[A comfortable treatise for the reliefe of such as are afflicted in conscience]

A COMFORTABLE TREATISE FOR THE reliefe of such as are afflicted in conscience .

IT is not long since I promised you some small remembrance of my hearty desire to affoorde you some comfort , oncerning the inwarde affliction of your minde , if the Lord should any way enable me thereunto . I haue now therefore ( according to the measure of grace receiued ) performed that my promise , as you shall vnderstand by reading these leaues following . Whereby if you shall reape so much comfort , as from the depth of my heart , I entreat the Lord you may , I shal account my selfe for euer most nearely bound by all maner of dutie , and thankfulnesse vnto his blessed maiesty . Howsoeuer it fall out , you shall receiue and keep this poore treatise by you , as an vndoubted record of my good meaning towards you , and some others , of whose particular estate I haue some certaine knowledge , and for whome I pray most heartily , Inward afflictions are neither common nor easie . as I do for you .

I confesse your affliction is neither common nor easie to be born . And that bicause it is not outward , but inward , not of the body but of the minde . For as Salomon saieth , A sorrowfull minde drieth the bones . Prouerbs 17.22 . Againe , A man will sustaine his infirmitie , but a wounded spir●t who can beare it ? Prou. 18.14 . His meaning is , that no outward griefe or discommoditie whatsoeuer , but may be indured , and borne with great patience and constancie , but if the conscience be wounded , and striken with the feeling of Gods wrath for sin , or any other great cause , there is neither man nor woman which is able to endure , and beare it out long , without great & gracious assistance from God . That this is so , you can speak of your own experience , yet for your comfort , remember that you are not alone , the due consideration whereof may not a little cheere vp your heart . For you reade of some in the scriptures , some you heare of , and some you know your selfe , who grone vnder the same burden , whose consciences are set very hard vpon the racke , & whose poore soules are in little ease , as well as yours .

This is one principall point , A principal comfort for the troubled minde . which I would haue you thinke vpon continually , but then especially , when Sathan woulde beare you down , that you are alone in this kinde of affliction , and that no body is so troubled as you are . For this purpose you may remember that sweete sentence of the holy apostle , 1. Pet. 5.9 . wherein he doeth you to vnderstand , that the same afflictions which you endure , are also accomplished and suffered of your other bretheren which are abroad in the world : as if he should say , let not such a thought as this is ouersway you , The best affected are your partners that you should think you haue no fellowes . For there bee a number of Gods deere children , who are as much and as often troubled with the same griefe of minde aswell as you . For as there is no man so wise , so strong , or so rich , but there be many as wise , as strong , and as wealthie : so there is none so greatly grieued in body or minde , but there be many who are as deepe in the same griefe as they be . Againe , Another chiefe comfort against Sathans temptation . if your wily enimy shal by this kind of temptation assay to wound your weake conscience , that you belong not to God , because the correction is so sharpe , and the rod wherwith you are beaten so smarting , you may boldly step to him , wring his weapon out of his hand , & therwith thrust him thorow : for the maner of your chasti●ement doeth proue verie strongly to your conscience , that you are highly in Gods fauor , and that because you are not only partaker of that correction wherof all the sonnes and daughters of God are partakers ( for so many as are without correction are bastards & not children ) but of that kind of chasticement , ●abr . 12.8 . which only is proper to those , who aboue many others haue bin in greater fauor with God . For example , Dauid was a man ( as you haue learned from the scriptures ) according to Gods own hart , Dauid was greatly loued of God , and grieuously afflicted . that is , such a one as the Lord set great store by , he notwithstanding was throughly whipt with this three stringed whip , as you may read at large not in one but in many Psalmes , by name the sirt Psalme throughout , a great part of the two and twentieth , the eight and thirtie the whole Psalme , the one and fiftie , and manie moe , which you maie find by diligent reading in the booke of the Psalmes , where you shall vndestand that his estate is all one with yours .

Againe you may remember that Paul the Apostle was a chosen vessell , Acts 9.15 . Galat. 1.15 . Paul a chosen vessell sharply handled . whom God had separated from his mothers wombe : and therewithall you can not bee ignorant , how sharply he was handled , when the messenger of Sathan was sent to boxe and buffet him verie sore , and that for a long season : so that although he praied often and earnestly , 2. Cor. 12 , 7 , 8 , 9. yet could he not be deliuered . This only he receiued as an answer from the Lord , that his grace should be sufficient to vnderprop and stay him in his greatest temptation , for my power ( saith he ) is made perfect thorow weaknesse . Passe not by this example without some good meditation . In this resolution he rested himselfe as well contented , vntill such time as the Lord should grant him full release . These are choise examples of choise persons , Trouble of mind a great priuilege of Gods fauour . and not many such to be sound in the whole bodie of the Scripture : that you may consider how great a priuilege of fauour God hath vouchesafed vpon you , to make you equall with his dearest children , and that in such afflictions , as for their suffering of them , they are aboue many thousands most renoumed . But why stand I vpon these examples , when as Iesus Christ himselfe ( being the sonne and heire in whom onely the Father is most highly well pleased ) was not onely in measure and mercie thus chastised as you are , Mat. 3.17 . The Sonne of God most troubled . but as we say commonly , beaten without mercy , yea hee was turned and beaten , so as through the exceeding great anguish of his seule , Luke 22.44 . he sweat such a sweat in the garden , as neuer man sweat the like , that is , drops like drops of blood , trickling downe to the ground . your affliction is but a flea b●●ing to that which your Sauior hath suffered for your sake , that you might haue case . Yea further , being brought and hanged vpon the crosse ( beside all the villan●e offered and done to him by the malitious cruel Iewes ) his owne father handled him so extremely , not like a father , but as a most iust iudge , that he could not any longer bite in his griefe , but in great bitternesse he breakes out into these wordes sauoring of deepe despaire , Mat. 27 46. my God , my God , why hast thou forsaken me ? These words , I say , sauor strongly of despaire , because he cries out that God had forsaken him : yet was he farre from despaire , because in the greatest conflict with Hell and Sa●han , his whole trust was in God , and therefore with great confidence , not once , but againe he doubleth his speach saying , My God , my God . Thus you haue not onely many of the faithfull , but the sonne of God ▪ ( clad in your nature ) more then a partner with you in your sufferings : Rom. 8.28 . which I haue alleadged to this end , that you may know that as a● things worke for the best to those that loue God , The sh●rpest affl●ct on● worke the sweetest comfort . euen to them that are called of purpose : so this affliction of yours , which because it is so sharp , shal therefore worke your good a grea● deale the rather . For , experience teaheeth , that that purgation which for the time doth work most strongly , and putteth the patient to the greatest paine , doth in the end bring the most ease to him who hath receiued it . One exception . But it may be you will take exception against this last example of Christ Iesus , and say that hee was not so tormented for his owne , but for your sinne , Hebr. 4.15 . 1. Iohn 2.1 , 2. because he was without sinne . Therein you speake most truly for the Apostle saith , Rom 4.25 . Hee was deliuered to death for our sinnes , as if he should say , whatsoeuer griefe or torment hee endured liuing , or dying , hee endured it for our sakes , that the whole fruit & confort therof might redound to vs . And to this agreeth that which is written in the first Epistle of Peter , 1. Pet. 2.24 . Who his owne selfe bare our sins in his bodie on the tree , that we being deliuered from sinne , should liue in righteousnesse , by whose stripes we are healed . From henceforth therefore may you reape no small comfort , for the peace of your conscience in the greatest heate of temptations . Christ hath suffred the torments of hell , that we might not suffer them , yea , that you may neuer suffer them . For in as much as he sufred not for his owne , but for your sinne , you may be therfore well assured that you shall neuer taste of those hellish torments , which your sinnes haue deserued , and that because your suretie , your mediatour , your Sauiour Iesus Christ hath in your nature , but in his owne person ( euen to the vttermost of Gods iustice ) suffered them for you , that you might neuer luffer them , but be fully and for euer discharged , both in this world , and in the world to come . For as the Apostle witnesseth . Rom. 8.1 . There is no condemnation to them that are in Christ Iesus . Another exception . Here again I know wel you wil thus reply that you will grant , To be in Christ Iesus is true happines to him or her which is ●ssured thereof . there is no condemnation to them that are in Christ Iesus , that must needes be true . But all the doubt lies in this , whether you your selfe bee in Christ Iesus or not . For of that cannot you be persuaded . If you could be assured therof , then you would not doubt , but you were without all danger of condemnation . But this is one point , which doth work no smal trouble in your conscience . Go to then , let this be one chief point to deal with you in .

