vp vnto euerlasting life , neuer failing , nor forsaking them : O neuer suffer mee thy seruant to become a spectacle of desertion , least the world should say , Either is that no true grace , from whence the professours of grace do fall ; or being true , they are no true Prophets , that once hauing it , come to loose it . Thus shall my sliding be imputed to the impotency of my corrupt nature , but my subsisti●g to the omnipotency of thy pure grace , in both which shall appeare the glory both of thy mercy in pardoning , and of thy grace in preseruing . Thus what dammage any might receiue by the example of my frailty , it may redound to their greater aduantage , by the stability of my faith , while thy grace shall either establish them in thy truth , or restore them from their errour . Thus to them that loue thee , all things shall by thy grace 〈◊〉 for good , euen to all the C●lled according to thy purpose . T●●s nothing shall separate vs from thy loue . Thus are we more then conquerors through thee , who louest vs . Thus is thy strength made perfect in our weaknesse . Rom. 8. 2 ●hes ▪ ● Thus shalt thou be glorif●ed in thy Saints , and admired in 〈◊〉 them that beleeue . Thus , teach vs , O Lord , to worke out our saluation with feare and trembling , because it is Thou , that workest in vs both to will and to doe , of thy good pleasure . Thus , if Thou be with vs , who shall be against vs ? Thus , who shall lay any thing against the charge of Gods Elect ? It is God that iustifieth , who is he that condemneth ? seeing it is thou , O Christ , who dyedst , or rather who art risen againe , being at the right hand of God , making intercession for vs .

CHAP. VII . The fourth Conflict , with old friends and familiars , now growne strangers .

IT is no small heart-breake to a man in misery , when hee is forsaken of his old friends and familiars . It was Iobs case , who said of his friend , Iob 12.5 . Hee that is ready to slip with his feet , is as a lampe despised in the thought of him , that is at ease . And chap. 16.2 . Miserable comforters are yee all . And chap. 17.2 . Are there not mockers with me , and doth not mine eye continue in their prouocation ? And chap. 19.3 . These ten times haue yee reproached me , you are not ashamed , that yee make your selues strange to me : And be it indeed that I haue erred , mine errour remaineth with my selfe . If indeed ye will magnifie your selues against me ; know now that God hath ouerthrowne me , and hath compassed me with a net . And ver. 13. He hath put my brethren far from me , and mine acquaintance are verily estranged from me . My kinsfolke haue failed me , and my familiar friends haue forgotten me . And ch. 15. My brethren haue dealt deceitfully as a brooke . So that to all other Iobs miseries and calamities , Pro. 18.24 . & 19.4 . this was no small addition , no small aggrauation . For as Iob saith , To him that is afflicted pitty should be shewed of his friend . It should so indeed . But O Iob , weigh well thy present state , and wonder not at this . It becomes not thy gray wisedome in such cases to bee deceiued . For though there is a friend , that sticketh closer then a brother ; yet wealth it is that maketh many friends ; but the poore is separated from his neighbour . All the Brethren of the poore hate him : How much more doe his friends goe farre from him ?

But what had Iob done to demerit so to bee deserted of his friends ? Alas , nothing at all , but that God had visited him with pouertie and other corporall calamities . Whereupon Iob said , Iob 19.21 . Haue pittie vpon me , haue pittie vpon me , O ye my friends , for the hand of God hath touched me . But this being all , Iob had the lesse cause to complaine . His innocencie was a Brazen wall vnto him , to bid defiance to all affronts , or frownes . But come wee to Dauid's affliction for being forsaken of his friends . That will touch to the quicke indeed . Iob was forsaken of his friends , because God had stript him of all his outward beautie , leafe and branch , no more left , but the bare stumpe ; so that no maruaile , if the beasts forsooke their old hospitall shade and shelter : But behold Dauid otherwise ; he , a King , with Scepter in his Hand , and the royall Diademe on his Head , inio●ing a flourishing and rich Kingdome , yet is deserted of his friends . Who would not wonder at this ? To heare a King complaining , My louers and my friends stand aloofe from me , Psal. 38.11 . and my kinsmen stand a farre off ? And , Psal. 88 18. Louer and friend hast thou put away farre from me , and hid mine acquaintance out of my sight . And , Ps. 69.8 I am become a stranger vnto my Brethren , euen an aliant vnto my Mothers children . But wherefore all this ? Because he was now fallen into pouertie ? No such thing ; for hee was still a great King . Or was it , because hee was a Type of Christ , and therefore must looke to fare so much the worse with the world , and bee euill intreated of his neerest friends , as Christ was ? For the liker to Christ , the worse liked of the world . Nor that neither ; for then Dauid might haue found much comfort to be for such a cause forsaken . But that which so much estranged Dauid's familiars and friends from him , was his sinne , so offensiue and scandalous ; and withall his humiliation and open repentance for the same , which caused all his carnall friends to despise him . Was not his sinne the cause , that his owne Sonne , his chiefe Councellors , all Israel almost rebelled against him , as an enemie of God , and as one vnworthy to rule any longer ouer them ? They made it a faire pretence at least , which God vsed as a scourge to his Seruant , both for his greater humiliation and tryall , and for example of others . Yea the carnal minded made a mocke also of his humiliation , as Micol , as Shimei , as others , as vnseemely for the Maiestie of a King . As if in sinne-cases it became the simple and poore vulgar onely to weepe , but not Kings . To these two causes Dauid referreth his friends st●angenesse towards him . First , For his sinne : Psalme 31.10 , 11. My strength faileth me , because of mine iniquitie , and my bones are consumed : I was a reproach among all mine enemies , but specially among my neighbours , and a feare to mine acquaintance , Plebi lacrimar● lic●t , Regi honeste non licet . H●er . Ps. 69.5 ▪ 10 , 11 , 12 they that did see me without , fled from me . For I haue heard the slander of many . And , O God , thou knowest my foolishnesse , and my sinnes are not hid from thee . Secondly , for his humiliation ; When I wept , and chastened my Soule with fasting , that was to my reproach . I made Sack-cloth also my garment , and I became a Prouerbe to them . They that sit in the Gate , speake against me , and I was the song of the Drunkards . Here let Iob's patience take brething awhile , & solace it selfe . ●●stum & tenacem propositi virum , Non ciuium arbor praua iubentium , Non vultus instant●s tyranni mente quatit solida . Hor. And Alium multis gloria terris Tradat & omnes Fama per vrbes garrula laudet , Caeloque parem tollat , & astrii , Me meatellus Lare secre to , tutoque●egat . Sen. Yea let him with astonishment bee silent at Dauid's tryall , in being thus forsaken of his friends .

