A LETTER WRITTEN BY Mr. PAUL BAYNE, Minister of God's word, lately deceased. Effectually instructing, and earnestly provoking to true repentance, love, and new obedience. Very profitable for every one that would proceed on in the constant course of a godly life, showing the way unto it, and seriously exciting unto more perfection therein. 2 PET. ●. 9. The Lord is long suffering to usward, not willing that any should perish, but that all should come to repentance. HEB. 6.1. — Let us go on to perfection. 1. THES. 4.3. For this is the will of God even your sanctification. LONDON Imprinted by F.K. for Nathan. Newberry, and are to be sold at S. Peter's in Cornhill, and in Pope's head Alley. 1617. TO THE RIGHT Worshipful, Master William Halliday, Alderman and Sheriff of London, all happiness. SIr, this small, but holy treatise, being given me by him, unto whom it was written, to send it forth more publicly into the world. And knowing what evil and injurious entertainment Orphans oftentimes receive in the world, except they have some special friend to countenance them, I am bold to address myself unto you with this Religious child of a godly learned (but deceased) father for shelter: and indeed unto whom could I with more assured hope dedicate it for harbour, then to yourself, under whose roof I and mine are harboured? and therefore that so in some part I might manifest my love and gratefulness unto you, I present this with myself always ready to do you any good service, Yours humbly N. N. A LETTER WRITTEN BY Master PAUL BAYNE late deceased; effectually instructing and provoking to true repentance, love and new obedience. MAster D. I include your wife in you, both your loves to that Saint departed, and to myself, doth bind me unto you in all Christian duty, especially to exhort you to repentance, and provoke you to love, the neglect whereof, though hitherto it hath been somewhat excusable, yet hereafter it might justly be condemned in me; wherefore I will break off silence, labouring to build you forward in the graces above named. First to deal with you in repentance, then to help you forward in new obedience. The Lord preacheth repentance still to us: If a messenger knocking at our doors have their answer returned, they are gone forthwith to them that sent them; so if the plague and such like messengers which God sendeth to us, had that they came for, they would not still ring the bell at our doors, and call upon us. Neither doth God wait for repentance only from the wicked, but he would have his dearest children meet him condemning themselves; if ye also repent not more and more (when you see the examples of God's wrath) you shall also perish). First, to show you what this is, so I shall stir you up to it more fruitfully. By repentance I mean nothing else, but b 2. Co. 7.10 godly sorrow for sin, wherein the soul humbleth itself before God, and cometh home to him. It is not a worldly sorrow (like theirs in the 7. c Hos. 7.14. of Hosea) which maketh us whine, because the world is hard, nor yet a hopeless grief d Goe 4.13. in fear of punishment like cain's: but a grief for e Ps. 51, 3.4 sin as it displeaseth God, whose love through Christ, we have felt f Zac. 12.10 shed into our hearts, g Lam. 3.22 whose mercies we see in that we are not consumed, yea, h Heb. 12.6 whose fatherly affection doth seek to recall us home by loving correction. Now in this sorrow, the soul doth humble itself, for this is the nature of repentance, it will make us i Ezech. 36.31. take shame to ourselves, giving glory to God, partly by seasonable acknowledging those ways wherein we have k Psal. 51.14. Dan. 9.5. most provoked God, partly by l Ezech. 36.30. judging ourselves as worthy to be cut off, that we may find grace in his eyes, and not be condemned. And together with grieving and abasing itself, the stray soul m Act. 26.20. cometh home to God, purposing (through his strength) to leave the ways wherein it hath grieved him, and to cleave to God in all his commandments. Look then if entering into your heart you find, that as much hath been amiss, so discerning n Rom. 2.4. God's mercy and patience, yea his goodness, in giving you the call of his word and corrections, you are grieved that you have been so unkind, and undutiful, to so kind and careful a father; if you find that where it is to his glory you love to confess your unfruitfulness, & to condemn yourself, and do with true purpose of heart strike a new covenant with God to forbear your own ways, to walk more fruitfully before him, so far as his grace shall preserve you from the one, and strengthen you to the other, (for all our sufficiency is in him); if you find these things in any measure, then rejoice, for God hath given you o Act. 11.12 repentance to eternal life. But if your hearts have neglected this exercise of a broken spirit, and that your consciences tell you there hath been little or no grief this way; than you must be entreated that whilst it is called to day, that God's grace doth still invite you, you would not harden your hearts, but prepare to meet him. p Luk. 23.28. Weep not for me, weep for your sins, saith our Saviour, and blessed are they that mourn in this kind, the Lord carrieth a handkerchief to wipe away those tears, he is near to comfort these hearts; these April dews bring May-flowers; such as sow in tears shall q Psal. 126.5. reap in joy. Is it not better for us to take the