And first to begin withall , let me ask you this one question . And I do not only pray , A great charge . but on Gods behalfe for his glory , and the good of your soul , I charge you to answer me plainly & truly . Once assured and euer assured of saluation . Had you euer any assurance of saluation in al your life ▪ were you euer persuaded by the preaching of the word to be saued by the death of Christ Iesus ▪ An vnsained so●o● for sinne , a deadly hatred , a sound purpose of amendment , are vndoubted ma●ks of Gods childe . did you euer feel the power of true repentance in your soule by these marks , that you were more greeued & sorie at the heart for your sins , then for any thing in the wh●le world : did you , and doe you beare a deadly hatred against them , 2. Co●. 7.9 , 10 , 11 as against the diuell himselfe : did you , and doe you purpose to the vttermost of your power , to forbeare and forswear the practise of them all , Luke 7.15 . See you a●swer● to euerie artiele truely as you will answere at you● perill . and to walke in holinesse and righteousnesse all the dayes of your life ▪ did that worde which you haue heard so long , so soundly , and so powerfully preached to your conscience , Psal. 1.2 . Phil. 3.8 . which you reade so diligently , wherein 〈◊〉 meditate and take so great delight as that you count al worldly things but dung in comparison thereof : did that word , I say , neuer speake peaceablie to your conscience by the holy ministerie ? did 〈◊〉 neuer giue you assurance and ioy in the holy Ghost : did it neuer worke such sweete comfort , as no worldly ioy could be like vnto it : did you neuer heare such a sermon from your owne godly and carefull pas●or , or from any other , that you haue said at your comming home , you would not for all the worlds good but you had heard it , because it was so sweete , and comfortable : did you neuer speake that worde , from the true feeling of the heart , which might warrant your soule , that you are in Christ Iesus ? If this worde hath had this gracious and powerfull worke in your soule ( as I am fully perswaded it hath , Ephes. 4.30 . and your selfe cannot denie it : for if you doe , beside the great wrong you offer your own soule , you trespasse against that spirit , whereby you haue bene sealed vnto the day of redemption ) then know assuredly you are so gra●●ed into that body of Christ Iesus , Gods loue is euerlasting and ●●changeable . as nothing shall be able to seperate you from that loue which the Lord your God beareth you in his deare Sonne , in whome hee hath so loued you once , Iohn 13.1 . as hee must needes loue you for euer . And that bicause the Euangelist saith , whome hee loues he loues to the end . For the gifts and calling of God are without repentance . Againe , Rom. 11.29 . God is not as man that hee should lie , Num. 23.19 . neither as the sonne of man that hee should repent . Hath he saide , and shall he not do it ? and hath he spoken it , and shall hee not accomplish it ? No , be you well assured , and write vpon it , 1. Sam. 15.29 . that the strength of Israel wil not lie nor repent . For , as the apostle Iames saith , Iam. 1.17 . with him there is no variablenesse nor shadowing by turning . Let these and such like places be alwais in your remembrance , and giue your selfe vnto the continuall meditation thereof . For they shall stand you in great stead , if you can call them to minde , when your temptations shal assaile you with greatest strength . And forget not , Therefore reade them often and continually that you may alwayes haue them at your fingers end . often to thinke of such excellent places as that is , which you find written in the eight chapter of the Epistle written to the Romanes , and the sixe and thirtieth verse , after this manner , What shal separat vs from the loue of Christ ? shall tribulation or anguish , or persecution , or famine , or nakednesse , or peril , or sword , &c. No , I am persuaded , that neither death nor life , angels nor principalities , nor powers , nor things present , nor things to come , nor height , nor depth , nor any creature shall be able to separate vs from the loue of God which is in Iesus Christ our Lord . And full sweet to this purpose are those words of the holie prophet Dauid . Psal. 34.18 , 19. The Lorde is neere vnto them that are of a contrite heart , and will saue such as be afflicted in spirit . Great are the troubles of the righteous : but the Lorde deliuereth him out of them all . Psal. 30.5 . Againe , weeping may abide at euening , but ioy commeth in the morning . But you finde no such matter you saie , for this trouble of minde hath holden you , not onelie nights and daies , but weekes and moneths , yea and yeeres , and yet you can finde no ease nor comfort . Be it so , yet bee not therefore out of heart , for the longer it bee before you haue ease , the more welcome it shal be when it commeth . And to this purpose are the wordes of the Wise-man where hee saieth , The hope that is deferred , is the fainting of the heart , but when the desire commeth it is a tree of life . Lastly , let the words of Eliphas the Temanite be fast bound vnto your soule , which you shall find thus reported in the booke of Iob , the fist chapter 17 , 18 , 19. verses . Beholde , blessed is the man whome God correcteth : therefore refuse not thou the correction of the Almightie . For hee maketh the wound and bindeth it vp : hee smiteth , and his handes make whole . Hee shall deliuer thee in sixe troubles , and in the seauenth the euill shall not touch thee . The summe & drift of all that which hath bin set downe from the beginning to this present place , is to encourage you concerning the maner of your affliction , which though it be very sharp & bitter to the flesh , because no chastisement for the present seemeth to be ioyous but greeuous : Hebr. 12.11 . A principal co●fort for the afflicted soule . yet there is a time , when it shall bring the quiet fruit of righteousnesse vnto them that are exercised thereby . In regard hereof Moses the man of God saith , Deut. 8.16 . that the Lord humbled his owne chosen people and prooued them , that hee might doe them good at their latter ende . And truely , in my poore iudgement , you may gather more vndoubted assurance of Gods euerlasting fauour towards your soule by these inward afflictions , Afflictions better tokens of Gods loue then riches and prosperitie . then by any outward prosperitie of anie worldly blessing whatsoeuer , whether it be of health , of riches , or such like . And that , because in these your afflictions you are most like vnto your head Christ Iesus , Hebr. 1.2 . who though hee were the right sonne and heire of the whole world : yet had hee not a house to hide his head in , Matth. 8.10 . as himselfe confesseth . Hebr. 2.10 . But it pleased the Father ( seeing hee would bring manie children vnto glorie ) to consecrate the prince of their saluation through afflictions . Now , as the holy Apostle reasoneth . ● . Tim. 2.11 , 12. This is a true saying , if we be dead with him , we shal also liue with him . If we suffer with him , we shal also reigne with him . To be short , the Holy ghost saith , Act. 14.22 . That we must by many afflictions enter into the kingdome of God . And once againe , Rom. 8.28 . Those whom he knew before , hee also predestinated to be made like to the Image of his Sonne , that he might be the first-borne among many brethren . So that you may wel perceiue you are not thus farre forth , any whit out of your way , but you keepe the rode , Afflictions the highway to heauen . euen the good way which leaveth you as streight as a line vnto the kingdome of heauen . And therefore as no traueller , who keepes his right way and knowes it , wil be sory , but very glad , because he trusteth to come to that place , where his desire is to abide : so no more cause haue you to be grieued , but rather to reioyce , because you know you walke in the streight path , which shal bring you to that place of your abode , where you would so faine be , and where you shal abide most blessed and happie for euer . Thus much haue I thought good to offer vnto your godlie meditations , to encorage you concerning the maner of your afflictions . The Lord grant you a rich portion of his spirite , that your soule may reape a gratious blessing .

Now you shall further vnderstand in few wordes , what shall be the substance of all the matter which foloweth in the remainder of this poore treatise . The substance of the whole Treatise follo●ing . I purpose so neere as I can , to gather together those obiections , which you and others doe obiect against your selues : and so farre as the Lord shall affoord me his grace , I entend in order to answer them .