And Dauid's case it is , that suits with this present conflict . Tell me not , my Brother , of thy friends forsaking thee , being fallen into pouertie , or into great mens disgrace , or the like ; a masculine Spirit will easily incounter all such contempt . But hast thou some thing in thee , wherein thou resemblest Christ , as one of his members , and therefore worthy to haue the world for thine enemie ? And besides , some thing inherent and inhabitant in thee resembling and sauouring of the old Adam , whereby thou art any way obnoxious to the worlds censure , yea in so much , as now thy verie familiar friends forsake and fly thy societie , as ashamed thereof ? When notwithstanding there is nothing more irksome vnto thee , then to bee a stranger to God , and all good men : Tell me now in this case , dost thou thinke any man more miserable then thy selfe ? And the more , as thou art a man more or lesse eminent in place and graces , and in estimation for wisdome and glorie . What comfort now canst thou haue or hope for in thy life , forsaken of all in a manner , and euen abhorred of those , whom thou most esteemedst ? When now those things , which would be highly esteemed in others , in thee doe loose their grace and acceptance . And all this through thine owne want of care , slacknesse , and remisnesse in thy noble resolution , to doe nothing vnworthy thy person and profession . Tell me now , dost thou not heare the Accuser of the Brethren , Ca●endo magis , quam puendo . Quam multa p●nitenda incurrunt viuendo di● the old Serpent , whispering in thine eares , O thou forlorn wretch , why art thou so base minded , so stupidly patient , as to possesse thy life with the losse of thy reputation , and of the loue of thy best friends ? Thou hast lost them irreuocably , and yet doest thou desire to spin out a contemptible and tedious life , whereof together with all those torments and griefes thou sufferest in thy Soule for thy folly , and deserued disgrace , thou mayest so easily , so speedily many wayes bee rid ? And this were the readie way to please thy friends againe . For to whom thy life is hatefull , thy death would consequently proue gratefull and welcome . Or despi●●ng thee aliue , they would desire and deplore thee dead , as a thing pretious . So that what thou canst not obtaine by liuing , thou mayst by dying . And , by liuing longer , thou mayest come to haue more cause to repent thee . And what needest thou to hoyse vp Sayles to passe through a Sea of infinite troubles , and perills , being driuen by no other winds , but those tempestuous sighes , which arising from thy restlesse and dist●mpered mind , must needs cause thy wracke vpon some Rocke or other : When thou mayest with one short finall breath bee wasted ouer Lethe , where thou shalt neuer think of thy friend● more , whom now thou canst not remember but with ruthfull regret ? Such like counsells , or cold consolations is the enemie of thy Soule readie to suggest vnto thee , when thou art deserted of all comfort of those , whom thou most dearely louest , whose losse thou so deepely lamentest .

CHAP. VIII ▪ The Comfort ; How a man may ouercome , or at least not be ouercome of the former Conflict .

BVt hence Satan . And now poore Soule , hast thou foolishly lost thy friends ? Lament the cause , more then the effect . So shall thy life be now not much more bitter in the losse of thy friends , then it was wont to be sweet in the inioying of them ; So as , remembring themselues , they offend not God in the excesse of their strangenesse , or disaffection , by adding to the burthen , which they should helpe to beare . And then shalt thou comfort thy selfe with hope , that you shall one da● meet and conuerse in Hea●●● in an vnseperable inoffensiue societie . In the meane time their distast shall bee but one of those bi●ter ingredients in that strong potion , which it pleaseth thy heauenly Physitian to purge the corrupt humour withall , or as Rue in thy Diet-drinke , to macerate thy Spirits , and to frustrate the force of strongest Poyson . But are they , for all this , become thine enemies ? God forbid . They are onely strange to thee in a two-fold regard : First , Because they would haue thee to know , that they loue thee so intirely , as that they cannot indure the least spot or blemish in thee . Secondly , Because ( not being priuie to those grieuous conflicts , so long & still afflicting thy Soule , none taking notice thereof , but God ) their estranged countenance might silently admonish thee , thus smiting thee friendly , & reprouing thee . Though no doubt all this must needs add to thy greater humiliation . Which is such a benefit , as though they know it not , yet thou mayest acknowledge it . If outward crosses of the world had been the onely causes of this desertion , this had but deserued to be ranked among them , as ordinarie , and so the more easily borne of him , who makes no more vse of his friends , but to serue their turnes , rather then his own . In which regard the fewer friends hee hath , the lesse trouble , if a man had rather auoid the paines , then inioy the pleasure of well-doing . But now that they stand aloofe for some offence taken in point of moralitie , it can be no other , but a testimonie of their more sincere loue to vertue . So that in such a case , take heed thou dost not take offence . For else , what comfort for thee ?