rod into our own hands, and beat ourselves gently, then force the Lord to take us into his hand, who is a consuming fire: if the Lord do but see you are willing to cast down yourselves, and to deal with your own souls, he will cover your heads in the evil hour, and make love to your souls, when his negligent children shall taste of his temporary displeasure. Delay not this: our fowls in their swervings from God, are like two bones beside their joint, the longer they go they prove the more painful, if we take them in time they are set more easily. We will take Physic, purge, sweat, to prevent the growing of disease upon us; shall we not be wise for our souls; the vomit of the soul, is the grief of repentance, take it betime, drive not of till the Lord be forced to visit. Now if God give you to desire that your hearts were broken in his sight, but yet you find that you cannot (partly for the hardness in your hearts, partly for outward distractions) do the thing you would, I will help you a little at this lift. There is an art in blowing up every grace in the spirit, and this with the rest. First therefore you must r Deut. 30 1 Lam. 3.40. Apoc. 2.5. enter into your hearts, & consider your own ways. We will keep a reckoning what we run upon the score with men, but rare are they, that think how deep they are in God's books, such ill husbands we are for our souls. Now we must here mark warily, whether we have not lost some graces which we have had; I mean, have them not so powerfully as we have felt them. Whether we do not give place to sloth, doing God's service coldly & slightly; whether we have not forgotten our covenant which we have made with God in Baptism, viZ. of dying to our own thoughts, words, and deeds daily, and labouring in our whole course to feel that not now we live, but Christ in us, as Paul speaketh, his spirit teaching us to do every thing as before him in conscience of his will, to his glory. Yea, you here must call to mind, the most s Deut. 9 7. grievous sins which you at any time have provoked God with, we must not bid adieu to the remembrance of our sins past and pardoned, but must ever bear them in memory, so far forth as may help us with godly sorrow, holy bashfulness, and lowliness of mind. Deut. 9 Now then thus setting the matter before you, if you find not your hearts pricked with it, than you must (as the Prophet speaketh) take words to yourselves, t Hos. 14 3. and trouble your own souls, as thus; What? shall I think of my sins against God, & not grieve nor blush at them? If I have overshot myself, so that men may have a saying to me, it doth cut me at the heart, I am ashamed; if something cross but my corrupt nature ere while, I have grief at will; and shall I not grieve for offending my God? If I had broke day, and not kept touch with man, I could not look him in the face, shall it not go nigher me, that I have kept my covenant no better with God? If my servant have loitered his day over, and not done my work, he blusheth, and is afraid to come before me: and shall not I change my countenance, and be moved that I have been so unprofitable in the works of God? Thus as men in swoons, being chafed, come again, so shall your souls, while thus you bestir them, feel some warmth returning to them. But if yet the heart will not relent, you must in the third place, seeing your barrenness and inability, turn you to Christ speaking to him in this wise: Were it to grieve at earthly occasions, or that myself were displeased, here my affections would come to me before I sent for them; but for godly sorrow, none of it groweth in our gardens, our foolish hearts love not holy mourning, our hard hearts will not relent to think how we displease thee, we knowing there is no strength in us to any thing is good, look to thee, thou art the Christ & u Act. 5.31. Lord; thou givest repentance to thy Israel, and forgiveness of sin; thou (Lord) dost circumcise the heart, thou hammerest x Ezech. 36.26. and breakest by thy Spirit the stone of them, making them fleshy & tender. y Lam. 5.21 Lord do thou turn us, and we shall be turned: Thus while you turn your eyes to jesus that quickening Spirit, he will be present to quicken this grace in you. But what if yet your hearts should not so kindly melt with in you as you desire, yet al● is safe, for this is the smoke of repentance, z Mat. 12.20. which Christ will not leave till it blaze forth, he will not put forth a smoking week. This desire and labouring after it, is happiness itself; Blessed a Mat. 5.6. are they that hunger and thirst after righteousness; yea, using this course to consider of your wants, to chide after some sort your own souls, and to look to Christ the giver of repentance, the stone of your hearts, the hardness will come away by little & little, & when in bodily wounds the approvedst plasters must be often laid on, you must not think, that these spiritual evils so long growing on us, should be quite gone on the sudden. I do beseech you therefore, as ever you would taste the comforts of God; as you would find ease in evil hours, when nothing but God can refresh you; yea, as you love to escape much worldly sorrow, which tendeth but to death, so acquaint yourselves betime with this exercise of a broken heart; b Mat. 5.4. Blessed are they that mourn, for they shall be comforted, and we know much more earthly sorrow than we should, because we will not trouble our