The first and principall obicetion ( so far as I can conceiue & learne by conference with you , The first obiection and answere . and with so many as I haue any acquaintance ) is this , The troubled minde doubts of Gods fauour . That you doubt much of Gods fauour towards you ; that you feare it greatly you are not the child of God , and if you be , yet can not you be thereof certainely perswaded . This obiection hath aireadie beene answered in part : not withstanding because it is as the foundation of al the other obiections , I will in hope of Gods gracious assistance indeuor my selfe to answere it more fully , for your better contentment . First therfore I would gladly learne this one thing of you , or of anie other ( who is your partner in these temptations ) who it is that beareth you so greatly in hand , A needefull point therefore marke it well . you are not the child of God . If you answer , your conscience , through the greatnesse of your sinne doth tel you so : then do I againe demaund of you , who it is that sets your conscience a worke to vrge this point & to what end . Harken to Gods 〈◊〉 for he seckes 〈◊〉 God . If it be Gods spirit , you may be right glad , because then it is for your good , namely the you may go out of your selfe , & secke the forgiuenesse of your sinnes and euerlasting saluation in Christ his death and obedience , to the full assurance of Gods fauor , and the euerlasting peace of your conscience . Hearken not to sathan , for he hath vowed your destruction . But speake the truth , is it not rather a strong temptation of Sathan your deadly enemie to trouble the peace of your conscience , and if it be possible , to driue you to desperation . If it be so , as I feare it greatly , then say I vnto you , there is no cause why you should beleeue him . First because he is a lyer . Ioh. 8.44 . Secondly because he is your enemie , who meanes you no good at al. That he is a lyar it is manifest , because he hath beene so from the beginning , And he cannot nowe chaunge his nature . It is as much against his nature to speake the truth , as it is possible that God should lie , Heb. 6.18 . Rom. 3.4 . who is onely & euer true . Therefore , there is no cause why you shoulde beleeue such a common liar as the Deuill ( who will lie as fast as a dogge can trot , as wee vse to say in our common speach . You haue iust cause therefore to except against him in this respect . Againe , you neede not doubt that hee is your enemy , Reuel. 12.10 . 1. Pet. 5.8 . and that to the death ; because hee is the common accuser of the bretheren , and like a roaring Lion goeth about continually seeking whom he may deuoure . In regard whereof you are not to hearken to him , No credit to bee giuen to the deuil though he speak the truth , bicause his meaning is badde . or beleeue anie thing he shall saie vnto you , no although he speake the trueth . And my reason is , because he will not tell you the trueth , to helpe , but to hinder you , not to cheere , but to choake you , not to saue , but to spill your bloud . And whereas you will replie , you cannot denie , but hee saieth the trueth concerning the greatnesse of your sinnes , and that iust condemnation which you haue deserued for them . I answere thereto after this manner . That you are not to take the knowledge of your sinnes from Sathan , because he will not tell you the trueth , and the whole trueth as it is in deede . Marke thed euils cunning . For either he will pare your sins , and make them lesse than they be , to make you altogether carelesse , or else hee will make them greater then they be , to throw you headlong into despaire . But you are to take the persit knowledge of your sins , The holy vse of the Ministerie . from the true vnderstanding of the Lawe of God , Rom. 7.7 . fast girded to your conscience , by the holie ministerie , which GOD hath ordained for this purpose , Regard and re●erence the ministerie if you loue your soule . that you maie thereby come to true and vnfained repentaunce of all your sinnes , and bee saued through faith in Christ his blood . For the blood of Christ doth clense you from all sinne . 1. Iohn . 1.7 . And if you will yet reason against your selfe , that your sinnes are so great , that you can gather no assurance of Gods fauour towards you : Examples of notorious sinners who repented and were pardo●ed . then let mee offer to your consideration some one or two examples of such notorious knowne sinners , as the world cried shame of , and yet repenting had their sinnes forgiuen them . I meane of set purpose to make choise of those persons and people , who in the scriptures are noted to be most infamous . Because you and such as are so exercised as you are , doe indeed charge your selues further than you ought . No easie matter to comfort a troubled mind . For you make your selues so bad , as though none were to be compared vnto you , or as though God had no mercie in store for you . And hereupon it comes to passe , that almost there is not any word of God which can bring peace vnto your troubled consciences . I intend therefore to match you so , and with such , as you shall be forced to confesse you are outmatched . The end shal be this , to bring glad tidings to your heauie and sorrowful soule , that God both is and will be more fauourable to you , then you can as yet be persuaded . For if God haue shewed mercie to those , Reasons to persuade the afflicted . who by reason of their knowne sins , were in all mens iudgement further from mercie : how can he denie you mercie , The Lord persuade your heart . who neuer brake into that outrage of sin , and yet doe most humblie sue vnto him for mercie . That good master , who forgaue his bad seruant at his owne intreatte , ten thousand talents , would not haue beene hard vnto him , who ought but a hundred pence , if he had sued vnto him , as he did to his cruell and vnmercifull fellowe seruant , who by no meanes would bee entreated , to shewe that fauour in a little debt , which was shewed him in a verie great summe . Remember , I pray you , that you haue to deale with a God , who is farre more mercifull : and therefore you may bee sure to find more fauour . You reade in the Gospell of Saint Luke the seuenth chapter , Marie Magdalen a notorious and knowne sinner . from the thirtie and sir verse vnto the end of the chapter , of Marie Magdalen , and of her behauiour , being a woman not only vehementlie suspected of lewde life , but openlie knowne for a common harlot , and generallie so taken , as may appeare by the wordes of Simon the Pharisie , who receiuing Jesus Christ into his house , Luke 7.38 , 〈◊〉 The hypocrisi●● Pharisie is offended with Christ . thought neuer● deale the better , but much the worse of him , because hee suffered so bad a woman to come so neare him , but especially to lay any hande vpon him , as to wash his feete with her teares , and to wipe them with the haires of her head : to kisse his feet , and to annoint them with aintment . A●this notwithstanding , 1 1 Iesus Christ likes Maries doings . marke what marueylous great mercie Jesus Christ shewes to this so wretched and sinfull 〈◊〉 man . First he takes in very good part , whatsoeuer she had done vnto him , whereas Simon looked he should not onhaue shewed his great dis●iking of her dealing , but to haue shaken her vp , & that roundly for her sawtines , to come so neare him without his loue and leaue . Secondly he is so farre off from misliking her behaniour in that present action , 2 2 Christ comme● Maries reare● more then 〈◊〉 mons great 〈◊〉 dinner . that hee doth highly commend her to Simon , and that after so special a maner , that he giues him to vnderstand he takes better liking of her kindnesse , then of all the great prouision which he had made for him : because whatsocuer she did , she did it with an vpright heart towards him , and in a sincere loue for the good of her own soule . Thirdly for the ease of her heart , 3 3 A●●ies sinnes ●●giuen her . which nowe was grieuously tormented for her wicked life past ( as appeared by the abundance of teares she powred out ) hee saith to Simon in her hearing , Luke 7.47.4 that many sinnes were forgiuen her . Fourthly , that she might take better hold of his wordes , 4 4 Christ speakes particularly to Marie for her comfort . and apply them to her selfe for the comfort of her owne soule , he turnes his speach particularly vnto her , and saith in more speciall manner , Verse , 48.50 . Thy sinnes are forgiuen thee , Thy faith hath saued thee . Lastly , that she might depart a ioyfull and blessed woman indeed , wanting nothing which might make for the peace of her conscience , 5 5 Maries happie farewell . Verse 50. he giues her a most sweet farewell , saying , Go in peace .

Now let mee reason a little with you , The application of the first example . concerning this woman , can you when you haue strained out your sinnes to the vttermost , make your selfe as bad as this woman . No , you cannot , you may not , you dare not . For how dare you staunder your owne selfe , Applie the plaister to the sore that your soule may haue ease . when it is not any way lawfull to staunder another ? and if you bee bound to tender the good name of your brother as well as your owne , then it must needes follow , you are by nature most bound to tender your owne . If then you cannot denie , but you are by great ovs outmatched in this example , shew me what sound reason you can bring to proue , why Iesus Christ should not entreat you as kindly , & shew you as much fauour as he she wed to Mary , especially when as your sins ( euen by your own confessiou ) are neither so notorious , nor so apparant , and open in outward transgressions , to be seene and iudged by the world , as hers were . The teares you shed are not spile for the Lord hath put them all into his bottell . And yet for all that your teares as manie , your hart as much tormented with sorow , your kindnesse as great to Christ in his members , and your desire as great to be whollie his at his commaundement . Did he regard her , and will he reiect you ? did he not shew her a hard countenance , and will hee looke sowrelie vpon you ? did not she let so much as anie one teare fall in vaine ? did her teares moue him to compassion ? and doe you thinke he will not haue pitie vpon you & put vp all your teares into his bottell ? Psal. 56.8 . were many sinnes forgiuen her , and can any of your sins be vnpardoned ? was her faith strong to saue her , and shall your faith want strength to saue you ? did Christ for a farewell , bid her go in peace , and wil he send you away emptie without peace ? No verelie . If you thinke so , you thinke much amisse , and therfore such a thought must not depart without som ●ue chastisement . A familiar resemblance . Suppose there is a man of so great wealth , that hee knowes no ●●de of his goodes . And suppose that this man hath many debters , which owe him verie great summes of money . As for example , some owe him thousands , some hundreds , and some many scores of pounds . Amongst them al there is one poore man , who owes him twentie pounds , which hee is no way able to pay , nor anie pente thereof , if hee should bee east in prison , and lie there till he rot . If this great rich man shall cause a proclamation to be made , that all and euerie one of his debters should come to him , and he will frankly and freely forgiue them all . although the debt were neuer so great , vpon this condition , that they will confesse and acknowledge the debt to bee due , whether it were more or lesse . If the poore man should come in among the rest of the debters , and confesse himself to owe him such a summe as I haue named , He that forgiues a great debt , will readily forgiue a small . lay forth his pouertie , and therewithall humbly vpon his knees with teares beseech him to shewe some fauour toward him●● should not he in this case haue good hope to be forgiuen , especially if before his face he should see one to haue thousands forgiuen for a word of his mouth . Labour to apply if you desire to haue comfort .

These things concerne you verie nearly , and therefore I am so much the rather to intreat you , not to make wash way of them , but as they do nearely concerne you and your good , so to lay them neare vnto your heart , by reuerent meditation , that your soule may finde a gracious and comfortable blessing . A second example of the great rebellion of Israel . The second example whereof I would haue you to make diligent consideration , is written in the first chapter of the prophet Esay , and the eighteenth vers , where the Lord makes a maruellous large offer of great mercy vnto a people , who had highly offended him , I meane the people of Israel . To these Israelites in most louing maner the Lord speaketh , Come , saith he , Esai . 1.18 . let vs reason togither , though your sinnes were as crimson , they shall bee made white as snow , though they were red as scarlet , they shall be as wooll . What the offer is you heare , and how great it is , your selfe is able to iudge : euen so large an offer of mercy as none can be greater . In one word , it is as if the Lord should say . O Israel thou hast sinned against me thy good God most grieuously , and hast deserued that I should not onely punish thee sharply , but for euer cast thee cleane out of my fauour . Notwithstanding vpon thine vnfeigned repentance for all thy sinnes past , and a resolute and full purpose of amendment hereafter , A general pardon offered . I am content to forgiue & forget them all , and to giue thee my gracious generall pardon , to acquit and discharge thee of all and euerie one of thine iniquities , that not so much as anie one of them shall bee able to condemne thee in this world , or in that which is to come .