But now in this destitution , what shall the desolate man doe ? How shall he be comforted , weeping for those friends , which now are not ? when he may say with Dauid , I looked vpon my right hand ( he meaneth , Psal. 142.4 . where his neerest and dearest friends should be ) and beheld ; but there was no man that would know me ; refuge fayled me ; no man cared for my Soule . Surely in Dauid's case take Dauid's course . What did Dauid then ? verse ● . I cryed vnto thee , O Lord , I said , Thou art my refuge , and my portion in the Land of the Liuing . O well-fare such a friend , who when all other faile , is a sure refuge ! And such is God to the faithfull forlorne Soule , when of all the world forsaken . And this benefit thou mayst take of thine estranged friends , hereby to take occasion to take the faster hold , and make thy fuller interest in God , as Dauid did . Note And euer as thy friends faile thee , by death or otherwayes , or the world frowneth on thee , ●et it driue thee to indeare Gods friendship the more vnto thee , who is better to thee , then tenne Sonnes , then tenne thousand Friends , then all the World . And art thou denyed the societie of thy friends ? Thou shalt the lesse desire it , the more thou walkest with God in thy solitarinesse , increasing thine acquaintance with him . Thus shalt thou neuer be lesse alone , then when alone .

Psa. 51.12.13 . Againe , Being a Minister , first be reconciled to God thy selfe , and then labour by thy faithfulnesse and assiduitie in thy Ministry , to reconcile and win others to God , so begetting new friends vnto him : So shalt thou be sure neuer to want most faithfull and fast friends ; All that loue God , will loue thee . And these bee such friends , as not measuring their loue by worldly and carnall respects , as worldlings doe , no change of fortune can change their friendship . Yea these also beeing indued with that loue , which is kindled in their hearts by Fire from Heauen , euen the Holy Ghost , it is so tempred with humilitie , in a sense and experience of humaine infirmities , as that it will not by and by cast or cut off a fellow-member , affected with some accidentall humour fallen into it , but will rather apply fit medicines to cure it . Following the Apostles counsell , Brethren , if a man bee ouertaken in a fault , Gal. 6.1 . ye which are spirituall , restore such a one in the Spirit of meekenesse , considering thy selfe , least thou also be tempted . Beare ye one anothers burthen , and so fulfill the Law of Christ . In these shalt thou find that Well of liuing Water springing vp vnto euerlasting life , whose Christall streames of loue , are neither dried vp with the parching heat of persecution , nor frozen vp with the pinching cold of stormie temptations suffered in their Brethren , but at all times are open to refresh the wearie Soule . To whom that of the Heathen Poet may bee applyed , which he sang of true friends , whom yet he neuer knew : Hor. Car. l. 1. Ode 13 Faelices ter & amplius , Quos irrupta ●enet copula , Nec malis diuulsus querimon●is , Suprema citius soluet amor die . O happy and thrice happy they , Whom loues knot holds inuiolate : Not loosened till lifes last day , By back-complaints begetting hate .

In a word , thy solitariines from old friends shall herein be a solace to thee , that thou takest it from the good hand of God vpon thee , to which thou doest willingly submit thy selfe . Perhaps formerly thou madest more account of thy friends loue , then of Gods loue : Bee the rather content then , and patient , that God hath layd this burthen vpon thee , nor simply as a punishment , but for thine amendment , yea and inlargement of diuine loue , learning hereby to loue and inioy God , aboue the best things of this life . And if friends fly from thee , neuer do thou run after them . Onely pray for them , and so leaue them and thy selfe to Gods all-disposing prouidence , who giues and takes away as pleaseth him ; Blessed be the Name of the Lord .

CHAP. IX . The fifth Conflict with an euill name .

AS of all outward good things , none is comparably so gratious , so louely , as a good Name , being as a pretious Oyntment poured foorth : So of all outward euills ( specially to him , that would ascend the Mount of Honour by the steps of Vertue ) none so ruthfull , so odious , as an ill Name . And of all other Iewels , a good Name is rarest to be found , farre sought , and deare bought , suddainly lost , and seldome or neuer recouered , but with extreame difficultie , nor then neither . Which haply is the cause , that so many will not hazard so much toyle to attaine that , which possessed , at the best is but like the purest Christall Venice glasse , or China vessel , which fetcht from farre , dum splendet , frangitur , many times broken in the washing , and when most bright , most brittle . And many can content themselues with the Bristow Diamond , or a painted Rubie , rather then goe to the price , or perill to fetch the true Indian Diamond . Forasmuch as a good Name , like the purest garment , may be moth-eaten with enuy , and like the innocent Sheepe conuersing among the bushes , looseth here a locke , and there a locke , and like the wholsome streame poysoned with the tongues of mad Dogges , or Serpents , lapping in it , or meeting with some muddy soyle , looseth of its natiue sweetnesse , and clearnesse : But on the contrarie , the ill name , the further it goes , the more it is augmented , as a selfe-murthered corps buried in the open field betweene sundry highwayes , where euerie passenger casts his stone of infamie , and detestation vpon the heape , in perpetuam rei infamiam . So that of all wounds this is the most incurable , ludibrium Medicorum . The Prouerbe is , As good bee halfe hanged , as haue an ill name . Which hath beene the cause , that many being oppressed with the shame of it , and out of hope of any likely remedie , haue gone and hanged themselues out-right . Yea , among the Heathen , an ill name hath beene so detestable , as on a time , A. Gall. Noct. Att. l. 18. c. 3 when one in Lacedemon , of a notorious vicious life , but wittie , and one that could speake well , in a dangerous exigent of affaires , gaue such aduice , as all the Citizens applauded it , and would haue it presently enacted and decreed vnder his name ( as the manner was ) thereat one of the nobler Senators starting vp , with a spirit full of indignation , vttered these words , What meane you , O yee Lacedemonians , or what hope is there , that euer this Citie and Weale-publike should long continue in safetie , if wee shall vse such corrupt Counsellours ? If that his sentence bee good and honest , I pray you let vs not suffer it to bee stained with the reproach of a most filthy Authour . And hauing said this , he chose a man among the rest for courage , and vprightnesse , but of a poore speech , and vneloquent , and commanded him , with the consent and request of all , to pronounce the same sentence , in as good termes as he could , that without mention of the former , this Decree of the people might bee recorded in his name onely , in regard he recited it anew . And thus as the sage Senatour counselled , it was done . Sic b●n● sententia mansi● , ●urpis au●●or mu●atus est . So the good sentence stood good , but the infamous Author was changed . And euer , Gratior est pulchro , veniens è corpore virtus . And in Sacred storie , Dauid must not build the Temple , because hee had beene a man of blood in so many battels ; nor must Moses haue the honour to This was in a mystery Moses sinning was the Law broken , which could not bring Moses thither condu●t Israel into Canaan , because ( by his owne humble confession ) hee had dishonored the Lord by his vnbeleefe , at Meribah . And Salomon in his boo●e of repentance , in dislike of the vani●●es hee had committed being King , stiles himselfe , The Preacher , not Salomon the King ; saying onely , I the Preacher haue beene King in Ierusalem . On the contrary , Ioab would not send the newes of Absolons death by good Ahimaas , but by Cushi . And when Dauid heard of two comming running to bring newes , and the one Ahimaas , he promised to himselfe good tydings , for saith he , He is a good man , and bringeth good tydings . So preiudiciall is the person to the cause , good or bad , for the very name sake .