own souls a little, blowing up that godly sorrow which is required at our hands. Now for the second, of helping you forward in obedience, the sum of the covenant twixt God and us is this; he in Christ saith, he will take us for his c Hos. 2.23. people, we promise to him, that we will have him for our God. This therefore doth comprise our duty to God, that we set him up in our hearts as God; which thing we do first, when we grow up to know him, and to acknowledge him in all things. Secondly, when we make him our trust. Thirdly, when we love him above all. Fourthly, when we fear him. Fifthly, when we rejoice in him. Sixthly, when our hearts are thankfully affected to him, making him their song and praise. This is to have him for our God, when we know nothing, trust in nothing, love, fear, rejoice in nothing, when our hearts are thankful above all to him. To speak a little to the severals: We cannot have God our God, till we come to know him in Christ: ignorance doth d Eph. 4.18 estrange us from God, and knowledge doth acquaint us with him. This Paul prayeth for in the behalf of the Colossians, 1.10. that they might be filled with the knowledge of God, the spirits of their mind being opened, to look towards him. Even as our image in the glass doth look to us from whom it is reflected; so God's Image in us doth make the eye of our minds view him, the author of it in us. Now this knowledge considereth of God two ways, either simply apart from all other respect, and thus it conceiveth a spiritual essence, in respect of his properties, or persons into which this divine self same nature is distinguished, the Father, Son, and Spirit, all of them having the same spiritual nature, as if I and you with some third man, might be supposed all to have but one and the self same soul and body, being distinct persons. Or else it considereth God, as made manifest in our Nature, for jesus the Son, having one, and the same Nature with the Father, hath taken such a soul & body as we have (sin excepted) to fellowship of his person, and thus is become e Mat. 1.23 Emmanuel, God with us, or God f 3. vlt. manifested in our Nature, in which human Nature God the Son suffered death for us, in which likewise he manifested his Divine power, raising it up, glorifying it in heaven; so that he who was dead in his human Nature, is now alive in it for ever, having swallowed up death into victory. Thirdly, it considereth God manifested in Christ, as he is become our God by Covenant, in regard of such things which his faithful mercies do work for us. He in Christ is our justifier, our Sanctifier, that helps us against the remnants of our corruption; our Redeemer that delivereth us from all troubles; the God that careth for us, giveth us every good gift, blesseth us in our estates, feedeth us, giveth us and all his beloved ones sleep, defendeth us from all evil, keepeth us by his power to salvation, is the beginner and ender of all his good graces in us. Now how short are we in this point, we are like infants in a manner new borne, they are kept by the loving Parent, from fire, water, are fed, laid to sleep, made ready, unready; shifted in their escape, but they know not who doth all this for them. So doth our heavenly Father by us in Christ, but (he knoweth) little understanding have we of him: for though God be light itself, a Spirit which brightly seethe all things through heaven & earth, to whose pure shine the Sun is darkness, yet the weakness of our sight is such we cannot look against it: as the Bat and Owl cannot endure to see the bright beams of the Sun in the firmament; you must therefore take notice of your spiritual blindness, and come unto him that selleth eyesalve, g reve. 3.18 that hath the spirit of illumination, which openeth the eyes of the blind, and cry to him for mercy. Why if your eyes were sore bloodshot, etc. your eyes wherewith you see but one another, creatures like yourself, you would seek out for them, and wash with strongsmarting waters, but you would restore them; will you not seek to your God in Christ for to restore that sight of your spirits wherewith you see him, and the things of your peace within the vale, even in the heavens? nay, you must be ashamed you take knowledge no more of your God through the whole day. If our children when we are by them, should through rudeness and carelessness not once cast a look to us, as acknowledging our presence, would we take it at their hands? might not every one say, these children they are better fed then taught? they are thus graceless. Let us apply it to ourselves, who serve our God and Father little better, and you must set upon this suit with better hope, because God hath promised to us, this is his covenant, we g jer. 31.34 shall know him from the greatest to the least of us: the eye looking on a thing becometh one with it in some manner. But lest I grow too tedious, I come to the second, we must trust on him, hanging all our hopes on his mercy and truth toward us. And these two go together; men sometime the better we know them, the lesser we trust them, and that deservedly, but Psal. 9 Psal. 9.10. such as know God, shall trust in him, and who so reposeth all his confidence in God, he takes him in so doing for his God: as the Scripture in this respect saith, the covetous man is an idolater, taketh his money for God; because he putteth his trust in uncertain riches, his wealth is a strong