Here I pray you consider a little with me , The cursed condition of the Israelites . the estate and condition of this people , at the time of this louing offer , and therewith also consider , what cause there was why the Lord should shew so great fauour to this people . Begin you at the second verse of the forenamed chapter , and marke aduisedly what manner of complaint the Lord takes vp against them . 1 1 An appeale to all the creatures of disobedience . First hee calles heauen and earth with all the creatures therein to witnesse their rebellion and disobedience against him . 2 2 Vnthankefulnes . Secondly he challengeth them of so monstrous vnthankfulnes , that it is too too shamefull : for he shewes they were so farre gone in this point , that the brute beasts , euen the oxe and the asse , which were dumme and without reason , were more thankfull in theire kinde , to their owners for their fodder , then they were for so many thousands of blessings , which he had bestowed vpon them . 3 3 A large inditement . Thirdly in the third verse he draws out against them , a very substantiall inditement both for words and matter , wherein he layes forth all their ill behauiour , Esa. 1.3 . and paints them out in most liuely colours , calling them with great detestation , A sinnefull nation , a people laden with iniquitie , a seede of the wicked , corrupt children . Fourthly , 4 4 A proofe of the inditement . hee prooues this inditement and euery part thereof , by charging them to their faces with murder , and blood , by reason of their horrible oppression , and crueltie towards all in generall , Verse 15.17 . but more specially towards the poore , the widow , the stranger and the fatherlesse , all this is done in the fifteenth and seuenteenth verses . In the practise of which sinnes , and all other kind of filthines , they were such exquisite workemen , Verse 10. that they were more like the people of Sodom and Gomorra ( whom the Lord with fire from heauen destroyed ) then that people whom the Lord had chosen , Exod. 29.5 , 6 and pickt out from all the nations of the world , Verse 11.12.13.14.15 . to be a peculiar and a holie people vnto himselfe . Fiftly , they were such hollow hearted hypocrites in all the outward exercises of religion , Hypocrits in the seruise of God . that the Lord detested all their sacrifices , and vtterly abhorred all their praiers , as you may reade in the 11.12.13.14 . and 15. verses . To make an end with so bad a people , as lightly could not be worse , they were so desperate , and hardned in their wickednesse , that they were past cure , and no hope or verie small ( if anie at all of the greater part ) of their amendement , because the Lord had assayed by all good meanes , to bring them to some goodnes . He had wooed them with blessings , and feared them with his iudgements : Sam. 7.14 . he had chastised them often with rods , and many times scorged them with the plagues of the children of men : Verse 5.6 . but all in vaine , the more they were corrected , the worse they were , and grew to be more desperate , as appeares out of the fift and sixt verses . After all this bad dealing , as though they had beene no such leude and gracelesse people , or as though they had not offended so grieuously , The Lord intreates peace at their hands which had highly offended him . nay rather as though the Lord had done them some great wrong , he seekes to them ( wheras they should haue both sued and sought to him ) that there might be a treatie of peace , and a ful reconciliation made betweene them . For which purpose he offers in most friendly and louing manerto common with them , saying , Verse 18. Come let vs reason together .

Nowe giue me leaue once againe to deale with your conscience in this point . Charge your soule with as many sinnes as euer you can possibly call to minde , A particular application of the former example . in any parte of your life , either before or since your calling , in ignorance or in knowledge , in youth or in age , howsoeuer , or with whom soeuer you haue committed them , eithert by thought , word or deed , in the light of the day , or in the darknesse of the night . Bind them all and euerie one of them in one bundle , cast them into the one end of the ballance : when you haue so done , take vp the sinnes of this people , put them into the other ende and weigh them together without ante deceit . Nay , for this once you shall haue leaue to shew your best cunning , and see if you can make your ende heauier . If you can not ( as I am sure you can not , except you will vse some notable deceit , which will be soone found out , so as you shall neuer be able to answere it ) then knowe you , and let your conscience also vnderstand , A strong reason to proone and perswade . that if the Lord saide vnto a wicked people , frosen in sinne , come , hee doeth much more saie to you , who woulde so faine leaue your sinne , come , and againe come , let vs two reason together . For , although thy sinnes be in thine own sight as crimson , yet shall they bee made as white as snowe , though they bee ( to thy seeming ) as redde as euer was the scarlet , yet they shall bee as white as anie wooll , because they shall bee all so perfectly scowred and washed in the bloud of Iesus Christ , Rom. 8. ● . as not any one of them shall be able to condemne thee , either in this world or in the world to come .

And that you may bee the more bolde to come , behold your sweet sauiour ( who being made sin for you that you might be made the righteousnesse of God ) saith also vnto you , 2. Cor. 5.21 . come : Matth. 11.28 . Another reason of great weight : will you not come when your Sauiour calleth you for your good . yea for your further encouragement be offers , and is readie to take you by the hand , and to go with you himselfe vnto the father , for whose sake you must needes be most heartely wellcome . And if you shall thus answere your Sauiour Iesus Christ , that gladlie you would come , but that your sinnes doe so clogge , and loade your heart with sorrow : then heare how againe he replies vpon you saying . The tired sinner may boldely come to Christ . If the case stand so with thee , then come in any wise , yea therefore the rather come . For if thy sinnes doe put thee to paine , and be as a heauie burden , to bigge for thee to beare , come thy way , and say them all vpon my shoulders , for my backe is broade inough to beare them all , were they neuer so many . I am well content to beare the whole loade of them mine owne selfe , that thou mayest be fully and for euer discharged . Matth. 11.28 . Marke well that Christ will saue humbled sinners and none other . For such sinners doe I call , and such sinners onelie will I saue , as are in paine and throughlie tyred with their sinnes . As for such sinners as haue store of sinnes hanging vpon them , and either doe not feele them , or care for no helpe , I haue nothing to do with them , neither will I be any Sauiour vnto them . For , the whole neede not the physition but the sicke . Matth. 9.12 , 13. I came not to call the righteous , but sinners to repentance .

Thus farre I haue endeuoured to sati●tie your first and maine obiection , and to my power aimed at this marke , namely , to pacifie your troubled conscience with this comfortable and sound persuasion , Rom. 5.1 . that beeing iustified by faith , you haue peace toward God through our Lorde Iesus Christ , by whome you haue boldnesse and entraunce vnto God the Father , Ephes. 3.12 . and that by the powerfull working of Gods spirite , which is the spirite of adoption which you haue receiued , Ro. 9.15 , 16 , 18. whereby you crie Abba Father . The same spirite beareth witnesse with your spirit , that you are the childe of God . And if you bee a childe , then are you also an heire of God , and a ioynt heire with Christ . And therefore not I , but Gods holie spirite in the Epistle to the Hebrewes ( whose wordes you ought both to regard and reuerence ) saieth vnto you in this wise : Hebr. 4.17 . Let vs goe boldely vnto the throne of grace , that wee may receiue mercie and finde grace to helpe in time of neede .

I beseech you marke aduisedly that the author of the epistle calleth vpon you to goe , and to goe boldely . Labour to cast off feare when God would haue you bolde . But whither would hee haue you goe ? forsooth to the throne . And to what throne ? You are louingly called to come to a louely throne , hanged all ouer with hangings of grace and mercie . Not to a throne of iustice , of wrath , and condemnation , but to a throne of grace and mercie . It is indeede a throne of iustice , of wrath , and condemnation , but not to you , nor anie such as you are . The throne against your comming is couered and hanged all ouer from end to end , both wide and side with most rich & costly cloth of grace and mercy . Then hangings are al of grace and throughout embrodered with nothing but mercie . View them your selfe , looke vpon them throughly , and you shal finde all mercie and nothing els but mercie . Therfore you are willed to come to this throne boldly , because it is a throne of grace and mercie . And that you may knowe before hand what you shall gaine by your comming thither , Mercie welcomes you . you are told plainly & truely , you shall find ( that which your soul most longeth after ) store of grace , and you shall receaue so much mercy as may helpe you , when you shall stand in most neede of mercie . Thus must is needs be , you must needes be welcome , for the Iudge is your great frend . and otherwise it cannot be , because the iudge himselfe , who sits vpon the throne , is a iudge ful of mercie , clad altogether with rich robes of mercy , and your great frend , who wil shew you all that fauo● that may be . For why , he is Iesus your Sauiour , Matth. 1.21 . who will in no case suffer you to miscarie .

Here is good occasion offered to answere a second obiection of yours , The second obiection and answer . which is , that you beleeue , that Iesus Christ is a perfect and an able Sauiour , but not your Sauiour : The troubled minde cannot apply Christ to it selfe . that he saith come , but he saith not come to you . But I will prooue he speaketh to you as wel as to any other , and that as particularly and as plainly as if he shuld call you by your name , and say , come M. P. E. I speake vnto thee by name .

First , Aduise your selfe well , that he that knowes you calls you . Esa. 43.1 . Feare not , for I haue redeemed thee , I haue called thee by thy name , thou are mine . you will grant , that in those wordes ( which you finde thus written , in Mathew chap. 11. verse 28. Come vnto me all you , that are weary and laden , Christ Iesus calleth al sinners generally , you are one among the rest . Therefore he cals you . For he saith , he came to cal sinners to repentance .

