CHAP.
I.
WHen
agood
chyrurgion
meeteth
with
a
festered
sore
:
First
,
hee
applyeth
corrasives
and
cleansing
things
,
to
cate
out
the
dead
and
proud
flesh
,
and
to
draw
away
the
filth
and
putrifaction
.
This
done
,
he
layes
healing
playsters
to
perfect
the
cure
.
So
did
the
Lord
proceed
with
David
,
his
wounds
did
stink
and
were
putrified
,
as
himselfe
speakes
in
the
Psalme
.
The
Lord
had
used
reproofe
by
Nathans
mouth
,
and
correction
by
his
own
hand
.
These
sharper
medicines
had
wrought
excellent
well
upon
him
,
and
brought
him
to
a
serious
confession
,
and
a
solemne
fast
of
seven
daies
continuance
,
(
as
in
likely
.
)
Now
it
was
time
to
give
him
some
comfort
,
and
make
him
to
heare
joy
and
gladnesse
,
that
the
broken
bones
might
rejoyce
.
This
is
done
in
the
verses
which
I
have
read
.
And
here
he
hath
,
first
comfort
in
his
owne
minde
,
by
which
he
was
able
to
comfort
Bathsheba
.
For
he
should
have
beene
a
poore
comforter
of
her
,
unlesse
he
had
first
comforted
himselfe
:
secondly
outward
comfort
,
in
giving
him
a
son
by
her
,
and
giving
that
sonne
two
names
,
and
that
by
the
message
of
Nathan
the
Prophet
,
one
Shelomo
,
that
is
,
peaceable
or
his
peace
,
or
the
peace
of
the
Lord
,
and
the
second
Iedidiah
,
the
Lord
will
love
him
,
because
both
God
did
love
him
,
and
he
was
to
bee
an
instrument
of
abundance
of
prosperity
and
peace
to
Israel
;
yea
because
God
would
love
him
with
a
constant
love
;
for
Iedidiah
signifies
the
Lord
will
make
to
love
.
And
now
the
breach
betwixt
God
and
David
is
fully
made
up
.
For
in
calling
Salomon
by
that
name
,
he
would
signifie
that
he
was
now
at
peace
with
David
.
And
by
calling
him
Iedidiah
,
hee
would
signifie
that
the
Lord
did
love
him
also
.
The
words
are
plaine
enough
,
and
the
matter
will
bee
fuller
understood
,
if
you
reade
in
1
Chron.
22.9
.
where
David
tells
Salomon
,
that
God
tels
him
that
a
son
should
bee
borne
unto
him
,
whose
name
should
be
Salomon
,
and
that
hee
would
give
him
rest
and
peace
;
whence
it
is
apparant
,
that
even
before
the
childe
was
borne
,
GOD
sent
to
him
to
give
him
this
name
,
and
to
let
him
understand
,
that
this
sonne
was
hee
that
was
meant
in
the
former
prophesie
of
Nathan
,
who
must
raigne
after
him
,
and
build
the
house
of
the
Lord
.
Now
this
could
not
but
exceedingly
rejoyce
David
to
make
him
assured
that
God
was
reconciled
to
him
,
because
he
would
choose
a
sonne
of
his
,
begotten
of
the
same
woman
,
after
the
sin
,
to
be
King
after
him
,
to
build
him
a
house
.
Now
let
us
see
what
instructions
we
may
gather
out
of
these
words
.
CHAP.
II.
§.
I.
DAavid
becomes
a
comforter
of
Bathsheba
,
by
which
it
is
evident
that
he
was
in
good
measure
comforted
himselfe
.
We
heard
him
confessing
his
sin
,
we
saw
him
lying
in
the
dust
,
clothed
with
sackcloth
,
tumbling
in
ashes
:
Now
you
see
him
cheerefull
againe
speaking
cheerefully
to
Bathsheba
,
and
striving
to
revive
his
drooping
spirits
,
for
doubtlesse
shee
was
in
fault
as
well
as
David
,
and
when
shee
heard
of
Nathans
reproofe
,
and
saw
her
childes
sickenesse
and
death
,
she
cryed
peccavi
,
and
she
cast
downe
her selfe
as
well
as
he
.
Hence
learne
this
lesson
§.
2.
That
the
people
of
God
,
having
humbled
themselves
after
their
sins
,
must
then
labour
also
to
take
comfort
.
When
wee
have
cast
downe
our selves
before
the
Lord
,
and
confessed
and
bewailed
our
offences
,
be
they
what
they
will
,
then
must
we
raise
vp
our selves
,
and
strive
to
settle
peace
and
quietnesse
,
and
gladnesse
in
our
hearts
againe
.
Consolation
should
follow
mourning
,
and
gladnesse
should
come
after
sadnesse
.
If
any
Saint
have
fallen
into
some
great
sinne
,
yet
when
he
hath
renewed
his
repentance
for
the
sinne
,
hee
should
againe
take
comfort
in
God
,
notwithstanding
that
sinne
.
The
Apostle
Paul
hearing
of
the
incestuous
Cortuths
great
griefe
,
writes
to
them
to
comfort
him
,
and
confirme
their
love
to
him
,
2
Cor.
2.8
,
9.
that
he
might
not
be
swallowed
up
of
too
much
sorrow
.
Loe
there
is
a
time
when
a
man
must
wade
out
of
his
griefes
,
for
feare
of
being
drowned
in
them
.
Therefore
you
know
our
Saviour
promiseth
to
comfort
them
that
mourne
,
Mat.
5.4
.
and
to
give
them
the
oyle
of
gladnesse
instead
Isa.
61.3
.
of
the
garments
of
sadnesse
:
It
is
not
Gods
purpose
to
make
his
people
goe
alwaies
in
black
,
hee
would
have
them
weare
lightsomer
colours
after
a
time
.
The
Apostle
Paul
after
hee
had
seene
the
Lord
in
the
way
,
Acts
9.19
was
in
very
great
heavinesse
,
for
three
daies
and
nights
,
but
after
,
he
was
baptized
,
and
took
comfort
and
began
to
preach
Christ
.
The
people
Acts
2.37
,
46.
were
pricked
in
heart
,
but
we
read
after
,
that
they
did
eate
their
meate
with
gladnesse
.
The
Iayler
parted
cheerefully
with
Paul
and
Silas
,
though
he
had
a
lamentable
meeting
with
them
.
§
3.
Now
there
is
great
reason
that
the
Saints
should
take
comfort
after
they
have
taken
griefe
.
First
,
Reason
.
because
they
have
as
good
and
sure
grounds
and
causes
of
comfort
as
of
sorrow
.
Secondly
,
because
they
shall
glorifie
God
as
much
.
Thirdly
,
because
they
shall
profit
themselves
as
much
by
taking
comfort
as
by
their
mourning
.
First
,
I
say
a
good
man
that
hath
mourned
,
hath
as
great
cause
to
take
comfort
as
ever
he
had
to
mourne
;
for
he
hath
the
promises
of
God
to
the
penitent
,
as
well
as
his
threats
against
the
sinner
.
He
hath
his
mercy
to
the
humble
as
well
as
his
justice
against
the
transgressor
.
He
hath
Christs
prayers
,
merits
,
intercession
to
stand
for
him
,
as
well
as
the
cry
and
clamour
of
his
sinnes
to
stand
against
him
.
God
hath
as
plainely
and
as
strongly
tyed
himselfe
,
to
accept
the
repenting
sinner
,
as
to
punish
the
unrepenting
:
and
hath
as
carnestly
required
us
to
believe
his
promises
as
his
threats
,
and
is
altogether
as
true
in
his
promises
,
and
as
carefull
to
performe
them
,
as
to
performe
his
threats
.
And
it
is
the
office
and
worke
of
the
Spirit
to
be
a
Comforter
,
and
to
convince
of
righteousnesse
,
as
well
as
of
sinne
.
The
Lord
hath
as
plainely
said
,
Ezek.
18.21
,
24.
If
the
wicked
man
neturne
from
his
wicked
waies
he
shall
live
;
as
if
the
righteous
returne
from
his
righteousnesse
,
he
shall
die
.
Hee
hath
promised
refreshing
to
all
heavic
laden
,
as
well
as
threatned
destruction
to
all
wilfull
and
wicked
transgressors
,
and
to
wound
the
hairy
scalpe
of
such
an
one
as
goeth
on
in
his
trespasses
.
Psal.
68.21
.
Seeing
the
Lord
offers
himselfe
gratiously
to
them
,
therefore
have
they
cause
to
enjoy
these
consolations
of
his
Word
.
Yea
the
Apostle
shewes
that
the
Word
was
written
that
through
comfort
of
the
Scriptures
we
might
have
hope
.
Rom.
15.4
.
So
that
it
may
appeare
that
Gods
chiefe
end
in
compiling
the
Scripture
,
was
to
prepare
comfort
for
the
sonnes
of
men
,
if
they
humble
themselves
and
become
capable
of
it
.
Yea
the
Spirit
of
God
is
called
the
Comforter
,
and
God
is
called
the
God
of
all
consolation
,
and
the
God
that
comforteth
the
abject
,
all
which
grounds
of
consolation
being
offered
us
,
we
are
bound
to
receive
them
.
§
4.
Againe
,
it
is
a
worke
as
truly
honourable
to
God
,
and
maketh
as
much
for
his
glory
,
that
his
people
doe
take
the
cup
of
consolation
at
his
hands
,
as
that
they
drink
the
bitter
cup
of
wormewood
,
yea
and
more
too
.
For
to
grieve
even
for
sinne
,
further
then
it
tends
to
comfort
,
and
ends
in
it
,
is
nothing
at
all
to
the
glory
of
God
of
it selfe
:
for
in
hell
they
grieve
enough
,
but
that
griefe
is
not
in
them
a
worke
tending
to
Gods
glory
,
because
it
aimes
not
at
comfort
,
but
is
a
desperate
forlorne
and
uncomfortable
griefe
.