tower in his thoughts: and he that trusteth in the creature, withdraweth his heart from God (saith the Prophet) teaching that our hearts are united to God, Jer. 17.3. when the affiance of them is set on him. Now though we should live by faith h Gal. 2.20 on the Son of God, trusting upon him for the giving and maintaining of all our good both temporal and eternal, leaning upon him for defence, and deliverance from all evils spiritual, yea, and corporal, i 1. Pe. 5.7. casting all our cares on him, k Phil. 3.3. having no confidence in the flesh, but rejoicing in Christ jesus, though this is our duty, yet we are exceeding weak in faith, and full of unbelief: this will appear by our want of fear at the thretning of God's word and by our carelessness, which maketh us loosely look after his promises. Did we believe such threatening, (if you live after the flesh you shall die), Rom. 8.11. we would tremble when we favour ourselves in our own ways? the devils believe and tremble. Again, trusting civilly in man's word or bond, we do seek them carefully, and are glad when we have got them: and as we say, we writ upon them, to have so much at such a day, upon a substantial man's word or bond given us. But God's word that promiseth all good things in this life, as well as the life to come, his seals we seek not after them, we are not glad of them, which is a sign of our great unbelief in them. Secondly, by the resting of our hearts in outward things, and our being disquieted when we want them, is a token that our hearts are unbelieving; while we have means and good likelihoods of this or that, we are well, let these fail, we are troubled: which showeth that we rest not on the word of God, which is as sure in the want of all things, as in abundance, but lean on such things as we see and have at hand. Suppose a man had crutches under his arms, but leaned not at all to them as he goeth, take them away, he walketh as before. So we, did not we trust and lean on the things seen, but on God who is not seen, but by the eye of faith, we should go as upright, when all things to sense speak the contrary, to that we believe, as when our feeling is fed abundantly, hoping against hope. Thirdly, did we rest on God, and trust to him, (as who is all in all) we would seek to him for his blessing, more than for means, which by his blessing do this or that, whereas we labour not to make him sure to us, but to get the means, and then we think all is well with us. Now when you find your unbelief, you must make it odious to yourself by such like considerations. Shall I seek after the word of a man, sometime, to secure but a twenty shillings matter, and shall I not seek after the precious promises of my God? shall I trust to a man promising this or that, and shall I not trust my God, who is truth itself, that cannot lie? will not a substantial man think much, if I take not his bare word? and shall I not trust my Lord's word and seal & oath (he hath sworn to bless us with all blessings in Christ) unless he leave me a pawn also? Then in the third place, when you find your unbelieving heart trouble you, Heb. 12.2. you must look to Christ, who is the author and finisher of your faith, speak to him. Thou hast begun, thou must finish. Increase my faith, I believe, help my unbelief. The third duty is, you must love him, for love we know maketh the man and woman one, so it doth couple us to God. We must labour to say from our hearts, Lord, what have we in heaven but thee, Psal. 73.25. or in earth in comparison of thee. Now though we think we do love him, and do so, yet it is weakly, and above all things we had need to mend in this behalf. Try your love and then judge of it. Those you love, do you not love to be present with them, as you two one with another? if one of you be forth of town, do you not think long till you meet together? are but should be affectioned toward every stranger; if she should not care how long she were absent from him, but think herself best while they were asunder; if she cared little how her loving husband were offended, casting that at her heel which he taketh to heart, were not this shameless behaviour in her? and shall not we be ashamed to show no less want of love to thee, to whom our souls are married in Christ? Then you must turn you to God, confessing that your hearts are full of harlotry and false-love. You can love yourselves, you have affection enough to the things of this world, the gifts of God, and that the meanest, more than the giver, as harlots to rings, gold, bracelets, more than the senders, and beseeching him to purge your hearts of this, and fill you with his love: for this is his promise, I will circumcise your hearts, and make you love me with all your hearts. The fourth thing is the fear of God: Sanctify the Lord in your har●s, make him your fear: Esa. 8.13. * Mat. 10.28. fear to offend him, who when the body is killed can cast the soul into hell fire. We should reverence his excellent Majesty, and dread to offend him, because he hath been gracious to us, and hath power to do with us what ever he pleaseth. And with good reason were there from whom we hold our house and stock, so that he could turn us out of all at his pleasure: would we not walk very circumspectly, fearing that which might alienate his favour from us? Again, if the Majesty of a mortal man doth affect us (as of the King) with reverence; how much more