Now it hath beene the lot euen of Gods dearest Saints , to be ill reported of . Iohn the Baptist was reported for a Daemoniaeke , or one possessed with a diuel : yea Christ himselfe , the innocent Lambe of God , in whose mouth was no guile , yet escaped not scot-free , but was famed for a wine-bibber , a friend of Publicans and sinners , also a sedicious person , and I wot not what . And Dauid heard of Shimei , Come out thou man of blood , thou sonne of Belial ; as much as , Thou bloud-shedder , thou debosht person ; yea , the drunkards made songs of him . And Iob complaines , Iob 17.6 He hath made me a by-word of the people , and I am as a Tabret vnto them . And Saint Paul heard , 2 Cor. 6. One that stirreth vp sedition . And hee went through euill report , and good report , as a deceiuer , and yet true .

Onely the difference is , how the ill name is deserued , how iustly or vniustly raised . And although by reason of the worlds vnreasonable malicious enuy against true vertue , generally Gods Saints are falsely reproached : yet it may so fall out , as euen the holiest man , may iustly and worthily fall into an euill report . Who holier than Dauid ? yet it was his case , which Shimeis railing did in part at least reflect vpon , calling him , a man of blood , and sonne of Belial , murtherer , and adulterer . For Dauids adultery and murther were not so closely carried , but men might easily take notice of it , howsoeuer the maiesty of his person & place might somewhat smother and smooth it ouer , by keeping mens tongues in awe : yet it was so known already , as Nathan tels him , he had giuen the enemie cause to blaspheme . So that the very Philistins had notice of it , much more Dauids owne people and Court. Gloss. O●din . And the Hebrews say , that Achitophel ●ooke part with Absalon , in reuenge of Bathshebas chastity and honour , because she was his Neece . This being so , what a torment was it to poore Dauids heart , thus to be reported , thus reputed , seeing he had so deepely and 〈◊〉 dese●ued it ? seeing Dauid ▪ ●as no prophane Prince , whose lust was his law , or who held it as his priuiledge to be vniust , in taking away the wife or life of any of his liege subiects , as though he might sinne by authority , or adultery were but a tricke of youth , and veniall in Court ; or the manner of making away Vriah a politicke deuice , to make a fairer way to his lustfull ends : but as he was a sacred person , a King anointed , a holy Prophet , and Saint of God , so nothing could so excruciate and vexe his noble spirit , then thus to see the crowne of all his graces cast in the dust , the beauty thereof defaced , Gods name dishonoured , his owne name disgraced , religion reproached , and such a brand of infamy inusted on Dauid● name , and that imprinted in sacred Record , neuer to be blotted out , as it were in capitall letters , Sauing in the matter of Vriah .

Now tell me brother , thou that art in estimation for wisdome and glory , in whose estimate nothing is so precious , as a good name , to haue a good report with all good men : in case , through some folly thou hast made shipwracke of thy credit , and so of all that fraight of graces , which thou hast toyled about all thy life , now thy sincerity is censured for hypocrisie , and all turned topsie turuie : What wilt thou doe ? Now thou maist finde , that a good conscience wounded , may more easily be cured with God , then thy credit , once crackt with men ; the cure whereof depends vpon as many Physitians , as there are men in the world ; whereof though some few possest with diuine loue , may be willing to licke it whole with their tongues , or as the noble Emperour Constantine , who said , that if he did with his eyes see a Bishop to defile another mans bed , hee would cast his purple robe ouer it , least therwith any should be offended : as he threw the bundle of the Bishops mutuall complaints at the Councell of Nice , into the fire , saying it became them to pardon one another , sith all needed pardon of Christ : Yet the most will out of the superfluity of maliciousnesse not sticke to invenome it the more with their Serpentiue tongues and teeth .

CHAP. X. The Comfort . How in this deplored case , the deiected soule may sustaine it selfe , and hold out to the end .