For
in
grieving
for
our
sinnes
,
we
give
God
the
glory
of
his
justice
,
acknowledging
them
to
be
vile
and
loathsome
and
grievous
.
But
in
comforting
our selves
we
give
him
the
glory
of
his
mercy
,
acknowledging
him
to
be
more
full
of
goodnesse
,
then
our selves
bee
of
badnesse
,
which
is
to
doe
him
the
highest
honour
.
For
the
Lord
delighteth
in
shewing
mercy
,
and
therefore
cannot
but
delight
that
men
should
esteeme
and
account
him
so
ready
to
shew
mercy
.
For
whosoever
loveth
to
doe
any
good
and
commendable
thing
,
loves
to
bee
accounted
ready
and
able
to
do
that
thing
.
And
indeed
God
is
not
well
pleased
nor
honoured
,
as
I
said
before
,
with
his
Saints
teares
further
then
those
teares
bee
meanes
of
fitting
them
for
,
and
making
them
capeable
of
comfort
:
As
the
Chyrurgion
delighteth
not
in
the
smart
of
his
patient
further
then
it
is
a
meanes
of
healing
the
sore
:
nor
the
Physitian
in
the
bitter
potions
of
his
patient
,
or
his
sicknesse
,
further
then
it
procureth
health
.
Therfore
(
if
we
consider
)
in
the
old
Law
,
Deut.
16.14
.
he
calleth
vpon
them
to
bee
sure
that
they
doe
rejoyce
in
their
feasts
.
And
whereas
he
appointed
one
only
solemne
fast
throughout
the
yeare
,
Levit.
26.19
.
and
that
but
one
daies
continuance
alone
,
he
appointed
three
severall
most
solemne
feasts
in
every
yeare
;
and
those
also
of
seaven
daies
continuance
each
of
them
.
Exod.
23
14.
Whereby
it
is
manifest
that
hee
takes
farre
more
content
in
their
gladnesse
and
solace
,
then
in
their
ruth
and
lamentation
.
For
indeed
hee
liketh
their
griefes
alone
,
as
I
said
before
,
as
a
preparative
to
their
Joy
.
Now
seeing
our
care
must
be
to
doe
that
that
may
glorifie
and
please
God
,
and
our
joyes
will
glorifie
and
please
him
,
after
wee
have
beene
humbled
,
as
well
as
our
humiliation
before
:
it
is
needfull
for
us
to
cheare
up
our
hearts
,
as
well
as
to
depresse
them
.
§
5.
Thirdly
,
this
comfort
is
a
thing
altogether
as
profitable
to
our selves
,
and
as
much
availeable
to
our
sanctification
and
good
living
,
as
griefe
:
nay
griefe
will
doe
at
all
no
good
to
the
working
of
holinesse
and
beating
downe
of
sinne
,
further
then
it
is
so
ordered
and
moderated
,
that
it
may
conclude
in
consolation
.
As
a
man
is
fittest
to
doe
any
naturall
work
,
when
he
hath
his
limmes
all
at
ease
and
rest
:
so
to
do
any
spirituall
good
thing
,
when
he
hath
his
minde
at
ease
and
rest
.
Nehem.
8.10
.
The
joy
of
the
Lord
is
your
strength
,
saith
that
holy
man
to
the
people
in
Nehemiah
,
which
is
the
cause
that
God
hath
confirmed
his
promise
by
oath
,
that
as
the
Apostle
saith
,
Heb.
6.18
.
wee
might
have
strong
consolation
.
The
herbs
and
grasse
and
corne
doe
ripen
best
in
warme
and
fun-shine
weather
:
so
the
sun-shine
of
consolation
,
doth
bring
up
the
herbe
of
vertues
in
our
hearts
.
Carnall
and
earthly
joyes
doe
nothing
further
the
growth
of
piety
,
but
spirituall
consolations
,
such
as
this
we
intreate
of
doe
make
it
prosper
and
flourish
exceedingly
.
Never
is
a
Christian
man
in
better
case
to
doe
any
good
duty
,
to
beare
any
misery
for
Gods
sake
,
to
love
God
,
to
pray
,
to
heare
the
Word
,
to
doe
works
of
mercy
to
the
afflicted
,
or
to
performe
any
other
services
,
then
when
he
can
comfort
himselfe
in
God
.
Then
the
heart
hath
more
full
communion
with
God
,
and
therfore
is
in
best
plight
to
doe
any
thing
well
.
I
confesse
sorrow
hath
its
use
,
it
is
as
plowing
,
and
as
breaking
of
the
clods
,
that
make
the
ground
ready
for
the
seed
:
It
is
as
it
were
the
sweeping
and
cleansing
of
the
house
,
that
maketh
it
fit
for
the
Holy
Ghost
as
for
aguest
to
inhabit
and
to
dwell
in
.
But
the
very
proper
confirmer
and
strengthener
of
the
soule
is
comfort
:
that
doth
minister
to
it
ability
to
worke
Gods
works
.
As
God
loves
,
in
matter
of
bounty
,
a
cheerefull
giver
:
so
in
all
services
a
cheerefull
servant
.
And
doubtlesse
the
service
will
not
be
cheerefull
if
the
heart
be
not
comforted
:
therefore
in
heaven
,
where
God
hath
the
best
services
,
men
have
the
most
comfort
.
And
in
Paradice
,
where
God
had
the
best
service
next
to
heaven
,
man
had
the
most
comfort
.
And
in
the
Thessalonians
,
1
Thess.
1
3
,
6.
in
whom
Saint
Paul
did
commend
,
the
labour
of
love
,
the
worke
of
faith
,
the
patience
of
hope
,
and
whom
he
praiseth
,
because
their
love
and
their
faith
did
grow
exceedingly
,
hee
shewes
the
foundation
of
this
growth
to
have
beene
,
because
they
received
the
Word
with
joy
in
the
Holy
Ghost
.
Seeing
well-grounded
comfort
is
the
most
profitable
thing
that
can
be
for
our
soules
,
we
must
strive
for
it
.
§
6.
Onely
brethren
you
must
remember
how
we
limited
the
point
,
viz.
that
after
we
have
humbled
our selves
we
must
then
take
comfort
,
and
not
before
.
There
is
a
time
saith
Salomon
to
mourne
and
a
time
to
laugh
,
we
must
take
time
to
rend
our
hearts
and
to
turne
to
the
Lord
with
mourning
and
contrition
;
and
then
we
must
take
time
also
to
stirre
up
,
and
to
revive
our
hearts
,
and
to
embrace
the
Lords
mercies
with
all
joyfullnesse
:
we
must
beware
of
making
too
much
hast
to
comfort
our selves
,
as
also
of
being
too
slow
to
the
worke
.
If
the
sore
bee
not
throughly
drawne
before
it
be
healed
,
then
the
festered
matter
will
breake
out
againe
,
and
the
cure
will
not
be
well
effected
,
and
if
it
be
not
healed
after
drawing
,
no
soundnesse
will
come
to
the
member
affected
.
As
the
body
,
so
the
soule
must
be
healed
soundly
,
and
to
the
bottome
,
and
not
skinned
over
with
untimely
and
preposterous
and
ungrounded
consoations
.
I
pray
you
to
observe
this
caution
and
this
limitation
,
that
none
of
you
may
abuse
,
and
misapply
the
point
to
your
owne
hurt
,
for
nothing
is
more
dangerous
then
false
comfort
.
Of
the
twaine
,
it
is
much
more
safe
,
though
it
seeme
far
more
troublesome
,
to
be
too
much
and
too
long
in
mourning
,
then
to
fetch
in
comfort
before
we
have
at
all
mourned
,
or
before
we
have
mourned
in
due
measure
:
for
to
comfort
ones
selfe
untimely
,
is
to
trust
in
a
lie
,
and
is
the
surest
way
to
cut
off
all
sound
and
good
comfort
,
and
to
keepe
a
mans
selfe
uncapable
of
true
comfort
.
Thus
daubing
with
untempered
morter
will
never
make
any
good
worke
,
downe
will
that
daubing
come
,
in
the
day
when
the
storme
and
winde
shall
blow
upon
it
.
§
7.
If
any
man
aske
how
he
shall
be
sure
not
to
take
comfort
too
soone
,
I
answer
him
:
That
he
must
not
bee
bold
to
take
any
comfort
,
till
he
have
gotten
such
a
measure
of
sorrow
,
and
let
sorrow
continue
so
long
in
his
heart
,
that
it
hath
wrought
him
to
a
plaine
,
and
free
,
and
full
confession
of
his
sins
to
God
,
and
to
a
firme
and
stedfast
purpose
and
determination
of
will
,
to
leave
,
forsake
and
abandon
them
.
And
when
he
hath
brought
himselfe
to
this
,
then
must
hee
mixe
his
sorrow
with
some
comfort
,
and
after
a
while
he
must
bid
his
griefes
adew
,
and
feed
constantly
and
principally
upon
comforts
,
renewing
his
griefes
at
fit
times
and
seasons
(
as
it
were
dipping
in
some
sharpe
sauce
to
keepe
him
from
surfeting
)
alwaies
retaining
an
humbled
heart
in
the
sight
of
sinne
,
but
not
alwaies
a
sad
heart
;
for
as
the
heart
may
be
sad
,
and
not
humbled
:
so
it
may
bee
humbled
and
not
sad
.
CHAP.
III.
Vse
1
BVt
now
for
Vse
of
the
point
.
§
1.
First
,
it
gives
cause
of
a
gentle
reprehension
to
many
of
Gods
servants
,
that
keepe
on
their
garments
of
sorrow
too
long
,
and
still
feed
on
wormewood
and
gall
,
almost
refusing
to
bee
comforted
,
then
,
when
comfort
is
due
to
them
.
Though
they
have
searched
their
hearts
and
confessed
their
sinnes
,
and
brought
their
hearts
to
a
full
purpose
of
amendment
;
yet
they
faile
in
that
they
doe
not
take
some
measure
of
comfort
to
themselves
,
and
doe
not
partake
of
the
consolations
of
God
which
he
offers
to
them
in
his
holy
Word
.