should we be affected with the glorious Majesty of the most high God? Now you must know your hearts are much void of this also. The thing speaketh itself. Do you not feel when in prayer you are to speak to God, that there is no reverence in your hearts beseeming so high a Majesty? Do you not feel the want of dread at his judgements, which so long have been upon us, and still hover about us and what awe is in us, making us fearful by sin to displease him? Alas, presumption, security, hardness of heart, these weeds grow so hic, that we can scarce discern the fruit above named. In the third place then you must work this want upon your heart, as the former, saying: If I were in the presence of some great parsonage, and should carry myself rudely, without due respect, would I not blush? shall I not be ashamed I have no more reverence when I come before thee, jam. 2.19. O thou God of glory? so for want of dread shall the beasts tremble when the Lion roareth: yea shall the devils tremble to think of thy judgement? O shall I be senseless and no whit moved? So for want of awe in regard of breaking God's law: shall I dare as well to take a bear by the tooth, as to break the King's law, where especially it threateneth life, limb, or liberty? and shall I not be afraid to trespass against thy statutes, the breach whereof is punishable with eternal death. Is there none but thee that we may make bold with shall I be so foolish as to fear sickness, poverty, men's displeasure, and not be afraid of sin, and thy wrath which is a Heb. 12. vlt. a consuming fire? what were this but with little children to be scared with a harmless bull beggar, and to be dreadless of fire and water. In the last place, you must look to God in conscience, how this affection is perverted in you, confessing to him that you can fear the face of men, things that are, or seem hurtful to yourselves: you can ●emean yourselves reverently toward such as are great amongst men, but toward him you find great want; and go pray him to work it in your hearts, who hath covenanted to put his b jer. 32.40 fear in our hearts, so that we shall not departed from him. Fifthly, to have God for your God, bindeth you to rejoice in him: c Phil. 2.4. Rejoice in the Lord, again I say rejoice. d Ie●. 9.23. Psal. 37.4. Delight thyself in the Lord, and he will give thee thy hearts desire? let not the rich man rejoice in wealth, the strong man in strength, the wise man in wisdom, but in this, that he knoweth me, saith the Lord. For what we make our chief joy, that is our God, for the heart resteth chief in that with which it is most delighted. Now what is more equal, then that we should solace ourselves in him, with joy unspeakable and glorious, who hath delivered us from death sin and Satan (who as God's executioner hath power in sin and death) in him who is a light and a shield, that is a fountain of all good, and a defender of us from all evil; one able to maintain all the good spiritual and corporal which we have, and given us whatsoever is wanting: but if we mark our hearts, their joy is much depraved, (so that Solomon saith not without cause, Eccles. 2.2. our laughter is become madness); for our hearts are not cheery this way: tell them of the precious benefits are given us in Christ, pardon of sin, peace, the beginning of everlasting life through the work of grace, hope through Christ of the heavenly Kingdom; why they can hear this and be so far from leaping within us, that we can hardly discern them any whit moved. Nay, if we mark them the better, we shall see, that when we would hold them to the remembrance of such things, till they have broke lose from us, they are not in their kind, cannot be lightsome; as if God were the damp of our mirth, not the matter of our exulting gladness. Now when you observe, that you cannot rejoice in the Lord, you must shame your souls, by laying before them their own course in other matters. If I see some toy & hear some jest, I cannot contain myself; if I hear some goodness, or meet with prosperus success in my worldly affairs, I can be pleasant enough; if I be passing the time with my friends at their courteous invitements, it goeth on merrily, deadness and uncomfortableness I feel them not for the time. Fie, shall I have laughter even till I tickle at a feather at some merry conceit, at good news of some earthly business, and shall I not rejoice in the Gospel of God in good news from heaven touching the salvation of my soul? Again, shall I laugh and be cheery in being with my friend, and shall I be all amort when I draw near my God? Shall I be glad of acquaintance with a man, and not be glad that I know my God in jesus Christ, which is life everlasting? job. 1.17.1. The wicked they exult, in serving sin & Satan to their destruction, shall I be without joy in serving my God, who giveth of his free grace to me life everlasting? O our rejoicing is earthly, little joy of the holy Ghost dwelleth with us. We are like such as are sick of light frenzies, they ●ill laugh at their shadow, at their own fangs, but can see nothing ●●to, nay, distaste that which savoureth of right reason. As therefore against the former, so against this also we must fight the good fight of faith looking to him, who hath said he will make our hearts glad in his house, who hath promised to send his spirit to us, that our joy may be full; praying him that in this regard hi● Kingdom may