Seven treatises containing such direction as is gathered out of the Holy Scriptures, leading…Seuen treatises containing such direction as is gathered out of the Holie Scriptures, leading…

CHAP. 4. §CHow this knowledge worketh, and namely, the first work that God maketh them believe their misery, and to be troubled in mind for it.

CHAP. 4. §CHow this knowledge worketh, and namely, the first worke that God maketh them beleeue their miserie, and to be troubled in minde for it.

There is yet wanting the true embracing and applying of Christ, with all the merits of his death and passion,¹ to this man that hath the foresaid knowledge, or else he can in no wise be happy. Let us see therefore how this knowledge worketh in him, on whom God will show mercy, how God by the light and help of it draweth him forward, until he believe for his own part, and in his own person, which the other, §Dwho have only the general knowledge before mentioned, never attained to. And this is the last of the three points, which I purposed to handle about this matter, namely in showing who is the child of God. Which being done, the question in hand shall appear and be manifest. This only by the way it shall be fit to admonish the reader of (as I said before) that he is in no way to the kingdom of heaven, who is yet void of this knowledge altogether, of his misery (I mean) and of the remedy: which kind of people, although they are least troubled in their consciences of all other men, but are merry,² as though no danger were coming toward them (and therefore keep a course in their lives which is after the fashion of the world) are to be pitied §Eand prayed for, and to be persuaded to hear the word preached, rather then to be allowed in their madness and folly. Who verify most rightly the saying of the Wise man: That there is a way that seemeth pleasant to them, ³but the issues thereof are the way of death. God suffering them (as he did the Gentiles) to walk in their own ways.

THere is yet wanting the true imbracing and applying of Christ, with all the merits of his death and passion,¹ to this man that hath the foresaid knowledge, or else he can in no wise be happie. Let vs see therefore how this knowledge worketh in him, on whom God will shew mercie, how God by the light and helpe of it draweth him forward, vntill he beleeue for his owne part, and in his owne person, which the other, §Dwho haue onely the generall knowledge before mentioned, neuer attained to. And this is the last of the three points, which I purposed to handle about this matter, namely in shewing who is the child of God. Which being done, the question in hand shall appeare and be manifest. This onely by the way it shall be fit to admonish the reader of (as I said before) that he is in no way to the kingdome of heauen, who is yet voide of this knowledge altogether, of his miserie (I meane) and of the remedie: which kind of people, although they are least troubled in their consciences of all other men, but are merrie,² as though no daunger were comming toward them (and therefore keepe a course in their liues which is after the fashion of the world) are to be pitied §Eand prayed for, and to be perswaded to heare the word preached, rather then to be allowed in their madnes and follie. Who verifie most rightly the saying of the Wiseman: That there is a way that seemeth pleasant to them, ³but the issues thereof are the way of death. God suffering them (as he did the Gentiles) to walke in their owne waies.

1. 1The third point of the first part of this Treatise.The third poynt of the first part of this Treatise.
2. 2Rom. 7.9. They are most light, who have most cause to mourn.Rom. 7.9. They are most light, who haue most cause to mourne.
3. 3Prover. 14.12. Act. 14.16.Prouer. 14.12. Act. 14.16.

1. 1Col. 1.9.
2. 2Rom. 15.4.

so in some sort we may say of this, that it is rare, that men, who know that all are under the wrath of God, till the Son of God make them free, do believe indeed that it is so with them, and even their own case.

so in some sort wee may say of this, that it is rare, that men, who know that all are vnder the wrath of God, till the Sonne of God make them free, doe beleeue indeede that it is so with them, and euen their owne case.