There
are
some
that
make
too
much
haste
to
comfort
themselves
,
and
some
that
doe
not
make
hast
enough
.
The
Commoner
,
and
the
greater
fault
,
is
,
to
put
away
sorrowes
too
soone
:
yet
that
of
putting
away
comfort
too
farre
and
too
long
from
the
soule
is
a
fault
also
,
and
must
not
be
denied
where
it
is
.
Many
of
Gods
people
I
say
are
excessive
in
their
mourning
,
even
for
their
sinnes
,
in
that
when
they
have
true
right
to
comfort
,
and
God
doth
speake
peace
unto
them
,
yet
they
doe
not
give
rest
and
peace
unto
their
owne
soules
,
but
surfit
upon
wormewood
and
bitternesse
,
and
thrust
comfort
away
from
themselves
through
unbeliefe
.
Somtimes
men
mourne
too
much
and
too
long
for
crosses
(
that
point
doth
not
now
come
to
bee
handled
)
and
sometimes
they
mourne
as
those
that
have
no
hope
,
in
regard
of
sinnes
,
and
that
is
the
fault
we
have
now
to
declare
and
to
reproove
.
§
2.
Know
then
O
yee
servants
of
God
,
that
when
you
doe
even
torment
your selves
,
and
keepe
your
hearts
still
upon
the
racke
as
it
were
,
you
doe
greatly
dishonour
God
,
in
this
unmeasurable
mourning
,
and
greatly
hurt
your selves
too
.
For
what
?
is
there
not
goodnesse
in
God
as
well
as
Iustice
?
Is
he
made
all
of
anger
?
Are
his
mercies
cleane
gone
for
ever
?
Hath
he
shut
up
his
tender
compassion
in
displeasure
?
It
is
a
discredit
to
the
master
of
the
family
if
his
servants
be
alwaies
sad
and
whining
:
For
if
they
had
a
good
and
mercifull
Master
,
why
should
they
be
still
languishing
and
complaining
?
See
then
,
that
ye
doe
offend
in
this
case
,
by
not
acknowledging
the
infinite
mercies
and
tender
compassions
of
your
God
.
For
in
not
comforting
your selves
,
you
doe
actually
deny
him
to
bee
mercifull
.
For
if
he
be
mercifull
,
why
doe
wee
not
taste
and
feele
how
good
he
is
?
§
3.
And
take
notice
that
in
not
comforting
your selves
you
be
also
injurious
to
your
own
soules
:
You
make
your selves
unfit
to
serve
God
,
in
any
good
duty
,
unfit
to
pray
,
unfit
to
heare
,
unfit
to
live
,
unfit
to
die
,
by
being
still
heavie
and
discouraged
.
When
the
soule
goes
mourning
and
bowed
downe
to
the
ground
,
still
in
feare
that
God
will
not
accept
,
and
will
not
pardon
,
it
lies
open
to
manifold
temptations
,
to
murmuring
,
to
wearinesse
of
well-doing
,
to
impatiency
,
to
frowardnesse
,
and
cannot
set
it selfe
resolutely
,
to
doe
the
worke
of
holinesse
,
which
God
requireth
.
Thou
hindrest
the
growth
of
grace
in
thy selfe
,
for
want
of
faire
weather
as
it
were
.
Thou
makest
the
fruits
of
the
Spirit
to
be
farre
lesse
and
fewer
then
they
would
be
,
because
they
have
not
warmth
enough
to
bring
them
up
.
Wherfore
thou
art
to
reprehend
thy self
and
to
say
,
This
is
my
weakenesse
and
infirmity
,
this
is
my
fault
verily
,
which
I
must
not
excuse
but
acknowledge
and
blame
in
my selfe
.
§
4.
Object
.
If
any
say
alasse
I
would
comfort
my selfe
if
I
could
,
I
doe
not
desire
to
go
languishing
,
but
oh
I
cannot
choose
,
the
burden
of
sin
is
so
pressing
,
&
lies
so
hard
upon
my
soule
.
Answ.
I
answer
,
the
thing
that
thou
must
bee
blamed
for
,
is
not
because
thou
art
not
actually
comforted
,
for
therein
thou
must
be
a
patient
and
take
it
when
it
comes
,
even
when
God
will
give
it
,
but
because
thou
dost
not
set
thy selfe
to
enjoy
comfort
,
that
thou
dost
not
offer
to
thy
minde
the
consolations
of
God
,
and
dost
not
take
paines
to
binde
up
thy
broken
and
rent
heart
.
I
say
thou
dost
not
take
paines
to
get
comfort
,
but
yeeldest
unto
sorrow
,
and
hangest
downe
thine
hands
,
and
sufferest
thy
knees
to
be
feeble
.
Thou
dost
not
call
to
mind
the
promises
of
God
.
Thou
dost
not
ponder
upon
the
death
of
Christ
.
Thou
dost
not
entertaine
such
thoughts
as
are
fit
to
bring
comfort
to
thy
soule
,
but
sellest
over
thy selfe
to
sadd
and
fearefull
&
discouraging
thoughts
;
still
still
looking
to
the
greatnesse
and
multitude
of
thy
sinnes
,
and
not
raising
thine
eyes
to
,
and
fixing
thy
thoughts
upon
the
mercies
and
loving
kindnesses
of
God
,
not
earnestly
imploring
and
begging
the
helpe
of
his
Spirit
to
comfort
thee
,
and
this
is
thy
fault
,
(
arising
from
hence
,
that
thou
art
too
ready
to
hearken
to
Satan
,
who
doth
lye
unto
thee
,
and
denies
thine
interest
unto
comfort
.
)
Now
suffer
a
gentle
and
mild
reproofe
for
it
,
and
know
it
to
bee
a
fault
;
for
why
shouldst
thou
not
enjoy
thine
own
portion
and
take
that
that
God
giveth
thee
.
If
thou
answerest
still
,
I
cannot
,
I
cannot
.
I
answer
still
thou
canst
labour
,
strive
,
endeavour
,
and
thy
not
labouring
and
endeavouring
is
that
that
is
blamed
in
thee
.
§
5.
As
in
outward
crosses
wee
are
often
too
peremptory
mourners
(
and
with
Iacob
will
not
bee
comforted
)
and
resolve
,
we
will
goe
mourning
to
the
grave
.
So
sometimes
in
regard
of
sinnes
,
wee
will
not
be
comforted
.
Sometimes
this
ariseth
from
an
error
in
Iudgement
,
because
we
thinke
not
our selves
to
have
any
interest
unto
comfort
,
when
we
have
,
and
are
afraid
to
take
it
,
least
it
should
not
belong
to
us
.
Many
times
Gods
people
thinke
they
have
not
cause
to
take
comfort
,
when
they
have
,
and
therefore
put
comfort
from
themselves
,
because
they
mistake
their
owne
estate
.
§
6.
But
tell
me
hast
thou
not
afflicted
thy selfe
?
hast
thou
not
wept
and
mourned
?
hast
thou
not
turned
thy
laughter
into
sorrow
,
and
thy
Joy
into
heavinesse
?
hast
thou
not
cast
downe
thy selfe
before
the
Lord
?
and
found
out
and
acknowledged
all
thy
faults
against
thy selfe
,
(
so
farre
as
by
searching
thou
wast
able
to
find
them
.
)
If
thy
soule
can
say
I
have
laboured
to
see
all
my
sinnes
;
and
laboured
to
confesse
and
weepe
for
them
,
and
complained
of
them
,
and
shamed
my selfe
and
judged
my selfe
.
Quest.
Then
I
aske
againe
hast
thou
not
renounced
thy selfe
,
and
all
thine
owne
merits
?
Answ.
Yes
htat
I
have
too
.
Quest.
Hast
thou
not
resolved
to
take
Christ
youake
?
hast
thou
not
made
a
Covenant
with
God
,
to
fight
against
thy
sinnes
,
and
to
reforme
and
amend
thy
life
,
and
make
they
heart
and
spirit
new
?
Answ.
Yes
that
I
have
too
,
I
have
resolved
,
but
alasse
I
find
little
power
.
I
answer
,
upon
thy
resolution
to
obey
after
mourning
and
confessing
,
thou
hast
interest
to
comfort
,
and
it
must
bee
comfort
that
must
strengthen
thy
resolutions
,
and
confirme
thee
in
obedience
.
Now
then
see
thy
mistaking
,
and
know
thou
art
one
to
whom
comfort
is
due
,
and
let
not
error
over-shadow
the
sunne
of
comfort
from
shining
upon
thee
.
§
7.
Another
cause
of
not
being
comforted
is
infidelity
,
the
moourners
cannot
believe
that
the
comforts
appertaine
to
themselves
:
but
this
is
a
fault
too
.
For
why
?
doth
not
God
call
to
him
,
all
that
be
heavie
laden
with
sin
;
and
in
calling
them
to
him
,
even
bind
them
to
take
comfort
?
Indeed
the
divell
envies
the
comfort
of
the
Saints
,
and
seeketh
to
hinder
it
with
multitude
of
objections
.
And
some
of
Gods
people
bee
so
weake
,
that
they
suffer
the
divell
to
have
his
will
on
them
this
way
,
and
hearken
too
much
to
his
leasenings
.
But
now
,
see
that
this
is
a
fault
,
that
doth
even
disgrace
piety
to
many
,
and
make
them
thinke
that
godlinesse
,
and
joy
cannot
dwell
in
one
heart
,
so
that
they
refuse
piety
for
feare
of
wanting
joy
,
whereas
no
companions
will
better
agree
then
these
two
.
I
have
beene
long
in
this
reproofe
,
and
yet
as
you
see
,
milde
and
gentle
enough
.
It
is
a
weakenesse
,
it
is
a
frailty
.
It
is
a
thing
hurtfull
and
offensive
,
take
notice
of
it
,
and
reprehend
thy selfe
for
it
.