Secondly , in the forenamed wordes he cals such sinners onely particularlie and by name as are wearie and laden with their sinnes . Iudge you , whether you be called . Are your sinnes pleasant to your palat , and sweete vnto your taste ? Doeth the remembrance of your sinnes make you laugh , as though ye were tickled , when you thinke vpon them ? Is it the ioy and pleasure of your sinnes , which drawes so great store of falt teares from your eies , and fetcheth so many deepe sighes from your heart : Doe your sinnes lie vpon your conscience like some little light feather : or rather do they not presse and holde you downe as a woonderfull weightie burthen : If you be in this case , then may you know , if you will know that which shall doe you good , that he speakes to you by name , and saith vnto you , come boldly and feare not , I will ease thee of all those thy sinnes , which are so great a burthen to thy conscience , and will giue thee a gracious generall pardon in my death and passion . Moreouer , I will from top to toe couer and cloath thee with the rich robes of mine owne righteousnesse vnto the full assurance of euerlasting life .

The third obiection followeth , The third obiection & answer . The troubled mind complaines of the weaknesse of faith . that your faith is weake , and so weake , as you are fully perswaded there is no childe of God hath so weake a faith as you haue . I perceiue it fareth with you as it doth with one that is greatly troubled with that tooth-ach , gout , stone , or some such strong disease , who being in verie great paine , in the extremitie thereof cries out , that there was neuer any creature in the world so cruellie tormented . And why saith he so : forsooth because he feeles his own paine , and no other mans beside : Enery man complaines of his owne paine . therefore he speakes of that which himself feeleth , and not of that which he doth not feele . For there be a great many mo as greatly tormented as he : but he thinkes not so , because he d●th not feele it so : Thus do you deale , you are greatly troubled with the weaknes of your own faith which you feele : therfore according to your feeling you complaine , Many deere seruants of God are greatly greeued for the weaknes of their faith . that none hath so weake a faith as you haue : not withstanding there be a great number besides your selfe , who are as much troubled this way as you . But I will take your own words . You say your faith is weake . Yea , then you grant you haue faith . And therefore say I , or rather the Lord himself for your comfort , you cannot possiblie perish . For God so loued the world , Iohn 3.16 . that he gaue his onely begotten sonne , that whosoeuer beleeueth in him might not perish , but haue euerlasting life .

But your faith ( as you say ) is so weake , that you cannot thinke it to be anie faith at all . A weake faith is a good faith , therefore make much of it , and labour to strengthen it . And I againe doe answer you with a better warrant than your thought , that a weake faith is a faith , yea a good and a sound faith . The weakenes of faith doth not take away the nature and beeing of faith , that because there is weaknesse in it , therefore it should cease to be a faith . Will you say a weake man is no man , because of his weakenesse : No , A weake man is a man . for he is a man though neuer so weake , as long as there is any life and breath in him . Neither doeth his weakenesse take away his goodnes : for he may be a verie good man although he be verie weake : So say I of your faith , the weakenesse thereof takes not away the goodnes . It is a good , a sound and a liuely faith , although it be weake . I neuer yet heard of anie beleeuing man or woman , Weaknesse of faith , a generall complaint of all the godlie . but haue complained of the weaknesse of their faith . Nay for my part I haue marked it in sundrie examples , that the more godly and beleeuing , the more they haue complained . I coulde from mine owne experience , name diuerse to proue this paint , and some of them well knowne vnto your selfe . But I wil name some one or two out of the Scriptures , and leaue the rest to your owne good consideration .

You reade in the Gospell of Marke the ninth chapter and foure & twentieh verse of so good and faithfull a man , marke 9.24 . Example of a weake faith in a verie good man . as you wil your selfe confesse , hee had a true and sincere faith , because hee saide vnto Iesus Christ , Lord , I beleeue . Neuerthelesse , this good man was sicke of your disease , and felt his faith to be weake , yea verie weake , and therfore he intreates the Lord Iesus very earnestly , yea crying out with tears saith , Lord help my vnbeleef , &c.

Again you reade in Saint Lukes Gospel , the seuenteenth chapter and fift verse , of the holie Apostles , The Apostles weake in saith . whom our Sauiour Christ had chosen to preach , and by their preaching to beget faith in others : yet euen these men doe in like maner find and feele great want and weaknesse in their owne faith . For which cause they put vp their humble supplication vnto their Lord and master Iesus Christ , that he would increase their faith .

So that now you see verie plainly , Weakenesse and wants will waite vpon vs to our graue . there is no cause , why you should too much discourage your selfe , with the consideration of the weakenesse of your faith . Because the best and most faithfull seruants of God , doe halt of this sore as well as you , and shall doe as long as they liue in this world . For there is no perfection of any good grace in this life . 1. Cor. 13.9 . We see and know in part , and therefore must needes also beleeue and practise in part . Perfection is no where to bee found but in heauen , Weakenesse of faith a speciall meanes to humble vs . that that we may long to be there , and so bee fully perfect . God vseth this as a holie and good meanes rightly to humble you and many of his deare children for your good , that by the true feeling of this weakenesse , and many other infirmities , you may see how much neede you haue to runne continually for strength and succor at the handes of your sweete Sauiour , who hath throughlie supplied all your wants , and who will so strengthen you , that your faith ( though neuer so weake to your owne feeling ) may neuer faile you . For which purpose I would haue youe to lay sure holde of these wordes full of sweete comfort , deliuered vnto Peter by out Sauiour Christ , for the strengthening of all the faithfull . Simon , Simon , Luke 22.31 . Sathan hath desired to winnow you as wheate , All the faithfull are as deare to Christ as Peter . but I haue prayed for thee that thy faith faile not . Marke I pray you , how Iesus Christ promiseth to pray for Peter , and not for him onely , but for all the faithfull . For is hee onelie Peters Sauiour ? He prayeth for all the faithful as wel as for Peter , and for you . is he not also the Sauiour of all the faithfull in the world ? Is hee not your Sauiour as well as Peters ? yes truly . Then he will pray for you also . For so he sayth in that most sweete prayer which hee makes to his heauenly father , for all the faithfull which shall beleeue in him to the worlds ende . Ioh. 17.20 . I pray not for these alone , but for them also which shal beleeue in mee through their worde . And if hee in whom onelie the father is wholie and altogither well pleased , Math. 3.17 . and for whose sake hee can not bee displeased with you , doe praie for you , shall not hee bee heard , and his prayer fullie graunted : Yes it can not be denied .

But yet you say hee speakes to Peter , Christ in Petes spe●kes to al the faithfull by name . and promiseth to pray for him by name . Yea , and that is as much as if he should call you by your name , and say that he will pray for you , and for so manie as Satan hath any desire to winow . But satan hath a great desire not . onely to winow Peter , but all the rest of the faithfull also . For so are Christs words , saying , Sathan desires to winow , not thee , Sathans malice in deadly against all the faithfull . but you , as if hee should say , his malice is not against one alone , but against all . Therefore as all must looke to themselues : so Christ promiseth to praie for so many as are windowed , and particularlie for you , because you can tell that you are winnowed . And whereas it pleaseth the Lord thus to winow and sift your faith , you may be sure not to loose , but to gaine thereby . For this you know , the more the good corne is fanned , and winowed , the cleaner it is ; and the oftner golde is put into the fining-pat , the more pure and excellent it is . To this end therefore are you fined after this manner , that the triall of your faith being much more precious then golde that perisheth , 1. Pet. 1.7 . though it bee tried with fire , might bee found vnto your praise and honour , and glorie at the appearing of Iesus Christ .

Now I come to answere a fourth obiection of yours . The fourth obiection and answere concerning praier , That you cannot pray . What , can you not pray at all ? can yee neuer pray ? Yes you thanke God for his mercie , you can pray sometimes , but neither so often , nor so zealously as you desire , and as your neede enforceth you . Sometimes you pray , Cold praier better then no praier . but verie coldlie , and with verie little or no feeling . Sometime you pray more earnestly , and for all that , you find small comfort . And sometimes though you doe what you can , you can not praie for your life . This is as I knowe by some wofull experience a verie iust and true complaint : yet I remember when I demanded whether you could praie at anie time , you could not denie but you could pray sometime , and I am persuaded with good feeling and sweete comfort to your soule . Whereupon I proue once againe to your conscience , that you haue a true faith vnto saluation , because prayer is an vndoubted , and plaine fruit of a liuely faith , Rom. 1● 13. accompanied with euerlasting saluation : for whosoeuer calleth vpon the name of the Lord shal be saued .

Praier is not a common gift , Prayer no common but a speciall gist giuen to the elect . common to all , but a speciall gift , proper onlie to the elect , as faith and repentance . The Apostle saieth , All men haue not faith , 2. Thessalon . 3.2 . so say I , all men haue not the gift to pray . A wicked man can not pray , because he can not beleeue , for praier is a most excellent fruit of faith . The vngodly haue not this gift in truth , or in any good measure , howsoeuer they haue many other excellent gifts of wisdome , councell , & learning , yet they want this , which the Prophet doth plainly auouch , saying of them , that they call not vpon God : as though he should say , they do many other things , but they doe not this , and no maruell , for indeede they cannot , because they want that spirite which should teach them to pray , for the spirit helpeth our infirmities , and praieth in vs , yea this same spirite of sanctification which hath wrought a gracious measure of Faith and Repentaunce in your heart hath taught you also to pray , and to take so great delight therein , that you are glad when you can pray your selfe , or can be partaker with others when they pray .