come and that he would rectify this affection in v●to make us able to tak● comfort in that whic● is matter of true reio●●cing. Now for praising God, and thankfulness to him, we have this commandment, * Phil. 4.6. in all things give thanks, yea in evils; john 1. Psal. 104. end. shall we receive good things from God, and not evil, the Lord hath given, the Lord hath taken, blessed be his name. No wonder, for medicine is as good in due season, as the delightfullest dainties. Now our inward and outward crosses are by God's graces made wholesome physic to purge out our corruptions, and make us partakers of the quiet fruit of righteousness and holiness. Yea, our hearts should be so thankfully affected, that like a fire it must break forth and inflame others. My soul, my heart, all within me praise the Lord, Psal. 104, 35. My soul praise the Lord, praise ye the Lord. He doth stir up himself, and provoke others, as the Cock that first clapping his wings about his body, rouseth up himself, and after crowing awaketh others. Otherwise common terms of thankfulness without affection are a court-holy-water (as we say) which our God that looketh at heart and rains doth not respect. And truly there is great cause, look at benefits past (eaten bread must not be forgotten, thanks must still be green); doth not the particular deliverance, when many fell on each hand of you, bind you still to thankfulness. If all things you enjoy, you know the temporal blessings, as tolerable health, good name and reputation, freedom from suit and service, ability rather to ●e helpful then chargeble, the domestical peace, your liberties without fear of restraint, all of them in their place no small matters. Will you consider spiritual blessings, that which you have down in hand is as great a work of his mercy, as the glorious sta●e you look for hereafter. Is not the Lords work more admirable in his first making, and quickening the infant in the womb, then in feeding it there, drawing it forth, and nursing it up to full stature? so his begetting us who were dead, to be alive (though yet in the womb of our mother the Church) is more than the bringing of us to a perfect man in Christ jesus, when now we are new borne babes in him. And though it seem strange, yet it is only in this respect, because we are like infants who live, but know not in comparison that they live; so we having in small measure that Spirit, which teacheth us to know the things bestowed on us, know not how great that grace is, which is already showed us. It is no small thing when we were dead in ignorance, and the lusts of our ignorance to be quickened with the life of God, in knowledge, righteousness and holiness, when we were enemies to be made friends, yea sons and daughters. The Apostle doubteth not to reason from this (as the greater) to life everlasting (as the lesser) Ro. 5.10. If God, when we were enemies, hath reconciled us by his death, how much more will he save us with perfect salvation of soul and body by his life, that is, by putting forth the power of his Spirit, now he liveth to die no more. These than are great things: his acquitting you from the sin and death for Christ the sureties sake; his sending his Spirit into your heart, and giving you part in the first resurrection. Beside these, you must remember what adversities he hath helped you in, how he hath eased the yoke of your corruptions, which have had more power in you, than now they have; yea, what evils he hath put by you. Have you not been tempted in ●his or that kind, it is because God in mercy would not lead you into temptation. Yea this is in some respect more to be acknowledged the● victory when you are tempted. For, not to be tempted is more immediately from God and less in man's power, then to prevail against temptations. For nothing doth overcome us without our will, but without our wills, God doth lead us into trial; for he knoweth we would taste little of these, if it were in our power to be our own carvers. You must be as thankful for such sins which God hath not let you know, as for those which he hath pardoned in you, having committed them. Whither do you think you are bound to praise God more, if he restore you when you are sick; or if he keep you, so that you feel no sickness? Now if you weigh what things God hath prepared for you, they are such as never eye saw, never entered fully into the heart of mortal man. Compare the state of Prince Henry in his Queen Mother's womb with his condition at full age in all the glory of his Father's Court, there is a broad difference which may fitly resemble the diversity of our present and future condition. We are borne sons and daughters of God, heirs apparent to the Kingdom of heaven: but while the Church doth here travel of us, we are penned up in dark cloisters, & annoyed with much stinks of sin in ou● selves and others, but hereafter our state shal● be altogether lightsome, happy and glorious. So that we may well say to God, O how great is the good which thou hast laid up for them that fear thee! How great things dost thou work before the sons of men, for such as hope on thee? You see then how for things past, for things present, and things God hath in store for us, we are bound to be thankful. Now if you ask what it is in which our thankfulness standeth. I answer; first, in a hearty acknowledgement of God's goodness to us in all things, with conscience of our own unworthiness, as who are less than the least of his mercies. Compare Genes 32.10.33.5. 