CHAP.
IIII.
§
1.
Vse
2
ANd
secondly
,
let
me
nowpresse
the
Saints
of
God
to
follow
David
in
the
paths
of
consolation
.
You
heard
him
confessing
,
you
saw
him
in
ashes
,
now
you
see
him
chearefull
againe
.
Hast
thou
followed
him
in
that
heavie
path
?
follow
him
in
this
gladnesse
.
Now
that
the
Lord
pipeth
to
thee
,
see
that
thou
dance
.
Now
that
God
biddeth
thee
take
comfort
,
see
that
thou
take
it
.
Coe
hither
all
yee
Saints
,
that
have
long
beene
clad
in
black
,
and
have
rolled
your selves
in
ashes
,
and
have
mingled
your
drinke
with
teares
:
Come
hither
and
learne
of
David
to
comfort
your selves
:
O
heare
joy
and
gladnesse
,
and
let
your
broken
bones
rejoyce
.
You
I
say
that
have
sate
in
darkenesse
,
that
have
wept
and
wailed
,
that
with
bitter
sighs
and
salt
teares
have
blamed
and
shamed
your selves
before
God
,
come
hither
now
,
and
behold
David
,
and
follow
him
,
put
on
thegarments
of
gladnesse
and
comfort
your selves
in
Gods
mercy
.
It
is
as
needfull
and
as
plaine
a
duty
to
believe
Gods
promises
as
his
threats
,
to
acknowledge
his
goodnesse
as
your
owne
badnesse
.
You
have
done
the
one
,
now
doe
the
other
also
,
and
let
everlasting
joy
be
upon
your
heads
.
Doth
not
Christ
tell
thee
,
that
hee
came
to
comfort
the
mourners
?
hee
is
here
now
in
his
Ordinances
to
comfort
thee
:
ô
let
him
not
comfort
thee
in
vaine
.
Sitrre
up
thy selfe
,
and
say
,
Iought
to
take
comfort
,
and
Lord
through
thine
helpe
,
I
will
take
comfort
to
my selfe
,
and
give
thee
the
glory
of
the
riches
of
thy
grace
in
Christ
.
§
2.
If
any
say
,
but
I
can
feele
no
comfort
.
I
answer
,
Thou
must
believe
it
first
,
and
then
thou
must
feele
it
after
.
First
,
thou
must
draw
out
of
Gods
booke
happie
condlusions
of
comfort
.
That
thy
sinnes
are
pardoned
,
that
God
is
reconciled
,
that
thy
soule
shall
bee
saved
,
and
then
must
so
presse
and
urge
these
conclusions
upon
thy
soule
,
and
binde
thy selfe
to
consent
to
them
,
that
in
time
sence
of
comfort
may
follow
after
.
§
3.
Now
that
you
may
be
able
to
comfort
your selves
against
sinnes
,
and
the
feare
of
Gods
wrath
and
damnation
for
them
,
(
for
you
see
that
the
Text
calleth
us
to
minister
that
comfort
,
you
must
take
notice
of
foure
things
needfull
to
further
men
in
comforting
themselves
when
they
be
made
fit
for
comfort
.
First
,
one
notable
impediment
to
comfort
whereof
you
must
take
heede
.
Secondly
,
the
true
ground
of
comfort
.
Thirdly
,
the
degrees
by
which
comfort
groweth
.
Lastly
,
the
meanes
of
comforting
your selves
.
§
4.
1.
For
the
first
,
if
you
will
take
comfort
indeed
,
you
must
resolve
to
beleeve
neither
the
divell
,
not
the
flesh
,
neither
to
credit
Satan
nor
your
owne
hearts
,
but
onely
God
,
speaking
in
his
holy
Word
.
The
divell
is
a
knowne
,
and
wilfull
,
and
purposed
lyar
,
and
alwaies
almost
frameth
his
tale
against
turth
.
If
he
meete
with
a
sinner
that
feeleth
not
sinne
at
all
;
hee
will
flatter
him
with
false
hopes
,
and
make
him
(
if
he
can
)
to
beleeve
that
all
is
well
,
and
that
God
will
shew
mercy
to
him
,
though
he
have
no
manner
of
right
unto
it
.
And
by
his
good
will
hee
would
have
men
lulled
a
sleepe
,
with
these
false
and
vaine
and
worthlesse
comforts
,
even
till
their
dying
day
.
But
when
he
cannot
hold
them
any
longer
in
this
sweete
dreame
,
but
that
they
begin
to
see
and
to
feele
sinne
,
and
to
feare
Gods
judgements
;
then
hee
will
tell
them
a
quite
contrary
tale
.
That
there
is
no
hope
,
that
the
time
is
past
,
that
God
will
not
receive
them
,
that
their
offences
afe
unpardonable
,
that
it
is
in
vaine
to
seeke
mercy
,
that
the
date
of
grace
is
gone
and
past
,
that
so
if
it
were
possible
they
might
bee
drowned
in
despaite
,
Wherefore
whosoever
would
finde
comfort
must
stop
his
eares
against
Satan
,
and
resolve
to
beleeve
nothing
he
sayes
.
Thou
foundest
him
a
lyer
in
his
comforts
,
formerly
,
now
know
him
a
lyer
too
in
his
present
terrors
.
Hee
is
equally
false
when
hee
roares
as
when
he
sings
.
§
5.
Againe
,
beleeve
not
thy selfe
,
(
thine
owne
heart
)
for
that
is
false
and
deceitfull
and
full
of
error
.
Thou
must
not
conclude
I
have
no
interest
unto
comfort
,
because
I
thinke
I
have
none
.
Gods
waies
are
not
our
waies
,
nor
his
thoughts
our
thoughts
:
What
we
thinke
,
it
matters
nor
,
but
what
hee
saith
in
his
Word
.
Thou
mayest
see
the
falsehood
of
thine
owne
heart
also
by
experience
,
dost
thou
not
know
well
,
that
thy
heart
deceived
thee
heretofore
,
in
telling
thee
,
that
all
was
well
with
thee
,
when
thy
case
was
very
miserable
?
Did
it
lie
then
,
in
ministring
to
thee
ungrounded
and
lying
consolations
?
then
know
,
that
it
is
as
likely
to
lie
at
this
time
,
in
denying
comfort
to
thee
.
So
farre
as
we
suffer
our
eares
to
be
open
to
the
suggestions
of
Satan
,
and
to
the
conceits
of
our
owne
hearts
,
so
farre
we
hinder
our selves
of
comfort
.
But
we
must
say
,
I
will
heare
what
God
saith
,
Psal.
85.8
.
he
will
speake
peace
.
I
will
believe
him
and
not
the
divell
,
not
my selfe
.
Well
now
thus
the
heart
is
set
in
way
of
taking
ocmfort
.
§
6.
Now
in
the
second
place
,
I
will
shew
you
the
ground
and
foundation
of
this
spirituall
comfort
,
whereof
we
are
now
speaking
.
There
is
indeed
,
a
comfort
against
outward
evills
,
and
against
other
sorrowes
then
those
for
sinne
,
concerning
which
,
many
things
might
well
bee
spoken
,
but
I
have
not
to
doe
with
them
at
this
time
.
Alone
I
am
to
shew
the
sole
base
and
ground-worke
of
spirituall
comfort
,
which
is
the
stedfast
and
assured
apprehension
or
perswasion
of
the
remission
of
our
sinnes
,
and
the
love
and
favour
of
God
in
Christ
.
Psal
30.1
This
David
proveth
,
saying
,
Blessed
is
the
man
whose
sinnes
are
covered
,
whose
iniquity
is
pardoned
,
and
to
whom
the
Lord
imputeth
no
sinne
,
And
againe
,
having
said
Psal.
51.8
.
Make
mee
to
heare
joy
and
gladnesse
that
the
bones
which
thou
hast
broken
may
rejoyce
,
hee
adds
immediately
,
Hide
thy
face
from
my
sinnes
,
ver.
9.
The
same
our
Saviour
declareth
plainly
,
saying
to
the
poore
Palsy-man
,
Sonne
bee
of
good
comfort
thy
sinnes
be
forgiven
thee
,
Mat.
9.2
.
and
to
that
sorrowfull
weeping
woman
in
the
Gospell
(
who
made
her
eyes
as
it
were
a
yewre
to
wash
his
feet
)
Daughter
thy
sinnes
are
forgiven
.
There
is
nothing
suffcient
to
beare
up
true
comfort
,
but
a
true
and
well
grounded
assurance
,
of
this
unspeakeable
goodnesse
of
God
,
which
is
the
foundation
of
all
other
benefits
.
And
as
any
mans
soule
hath
a
more
solid
and
stedfast
and
well
built
perswasion
of
this
mercy
:
so
is
he
the
more
comfortable
,
at
least
more
capeable
of
comfort
:
as
hee
hath
lesse
firme
or
lesse
true
know-ledge
of
this
,
so
is
hee
lesse
fit
and
able
to
receive
consolation
.
So
then
this
conclusion
must
be
written
in
the
heart
,
God
hath
pardoned
my
sinnes
,
and
received
me
gratiously
in
Christ
,
afore
it
can
bee
duely
comforted
,
and
so
you
see
the
ground
of
the
comfort
we
seeke
for
.
§
7.
Thirdly
,
I
will
shew
you
by
what
degrees
this
comfort
groweth
in
the
heart
usually
.
When
a
mans
sinnes
lie
most
heavie
upon
his
soule
,
and
that
the
law
like
a
sword
hath
ripped
up
and
launced
his
very
heart
that
it
runs
and
bleeds
againe
;
then
he
heareth
the
doctrine
of
the
Gospell
,
teaching
remission
of
sins
by
Iesus
Christ
,
and
doth
assent
to
the
truth
of
it
,
as
that
it
is
an
undoubted
verity
,
and
then
strives
to
apply
it
to
himselfe
,
and
hath
a
secret
perswasion
that
it
shall
be
performed
even
to
himselfe
,
now
this
perswasion
groweth
up
in
three
degrees
.