Oh, men shun this as death (and yet without believing it there is no §Ilife) for did they believe it personally for their own parts, they could not but lay it to heart: so as the whole powers thereof should be taken up with the cogitation of it (as it is with us at the sudden hearing of heavy news) yea all the powers of the mind and heart would be affected with it, even as a man is by the sting of an Adder, or when he is pricked with the point of a sword: so (I say) it is with him that doth unfeignedly believe his own misery, without exception casting away all deluding conceits which might hinder it: such a sudden alteration it shall work in him, how far off so ever he was before that from it.¹ And that is lively set forth in the example of the three thousand that were converted at Peters sermon: who for their estate §Kbefore, had been of them that crucified Christ, and even at that present time were mockers and railers at the Apostles, saying, they were drunken with new wine: yet when on the sudden the Lord arrested them by his word and challenge, and with his spiritual sword, by Peters skilful handling the same, had wounded and stricken them (so as they could not scape nor resist the power and stroke of it) they were pricked in their harts, as if an arrow had pierced ⟨p. 11⟩§Atheir liver, crying out immediately, that the pain which they felt within them was intolerable: which they expressed in their words when they made their moan even unto them whom they had so lately railed upon; now speaking with new tongues (which is admirable) Men and brethren, what shall we do? Even thus in some sort doth the Lord work, when he maketh them to give credit to this his thundering voice by his law arraigning men for their sins: which is no less fearful to them then the roaring of a lion, when yet other men, whose sins are as great, and have as good cause to be feared, and to faint under the burden of them, are not a whit moved thereat: not moved, I say, through the commonness of it, any more then the §Bfowls are afraid of the scar-crow, after they have been long accustomed to it, who in time dare sit upon the head of it, and pluck straws out of the very nose thereof.

Oh, men shunne this as death (and yet without beleeuing it there is no §Ilife) for did they beleeue it personally for their owne parts, they could not but lay it to heart: so as the whole powers thereof should be taken vp with the cogitation of it (as it is with vs at the sudden hearing of heauie newes) yea all the powers of the minde and heart would be affected with it, euen as a man is by the sting of an Adder, or when he is pricked with the point of a sword: so (I say) it is with him that doth vnfainedly beleeue his owne miserie, without exception casting away all deluding conceits which might hinder it: such a sudden alteration it shall worke in him, how farre off so euer hee was before that from it.¹ And that is liuely set foorth in the example of the three thousand that were conuerted at Peters sermon: who for their estate §Kbefore, had been of them that crucified Christ, and euen at that present time were mockers and railers at the Apostles, saying, they were drunken with new wine: yet when on the sudden the Lord arrested them by his word and challenge, and with his spirituall sword, by Peters skilfull handling the same, had wounded and striken them (so as they could not scape nor resist the power and stroke of it) they were pricked in their harts, as if an arrow had pierced ⟨p. 11⟩§Atheir liuer, crying out immediatly, that the paine which they felt within them was intolerable: which they expressed in their words when they made their mone euen vnto them whom they had so lately railed vpon; now speaking with new tongues (which is admirable) Men and brethren, what shall wee doe? Euen thus in some sort doth the Lord worke, when hee maketh them to giue credit to this his thundring voyce by his law arraigning men for their sinnes: which is no lesse fearefull to them then the roaring of a lion, when yet other men, whose sinnes are as great, and haue as good cause to be feared, and to faint vnder the burthen of them, are not a whit mooued thereat: not moued, I say, through the commonnes of it, any more then the §Bfowles are afraid of the scar-crow, after they haue been long accustomed to it, who in time dare sit vpon the head of it, and plucke strawes out of the very nose thereof.

1. 1Act. 2.37.

And this I do the more stand upon, to make this point clear, because I have observed by long experience, how grossly the people of our age do suffer themselves to be bewitched about this matter. For to bewail them who are soon healed, if they be pricked at all, and them who fall deadly to raging at the Minister, if their hearts be vexed by hearing their danger: I say, to bewail the estate of them, there is yet a third sort (in number an hundred for one of the other) who were never troubled in conscience for their §Csin, or the woe that it hath purchased them; neither do once dream that such a thing is needful for them: but eat, drink and sleep, some play,¹ and some work; and, as they did in the days of Noah, embrace this present evil world, profane, merry, yea and light-hearted, when (as S.² James saith) they should howl and mourn: and as though they feared no more then they would make men believe they do, are never scared, till the very time and hour of death, or deadly danger. But what do they then? when they have called in lustily, as men at a banquet, I mean, when they have taken their pleasure and lived therein? I say, when they see their reckoning, and day of accounts is near, then what do they? where is their mirth become? Oh, §Dthey die as Nabal, that is, as fools, and are as he was, when he heard he should die, as a stone, and a block: or despair, as Judas did, and some of them die as he died, that is, sooner then they needed (as well as they loved their life.) And the best sort of them are but as they that are spoken of by the Prophet, that is, they have no bands in their death: they die quietly, perhaps with a Lord have mercy on us: but they not regarding blessing in their life,³ it is now far from them at their death, and therefore dying without repentance, let other be feared by them.