IN this case , many will doe , as with some bodily sickenesse , thinking to finde ease by change of ayre ; especially farr remote from the place where the disease was contracted , where the offence was giuen . As many hauing made themselues obnoxious to censure , and an euil report in England , packe away beyond the Seas , thinking to expiate all with Irish ayre , and so to heale vp the wound . But of such the saying is too commonly verified , Coelum non animum mutant , quitrans mare currunt . Mutatio 〈◊〉 , non ingenti ▪ Aug. They rather change the ayre , then their manners . For by that meanes they may rather hide , then heale , rather couer , then recouer their hurt , rather priuily bury their sinne in the graue , where it more and more putrifieth , then in the fire of godly zeale burne it openly , that so being resolued into the ashes of humiliation , and exposed to the view of all , it may the more quickly be blowne away and scattered with the breath of better Fame . Yea in stead of curing , this change of place , although ioyned with true repentance , yet leaueth a suspicion behind , that he carries his sinne with him ; which if he do , the further hee goeth , the more places he infecteth : whereas on the contrary , the onely surest , and honestest way to blot out the ill name , contracted whither of euill habit , or of accident , is with a Christian courage , and patience , ( not with a shamelesse boldnesse ) to stay by it there , where the offence was giuen , and by an euident reformation , in time to weare out the ill opinion or report , and by his good example , or otherwise also by humble acknowledgement , where it is requisite , to make the best satisfaction hee can to the offended ; while they who haue reported or reputed thee for a bad or debosht man , may with their eyes see the contrary ; they that haue seene thy fall , may behold thy rising againe , to preuent them from falling by the example of thy fall : or if they haue fallen , to ●each them to rise againe by the example of thy repentance . I say in this ease he hath ●eed of a mighty courrage and patience supported with humility , denying , disclaiming himselfe , as that conuert-youngman to his late Pa●amour , who meeting her , was strange to her ; and shee saying , Knowest thou not me ? It is I : he replyed , A● ego non sum ego : but I am not 〈◊〉 . He must resolue , and arme himselfe with an humble meekenesse to abide frumpes , frownes , or contemptuous affronts now and then . Nor can hee expect to worke out the ●oyson of an ill name otherwise , but as a strong body ha●ing ouercome the poyson , workes it out with a great deale of patience in loathsome botches or pimples , d●facing the fairest body for the time . Such is the poyson , wherewith sinne hath infected a good name , it must first bee ouercome with the Antidote of g●ace , and the preserua●iue of a strong faith in the heart , whereby the strength of the poyson is ouercome , the conscience now recouering , and beginning to enioy peace with God : and so wrought out ( although for along time it may taint the best life , and most beautifull actions , ( specially falling into the hands of cruell and vnconscionable Chirurgions , who to make a long cure , poyson the sore wi●h some malignant plaster , tempered with the poyson of Aspes vnder the lips , which but breathed on the Patient through the Serpents hissing , or the foule mouth of Fame , of meere enuy , keepe vertue from recouering her natiue hue : ) And although hee hath done all that he can , vsed the best possible meanes to cleare himselfe , yet must hee not rest here , or so giue ouer ; he must not looke to bee so thorowly cured , but know that the Cicatrix or scarre will still remaine to the eye of the world , which yet may serue , both daily to put him in minde of his fall , still to repent of it , and to preuent the like ; and admonish others not to bee secure , but to auoid shipwrack , by their daily beholding such a Sea-marke .

But yet with these cautions , first and last , and all a long , on the one side let him looke mainly to the sincerity of his heart in the truth of his repentance , and thinke hee hath neuer humbled himselfe enough . On the other side , let him withall looke to his peace with God , & the peace of his conscience in the pardon of his sin . By this meanes deere Christian soule , though thou canst not hope of euer quitting thy reputation and credit with all men while thou liuest , yet comfort thy selfe , that thy name is written in heauen , and that thou hast a new name giuen thee of Christ , ingrauen in a white stone , pure from all blemish or blame , such as is built vpon the foundation of Gods Election , and made white in the blood of the Lambe , whose righteousnesse imputed is the pure linnen of the Saints , which shall neuer bee taken from thee .

And if thou beest a Minister of Christ , who hast giuen cause of scandall to thy sacred profession , although hereupon thou hast passed the sentence of condemnation vpon thy selfe , as vnworthy any more to take the name of Christ into thy mouth , which thou hast caused to bee blasphemed : yet bee not altogether dismaid , but know , that those whom God , vpon their Repentance , receiueth into grace and fauour againe , being not left destitute of his gifts and graces , hee denyeth not vnto them the priuiledge to be , or remaine publike instruments of his seruice , as Dauid , Peter , Salomon . And now , who fitter to minister a word of comfort to the afflicted conscience , then he , who hath had such experience in himselfe , not only of the grieuous conflicts of sinne , but also ( after many fierce trials & temptations , and wrastlings with the apprehension of Gods wrath ) of those vnspeakable comforts of Gods Spirit in the peace of conscience , and ioy of the holy Ghost ? Who can better then hee , giue direction and admonition to the people of God , how to beware of the deceitfulnesse of sinne , who hath himselfe so dearely bought the experience of hauing beene deceiued by it .

In conclusion , as the Patient hath need of patience vntill the comming of the Lord : So let him pray instantly , that the Lord would hasten his comming , to wipe off all staines from his seruants , all teares from their eyes , and to cloath both their names and persons with eternall beautie .

CHAP. XI . The sixt Conflict . With the Enemies of the truth .