First
,
the
promise
makes
him
thinke
with
himselfe
,
Assuredly
my
sinnes
may
be
pardoned
:
The
righteousnesse
of
Christ
is
sufficient
to
justifie
me
,
and
God
can
accept
and
forgive
me
.
This
makes
him
runne
crying
and
praying
to
God
for
pardon
,
and
affoords
a
little
glimmering
of
comfort
,
as
when
a
sick
man
knowes
his
disease
to
be
curable
,
and
that
the
Physitian
can
cure
him
,
this
is
one
graine
of
faith
.
Secondly
,
having
continued
to
pray
to
God
for
aspace
,
he
then
conceiveth
a
little
stronger
hope
,
and
saith
in
himselfe
,
I
hope
God
will
pardon
me
,
which
makes
him
yet
more
warme
in
in
his
suit
,
and
bringeth
a
little
more
consolation
,
this
is
an
other
graine
of
faith
.
Lastly
,
he
begins
to
conclude
,
God
hath
pardoned
me
;
at
first
,
making
this
conclusion
fearefully
,
(
not
without
admixture
of
many
doubts
,
which
he
resisteth
,
and
laboureth
to
reject
)
and
at
length
with
more
strength
and
lesse
doubting
,
till
he
attaine
a
very
full
assurance
,
that
scarce
findeth
any
wavering
,
and
then
hath
his
soule
a
strong
consolation
,
even
a
full
weight
of
comfort
.
Thus
I
have
shewed
you
the
third
thing
I
intended
,
that
no
man
may
bee
discomforted
utterly
,
because
he
is
not
at
first
able
perfectly
to
comfort
himselfe
,
as
sometimes
good
people
are
,
thinking
that
they
have
no
faith
because
they
have
not
the
highest
degree
thereof
.
CHAP.
V.
§
1.
NOw
in
the
fourth
place
,
I
will
tell
you
by
what
meanes
you
must
strengthen
your
faith
,
that
it
may
affoord
you
large
and
strong
consolation
:
for
though
no
labour
of
man
without
the
power
of
Gods
Spirit
can
worke
this
comfort
,
yet
doth
the
Spirit
of
God
beget
it
,
by
meanes
of
such
holy
labours
and
endeavours
as
himselfe
incites
us
to
.
These
meanes
are
chiefly
foure
:
Meditation
,
Prayer
,
Conference
,
and
a
due
information
of
judgement
concerning
this
matter
of
remission
of
sins
.
The
first
then
is
Meditation
,
and
that
principally
of
foure
things
.
1.
Of
the
perfect
merits
of
Iesus
Christ
.
2.
Of
the
infinite
mercies
of
God
.
3.
Of
the
large
and
unlimited
promises
of
the
Word
.
4.
Of
Gods
gratiousnesse
to
other
sinners
,
out
of
all
which
sound
consolation
may
be
taken
,
by
the
most
broken
heart
that
is
or
can
be
.
§
2.
The
first
thing
then
to
be
seriously
pondered
upon
is
,
the
perfection
of
Christs
merits
,
for
upon
this
foundation
doth
comfort
most
depend
.
For
our selves
it
matters
not
what
we
have
deserved
,
or
can
deserve
,
for
it
must
be
confessed
that
our
deserts
extend
to
nothing
but
ruine
and
destruction
.
But
our
Lord
and
surety
Iesus
Christ
hath
made
a
full
and
perfect
satisfaction
to
the
justice
of
God
,
and
deserved
full
and
perfect
remission
of
sinnes
for
all
that
seeke
unto
him
.
For
of
him
the
Scripture
beareth
witnesse
,
Mat.
3.
ult.
That
in
him
God
is
well
pleased
,
and
that
by
him
all
that
beleeve
,
Act.
13.38
,
39.
are
justified
from
all
things
,
from
which
they
could
not
bee
justified
by
the
law
of
Moses
.
And
him
hath
God
set
forth
to
be
a
propitiation
through
faith
in
his
bloud
.
Rom.
3.25
.
Hee
hath
redeemed
us
from
the
curse
of
the
law
,
Gal.
3
1
being
made
a
curse
for
us
.
1
Cor.
1.30
.
Also
He
is
our
Wisedome
,
Righteousnesse
,
Sanctification
and
Redemption
.
And
in
Him
wee
have
redemption
through
his
bloud
,
Ephes
1.7
the
forgivenesse
of
sinnes
.
And
He
hath
taken
away
the
sinnes
of
the
world
.
Joh.
1.29
And
His
bloud
cleanseth
us
from
all
sinne
.
1
Ioh
1
7
And
He
is
able
to
the
uttermost
,
Heb.
7.25
.
to
save
those
that
come
unto
God
by
him
.
All
these
places
doe
testifie
the
fullnesse
and
absolute
perfection
of
his
righteousnesse
and
satisfaction
,
that
as
by
the
sinne
of
one
man
,
the
first
Adam
,
many
have
beene
made
sinners
,
so
by
the
righteousnesse
of
one
man
the
second
Adam
,
Rom.
5.9
.
many
be
made
righteous
.
Now
as
it
is
in
the
case
of
a
debtor
and
of
his
surety
,
so
it
is
betwixt
God
and
us
in
this
matter
.
Though
the
debtor
being
a
meere
banquerupt
,
cannot
possibly
discharge
his
owne
debt
,
yet
if
his
surety
have
already
made
payment
of
all
his
debts
,
or
fully
discharged
them
,
he
is
safe
enough
from
danger
:
So
,
though
we
be
utterly
destitute
of
all
ability
to
satisfie
for
our
sinnes
,
and
to
deserve
pardon
of
them
;
yet
if
our
surety
Iesus
Christ
have
fully
satisfied
for
them
,
as
he
hath
,
there
is
hope
enough
of
our
being
pardoned
.
For
our
Lord
Iesus
Christ
was
both
God
and
man
,
a
person
infinitely
more
excellent
then
all
men
,
and
therefore
his
sufferings
and
obedience
are
of
such
infinite
worth
and
valew
,
that
by
him
the
wrath
of
God
is
fully
appeased
towards
us
.
For
it
was
a
great
demonstration
of
Gods
justice
to
punish
him
his
onely
begotten
Sonne
for
our
sinnes
in
such
sort
as
he
did
,
as
if
he
had
punished
us
to
all
eternity
.
Suppose
divers
debtors
,
one
owing
10000
lb.
another
5000
another
1000
another
100
lb.
some
more
,
some
lesse
,
but
each
one
more
then
his
substance
could
possibly
satisfie
:
yet
if
some
able
person
had
laid
downe
divers
Iewels
of
farre
greater
valew
then
all
their
debts
did
amount
unto
,
then
were
their
debts
sufficiently
answered
for
,
neither
need
they
be
discouraged
at
the
greatnesse
of
them
.
Even
so
,
when
we
have
committed
innumerable
sinnes
,
deserving
eternall
death
,
and
can
no
way
satisfie
for
our selves
,
yet
so
long
as
he
hath
perfectly
fulfilled
the
law
for
us
,
being
made
under
the
law
in
our
steed
,
and
hath
perfectly
satisfied
the
justice
of
God
by
bearing
the
curse
for
us
;
our
estate
is
good
enough
in
him
,
though
never
so
irrecoverable
in
our selves
.
Wherefore
compare
thy
sins
to
Christs
merits
,
and
thinke
,
is
not
he
my
Saviour
?
hath
not
he
discharged
my
debt
?
hath
not
he
answered
for
mine
offences
?
are
not
his
death
,
sufferings
,
and
obedience
,
much
more
able
to
pacifie
Gods
anger
,
then
my
transgressions
to
provoke
it
?
Doubtlesse
it
is
so
:
no
man
that
professeth
Christian
Religion
will
deny
it
,
and
therefore
by
his
bloud
peace
of
conscience
may
come
unto
the
greatest
sinner
.
§
3.
If
it
be
objected
,
Ah
,
J
know
his
redemption
is
perfect
and
all-surficient
,
but
how
can
I
tell
that
it
shall
be
granted
unto
me
?
I
answer
,
put
off
that
question
a
little
,
till
thou
have
first
answered
some
few
questions
which
I
shall
propound
unto
thee
.
Dost
not
thou
thinke
that
the
bloud
of
Christ
is
sufficient
to
wash
away
all
thy
sins
?
is
not
his
satisfaction
full
,
compleate
and
of
worth
enough
to
answer
for
all
thy
transgressions
,
even
though
they
were
more
then
they
bee
?
If
thou
sayest
no
,
thou
denyest
the
truth
of
the
fore-alledged
Scriptures
,
and
disparagest
the
merits
of
our
blessed
Saviour
,
which
I
hope
thou
wilt
not
dare
to
doe
:
but
if
yea
,
as
needs
thou
must
say
yea
,
then
hearken
yet
further
a
little
,
and
for
thine
owne
interest
into
this
satisfaction
,
receive
satisfaction
by
this
reason
:
Our
Saviour
Christ
calleth
unto
him
,
all
that
travell
and
are
heavy
laden
with
sin
,
and
promiseth
refreshing
&
rest
unto
their
soules
.
Tell
me
,
art
not
thou
laden
?
art
not
thou
crushed
?
Dost
not
thou
confesse
thy
sins
to
be
a
most
insupportable
burden
,
and
so
heavie
a
loade
that
they
will
surely
presse
thee
downe
to
hell
,
if
he
doe
not
ease
thee
?
if
thou
dost
not
or
dost
not
desire
so
to
doe
thou
art
none
of
them
whom
I
intend
to
comfort
,
if
thou
dost
,
why
then
in
Gods
name
,
let
that
loving
invitation
of
our
Lord
satisfie
thy
forementioned
doubt
,
and
conclude
thou
thus
for
thy selfe
.