1. Ch. 29.14 Moses example, Exodus 18.8. Secondly, we must tell of God's kindness, that we may glorify him before others; come, I will tell you (saith David) what God hath done for my soul. Thirdly, it doth make us cast about, what we may return to God in way of thankfulness, Psal. 116. What shall I give the Lord for all his benefits unto me. Fourthly, it will make us accuse ourselves, if we be backward in duty. Thus we see when we receive any more special kindness from our friends, first, our inward affections do acknowledge and entertain it gladly. Secondly, we tell what such an one hath done for us. Thirdly, we will think how we may requite him, or testify our thankfulness at the least toward him. Lastly, we challenge ourselves (if time go on, and no token of our good will be returned) as to blame that forget so great courtesy as was showed to us. Now then that you have heard what it is to be thankful, what good reason we have; we must lay ourselves to this rule, and we shall find we come as short here, as in those aforenamed. O we are horribly unthankful! what good blessings do we receive, not once casting a look to the donor of them. When we are kept in the night, our houses from fire, breaking into, etc., when refreshed with sleep, when kept all day in our outgoing and incommings, when fed, do we acknowledge our God hearty in these, yet it is he that watcheth, or in vain they keep the City; it is he that rocketh us asleep, and draweth the curtain of the night about us; he giveth sleep to his beloved, Psal. 137. It is he that wardeth about us all day, keeping us in our ways, Psal. 120. He openeth his hand, and like a great housekeeper giveth us our daily bread. If in earthly things which we see, & taste, we cannot praise him, what taking shall we be found in about heavenly, when you have your daily sins forgiven you in Christ; when you are kept from the sin of your own heart, the corrupt examples of worldly men, the spiritual wickednesses that fight against us; when you go in spiritual peace from morning to night, which alone is a gift passing understanding, Phil. 4.7. do you acknowledge God with affection toward him in these things? it is he that shifts us out of the 'scapes of our corruption, washing us in the blood of his Christ from the filth of our sin; he forgiveth us every day our trespasses; it is his power, 1. Pet. 1.5. in which as in a tower, we are kept safe against all our enemies unto salvation. He is the God of peace, the Prince of peace in Christ, who stilleth the●● accusing, and subdueth the rage and usurpation of sin in us: we are like infants, that have much done about them, but know not who doth it, take no knowledge of them. Our God doth carry us on in the arms of his tender mercy. But alas, little do we understand of him. In benefits received often, I mean not meat and drink, but many other which in the course of the day are given us of God. our spirits do not once look up to him, but as swine take the mast, so do we our blessings: or if we do any thing in way of thankfulness, how overly do we turn over this duty? our affections and inclinations more bend another way, than to that we have in hand, even the thankful praising of our God: we serve him as our children serve us, when they come in to us from their play, and have got something of us they wanted, away they go without look or leg to us; but if they know we will have it, than they do them in some fashion, but so, as we may see their heart is in their game abroad more than their duty: so for speaking what our God hath done for us, (thankfulness will not slip over a benefit received) when do we with delight tell of his kindness? When do we beat our heads, not suffering our temples to rest till we have given our God some argument of our thankfulness? Alas, we use our God, as if it greatly mattered not how he were dealt with. Now then take words to yourselves, condemning from your hearts this grievous sin. Say if a man do bid me to supper once a quarter, I thank him then, when I meet him after, I thank him of my last being with him, I tell what kind welcome, what good cheer he made me, bid him home again, check myself if I forget him. But if some greater matters be bestowed on us, how kindly do we take them, how do we love to tell of them, how do we yield ourselves up to them to be at their commands to the utmost of our abilities. Shall I thank him that giveth me a supper in love, and tell of his loving entertainment, be ashamed if I make no neighbourly requital? and shall I not be affectionately thankful to my God, who giveth me all my daily bread; yea, who feedeth my soul with himself in jesus Christ (here is my body, my blood) that I might live for ever? Shall I not tell of those fined wines, those fat things even of my God, broken in his body and soul with sorrows, sheadding his precious blood, wherewith my unworthy soul hath been fed and feasted? Shall I for some small kindness tell a man I am his to be commanded? and shall I not resign myself to my God, who hath paid my debt, and purchased me a new stock, even the hope of eternal life with his precious blood? shall I blush upon some more unthankful part to man, and not be ashamed of unthankfulness toward God? What? shall I be worse to my God, than an Ox or an Horse is to his owner? If I should show one exceeding great love, & he should not at all regard me, or return me some common countenance, could I endure it? Thus then turn yourselves to God, I am become worse to thee, than the whelps that feed under my board are to me: they will open and fawn in their kind on me, but my heart hath no power to be thankful to thee, to praise thee. O thou who requirest of me in all things to give thee thanks: & hast promised to write thy commandments in my heart, put into my heart a law of thankfulness, O thou quickening spirit, quicken my soul this way: labour for thankful hearts: God asketh us but this as a rent for all his blessings bestowed on us: I will deliver thee, and thou shalt praise my name, Psalm. 