IT goes hard with the poore seruant of Christ , when hee hath giuen cause of offence to the enemies of the truth , whether they be without , or within the Church , open or priuate , profest Papists , or prophane Protestants . For if the Angels in heauen reioyce at the conuersion of a sinner , surely the Angels of darkenes , and wicked persons , enemies of the truth , reioyce at the fal , or least slip of one that beareth Christs Image . Yea it is meate and drinke vnto them . They do so hunger after this , waiting for the halting of the godly man , that rather then faile , they will inuent how to fasten slanders , & cast aspersions euen vpon the most innocent ; so little need hath any of Gods children to be heedlesse of his conuersation , as to expose his name as a prey to their teeth . And yet this hath bene the lot euen of the strongest Champions , and holiest Saints of God Dauid smarted so much the more , because he had by his sinne caused the enemies of the Lord to blaspheme . O how neere doth this goe to the heart of Gods child , when hee considereth , how instead of being an example of vertue , to inuite the enemies of the truth to the loue of it , beholding it to shine in the professors of it : on the contrary , hee causeth them to mis-deeme the truth it selfe , yea to blaspheme it , & thereupon to condemne al that professe it . For such is the malice of enuious men against the excellent glory of the truth ( the highest obiect of enuy ) that the least miscarriage of one Professor preuailes more with them to condemne the whole communion of Saints militant on earth , as hypocrites , and dissemblers , then the vnspotted conuersation of thousands is able to wipe off , or to possesse them with a good opinion of their Profession . Yea and in stead of taking profit , and making vse of the enemies of the truth , among whom wee haply conuerse , while their vicinity or neighbourhood should make vs more heedfull of our wayes , least we offend them ( nothing being more disgracefull to a man , then to commit any vnseemely act in the presence of his enemy , the Apostle admonishing , Walke wisely towards them that are without ) wee on the otherside cause much hurt vnto them ( not onely the greater shame to our selues ) by obfirming them in their ignorance , prophannesse , idolatry , or superstition , which now they dare more confidently preferre euen before Gods pure religion it selfe , while their naturall morality , or superstition may seeme in the least degree to outstrip our practicall diuinity . Much more then what a disgrace is it for a Protestant to run riot in the presence of Papists ? Not that Papists can shew any great holinesse of their religion , by the holines of their liues , seeing they so much exclaime vpon holinesse , in the professors of the truth , giuing it the nick-name of a new kind of I wot not what heresie , as Puritanisme , or the like ; so that they plainely disclaime holinesse in themselues : neither hath their religion it in it , for all their infused righteousnesse , to infuse any holines ( Bellarmine making the sanctitie of Doctrine , not of Life , to be that , which sheweth the Church of Rome to bee holy ) into the professors of it ; a thing confessed by Bellarmine , His eight marke of the Church . Bellar. de Ecclae . no●● , cap. 1● that hee is faine to trauaile farre to deriue holinesse to make the Church of Rome holy , namely ( among others ) from the holinesse of Bellar. de notis . Ecclae . cap. 13. Nota. 10● S. Dominicke and S. Francis , the Founders of their religious Orders : Yea and the better to comply with Protestants , ( as the Iuy winding about the Oake , in time eates out the heart of it ) they fauour them most , in whom they obserue the fewest and least tokens of grace and holinesse , speaking euill of the best , hereby not onely making a diuision between Protestants , but insinuating themselues into an vnited societie of the worst sort of Protestants , whose weakenesse maketh them way the more easily to instill their poysonous Doctrines into them , while they so liberally will promise Pardons and Indulgences to those , whose profane liues stand in need of the whole Ocean of Gods Mercies , of the whole Fountaine of Christs Merits in his Blood to wash and purge them , and not those imaginarie Waters that flow from the See of Rome , whose Conduits conuey nothing but emptie ayre to thirstie Consciences , but flow backe againe with streames of Gold , which the Alchimistes of Rome do spunge from the full pouches of emptie braines .

Nor speake wee of any bastard Protestants , who casting off all care and conscience of a Christian conuersation , answerable to their generall calling , are willing rather to symbolize with Papists in their profanation of all holy things , as the hallowing of the Lords day in all such Christian duties , as God requireth , and so consequently run along with them vnto all excesse of riot , railing at those that run not with them ; such Neutralls are neither good Fish nor Flesh ; but we speake of such Protestants , as making conscience of their wayes , to walke worthy of their calling , if they chance to step besides the narrow path , and of humaine frailtie commit the least errour , so as euen the Papist comes to take notice of it : It is enough to rayse a clamour not onely against the person in particular , but against the whole Profession , to make it odious ( if possible ) to all the world . Certainly , if any sober Protestant doe but enter into a consideration hereof , he will be exceedingly wounded for the least offence giuen in this kind , either by himselfe , or by another .

Nor doth the offence onely reach to enemies without , but it more neerely toucheth the Conscience for enemies within the Church . What an indignation was it to Dauid ( trow you ) when hee heard how the verie drunkards , and debosht sons of Belial within the Church , made their Songs of him ? It was grieuous to Iob to be the derision of those base brats , whose fathers formerly Iob accounted not ( for their vile conditions , not for their pouertie ) worthy to bee set with the Dogges of his Flocke ? But this might the more easily bee brooked , sith not any iust offence in Iob , but his vertues , so formerly enuied , but now scorned , being couered ouer and defaced with outward calamities , made him to bee the obiect of contempt . But Dauid's case was much more pittifull , when those drunken companions at their vsuall Bacchanals made his sinne their song . Can an ingenuous , and noble Heauen-borne Spirit , euen without bursting , brooke such an indignitie ? And yet not so much the shame , which himselfe sustaineth , as the blame which Religion beareth for his sake , and the desperate danger also , whereinto by occasion of his example such Coribantes precipitate themselues : is the thing , that most of all troubleth his noble Spirit . What comfort then in such a case ?

CHAP. XII . The Comfort ; How in this Conflict the Soule may stay it selfe , and wind out of it .