Every
one
that
being
heavy
laden
will
come
unto
Christ
,
shall
bee
refreshed
,
shall
have
rest
to
his
soule
,
and
therefore
shall
have
his
merits
bestowed
upon
him
,
without
which
there
can
bee
no
rest
to
his
soule
.
Now
I
am
heavy
laden
,
and
I
will
runne
to
Christ
(
and
so
doe
J
pray
thee
,
without
doubting
or
feare
any
longer
)
and
then
thou
must
conclude
infallibly
,
I
shall
be
refreshed
,
I
shall
have
the
merits
of
Christ
to
be
mine
,
according
to
the
truth
of
his
promise
.
§
4.
And
so
you
have
the
first
meditation
.
The
second
must
be
of
the
infinite
mercies
of
God
in
Christ
,
who
is
gratiously
ready
in
him
,
the
Sonne
of
his
loves
,
to
accept
of
every
sinner
that
renouncing
himselfe
,
and
all
his
owne
righteousnesse
,
doth
flie
wholy
to
him
for
refuge
.
For
the
Lord
is
a
God
,
Exod.
14
6.
gratious
&
mercifull
,
slowe
to
anger
,
abundant
in
kindnesse
and
truth
,
reserving
mercy
for
thousands
,
forgiving
iniquity
,
transgression
and
sinne
.
His
mercy
is
as
high
above
us
as
heaven
is
above
the
earth
.
Psal
103
11.
He
will
abundantly
forgive
,
Isa.
55.7
,
2
,
9.
and
his
waies
are
not
as
our
waies
,
nor
his
thoughts
as
our
thoughts
,
for
as
the
heavens
are
higher
then
the
earth
,
so
are
his
waies
higher
then
our
waies
,
and
his
thoughts
above
our
thoughts
.
Yea
hee
hath
multitude
of
tender
compassions
,
and
is
rich
in
mercy
to
all
that
call
upon
him
,
Rom.
10
12.
and
his
mercy
endureth
for
ever
.
You
see
by
these
words
of
Scripture
what
store
of
mercy
there
is
in
God
,
and
what
quantity
of
compassion
poore
sinners
that
are
humbled
,
must
looke
to
finde
with
him
.
Now
consider
further
,
what
is
this
mercy
and
compassion
of
God
?
Doubtlesse
it
is
a
willingnesse
,
promptnesse
,
readinesse
,
forwardnesse
,
full
resolution
to
accept
of
miserable
sinners
that
have
made
themselves
most
wretched
by
their
sinnes
,
and
to
relieve
their
miseries
when
they
humbly
stoope
unto
him
.
Mercy
is
not
an
ability
to
pardon
and
helpe
if
one
will
,
but
a
willingnesse
to
helpe
and
pardon
when
one
is
able
.
Wee
doe
not
call
him
a
mercifull
man
,
that
could
help
a
poore
distressed
person
if
he
would
,
but
it
is
not
his
pleasure
so
to
doe
,
for
so
it
may
be
with
a
most
cruell
and
hard
hearted
fellow
.
The
most
rigorous
and
exating
rich
Usurer
,
could
forgive
his
debtor
(
that
is
a
banckerout
and
can
pay
him
nothing
)
if
hee
would
,
but
he
will
not
though
he
can
,
and
therfore
doth
not
deserve
to
be
called
mercifull
.
The
most
fierce
and
furious
tyrant
might
forgive
his
subject
,
if
he
would
,
that
hath
offended
,
but
because
he
is
not
willing
,
therefore
no
man
styles
him
pitifull
and
gratious
.
So
neither
were
the
God
of
heaven
full
of
grace
,
mercy
and
compassion
,
if
onely
he
were
able
to
forgive
humbled
sinners
,
and
would
not
;
that
were
not
mercy
I
say
,
that
were
not
compassion
,
but
this
is
grace
,
this
is
compassion
.
He
is
willing
to
receive
the
humbled
wretch
,
he
is
ready
to
forgive
,
and
fully
resolved
with
himselfe
to
blot
out
all
his
sinnes
from
his
remembrance
,
bee
they
what
they
will
for
number
or
haighnousnes
,
when
once
he
converteth
unto
him
.
Now
therefore
that
thou
knowest
the
store
of
mercy
that
is
in
God
,
and
also
what
mercy
is
.
Compare
thy
sinnes
also
to
Gods
mercy
,
and
see
if
they
can
be
in
any
sort
equall
thereunto
.
For
are
not
his
mercies
in
Christ
infinite
,
endlesse
,
boundlesse
,
and
therefore
farre
surpassing
all
the
sinnes
of
all
sinners
,
which
bee
they
,
what
they
can
be
,
for
weight
and
number
,
yet
doubtlesse
infinite
they
cannot
bee
.
Thou
seest
how
great
a
thing
this
globe
of
earth
and
water
seemeth
to
be
to
them
that
walke
upon
it
,
yet
in
comparison
of
the
heavenly
spheare
that
doth
incompasse
it
,
what
is
it
else
,
but
a
poynt
,
a
prick
,
a
center
,
a
thing
of
nothing
,
that
holdeth
no
proportion
to
those
higher
regions
,
and
know
assuredly
,
that
there
is
no
more
proportion
betwixt
all
the
sins
of
all
men
,
and
Gods
mercies
,
then
betwixt
the
poynt
of
earth
,
and
the
circumference
of
the
skies
.
He
is
willing
to
pardon
more
then
all
of
them
can
commit
,
and
therefore
onely
they
bee
not
pardoned
,
because
they
will
not
humble
themselves
to
seeke
pardon
.
Thus
then
must
thou
raise
up
thy
falling
heart
,
I
have
to
doe
with
a
most
infinitely
mercifull
and
tender
hearted
Father
,
that
doth
not
desire
the
death
of
him
that
dieth
,
but
is
ten
thousand
thousand
times
more
willing
to
give
me
pardon
then
I
am
to
crave
or
accept
it
.
It
pleaseth
him
more
to
bestow
forgivenesse
,
then
me
to
receive
it
.
O
doe
not
so
great
an
injury
to
God
,
as
to
set
any
bounds
and
limits
to
his
goodnesse
,
to
diminish
or
detract
from
the
boundlesnesse
of
his
compassion
,
to
thinke
that
thou
canst
possibly
exceed
his
goodnesse
with
thy
badnesse
,
but
go
unto
him
and
acknowledge
,
saying
,
O
Lord
,
the
multitude
of
thy
mercies
doe
farre
surmount
the
multitude
of
my
rebellions
,
O
therefore
be
gratious
to
mee
according
to
the
multitude
of
thy
mercies
,
and
so
thou
shalt
bee
safe
.
But
thou
wilt
say
perhaps
how
can
I
tell
that
God
will
shew
mercy
to
me
?
I
answer
,
Art
not
thou
one
of
those
to
whom
he
hath
sealed
up
mercy
in
baptisme
?
yea
but
thou
wilt
say
,
many
are
baptized
that
never
finde
mercy
.
I
answer
,
not
one
that
in
sence
of
want
of
mercy
,
and
in
a
perswasion
that
God
can
bee
mercifull
to
him
,
doth
seeke
to
the
throne
of
grace
for
it
.
And
for
a
fuller
answer
to
this
doubt
,
now
proceed
to
the
third
meditation
.
§
5.
This
is
of
the
widenesse
and
largenesse
of
Gods
promises
to
sinners
,
which
are
of
such
an
unlimited
extent
,
that
they
exclude
no
sinner
for
no
sinne
,
and
in
no
time
of
comming
to
him
.
For
in
all
these
respects
,
are
his
promises
wondrous
large
and
of
great
extent
.
J
say
first
they
shut
not
out
any
sinner
,
but
runne
in
this
generality
,
Come
unto
me
(
All
)
that
are
heavie
laden
,
even
all
,
all
without
any
exception
,
so
that
whosoever
he
be
that
is
heavy
laden
,
hee
sees
the
gate
of
Gods
goodnesse
standing
open
to
him
,
and
wide
enough
to
receive
even
him
also
among
the
rest
of
sinners
;
next
hee
excepts
not
any
sinne
,
but
telleth
us
thus
,
The
bloud
of
Christ
purgeth
us
from
all
sinne
.
1
Joh.
1.7
And
againe
,
if
your
sinnes
were
as
red
as
scarlet
they
shall
bee
as
white
as
snow
.
Isa.
1.18
.
And
againe
,
Ezek.
18.22
.
I
will
blot
all
his
iniquities
out
of
my
remembrance
,
and
he
bids
them
pray
thus
,
Take
away
all
iniquity
,
Hos.
14.2
.
and
allowed
David
to
cry
and
say
,
Psal.
51.9
Blot
out
all
mine
iniquities
.
Doe
you
not
heare
how
generall
these
promises
bee
,
not
narrowed
with
any
exception
,
but
alone
to
be
understood
with
this
qualification
of
the
persons
,
if
they
be
humbled
for
sin
.
And
in
like
manner
for
the
time
of
comming
lies
not
the
promise
,
in
the
day
that
the
sinner
turneth
?
Ezek.
33.12
.
meaning
when
so
ever
,
sooner
or
later
,
first
or
last
,
so
that
hee
turne
in
truth
,
you
see
no
time
excepted
for
the
grant
of
pardon
of
sinne
.
Indeed
in
regard
of
crosses
,
it
may
fall
out
,
that
a
man
may
seek
to
God
for
freedome
of
them
and
not
find
it
,
but
for
pardon
of
sinnes
,
he
that
comes
in
truth
,
comes
never
too
late
.
And
here
now
is
the
right
use
of
those
universall
promises
,
which
are
set
downe
in
Scripture
.
God
would
have
no
man
perish
,
but
would
have
all
men
saved
and
come
to
the
knowledge
of
the
truth
,
1
Tim.
2.4
.
and
He
is
a
propitiation
for
the
sinnes
of
the
whole
world
,
1
Ioh.
2.2
.
and
Hee
gave
himselfe
a
ransome
for
all
,
1
Tim.
2.6
.
and
He
tasted
death
for
every
man
.
Heb.
2.9
.