50.15. We will not forfeit things to men for not payment of rent: let us not give God cause to re-enter and strain upon us, and all we have, for not magnifying and praising him. Thus if my God help you to stir up your hearts to repentance, and to surrender your hearts to him by eyeing him, trusting on him, loving him, rejoicing in him, by making him your fear, by praising him with spirit, word, and work: then happy shall you be. If new plagues break forth, you shall have comfort in the hottest: and if you labour to see how far your hearts are out of frame, in their confidence, love, fear, joy, thankfulness, in regard of the impenitent hardness, and impudency that is in them; for they cannot blush for that God knoweth by them, though our ears will glow on our heads, if men know aught reproachful by us. If you labour to find this out, and then in sight of your misery, look to God's promise, who hath promised to give you a new heart, a tender heart, in which his commandments shall be written by the finger of his spirit, than you shall see this course will neither let you be idle nor unprofitable; yea it shall return you much comfort and true peace: in life and death wise men will take the sour with the sweet, and the world is not gotten without pains taking; therefore if it seem to have any bitterness, or to require labour, you must not be dismayed, I will promise you it is but brackish on the top, the deeper you go, you shall find it the sweeter. Your loving friend, PAUL BAYNE. ANOTHER LETter written by Master Paul Bayne. MY Christian friend if I had sooner known of your heaviness, I would before this have written unto you. For the more arguments we have of love borne us by God's children, the more testimonies we have of his favour towards us. It pleased God in December last, to change his hand toward you, and to touch you in your wife, whom now he hath again visited, & I hope all with both your comforts. Truly our God (through Christ jesus is so merciful, that all things are sanctified by him unto our good, all afflictions though for the present not joyous, yet they bring us afterward the quiet fruit of righteousness. These evils which here ever and anon are present with us they are fitly compared to wayward & touchy guests, which while they stay, watch every officer, but when they depart, they pay freely. So it is with these, they oftentimes disquiet the frame of the whole soul, but when they go away they leave increase of grace, of faith, of patience, of experience, that the soul saith well, it is good I knew these things. But the present working of sorrows seemeth often far otherwise: for in stead of increasing in faith, our faith seemeth to be shaken and weakened, rather than otherwise; and in stead of breeding patience and holiness, our souls do discover more impatiency, rebellion, more unholiness every way. Now the soul thinketh when thus it is shaken in belief, how do these crosses confirm faith? and when such evil dwelling in us doth break out, how (saith the soul to itself) do afflictions beget the quiet fruit of righteousness? I will answer you these questions familiarly: when faith is shaken by evils befalling us, you ask how it is confirmed? I answer you by a double comparison: When a link burneth dim, to help the light, we knock it, being beaten to any thing it seemeth almost to go forth; yet this beating it, doth cause it cast light far more clearly. Again, how doth the shaking of a tree by stormy blasts settle the root and the tree more firmly, though for a while it threaten the downfall? Conceive of these, and you may understand, how faith though it seem to be cast down, yet tried by temptations it cometh to be strengthened. Now than if you ask, how they bring forth increase of righteousness, seeing you see more unrighteousness break from you by occasion of them, than you have observed in yourself heretofore. When a vessel of any liquor, hath mud and dregs settled in the bottom, it must be stirred, that which seemed pure must be made muddy before it can be cleansed: even so his troubling of us, vessels full of uncleanness, is the way whereby God doth cleanse us. Now if God be so tenderly present by us, as it pleaseth him erewhile to be, it falleth so out that much gold, many precious graces are discerned, which we before could not discover: and these are such sweet sowers, so pleasantly tempered, that the grief is not so bitter, as the working of grace in us is delightful. But what way soever, calamities do not so hurt us, as scar us; us who are loved of God, and called home according to his purpose. Thus wishing your peace, and hoping that all shall turn to good, the good of you both, I cease to trouble you. FINIS.