WHo would not here stand agast , and appall'd , to consider into what a Maze of perplexities , and Sea of sorrowes , sinne , though but in some errour of our life , doth inwrap and ingulfe the poore child of God ; still one waue following in the necke of another , like Iob's messengers , and euerie one more grieuous then other ? How is it possible , but the poore man should bee swallowed vp in the bottomlesse gulfe ? But loe , euen in his vtmost extreamitie there is a planke for him to saue him from drowning . First for the offence to the enemies without the Church . The wound that is deeper will require the longer tent , the longer time , the greater pains , the greater patience in curing of it . For first , this must redoubble and renue his repentance . Secondly , he must pray the more feruently for Gods enemies , for their conuersion to God . Thirdly , hee must expresse such fruits of his repentance in his life and conuersation , that euen they that are without , may thereby bee brought within the Church . Fourthly , if he be a Minister , he must so much the more labour in his Calling , and that not onely by preaching , but otherwise also , if God haue giuen him abilitie and oportunitie , that thereby they may bee brought to Christs Fold . And if by his labour hee can rescue but one Soule out of the Diuels paw , it will both comfort him for the present , and procure vnto him a more glorious reward hereafter . Fifthly , though all his labour and industry this way cannot preuaile to win any one of Gods enemies , yet his good purposes and endeauours shal not bee defrauded of Gods gratious acceptance , nor frustrated of a mercifull recompence . Sixthly , if the enemies of God remaine obstinate in their Idolatry and superstition , it is not now ( whatsoeuer their pretence bee ) because of offence taken at him who professeth the truth , but because they are possest with the spirit of obstinacie to affect falshood and lyes , rather then the truth . For although through humaine weakenesse hee had giuen them cause of offence , to helpe to harden them in their Infidelitie : yet now vpon the more cleare euidence of his repentance , confirmed by his constant reformation , they ought to bee reconciled to God by his example . For if they will wilfully and maliciously harden themselues in sin by others example of falling : then on the contrarie they ought wisely and willingly to abandon their sinfull estate by the patern of his rising again . Otherwise , they therefore lye not in their sin , because Gods child hath vnwarily sinned , whom they haue seene to repent : but because their habituall malice against the truth hath blinded their eyes , not to imbrace it . So that the Child of God going on in the practise of these foresaid duties , he shall find much comfort in his Conscience , and much peace in his Soule . In the last place , as it fared with Dauid , so it faring with any Saint of God in the like kind , to be vnder Gods rod inflicted ( as we noted before ) not as an expiatorie or vindicatorie punishment for sinne , alreadie satisfied by , and pardoned for Christ , both for guilt and mulct , but as a profitable medicine , not onely to humble the Patient , but to warne and terrifie Gods verie enemies not to sinne , seeing God spareth not his owne children offending : hereupon the enemies ought to take speciall notice of , and lay to heart the afflictions infli●●ed vpon Gods children , ●hom they haue noted to offend ; and to bee thereby moued to take heed , either how they presume to censure him , or Religion for his sa●e ; much ●esse , that they should the more obstinately persist in their Infidelitie and impietie ; euer hauing before their eyes that saying of the Holy Ghost by Peter : Iudgement must begin at the House of God ; And if it first begin at vs , what shall the end be of them , that obey not the Gospel of God ? And if the righteous scarcely bee saued , where shall the vngodly , and the sinner appeare ?

Secondly , For offence giuen to the enemies within the Church , such as are false Brethren , halfe-Christians , enemies of the Crosse of Christ , such as the Apostle describes , Phil. 3.18 , 19 : When to such Gods child is become a scandall and scorne , and that in some sort worthily ( though none ought to be so diabolical , as to make a scoffe of anothers weakenesse , but to mourne for it rather ) how shall his ( otherwise ) magnanimous Spirit bee able to vndergoe such an indignitie ? Surely not by accounting their scorn of lesse moment , because though deserued , it is no ●esse vsuall with profane persons in their surquedry to canuas and bandie , like a Tennis-ball in the Racket-court , the good names of best Christians , casting all aspersions vpon them , though neuer so vniust . Or may not his griefe herein find some mi●igation , that forasmuch as nothing more disquiets him , then that he hath caused the profane Rout to speake euill of Religion , and the true professours of it : yet he well knowes , that before this , their malice wanted no incentiue against it ? No surely ; this is so farre from giuing him any comfort at all , that it rather much exasperates his sorrow . For while carnall worldlings , out of an inbred antipathy to true Religion ( at lest touching the life and power of it ) speak euill thereof , and hate the beautie of it , which shining in her Sonnes , discouers th● deformities of the Children of Darkenesse so much the more ; in all which they are left without excuse , being conuicted of their owne Conscience , while they hate goodnesse for no other cause , but because it is good : But now when the practicioner and professour of goodnesse hath so exorbitated from the strait and strict path thereof , as hee fals vnder the Checke of such Mates , hee puts a weapon into their hands , not onely for offence , whereby they wound his vprightnesse , but for defence , to maintaine their owne sinne . Yea doth hee not put a Dart into their hand , wherewith through his sides , lying open , for neglect of strait guirding on his Armour , they wound the whole Band of his fellow-Souldiers ? Oh , what a wound is this to his Soule ?