Which
the
Lord
hath
of
set
purpose
conceived
in
this
ample
forme
of
words
,
that
there
might
bee
sure
and
certaine
ground
and
footing
,
for
the
faith
of
any
man
whatsoever
,
that
being
tyred
with
his
sinnes
,
doth
runne
unto
this
grace
of
God
in
Christ
to
finde
helpe
in
time
of
need
.
Seeing
God
hath
not
excepted
thy
person
,
or
thy
faults
,
or
thy
time
of
comming
,
doe
not
thou
except
thy selfe
,
make
not
the
gate
of
Gods
promises
scanter
,
or
narrower
then
it
is
.
He
hath
opened
both
the
leaves
of
these
dores
as
wide
as
may
bee
,
and
thinkes
it
not
fit
to
cloze
them
up
,
against
any
humbled
and
confessing
sinner
,
at
any
time
:
O
doe
no
thou
put
a
distrustfull
hand
upon
them
,
to
shut
them
against
thy selfe
,
but
let
them
stand
wide
open
,
and
enter
boldly
,
and
aske
mercy
,
and
looke
for
mercy
,
and
finde
it
.
§
6.
Now
followes
the
last
meditation
,
which
must
be
of
the
examples
of
Gods
grace
,
in
performing
these
promises
to
other
sinners
,
as
bad
,
if
not
worse
then
any
of
us
can
be
.
For
the
Lord
hath
made
good
these
words
of
his
in
his
Son
to
as
great
,
hainous
,
willfull
,
presumptuous
offendors
,
as
any
have
beene
,
are
or
can
bee
in
the
world
,
that
will
come
unto
him
.
No
man
can
name
,
so
great
a
sinne
or
sinnes
,
with
so
great
aggravations
,
but
that
the
Scriptures
affoord
us
examples
of
as
grievous
sinnes
pardoned
,
and
as
grievous
sinners
saved
,
if
they
have
framed
themselves
to
humiliation
and
conversion
.
For
what
may
thy
sin
bee
or
thine
obstinacy
in
sin
?
Is
it
murder
and
adultery
runne
into
with
fore-resolved
deliberation
?
continued
in
with
great
hardnesse
and
obduration
?
behold
these
were
Davids
faults
,
and
thou
seest
him
pardoned
and
comforted
,
yea
though
he
ran
unto
them
in
old
age
after
many
benefits
received
,
and
after
a
long
time
of
forwardnesse
in
the
true
religion
and
service
of
God
.
Hast
thou
beene
an
Idolater
?
a
Buggerer
?
a
Drunkard
?
a
Rayler
?
an
Extortioner
?
why
such
were
some
of
the
Corinthians
,
(
as
Paul
remembers
them
)
and
yet
they
were
washed
,
sanctified
,
justified
,
as
he
also
telleth
them
.
Hast
thou
besides
Idolatry
followed
Sorcerers
and
Witches
?
and
practised
inchantments
and
sorceries
?
and
that
with
so
much
and
so
long
obstinacy
,
as
to
kill
those
that
should
admonish
thee
of
these
faults
?
Why
so
did
Manasses
too
,
and
yet
he
is
pardoned
.
Hast
thou
persecuted
Christ
?
blasphemed
him
?
made
others
to
blaspheme
?
and
put
them
to
death
that
would
not
?
why
so
did
Paul
also
,
(
and
that
after
divers
yeares
spent
in
those
places
,
where
many
wonders
and
miracles
were
wrought
to
confirme
the
Gospell
of
Christ
)
and
yet
he
is
pardoned
.
Hast
thou
beene
an
harlot
?
so
was
Rahab
,
and
the
sinnefull
woman
in
the
Gospell
.
Hast
thou
beene
a
theefe
?
so
was
hee
that
defended
Christ
on
the
Crosse
.
Hast
thou
denied
and
foresworne
Christ
?
so
did
Peter
also
after
hee
had
beene
diverse
yeares
his
disciple
,
and
yet
all
these
are
pardoned
.
Yea
verily
brethren
,
the
first
sinne
that
ever
was
committed
,
was
in
many
respects
the
greatest
of
all
particular
acts
of
sin
that
ever
were
committed
since
.
It
was
virtually
,
radically
,
causally
all
sinne
,
and
yet
loe
Adam
and
Evah
that
did
commit
it
,
they
are
saved
.
The
smalnesse
of
the
matter
makes
the
fault
farre
greater
,
being
a
light
and
easie
thing
,
propounded
meerely
for
a
triall
,
and
as
a
signe
and
profession
of
their
obedience
,
as
if
a
man
should
forbid
his
childe
a
very
slender
thing
,
and
that
which
hee
might
easily
forbeare
,
to
testifie
his
obedience
unto
him
,
he
would
be
more
offended
against
him
in
this
case
,
by
how
much
hee
had
made
choyce
of
a
more
triviall
matter
to
proove
his
obedience
withall
.
Now
for
such
persons
at
such
a
time
,
in
such
a
place
,
in
such
a
state
,
on
such
motives
to
disobey
their
maker
in
such
a
thing
,
so
easie
to
bee
observed
,
and
given
to
them
onely
to
proove
their
obedience
,
surely
a
greater
disobedience
(
and
therefore
a
greater
sinne
)
can
hardly
be
named
,
and
yet
as
I
said
before
,
this
sinne
is
pardoned
,
and
those
sinners
saved
.
And
who
now
can
be
hopelesse
?
who
now
can
cast
off
comfort
?
Now
therfore
stay
and
look
upon
those
effects
&
proofes
of
Gods
mercy
and
truth
,
and
say
unto
thy selfe
,
is
not
God
the
same
God
that
of
old
?
was
not
his
justice
and
anger
against
sin
,
as
great
then
as
now
?
and
is
not
his
mercy
and
truth
,
as
large
and
sure
now
as
then
?
and
why
then
should
not
J
also
take
heart
,
to
seeke
unto
the
same
God
and
rest
upon
him
.
And
these
be
the
most
comfortable
meditations
that
I
could
propound
,
to
the
sorrowfull
and
fearefull
heart
of
the
broken
sinner
,
for
the
suppling
of
his
wounds
,
and
fitting
his
soule
for
consolation
.
CHAP.
VI.
§
1.
NOw
these
meditations
must
be
concluded
and
intermixed
,
with
confessions
and
supplications
.
The
poore
sinner
must
gather
up
his
thoughts
into
petitions
and
requests
,
and
refusing
to
be
hindered
by
any
feares
,
doubts
,
or
objections
,
must
take
to
himselfe
boldnesse
to
fall
downe
before
the
throne
of
grace
,
and
following
the
counsell
of
the
Holy
Ghost
,
must
take
to
himselfe
words
,
and
say
,
receive
me
gratiously
,
and
take
away
all
iniquity
.
Addresse
thy selfe
unto
the
God
of
heaven
in
the
name
of
Christ
his
Sonne
,
and
say
,
Lord
behold
here
the
worst
of
sinners
,
appearing
before
thee
,
casting
himselfe
as
low
as
hell
,
desirons
to
bee
as
full
of
shame
and
sorrow
as
is
possible
,
and
therefore
troubled
,
because
he
cannot
be
more
grieved
&
more
abased
.
I
am
Lord
indeed
a
vile
and
grievous
sinner
,
and
these
and
these
evills
have
I
done
,
but
ô
for
the
merits
sake
of
Jesus
Christ
alone
,
thy
deere
and
onely
begotten
Sonne
,
accept
me
,
forgive
,
and
according
to
the
multitude
of
thy
mercies
,
wash
mee
throughly
from
all
my
sinnes
.
Remember
O
Lord
the
thing
that
thou
hast
promised
and
sealed
up
to
al
that
seeke
thee
,
even
blot
out
all
mine
offences
out
of
thy
remembrance
,
and
for
my
sinnes
and
iniquities
,
O
Lord
remember
them
no
more
.
Be
not
wearie
of
making
these
requests
,
though
thou
seeme
to
thy selfe
to
receive
none
answer
to
them
,
but
fly
constantly
,
and
runne
boldly
to
the
throne
of
grace
,
to
attaine
mercy
to
helpe
in
time
of
need
.
If
thy
soule
be
vexed
with
new
feares
,
confirme
thou
it
with
new
prayers
,
and
resolve
,
if
thou
must
be
damned
to
be
damned
praying
,
and
if
thou
must
needs
perish
,
to
perish
with
a
prayer
in
thy
mouth
,
then
thou
canst
not
bee
damned
,
then
thou
canst
not
perish
.
Call
upon
God
in
the
day
of
thy
trouble
,
make
thy
prayers
to
him
in
the
flouds
of
great
waters
,
and
sure
they
shall
not
come
neere
thee
,
for
he
will
fullfill
his
promise
,
and
will
grant
thee
all
that
thou
beggest
in
the
name
of
his
Sonne
.
Thus
have
you
two
helpes
to
comfort
,
prayer
and
meditation
.
§
2.
The
third
followes
,
and
that
is
conference
.
Make
thy
case
knowne
to
others
of
Gods
people
,
for
wisdome
lies
not
all
in
one
brest
,
so
that
any
one
man
should
bee
able
for
himselfe
to
answer
all
Satans
crafty
cavills
,
especially
the
weake
Christian
cannot
,
therefore
must
he
shew
his
case
,
and
crave
counsell
;
David
could
comfort
himselfe
,
Bathsheba
could
not
.
Wherefore
devoure
not
thy
sorrowes
all
alone
,
but
aske
advice
,
seeke
abroad
for
comfort
,
and
make
an
happy
use
of
the
fellowship
and
communion
of
Saints
.
More
easily
can
the
divell
over
reach
one
then
many
,
communicate
therefore
thy
griefes
and
feares
,
to
some
or
other
of
Gods
faithfull
people
or
Ministers
.