And this I doe the more stand vpon, to make this point cleere, because I haue obserued by long experience, how grossely the people of our age doe suffer themselues to be bewitched about this matter. For to bewaile them who are soone healed, if they be pricked at all, and them who fall deadly to raging at the Minister, if their hearts be vexed by hearing their daunger: I say, to bewaile the estate of them, there is yet a third sort (in number an hundred for one of the other) who were neuer troubled in conscience for their §Csinne, or the woe that it hath purchased them; neither doe once dreame that such a thing is needfull for them: but eate, drinke and sleepe, some play,¹ and some worke; and, as they did in the daies of Noah, imbrace this present euill world, prophane, merrie, yea and light-hearted, when (as S.² Iames saith) they should houle and mourne: and as though they feared no more then they would make men beleeue they doe, are neuer scared, till the very time and houre of death, or deadly daunger. But what do they then? when they haue called in lustily, as men at a banquet, I meane, when they haue taken their pleasure and liued therein? I say, when they see their reckoning, and day of accounts is neere, then what doe they? where is their mirth become? Oh, §Dthey die as Nabal, that is, as fooles, and are as he was, when he heard he shuld die, as a stone, and a blocke: or despaire, as Iudas did, and some of them die as he died, that is, sooner then they needed (as well as they loued their life.) And the best sort of them are but as they that are spoken of by the Prophet, that is, they haue no bands in their death: they die quietly, perhaps with a Lord haue mercie on vs: but they not regarding blessing in their life,³ it is now farre from them at their death, and therefore dying without repentance, let other be feared by them.

1. 1Matth. 24.27.
2. 2Jam. 4.9.Iam. 4.9.
3. 3Psalm. 73.4. Luk. 13.2.

And yet while the world is full of such people (as I have said) behold, as if they yet wanted something to make them miserable, how this unsavoury §Eand dangerous speech is spread far and near among such,¹ by many ministers as well as common persons: who cry out, that it is pity that some are suffered to preach the law: and that such urging of mens consciences for their sins, is enough to drive the people to desperation: and such like. When yet S.² Paul commands that the word be preached with all authority, which men may not be able to resist, and with convincing of the conscience. And S. Luke in the Acts commends the fruit of that doctrine so highly, ⟨p. 12⟩even that they were pricked in their harts for their sins, without which §Fthey had neither repented,³ nor obtained pardon of their sins. Indeed, if any preach the law alone without the glad tidings of the Gospel, or urge repentance without the encouragement of Gods mercy through Christ and forgiveness of sins, he were worthy to be sharply reproved, and to be restrained till he should amend so dangerous an error and so grievous a fault. But if any find fault with the joining of both together, when experience and Scripture do show, that no other kind of preaching can profit and do good in the Church, they are earnestly to be desired, if they do it of ignorance, to be taught; if of a worse mind, to desist from it. But this shall suffice for answer to this speech, rashly and unwisely cast forth to cause many to §Gstumble at. I return to that from which I went aside a little, to persuade those which are teachable, that God doth use to make his law to cast down such as he purposeth to lift up again, as I have said.

And yet while the world is full of such people (as I haue said) behold, as if they yet wanted something to make them miserable, how this vnsauourie §Eand dangerous speech is spread farre and neere among such,¹ by many ministers as well as common persons: who crie out, that it is pitie that some are suffered to preach the lawe: and that such vrging of mens consciences for their sinnes, is enough to driue the people to desperation: and such like. When yet S.² Paul commaunds that the word be preached with all authoritie, which men may not be able to resist, and with conuincing of the conscience. And S. Luke in the Acts commends the fruite of that doctrine so highlie, ⟨p. 12⟩euen that they were pricked in their harts for their sinnes, without which §Fthey had neither repented,³ nor obtained pardon of their sinnes. Indeede, if any preach the law alone without the glad tidings of the Gospell, or vrge repentance without the incouragement of Gods mercie through Christ and forgiuenes of sinnes, he were worthie to be sharply reproued, and to bee restrained till he should amend so dangerous an error and so grieuous a fault. But if any finde fault with the ioyning of both together, when experience and Scripture doe shew, that no other kinde of preaching can profit and doe good in the Church, they are earnestly to be desired, if they doe it of ignorance, to be taught; if of a worse minde, to desist from it. But this shall suffice for answere to this speech, rashly and vnwisely cast foorth to cause many to §Gstumble at. I returne to that from which I went aside a little, to perswade those which are teachable, that God doth vse to make his law to cast downe such as he purposeth to lift vp againe, as I haue said.