Yet why should he , at least so much torment himselfe for this ? Doth hee not know , that Religion is still an intemerated and vnuiolated Virgin , notwithstanding all the reproaches cast vpon her by maleuolent tongues , thogh in some measure occasioned by the humaine imbecillitie of her otherwise faithfull Traine ? And are not all the Children of Truth , though Saints by calling , though washed , sanctified , iustified in the Name of the Lord Iesus Christ , and by the Spirit of our God , yet full of the Dregges of Corruption remaining to bee purged out by daily prayer , repentance , 〈◊〉 the practise of pious dutie● Is there not still in such a body of sinne to be destroyed ? Still a Law in the Members , still sinne dwelling in them ? Why then should some one actuall errour in such persons bee made such a Monster , or vn-heard-of wonder , as to bring a scandall vpon the whole Profession , yea or vpon the Person himselfe offending , so farre forth , as to account him as a Reprobate ? As though sanctification consisted in an vtter abolition of sinne , branch and root , and not rather ( for the present condition of this life ) in the destruction of the tyrannicall dominion of sinne ; and a daily conflict with the Reliques of it . For although all the truly regenerate bee Saints , translated from the state of darkenesse to light : Yet they put not off the nature of men , yea of weake and sinfull men , while they carrie about with them this body of death . For alas , how should the old bottles of our mortall bodies bee able to containe the pure new Wine of perfect holinesse ( perfect I meane in the degrees ) and not burst , and the Wine run out ? How many , possessed but with a conceit and opinion of perfection in this life , haue lost euen that grace , which they seemed to haue ? How should not then Gods child be quickly puffed vp and enamoured with the beautie of his graces , and so , as Satan to bee cast forth of Heauen like lightning , as Christ admonisheth his Disciples , Luke 10.18 . if he had not some allay of corruption , or sinne to presse him downe , and humble him ? Was not the Apostle exercised with a Thorne in the Flesh the messenger of Satan to buffet him , least hee should bee puffed vp with aboundance of Reuelations ? Or how should Gods power bee magnified in our weakenesse , who said vnto him , My grace is sufficient for thee , My strength is made perfect through weakenesse ? Or how else should wee worke out our saluation with feare and trembling , seeing it is God that worketh in vs both to will and to doe of his good pleasure ? Or how shall God tread Satan vnder our feet shortly , if wee bee alreadie Conquerours ? Or how shall wee presse hard toward the marke , if wee bee alreadie perfect ? Or how shall wee shake off the sinne that doth so easily beset vs , and euerie waight of humane frailtie , to run with patience the race that is set before vs , if Gods Saints here bee altogether without sinne ? Or how shall the Spirit fight against the Flesh , if the Enemie bee alreadie vanquished ? Or what need haue wee of Gods mercie , that wee should daily pray , Forgiue vs our sins , if we did not euerie day commit sinne ? So that to grieue , that one offence in the Regenerate should bee sufficient to scandalize Religion , and the profession of it , may serue to muzzle either Papists in their pride , or Carnall men in their ignorance , who may thinke , that either there is a perfection of grace on Earth , or else holinesse beeing imperfect , there is no difference at all among men , but onely in outward appearance , some seeming to be better then others . So that all this might seeme to mitigate the Patients maladie .

But yet ( alas ! ) all this cannot giue him any solid comfort . For although there bee no perfection of degrees in holinesse here in the regenerate , yet a perfection of parts there is ; and so of the parts , that Gods child must still bee growing on , and aspiring towards the perfection of degrees . Whereunto striuing , if by the way , in regard of infinite incombrances outward , and no lesse infirmities within him , hee stumble or fall , stagger , or stray , neuer so litle , hee is so much the more displeased with himselfe , and deiected in spirit , by how much hee pursued after perfection with greater sincerity and eagernesse . And although it stand not with the state of grace to be without many inbred corruptions still dwelling , but not raigning in the regenerate : Yet it is no small griefe of heart vnto him , to haue committed the least sin . But when his corruption breakes out into a blaine or bile of open offence and scandall , oh what intollerable torment doth seaze vpon his soule , as we see in Dauid ! but no man can take an estimate of the waight of this burthen , but he that hath it vpon him .

Therefore to conclude all , and to wind our selues at length out of this Meander of a turn-sicke conscience : besides other meanes of comfort mentioned before , wee will here adde onely these two . First , that the Delinquent or Offendant giue such testimony of his continuall heart-griefe for his sinnes past , as that hee may euen driue the most carnall man into an astonishment , and to reflect vpon his owne great and many sins , thus resoluing with himselfe : if so be that one sinne , and that committed of weakenesse , not of purpose , casually , not of custome , cost a man so much sorrow and humiliation : then what repentance and sorrow is requisite for all my great and many sinnes ? Now I see , that sin is not so slightly to be regarded , as formerly I haue imagined . Thus by Gods grace may the wickedest man be brought to repentance for his euil life past , by beholding thy great humiliation for the least sinne . What a comfort then shall this bring vnto thy soule , when thou shalt bee an occasion of pulling an other out of the fire , by letting him see how grieuous the burning of soule and body in hell flames shall be , when but one sparke , casually lighting vpo● the soule , hath beene enoug● euen to make thy precious life tedious to thy selfe , and thy more precious name odious to all .

The second meanes of comfort herein , is to possesse thy soule with a greater indignation against the least sinne in thy selfe , but with a greater compassion of others weakenesses . Pardon others many things , but thy selfe nothing . For if the Apostles reason for spirituall compassion be forcible , as when hee saith , Brethren , if a man be ouertaken in a fault , ye which are spirituall restore such a one in the spirit of meekenesse ; and the reason is added , Considering thy selfe , least thou also be tempted : then 〈◊〉 much more forcible is it 〈…〉 , to whom it may bee ●aid , Considering thy selfe who hast beene tempted and ouer taken ? Thus shalt thou reape a double fruite : the first , that thy lenity towards others grossely offending , shall make them the more amicable and gentle towards thee , in pardoning thy lesser offence towards them . Not that because we haue offended , therefore wee should remit our zeale ( after the testimony of our ●●pentance ) to reproue 〈◊〉 sinnes , for so it should be●●●● to the Prouerbe , M●●lus mulum scabit : but that our zeale in reprouing others should appeare to bee kindled at our indignation for our owne sinnes in the first place . Thus when others shall perceiue , that our zealous reproofes are bent against their sinnes , not their persons , ( which they shall the more easily discerne , when it commeth from a hatred of sinne in ourselues , ) it will so much the more affect them , not onely with a loue towards our persons , but a hatred towards their owne sinnes . The second fruit is , that howsoeuer the Patient shall bee incountred with vnkind affronts , frowns , or frumps , now and then ; yet his indignation and zeale a●●inst himselfe , if it cannot mitigate others sharpnesse towards him ; yet shall it bee such an armour of proofe vnto him , being tempered with faith , humility , meeknesse , & patience , as all Sathans fiery darts shal not be able to pierce it , at leastwise , not mortally to wound him . And in a word , so many outward discouragements as either hee hath , or yet shall meete withall in the world for his offence past , they shall from henceforth be but as so many * thorne-hedges round about him , ready to pricke and wound him , when any temptation would diuert or draw him to the least transgression .

FINIS .