But you say sometimes you cannot pray at all , Praier is not a common gift . and therefore you doubt your selfe very much . The godly cannot alwayes pray as they would . If you could pray when you would , and as you would ( beare with my plainnesse , for I speake from the feeling of mine owne heart ) you would be proude , you would thinke it were but a gift of nature , in your owne power and no gift of God : so should God loose his glorie , so should you soone forget the right vse of a notable blessing , and forget also to be thankfull . Nowe you haue it but seldome , or not so often as you would your selfe , you knowe from whome you receiue it , and when you haue it , you vse it with more reuerence , and make more account of it , you take more ioy in it : and when you want it , you groane to God for it the more earnestly . It is verie needefull and much for your profit , The want of many blessings and graces is very needefull and profitable . that the Lord would excuse the best of his seruants with the want of manie blessings and graces both for their bodies and soules . 1 1 To be sicke , It is good some times to be sicke , that we may knowe how good a thing it is to enioy the benefit of health . 2 2 Hungerbitten , It is good sometimes to be hungerbitten , that our meate may be the more sauourie , that we may be the more thankfull for our foode , that we may receiue and vse it more reuerently , and the more willingly releeue such as stand in neede . It is good for vs some nights to be abridged of our naturall sleepe , 3 3 To want sleepe , that we may know thereby , Psal. 127.2 that it is the Lord who giues rest vnto his beloued . It is verie meete we should sometimes be troubled in conscience , 4 4 To haue a troubled concience . Peace of conscience a pretious blessing . that we may knowe how precious a blessing that is aboue all others , to enioy the peace of conscience , and to labour aboue all things to attaine to it , and to maintaine the same . It is good for vs sometimes to be cleane to seeke hawe to praie , that when we can praie , we may be the more humble , reuerent and thankful .

But if you like to stand vpon this point to vrge the same against your selfe , I will as in the sight of God , to his glorie , and mine owne shame , confesse the truth vnto you , as it is with me in this thing . I haue more cause a thousand fold , to doubt my selfe herein , then you haue , by reason of the great calling which the Lord hath layed vpon me , being a minister and teacher of the word . Therefore the Lord be mercifull vnto me a wretched sinner . For my wicked euill heart is so narow and baren in prayer , that many times I cannot pray at all . And this fals out not onelie in my priuate meditations betweene God and mine owne soule , but in my dailie prayers with my houshold , wherein I haue beene forced for the most part to vse , This hath beene in former time , now through Gods grace it is otherwise , yet perfourmed in great weakenesse , and with many wants , besides some speciall exercise an other way sufficient to abate the pride of my heart , and to keepe me vnder . and that almost word for word , a short prayer , which I haue set downe in a short Cathechisme for the helpe and furtherance of such as are vnder my charge . And if vpon some speciall occasion offered , I indeuour my selfe to pray otherwise , it is such poore , drie , naked , and sillie stuffe , both for words and matter , that after I haue prayed , I am a great while maruelously tormented in conscience . And I should be vtterly ashamed , that you or any other should come within the hearing of my babling praiers . And assuredlie , were it not that I felt some more gracious assistance , from the Lord in those prayers , which are offered vp in my publike ministerie , I could haue small assurance of Gods louing fauour towardes mee . This I confesse according to the truth , that you may know you are no more alone in this point , than in the former , and to intreate you to pray for me , following the good aduise of the holie apostle Saint Iames , who counselleth vs , Iames 5.16 . to confesse our sinnes one to an other , and to pray for one an other .

But alas say you , how should I pray for you , True praier is not a set order of fine wordes . when I can not pray for my selfe . If you cannot pray in set wordes , and in fine order , can you not therefore pray at all ? can you not sigh and groane inwardly , in the true feeling of your soul , as one that is so greatly oppressed with griefe , that he hath not a tongue to vtter that which he hath within his minde . If you can sigh and grone , after this maner , be of good comfort . For you haue learned long since , from some of your faithful teachers , who haue many times soundlie taught this point from the word of God , and that of purpose for the relief of weake consciences , that you pray verie effectuallie . Your sighes are prayers which the spirite , from whom they proceed , vnderstandeth right well , yea although there is not so much as anie one worde vttered to expresse them . Wordes are for our vnderstanding , that we may thereby knowe one anothers meaning . But the hoke spirite which is our comfortable schoolemaister , and searcheth the deepe things of God , knowes our meaning and thoughts before we speake , yea although we speake not at all . For as the Prophet Dauid saith , Psal. 139.2 . He knowes our thoughts long before . And the Apostle saith , the spirite helpeth our infirmities , for we knowe not what to pray as wee ought , but the spirite it selfe maketh request ▪ for vs with sighes , which cannot be expressed .

These sighes breaking out violentlie from the consciences of the godlie , The sighes of the Godlie are acceptable prayers . are prayers , and loude cryes , acceptable t● the Lord , and pearcing deepelie into his eares , as appeares in Exodus 14.15 . Where the Lorde demaundeth of Moses why hee cryed so vnto him , whereas the wordes of the Text make no mention of anie one worde hee spake or vttered . I pray you tell mee this one thing , A similie . if the childe of your owne bodie , whom you loue dearelie , and which is vnto you as your owne soule , shall be sicke , and being full of paine , shall moane him selfe vnto you , tell you howe sicke hee is , where his paine doth holde him , and shall entreate you euen as you loue him , to doe what you can to ease him , will you not doe it both willinglie and readilie : yea , will you not doe whatsoeuer you are able euerie kinde of way for the ease of your deare dearling : But if his paine shall encrease and grewe so great , that it takes awaie his speech , so as bee is not able to speake a worde , but to fetch deepe sighes , and to moane himselfe vnto you by most greeuous groanes , will not these groanes pearce your heart more deepelie , and cause the bowels of compassion to yerne in you more stronglie , to straine your selfe euen to the vttermost of all your power to affoorde him as much comfort as is possible , both by your selfe & by others : shall the groning of your child worke great pitie in you , and shall not the the mightie groanes of your poore sicke soul , moue the Lord your God to greater compassion ? The Lord exceedeth al men in goodnesse and compassion and therefore will heare and helpe you readily . If in such a case you will be so readie to heare and helpe , know you for certentie the Lord will be more readie to heare and helpe , whensoeuer you shall in the anguish of your soule groane vnto him . For looke how farre he exceeds you and all other in goodnesse : so farre also doth he exceede you and all other in mercie and compassion .

Beside all this , there is no sacrifice more acceptable in the sight of God , then the sighes and groanes of a troubled minde . Psalm. 51.17 . The sighes of the spirit a●e to be regarded . For so saith the Prophet . The sacrifices of God are a contrite spirit , a contrite and broken heart O God thou wilt not despise . Therefore make as good account of the groanes and sighes of the spirit , as of any prayer you can make , euen in the best words you can deuise . And for a farewell of this matter , remember that the godlie and good king Ezekias , Ezekias could not pray , but chatter . could not in smooth and fine wordes , poure out his prayers before the Lord in his great sicknesse , but chatter like a swallow or a ●rane , as hee confesseth of himselfe . Esa. 38.14 . Consider also that the poore Publican , being ashamed of himselfe , The Publican prayed feruently but saide little . by reason of his sinnes , and feareing to lift his eies toward heauen , could not deliuer his minde at large , in fit , and choise words , but with much paine , Lu. 18.9 , 10 , &c. at the last he breakes forth after this manner , O God be mercifull to me a sinner . Neuerthelesse our Sauiour Christ giueth sentence on his side , that he went home more iustified , then the proud Pharisie , who had both words and winde at will .

Your fist obiection doth thus offer it selfe , That you cannot leaue sinne . The fist obiection and answere , of leauing sinne . And that which doth more trouble you , you cannot leaue those sinnes , which you haue vowed to leaue , but you fall againe into them . First you reason thus against your selfe , that you can not leaue sinne . No maruell , Sinne cleapes too fast to our nature to part with it in ha●●e . for although you be one of Godes saintes , and haue receiued the spirit of sanctification in measure , to fight the Lords battels against sinne , and hell : yet are you no Angell in this world , so as you can altogether ceasse to sinne , because you carrie , and shall carrie vnto your graue , a bodie , and soule subiect to sinne . Therfore you must fight this battel euen so long as you haue breath and life . This enemie of yours is so strong , No perfect conquest ouer sinne vntill death . that he will neuer be fullie ouercome , vntill you haue ouermastred him by death . And then you shall haue a full and perfect conquest ouer him and all your enemies . In the meane time , plucke vp a good heart , gird you fast with all your Christian armour , Christian co●●age and armor . put on your complete harnesse , and euerie part thereof , as you finde it set down in the sir● chap. of the Epistle written to the Ephesians , Ephe. 6.13 , 14 , &c. take your weapon in one hand , I meane the sworde of the spirite , and your buckler in the other , that is to say , the shield of faith . Lay about you lustily , with all the strength and cunning you haue . Yea , bee strong in the Lord , and in the power of his might . And fear not the issue , Be carefull to fight Christ his ●attell , and feare not the issue . although you latch and catch many a sore blowe , no though you be foiled and wounded , because you haue a valiant captaine Christ Iesus your Samour , who hath alreadie himselfe gotten the victorie for you , and who will not shrinke one foote from you , vntil such time as you also haue gotten the victorie . For in all these things wee are more then conquerours through him that loued vs . Rom. 8.37 . And that you may haue the more courage to fight this field without fainting , vnderstand thus much , All the faithfull doe fight one and the same battell . that all the faithfull doe ioyne hands with you to fight out this battell .