1. 1The law is to be preached.The lavv is to be preached.
2. 22. Tim. 4.2.
3. 3But not without the Gospel.But not vvithout the Gospell.

The Scripture yieldeth many complaints and cryings out of Gods servants, who acknowledged as much: Some when they had once escaped the danger of their former woe;¹ as that of Paul to Timothy doth testify; I was a blasphemer, a persecutor, and an oppressor: Some in the time of their distress, as by that in Jeremiah; ²I heard Ephraim complaining thus: Convert me O Lord, or else I cannot be converted: and they in Sam. 1.12.20. with many other. And God be thanked, although they are but a few of so many thousands as have lived §Hin former ages, yet he hath not left this unwitnessed by many in this our age, of whom some are fallen asleep, and others remain amongst us unto this day, who with bitter complaints, salt tears, and doleful groans, no less sensibly, then Jacob sorrowed when he thought that a wild beast had devoured his son Joseph, Gen. 37.34. have confessed the depth of their woe, sighing and seeking, if by any means they might find ease and deliverance: although the most are hardened, and can be brought to no such abasement.

The Scripture yeeldeth many complaints and cryings out of Gods seruants, who acknowledged as much: Some when they had once escaped the daunger of their former woe;¹ as that of Paul to Timothie doth testifie; I was a blasphemer, a persecutor, and an oppressor: Some in the time of their distresse, as by that in Ieremy; ²I heard Ephraim complaining thus: Conuert me O Lord, or els I cannot be conuerted: and they in Sam. 1.12.20. with many other. And God be thanked, although they are but a few of so many thousands as haue liued §Hin former ages, yet he hath not left this vnwitnessed by many in this our age, of whom some are fallen asleepe, and others remaine amongst vs vnto this day, who with bitter complaints, salt teares, and dolefull groanes, no lesse sensibly, then Iacob sorrowed when he thought that a wild beast had deuoured his sonne Ioseph, Gen. 37.34. haue confessed the depth of their woe, sighing and seeking, if by any meanes they might finde ease and deliuerance: although the most are hardned, and can bee brought to no such abasement.

1. 11. Tim. 1.13.
2. 2Jerem. 21.18. Judg. 2.3. & 10. 1. Sam. 7.2.3.Ierem. 21.18. Iudg. 2.3. & 10. 1. Sam. 7.2.3.

¹And if that which I have said before to this purpose persuade not men to think so: but this which I say is the less believed and regarded, seeing §Imany, and those as great sinners as most others, are as merry, or at least as far from any wound or sting of conscience as any, which a man would think were not like to be, if they were in such depth of misery: Let them know, they have little to take comfort in that;² for (as I have said) this is so with some, because they neither know nor believe this, but they lie in ignorance and unbelief, and therefore neither suspect, nor fear any such thing, and so it is with all the world until they have knowledge by the law: and Paul showeth that it was so with him, till the law revealed it to him, for so he saith Rom. 7.8. I once was alive before the Law, that is, I thought myself in most perfect safety: even through this ignorance I say, and unbelief it is, that this §Kwhich I have said lieth as dead, and not a man of a thousand dreameth of, or is feared with any such matter. And this is furthered by the unskilfulness and carelessness of the Ministers, who as the Lords watchmen should awake their people out of their deep and deadly sleep, when they yet have ofttimes healed the hurt of the daughter of Gods people with sweet words, saying, peace, peace, when there is no peace, Jerem. 6.14. For with such as by the ⟨p. 13⟩§Alove and labour of their faithful teachers have been wisely plied and followed, it may be seen to be otherwise; and there ye may find many (though all take not good thereby) which have knowledge of and believe these things, which bewrayeth the blindness and bondage of the rest, almost the whole world, who would laugh out, and mock at this doctrine, and make all believe that there is no such matter. But I have bin long in this; I will now proceed to the next point, and show further how God worketh in him, whom he will save, when he hath brought him thus far.

¹And if that which I haue said before to this purpose perswade not men to thinke so: but this which I say is the lesse beleeued and regarded, seeing §Imany, and those as great sinners as most others, are as merie, or at least as farre from any wound or sting of conscience as any, which a man would thinke were not like to be, if they were in such depth of miserie: Let them know, they haue little to take comfort in that;² for (as I haue said) this is so with some, because they neither know nor beleeue this, but they lie in ignorance and vnbeliefe, and therefore neither suspect, nor feare any such thing, and so it is with all the world vntill they haue knowledge by the law: and Paul sheweth that it was so with him, till the law reuealed it to him, for so he saith Rom. 7.8. I once was aliue before the Lawe, that is, I thought myselfe in most perfect safetie: euen through this ignorance I say, and vnbeliefe it is, that this §Kwhich I haue sayd lieth as dead, and not a man of a thousand dreameth of, or is feared with any such matter. And this is furthered by the vnskilfulnesse and carelesnesse of the Ministers, who as the Lords watchmen should awake their people out of their deepe and deadly sleepe, when they yet haue ofttimes healed the hurt of the daughter of Gods people with sweete words, saying, peace, peace, when there is no peace, Ierem. 6.14. For with such as by the ⟨p. 13⟩§Aloue and labour of their faithfull teachers haue been wisely plied and followed, it may be seene to be otherwise; and there ye may find many (though all take not good thereby) which haue knowledge of and beleeue these things, which bewrayeth the blindnes and bondage of the rest, almost the whole world, who would laugh out, and mocke at this doctrine, and make al beleeue that there is no such matter. But I haue bin long in this; I will now proceede to the next point, and shew further how God worketh in him, whom he will saue, when he hath brought him thus farre.

1. 1Objection.Obiection.
2. 2Answer.Ansvvere.

The second work: they consult in this case what to do.

The second worke: they consult in this case what to doe.

After that he seeth by the doctrine which he hath heard, how the case standeth with him, namely that he is guilty before God of eternal punishment and wrath, and seeth not how to escape the same hanging over him; the Lord directeth him and guideth his heart to enter into further consideration with himself of and about his present estate, and consulteth what to do in that his extremity. Neither doth he this lightly or hoverly (as many) after he hath heard the necessity of that duty taught him, and the same earnestly urged unto him: but mindeth it seriously, and goeth about it as a matter of life and death.

AFter that he seeth by the doctrine which hee hath heard, how the case standeth with him, namely that he is guiltie before God of eternall punishment and wrath, and seeth not how to escape the same hanging ouer him; the Lord directeth him and guideth his heart to enter into further consideration with himselfe of and about his present estate, and consulteth what to doe in that his extremitie. Neither doth he this lightly or houerly (as many) after he hath heard the necessitie of that dutie taught him, and the same earnestly vrged vnto him: but mindeth it seriously, and goeth about it as a matter of life and death.

That God thus moveth him to deliberate in so weighty and doubtful a case, no man need to call it into question, when nothing is well done without it, in earthly matters of any moment, where the wit of man is the chief or only agent and dealer. For we know that rashness doth nothing well: how much more then may we think, that God will not suffer him, whom he meaneth to bring to so great honour as the assured hope of salvation is, to go about it without due regard and consideration? especially, he dealing by ordinary means, where they may be had and come by? But that he entereth into consultation what to do,¹ it is evident by that the Prophet Jeremiah saith with a vehement complaint, when the people were called to repentance, and §Dthe Prophet waited to see what fruit should follow, that there was none that said, What have I done? that is, none entered into consultation about the matter. Therefore it is said, that the prodigal son,² who resembleth most rightly the sinner, and in his returning home to his father resembleth the penitent sinner in turning to God: that he did before that, come to himself, and say, How many hired servants in my fathers house have bread enough, and I die for hunger? Which, what other thing was it, then to consider and deliberate what he were best to do? And the Steward questioning with himself what to do, when he was warned to give an account of his stewardship, doth plainly teach this. Besides all that hath been said, if the godly who had fallen, could §Enot repent before they remembered and considered their fall, and from whom they were fallen, as we read of the Church of Ephesus,³ and Peter before he wept bitterly remembered the words of Jesus, and how he had transgressed against them: Upon all these considerations, let us not doubt, but that God draweth his, to consult about their estate what they should do, being in anguish and distress of mind. And that they may look for little good to come of their casting down, and sorrow, which by the law is conceived in ⟨p. 14⟩them, if they do not in the most serious manner, as they be able, and as the §Fcase requireth, think and deliberate about it. And therefore they whom God watcheth over, if they be not able to counsel themselves, yet the Lord guides them to ask counsel of others, as the forementioned example in the Acts, and of the woman of Samaria doth teach:

That God thus moueth him to deliberate in so weightie and doubtfull a case, no man neede to call it into question, when nothing is well done without it, in earthly matters of any moment, where the wit of man is the chiefe or only agent and dealer. For we know that rashnes doth nothing well: how much more then may we think, that God will not suffer him, whom he meaneth to bring to so great honour as the assured hope of saluation is, to goe about it without due regard and consideration? especially, he dealing by ordinary meanes, where they may be had and come by? But that he entreth into consultation what to doe,¹ it is euident by that the Prophet Ieremy saith with a vehement complaint, when the people were called to repentance, and §Dthe Prophet waited to see what fruit should follow, that there was none that said, What haue I done? that is, none entred into consultation about the matter. Therefore it is said, that the prodigall sonne,² who resembleth most rightly the sinner, and in his returning home to his father resembleth the penitent sinner in turning to God: that he did before that, come to himselfe, and say, How many hired seruants in my fathers house haue bread enough, and I die for hunger? Which, what other thing was it, then to consider and deliberate what he were best to doe? And the Steward questioning with himselfe what to doe, when hee was warned to giue an account of his stewardship, doth plainly teach this. Besides all that hath been said, if the godly who had fallen, could §Enot repent before they remembred and considered their fall, and from whom they were fallen, as we reade of the Church of Ephesus,³ and Peter before he wept bitterly remembred the words of Iesus, and how he had transgressed against them: Vpon all these considerations, let vs not doubt, but that God draweth his, to consult about their estate what they should doe, being in anguish and distresse of mind. And that they may looke for little good to come of their casting downe, and sorrow, which by the law is conceiued in ⟨p. 14⟩them, if they doe not in the most serious manner, as they be able, and as the §Fcase requireth, thinke and deliberate about it. And therfore they whom God watcheth ouer, if they be not able to counsel themselues, yet the Lord guides them to aske counsell of others, as the forementioned example in the Acts, and of the woman of Samaria doth teach:

1. 1Jerem. 8.6.7.Ierem. 8.6.7.
2. 2Luk. 15.17.
3. 3Revel. 2.4.Reuel. 2.4.

And in what manner he doth this, & what thoughts he hath about the same, is not hard to conjecture; but even as other in the same estate, mentioned in the Scripture do testify: namely what he is to do, and whether there be any hope, how he was bewitched to come to that estate;¹ what he hath lost, and deprived himself of, in this his estrangement from God, by following and seeking his own will, and foolish liberty: he seeth an end is come of the cursed race which he hath §Grun, and that little time which he hath yet remaining, will also full soon be gone: His delights, jests, merry conceits, dreams, and vain hope that he had of long life, of promotion, increase of riches, of good cheer with his companions, or such like, alas they are gone! he is ashamed to think what deceivable pleasures they were. And as for safety and sound peace, he seeth how far off from them he is. He seeth that his former life will be called to an account, and is already. And although he thinketh of delays, excuses, or other vain shifts and deceiving of himself: yet he seeth that these cannot put away the deadly remembrance of his woeful estate, especially when he considereth, that God will not be mocked, nor his word be frustrate, which hath §Hbewrayed his misery.

And in what manner hee doth this, & what thoughts he hath about the same, is not hard to coniecture; but euen as other in the same estate, mentioned in the Scripture doe testifie: namely what he is to doe, and whether there bee any hope, how hee was bewitched to come to that estate;¹ what he hath lost, and depriued himselfe of, in this his estrangement from God, by following and seeking his owne will, and foolish libertie: he seeth an end is come of the cursed race which he hath §Grunne, and that little time which he hath yet remaining, will also full soone be gone: His delights, iests, merrie conceits, dreames, and vaine hope that hee had of long life, of promotion, increase of riches, of good cheere with his companions, or such like, alas they are gone! he is ashamed to thinke what deceiueable pleasures they were. And as for safetie and sound peace, he seeth how farre off from them he is. He seeth that his former life will be called to an account, and is alreadie. And although he thinketh of delaies, excuses, or other vaine shifts and deceiuing of himselfe: yet he seeth that these cannot put away the deadly remembrance of his wofull estate, especially when hee considereth, that God will not be mocked, nor his word be frustrate, which hath §Hbewraied his miserie.