The holie Apostle Paule had receyued a great measure of sanctification aboue manie thousandes of Gods children : yet could not hee get the full mastrie ouer sinne , but that full sore against his will to his hearts griefe hee fell into it . Therefore with sorrow of soule , hee complaines in the seuenth Chapter to the R●mames . Rom. 7.19 . That the good which he would he did not , Paule fought a blo●die field with sinne . but the euill which hee would not , that did hee . And that it may be well vnderstoode , that this was not onelie a sharpe hote skirmish , for a short fit , but a set battle to continue to the ende of his life , you may reade howe after sundrie and diuerse greeuous complaints of his owne weakenesse , and of the strength of sinne , as a man that is wearie of his life , for no cause but this onely , that he could not leaue sinne , hee breakes out into these wordes of great passion . V●●se 24. O wretched man that I am , who shall deliuer mee from the bodie of this death ? Poul could not leaue sinne as he desired . In which speech he doth bewray two things . First that hee could not leaue sinning , although it was his whole studie , and the onelie thing among manie , which he most earnestlie desired . Therefore he calles himselfe a wretched man , because he carries about a bodie of sinne and death . Secondly , that hee had as longing a desire to cease from sin , as any man could haue . And therefore hee asketh this question . Who shall deliuer me :

Nowe tell me I beseech you , is it not thus with you : The godly would saine leaue sinne , and so would you with all your heart . Would you not faine leaue sinne if you could , and that with all your heart , are you not wearie of it , and sore grieued for it ▪ Must it not needes bee thus , because you complaine so greatly , you can not leaue sinne : You sinne in deede , but not willingly , nor of set purpose ; ●say 5.18 . you drawe not sinne vnto you with cart ropes , as the wicked doe , but you are violentlie drawne by the furie and violence of sinne . The godly sinne 〈◊〉 willingly as the wicked . You hunt not after iniquitie , to pursue and followe after it , with the intisements thereof . But sinne hunts and pursues you , till you haue lost both winde , and strength , and so it may bee , you are manie times taken prisoner . In which case you are no more to bee blamed , then a Souldiour , who in battell is full sore agaynst his will taken prisoner of his enemie , which thing is most manifest to your owne conscience , because when you are taken , and you perceiue it , you behaue your selfe as a man , which is fallen into his enemies hande . For your heart is greeued , ●●d your soule wonderfully troubled , your s●eepe departeth from you , you can eate no meate that doeth you good , you take no pleasure in anie worldlie thing , there is no mirth in you , but you are all heauie and sad . If you bee in companie , where you are prouoked to bee merrie , you laugh but for companie : for it is but from the teeth forwarde . To bee short , so long as you are holden captiue of anie sinne , you are wearie of your life . Therefore all your studie is howe you maie breake off the fetters of sinne , The godly study how to breake off the fetters of sinne . and bee deliuered , whereto you applie all your wit , power , cunning , and skill : And if through the great goodnesse of God , you get anie aduauntage to escape , there was neuer anie fowle more glad of a faire day , or bird that hath broken out of the fowlers net , more ioyfuil then you are of so happie deliuerance . And when you are deliuered you are euer afterwards more carefull a great deale that you fall not againe into your enimies hand .

Againe you make not a trade of sinne , The wicked do trade in sinne . to follow it dayly and houre●●e as the workers of imquitie , Mat. 7.23 . who follow it as carefully and continually as any man followes his occupation whereby hee must liue . Ps. 1.2.3 . But the trade which you follow , and the way wherein you walke with delight , is the continuall meditation of the lawe of God , with an earnest desire to practise it in your whose conuersation . Coloss. 3.2 . Your minde and affections are not set vpon the earth , but vppon heauen , and vpon those things which may bring you to heauen . It is better with you then you thinke for , and therefore be thankfull and ●heere vp your heart in the Lord . Therefore in the true acknowledgement of Gods great mercy towards you , you may with peace to your soule saie with the Apostle Paul in the seuenth chapter to the Romans and the fiue and twentieth verse , I thanke God through our Lord Iesus Christ , because in my mind I serue the lawe of God , although in the flesh , that is in that part , which is vnregenerate I serue the lawe of sinne .

Touching that other point , namely that you fall often and againe into that sin , which you haue vowed neuer to commit againe : It is no wonder in this corruption to sinne often in the same sinne . for as much as the same is against your wil through great infirmitie , and not of anie set purpose , although I wish you in anie wise to be as carefull as may be therein , and to vse all good and holie meanes of watching ouer your affections and auoiding all those occasions , All good meanes must be vsed against euerie sinne . whereby you may bee drawen forward into a●e the least sinne , by praying , fasting , and such like holie exercises , whereby you may be better strengthened against all assaultes of sinne : yet would I not haue you to discourage your selfe too much with the consideration thereof . Consider wisell● and apply with reuerence . For this you knowe that one which walketh in a supperie way or vpon ice , may against his will , yea though hee looke neuer so well to his feete , not onelie take the first , but the second , and the third fall , yea manie falles , notwithstanding that he thinketh to set his foote maruelous sure .

Abraham although hee was the father of the faithfull , Abraham fell more than once into one sinne . and for his godlinesse highlie commended in the Scripture : yet through great weakenesse , lyed first in Egypt to Pharao , in denying Sarah to be his wife , These examples are to comfort such as woulde leaue sinne , and not to encourage any to liue in sinne . Genesis the twelfth chapter and thirteenth verse . Againe hee fell into the selfe same sinne vnto Abimelech , the king of Gerar , Genesis the twentie chapter , and second verse . Sarah also gaue her consent both times , and was partaker of the sinne . Isaac their sonne vpon the ●ke occasion , so readilie coyned a lie , as if his father and mother had not only by practise , but by precept taught him to lie . I knowe both what I say , and to whom I speake , for as these examples and such like , may not , nor ought not , to make vs bolde to runne headlong , or to continue with delight in anie 〈◊〉 great or small : ( for then w● vnto vs ) so they serue to comfort vs , that wee stand not ouermuch amazed at our daylie slippes in sinne .

Nowe followeth a sixt obiection concerning hardnesse of heart , The ●ixt obiection concerning hardnes of heart . That you can not profite by the worde preached , and therefore thinke it were as good or better not to heare at all , as to heere to no purpose , and profit . For hardnesse of heart , which is the first branch of this obiection , I answere that it is a principal part of the corruption of the old man , which cleaueth fast vnto our nature , and is one of our mortall enemies , which will haunt vs vnto the death . Hardnesse of har● w●ll hang vpon vs and haunt vs●o the death . For our faith shall be exercised therewithal , as long as we shall liue in this world . Therefore our best remedie is to arme our selues with the armour of proofe before rehearsed , and to buckle with this aduersarie , Looke well to your atmour . whose edge and courage , by little and l●ttle shall be abated . And for your encoragement this I say , that flesh and bloud hath not opened your eies to see this to be a sinne , neither touched your heart , with a mis●iking thereof : Blesse gods narre , that now you see and greeue for that sinne which in former times you neither saw● nor greened for . for then you might long ago haue found out this and manie other sinnes , when they raigned in you more strongly , and caried you headsong , without any resistance or misliking into much euil , to commit sin with great greedines . But then you could find no fault at all with your selfe , nay you thought your self in as good case as was possible . Your case all one with the Apostle Paul . Ro. 7.9 . &c. Acts 26.9 . And no ma●uell , because you were blinded through the d●rknesse of your owne vnderstanding and reason , so as you could iudge no colours .

Now , through Gods goodnesse , for the welfare of your soule , your eies which were blind , are opened to see those things which you neuer saw before , and your heart is touched with a wonderfull misliking of that which before you leued . Yea indeede you must needes confes , Giue God leaue and he will helpe that which you can not . you see and feele your hardnesse of heart , but you cannot helpe nor amend it . No , but the Lord both can and wil helpe to amend whatsoeuer is amisse in his time . In the meane time , Psal. 27.14 . do what you can , be patient , tarie the Lords leasure , wait vpon him , and he shall comfort thine heart .

Where you say , A generall complaint of the best . you cannot profit by the word of God preached , that is also a generall complaint of all such as are most carefull to profit . But your owne words do prooue against your selfe , that you doe profit . For if you profited not , how comes it to passe that you haue found out this fault , that you cannot profit . It is not the manner of such as doe not receiue profit by the word preached , to find fault , but to please and flatter themselues most , when they profite least . Therefore this is a great argument and sound proofe of your profiting , The complaint of not profiting is verie profitable , because it m●kes you carefull to profite . in that you can thus blame your selfe , that you doe not profit . And it pleaseth the Lord thus to exercise you and the rest of his beloued ones , with the feeling hereof , not to discourage you , but that this may be as a whetstone to sharpen your stomake , to heare with greater conscience , and as a spurre to make you more egar vpon the word , when it is preached , that the oftener you heare , you may desire more and more , to pro●ite by hearing .

But where as in the end , As you loue your soule take heede of this temptati● . you throwe downe this logge in your owne way , that it were good , not to heare at all , I am to giue you speciall warning , as you tender the saluation of your owne soule , to take heede howe you giue consent to that temptation , in the least thought of your heart , for it is a strong enchantment of Sathan , to bewitch you withall , and a choise baite to catch your soule in euerlasting destruction . The deuill himselfe hate● p●e●ching ( more than holy water ) because it ouerthroweth his ●ingdome . He knowes this as well as anie man can tell him , that the word preached is the onelie most principall meanes , which God hath ordained to strengthen you against the whole batterie and force of al his temptations . Hee knowes also that from thence you daylie gather courage against him . Whether it be thus or not , I appeale to your conscience . And if you haue found this powerfull worke in your owne soule , then so often as hee shall thrust in this temptation say vnto him auoyde Sathan , Matth. 4.10 . for thou labourest to murther my precious soule , by withdrawing me from the meanes of my saluation .

But howe doth he vrge this point against you , The deuils crust in reasoning . and with what reasons . First because you doe not feele profit presentlie . Secondlie because you doe not profite so much as you should . Nowe marke I beseech you the deuils craft in reasoning . First you feele no profit by the word presentlie so soone as you heare it preached : therefore you doe not profit at all . You feele not profite presentlie , therefore you shall neuer feele profite . You shall see this cunning laied open to your vnderstanding in a familiar example , after this manner . The deuils cunning laide wide open by sensible reasons . A sicke man hath Phisicke giuen him to helpe his sicknesse : He is not helped presentlie so soone as hee hath taken it : Therefore he shall neuer haue helpe . The husbandman doth sowe his seede , and casts it into the ground , that it may growe and bring forth fruit : But it growes not so soone as it is sowen : Therefore it will not growe at anie time , neither shall ●ee euer reape anie croppe of his seede .

Againe hee reasoneth thus against you , you profit not so much as you should , or not alwayes alike : Therefore you profit not at all . This is as if one should reason after this fashion . One a●re of corne some yeare brings forth fiue , tenne , twentie , or a hundred fold : But it doth not so euerie yeare : Therefore it brings forth nothing at all . Some yeares an occupier gaynes a hundred pound by his trade : Hee gaynes not so much euery yeare : Therfore he gains nothing . Thus the deuil reasoneth with you therefore be your selfe iudge : of his maner of reasoning , and the Lord in mercie giue you wisedome , in all things to take heed of his wilinesse , that you be not by him anie way abused .

The seuenth and last obiection is , The last obiection concerning euill thoughts . concerning euill thoughts , which arise in the minde , wherewith I know , some are not a little troubled , for comfort of whose weake consciences , which are many times ouer much greeued by the consideration thereof : I answere thus from the Prophet Ieremie the seuenteenth Chapter and ninth verse : Ierem. 17.9 . that the heart is deceitfull , and wicked aboue all things , who can know it ? By which place ( if my iudgement doe not much abuse mee ) this one lesson may be rightlie and kindly gathered , that when the best men and women haue done their best , to their best power , they shall neuer attaine , or come to the perfect , The heart is like a bottomlesse pit which can neuer be drawen drie . and full knowledge of ' all the corruption , and filthinesse which is there hatched , and harboured : because it is like vnto a bottomles pit , which can neuer be drawne drie . Hereupon I reason thus . If we shall neuer in the whole course of our life , come to the through , and full knowledge of all that venemous poison , which is deepe rooted in the dungeon of our vnderstanding : how then shall it euer be possible for vs , to attaine to the perfect reformation of so manie disorders , as are there to be found . Genes. 6.5 . Againe the Lord himselfe saith , That all the imaginations of the thoughts of mans heart , be euill , onelie euill , and that continuallie . If all be euill by nature before we be regenerate , and borne a new by a second birth of the spirit , and word , and that continuallie : then no maruell if some be euill , and that continually after our regeneration . Because wee be renewed but in part , Ephes. 4.24 . and we haue so put on the new man , which after god is created in true holinesse and righteousnesse , as that we shal neuer cleane , and altogether put off the old man with all his deceiueable lustes , vntil we put off this flesh , and that by death .

In this one point standeth a great part of our Christian warfare , wherein we are at all seeles and seasons , to stand vpon our garde , This is our taske to our dying day , to fight against our affections which are our deadly foes . and to watch with all diligence , in withstanding the euill affections and thoughts of our hearts , which as Peter saith fight against our soules . For these be such spitefull enemies , as lodge themselues close euen in the closet of our heart , 1. Pet. 2 11. they eate and drinke with vs , Our vnruly and lordly lufts do yawe vs continually . they sleepe and wake with vs , they ride and goe with vs , they goe out and in with vs : to bee short , when our oth●● enemies , the worlde , and the diuell doe graunt vs some time of truce , their will affoord vs no peace , because they sit so neare vs , as that euermore they are at hand readie to assault vs , Faith and praier are our best armour . both before and behinde , and on euerie side . Therefore we are to the vttermost of our power , to arme our selues strongly against them by faith , by prayer , and all other good and holie meanes . That wee maie daylie get ground of them , and through Gods grace , ouermaister them in some good measure , to our euerlasting comfort . The rather because the wise man saieth . He that is slowe to anger , Prouerb . 16 32. is better then a mightie man , and hee that ruleth his owne minde , is better than hee that winneth a citie .

But euen now while we are speaking of euill thoughts , there comes in one , A wofull complaint against euill thoughts . with a most lamentable complaint , saying , O sir , I am so troubled this way , as I thinke there was neuer anie childe of God so grieuouslie troubled . For I haue such wicked and blasphemous thoughts , as make my flesh to tremble , and all my bones to shake , yea they are such as they almost driue me to dispaire , when I thinke vppon them . For they strike not at men , but at God himselfe . They exalt themselues against the persons of the Trinitie , and some of them against the blessed , and holie Scriptures . What they bee in partieular , I am ashamed to speake . If you bee ashamed so much as to name them , then I perceiue you take no great liking of them , neither doe you meane to entertaine them . And therefore I answere in fewe wordes , they shall not be able to hurt you . Psalme 66.28 . If I regard wickednes in my heart ( saith the Prophet ) God wil not heare me . He doth not say , if there be any wickednesse at all in my heart , or anie thought of wickednesse . ( For who can say , It is one thing to haue euil thoghts , and another , to like of them , and delight in them . my heart is cleane , ) but if I regard wickednes , that is , if I delight in it , or meane to nourish it within me , then I am sure the Lord will not heare my prayer , nor shew me any fauour . But as if the Prophet should say , and as I am sure you doe say , that is farre from me , to take delight in any such vngodlie , and blasphemous thoughts , yea so farre , as I am not more greeued for any thing , then for this , that any such thought should come into my minde . And therefore hee and you , and you as well as he , may bee vndoubtedly perswaded , the Lord will neither reiect you , nor your prayers , which in Christ his name , you shall offer vp vnto him .

And whereas you thinke it so strange , to haue so euill thoughts , to arise in your minde , and that you are perswaded , there are no moe so tempted beside your selfe , I answere vpon mine owne knowledge , you are therein greatlie deceiued . There bée manie who are euen as much troubled with the same , or with as euill . And this I dare auouch , The most godly are not free from euill thoughts . that the most godlie are not free , but are subiect vnto most vngodly thoughts , Rom. 3.10 . and psal. 51.5 . although they yeeld not vnto them . First because they as well as others , doe carrie with them , a cursed corrupt nature , which is the roote from whence all euill springeth . Secondly , because they haue such an enemie , as will not spare to tempt them to the greatest euill , yea , to this , Iob tempted to curse God , not in his heart , but with his mouth . Iob 1.7 . then the which there can be nonegreater , namelie , to curse God : as the iust and holy man Iob was tempted . But as that good man withstoode the temptation , so doe they fight against euerie euill motion , and are preserued .

Yet there is one thing more concerning euil thoughts , which is , that you can not be rid of them , but that euer , and anone they come into your minde . To this I answere , 1. Pet. 2 . 1● that the sooner you checke them , and the more strongly you resist them , the sooner a great deale , shall you bee rid of them . First , you must resist : for , Iam. 4.7 . resist the deuil and he will flie from you . And heere marke , that this resistance , must be by the word , and by praier . The ready way to be rid of euill thoughts , is to resist them . Secondlie , you must resist egerlie , and speedilie . And therefore as Dauid hasted to fight against Goliah , 1. Sam. 7.48 . and with courage slang a stone so hard , that it stacke fast in the foreheade of the vncircumcised Philistim : so must you speedilie strike at euerie such thought , so soone as you shall perceiue the same to put out his head , and once to arise in your minde . And as Iesus Christ , being tempted of the diuell to fall downe and worship him , Matth. 4.10 . at the same instant gaue him his answere , saying , auoid Sathan : so must you giue them a present answere , and send them packing to the diuell of hell , from whence they come , and whither you are in all haste to returne them . If when you haue vone what you can , you finde your selfe too weake for them , & that they be too hard a great deale for you , then turne your captaine Christ Iesus to them , who hath so fullie conquered for you , as that howsoeuer they shall assault you continuallie , and manie times foile you , yet shall they neuer get the full victorie ouer you , but you in your captaine shal be more then a conquerour ouer them and all the rest of your deadlie enemies , Rom. 8.37 . for Christ was deliuered to death for our sinnes , Rom. 4.25 . and rose againe for our iustification . To him therefore be glorie for euer and euer , Amen .

Thus you haue the pledge of my good will towards you & manie others , which I haue not done to exclude ame grace or blessing of comfort which you may receiue in greater measure , from your owne godly pastor ( most careful of your estate ) but that you may more highly account of so excellent graces of God in him . And that what soeuer is wanting in this my poore treatise , may by him bee more fullie supplied .

FINIS .