1. 1The complaint of the penitent sinner.

He will therefore consult no longer with flesh and blood, as he hath done, but putteth away all fleshly and carnal shifts and holds; and by Gods gracious direction taketh counsel by the knowledge that he hath; and considereth that no man can come to Christ, if the heavenly father draw him not by his spirit: And therefore although the sorrow of hypocrites vanisheth away, and cometh to nothing, yet by Gods gracious working in him, it becometh an occasion of humbling and breaking of heart unto him, and of much other good, as hereafter we shall see. Also he considereth that God is slow to anger, and ready to forgive sinners, being gracious and full of mercy: And though that §Ithought be repelled through the remembrance of the greatness of his sin, and unacquaintedness with the promise; yet there is no doubt, but that he is secretly upholden by it from dreadful despair. Thus while present comfort faileth he sorroweth still, and the more deeply, for that he thinketh verily that he hath no part in it: and therefore being cut off that way for the time, he cannot but return to think of his desolation and woeful condition, which breedeth deep sighs and sorrows afresh: And he breaking forth, as one full, which can hold no longer, it wrings out such strong cries, Oh miserable man that I am! what shall I do? how shall I escape this fearful vengeance? In this heaviness, he accuseth himself, and complaineth: but to avoid that §Kmisery, he seeth it impossible; and to go under it still, he feels it intolerable. And although he knoweth that there is a remedy, and what it is (which yet many in such heaviness and abasement do dimly and weakly know, and therefore their sorrow is the more) yet can he not apply it to himself by any means. In this extremity therefore of his, and being in this strait and distress,¹ he crieth out with Paul: O wretched man that I am! who shall deliver me? ⟨p. 15⟩§AAnd therefore the Lord guideth him to some instructor, as he did Paul to Ananias, Act. 9.17. or stayeth him by the public ministry, or by his own knowledge bringeth him, as we read of the prodigal child, Luk. 15.17. to counsel himself by that which he hath heard.

He will therefore consult no longer with flesh and bloud, as he hath done, but putteth away all fleshly and carnall shifts and holds; and by Gods gracious direction taketh counsell by the knowledge that hee hath; and considereth that no man can come to Christ, if the heauenly father draw him not by his spirit: And therefore although the sorrow of hypocrites vanisheth away, and commeth to nothing, yet by Gods gracious working in him, it becommeth an occasion of humbling and breaking of heart vnto him, and of much other good, as hereafter wee shall see. Also he considereth that God is slow to anger, and readie to forgiue sinners, being gracious and full of mercie: And though that §Ithought be repelled through the remembrance of the greatnes of his sinne, and vnacquaintednes with the promise; yet there is no doubt, but that he is secretly vpholden by it from dreadfull despayre. Thus while present comfort faileth he sorroweth still, and the more deeply, for that he thinketh verely that he hath no part in it: and therfore being cut off that way for the time, he cannot but returne to think of his desolation and woful condition, which breedeth deepe sighs and sorrowes afresh: And he breaking foorth, as one full, which can hold no longer, it wrings out such strong cryes, Oh miserable man that I am! what shall I doe? how shall I escape this fearefull vengeance? In this heauines, he accuseth himselfe, and complaineth: but to auoide that §Kmiserie, he seeth it impossible; and to go vnder it still, he feeles it intolerable. And although he knoweth that there is a remedie, and what it is (which yet many in such heauines and abasement doe dimmely and weakly know, and therefore their sorrow is the more) yet can he not apply it to himselfe by any meanes. In this extremitie therefore of his, and being in this streight and distresse,¹ he crieth out with Paul: O wretched man that I am! who shall deliuer me? ⟨p. 15⟩§AAnd therefore the Lord guideth him to some instructour, as hee did Paul to Ananias, Act. 9.17. or stayeth him by the publike ministerie, or by his owne knowledge bringeth him, as wee reade of the prodigall child, Luk. 15.17. to counsell himselfe by that which he hath heard.

1. 1Rom. 7.24.

The third work: they are broken hearted and humbled.

The third worke: they are broken hearted and humbled.