Now
is
the
time
of
hearkening
to
the
counsell
of
Saint
Iames
,
who
bids
us
,
Confesse
our
faults
one
to
another
,
James
5.16
.
and
pray
one
for
another
that
you
may
be
healed
,
when
men
that
are
tormented
in
spirit
,
suffer
themselves
to
bee
stopped
by
shame
or
feare
,
from
opening
their
wounds
,
they
multiply
their
own
miseries
,
and
increase
the
flames
by
stifling
them
.
Do
not
so
therefore
any
longer
,
but
make
manifest
thy
terrors
,
and
acknowledge
thy
sinnes
to
some
or
other
comforter
.
A
man
in
a
desperate
disease
will
runne
to
the
Chyrurgion
.
Bee
sure
thou
hast
not
committed
any
so
grievous
sins
,
but
some
or
other
of
Gods
children
have
committed
as
bad
.
Bee
sure
that
no
temptation
ceaseth
upon
thee
,
so
foule
and
hideous
,
but
the
same
or
as
bad
,
hath
beene
found
before
in
some
or
other
of
the
Saints
.
J
say
therefore
againe
,
make
haste
to
seeke
advice
,
and
discover
thine
whole
soule
freely
and
fully
to
him
whom
thou
takest
for
thy
Physitian
,
and
leave
nothing
,
no
nothing
unuttered
that
doth
trouble
thee
;
and
resolve
to
beleeve
rather
the
words
of
him
that
seekes
to
comfort
thee
,
then
thine
owne
strong
fancies
,
and
Satans
lying
cavills
against
thee
.
It
is
evident
that
a
sound
man
can
easily
doe
that
for
a
sick
man
,
which
hee
by
no
meanes
is
able
to
doe
for
himselfe
in
the
time
of
his
sicknesse
.
Therefore
doe
the
sicke
send
for
the
whole
,
and
the
whole
come
to
the
sicke
,
and
even
so
must
the
sick
and
comfortlesse
soule
doe
likewise
,
onely
doe
this
speedily
,
and
put
not
off
till
thou
beest
already
overwhelmed
with
griefes
.
As
a
bone
out
of
joynt
,
that
is
too
long
afore
it
bee
set
,
is
farre
more
hardly
restored
to
his
place
,
and
is
ever
ready
to
be
slipping
out
againe
:
so
a
distressed
soule
that
defers
to
crave
counsell
,
is
much
more
hardly
comforted
,
and
doth
much
more
easily
fall
againe
into
his
wonted
griefes
.
Speed
is
necessary
therefore
in
the
latter
of
these
two
cases
as
well
as
the
former
,
and
great
is
the
hurt
of
deferring
.
If
thou
hast
carryed
thy
griefes
in
silence
long
,
that
that
is
past
cannot
be
remedied
,
and
thou
must
bee
sure
it
will
bee
harder
and
longer
afore
thou
canst
be
helped
.
But
if
thou
beest
one
that
now
begins
to
faint
,
let
nor
Satan
hinder
thee
from
revealing
thy
case
,
as
he
will
endeavour
.
Two
eyes
see
more
then
one
,
and
one
man
alone
is
easily
cousened
.
Shame
,
shame
,
carnall
shame
hinders
many
a
soule
from
inward
comfort
;
he
is
ashamed
to
tell
to
others
what
he
findes
in
himselfe
,
as
not
knowing
that
all
men
labour
of
the
same
disease
of
originall
sinne
,
which
is
an
aptnesse
to
every
sinne
.
If
a
man
have
a
foule
disease
and
bee
ashamed
to
shew
it
,
either
hee
must
bee
the
better
skilled
in
Surgery
himselfe
,
or
else
he
dies
for
it
,
so
it
is
for
sinnes
.
Make
speed
therefore
to
look
abroad
for
comfort
,
if
thou
finde
not
thy selfe
ablt
to
deale
with
thine
owne
feares
and
objections
.
§
3.
Doe
this
also
plainely
and
fully
,
without
any
reservation
,
sticke
not
at
any
thing
that
troubles
thee
,
but
cleere
thy
minde
fully
,
and
wholy
,
and
be
not
like
a
childe
that
holdeth
out
the
wrong
finger
,
and
will
not
bee
knowne
where
his
worst
paine
is
.
If
need
be
,
thou
maist
tie
thy
Physitian
to
secrecy
,
by
the
strongest
bond
of
an
oath
,
but
be
not
thou
in
any
one
thing
secret
or
reserved
,
chiefely
conceale
not
that
sinne
sinnes
or
temptations
that
doe
most
perplexe
thee
,
or
any
one
aggravating
circuemstance
of
them
.
All
labour
is
lost
till
this
be
done
.
Till
the
thorne
be
pulled
out
,
that
causeth
swelling
,
the
swelling
will
not
be
asswaged
.
The
answering
of
all
other
objections
will
availe
nothing
for
thy
comfort
unlesse
this
be
answered
.
Let
nothing
make
thee
hold
backe
any
of
thy
griefes
,
more
then
stay
too
long
before
thou
begin
to
crave
helpe
.
Feare
not
,
squeame
not
to
lay
open
the
worst
of
thy
sores
,
let
the
very
issue
and
leprosie
bee
seene
that
should
be
healed
.
A
man
shall
but
bungle
in
the
cure
that
is
not
throughly
informed
of
the
sicknesse
.
And
as
sick
men
doe
,
so
doe
thou
;
they
beleeve
their
tender
rather
then
their
own
eyes
or
conceits
:
for
sicke
men
are
exceeding
apt
to
mistake
things
out
of
their
bodily
distemper
,
and
so
are
also
troubled
and
distempered
hearts
.
Gods
words
alone
can
bee
the
ground
of
comfort
,
mans
may
and
must
bee
the
instrument
of
comfort
,
that
by
beleeving
man
,
wee
may
bee
helped
to
beleeve
in
God
.
As
a
man
must
hope
above
hope
,
so
hee
must
beleeve
above
beleefe
.
He
must
captivate
his
reason
to
his
comforter
that
seeles
to
a
comforter
,
and
say
,
what
hee
concludes
for
mee
out
of
Gods
Word
,
I
will
credit
,
though
I
cannot
feele
it
to
be
so
,
and
will
rely
more
on
his
judgement
then
mine
owne
.
And
why
should
not
a
wise
and
godly
Minister
bee
rather
credited
,
then
a
lying
and
malitious
spirit
,
and
a
distracted
and
disquieted
heart
?
The
sicke
mans
pallate
deemeth
sweete
things
to
be
sower
,
his
dimned
eyes
can
see
no
light
at
noone-tide
,
finding
this
he
credits
those
about
him
,
that
have
better
disposed
sences
,
and
judges
of
things
,
not
as
himselfe
thinketh
,
but
as
others
tell
.
In
this
vertuous
credulousnesse
,
must
bee
the
sicke
soules
first
beginnings
of
comfort
,
and
he
that
will
thus
betake
himselfe
to
counsell
,
shall
finde
that
in
the
multitude
of
counsellours
,
there
will
bee
peace
.
§
4.
And
so
much
also
for
the
third
meanes
of
comfort
.
I
will
conclude
with
the
fourth
and
last
,
namely
the
right
information
of
our
judgements
,
that
we
may
bee
able
to
answer
such
objections
as
are
brought
against
the
remission
of
our
sinnes
,
and
whereby
the
divell
and
the
flesh
would
have
us
conclude
,
but
the
conclusion
is
false
,
that
our
sinnes
neither
bee
,
nor
shall
be
pardoned
.
The
cheefe
of
these
I
will
set
downe
in
order
,
with
their
answers
so
well
as
I
am
able
.
But
before
I
speake
of
them
,
I
will
shew
you
what
be
the
onely
true
arguments
to
proove
that
a
mans
sinnes
bee
not
,
nor
(
whilest
hee
so
continues
)
can
be
pardoned
.
First
,
the
not
feeling
of
sinne
to
bee
a
burden
.
Secondly
,
the
not
confessing
of
sin
plainely
to
God
,
and
in
cases
needfull
to
man
also
.
Thirdly
,
the
not
resolving
to
leave
it
.
Fourthly
,
the
not
seeking
for
pardon
in
Christ
,
and
in
him
alone
.
These
foure
do
infallibly
prove
,
that
a
mans
sinnes
are
not
pardoned
,
neither
shall
bee
,
so
long
as
hee
doth
remaine
in
that
case
.
But
if
these
foure
things
be
done
,
viz.
1.
That
sinne
bee
felt
with
anguish
and
griefe
of
heart
.
2.
That
it
be
plainely
confessed
to
God
and
man
,
in
case
needfull
and
of
offence
given
.
3.
That
a
man
have
stedfastly
resolved
to
leave
it
.
4.
That
he
seeke
and
cry
for
pardon
in
Christ
,
and
in
him
onely
,
none
other
argument
that
can
be
alledged
against
the
pardon
of
sinne
is
of
any
sorce
.
Now
I
will
set
downe
the
chiefe
objections
,
and
shew
their
invalidity
.
They
are
drawne
likely
from
foure
heads
.
1.
The
greatnesse
of
ones
sinnes
.
2.
The
defects
of
his
graces
.
3.
His
owne
feelings
.
And
lastly
,
his
horrible
temptations
.
§
5.
From
greatnesse
of
sinne
there
are
three
grand
objections
.
First
then
,
the
newly
humbled
sinner
,
looketh
backe
upon
his
life
past
,
and
finding
his
out-strayings
so
many
and
so
grievous
,
and
withall
,
considering
for
how
long
a
space
,
with
how
much
hardnesse
and
obstinacy
,
and
against
how
many
reproofes
and
checks
,
he
continued
to
wallow
in
them
,
is
ready
to
conclude
,
that
there
is
no
possibility
of
pardon
.
This
reason
must
be
thus
framed
,
Hee
that
hath
committed
many
and
foule
offences
,
persisted
long
in
them
,
with
much
willfullnesse
,
and
against
many
meanes
,
is
sure
unpardoned
,
and
shall
not
be
pardoned
.
But
alasse
alasse
,
so
have
I
done
as
mine
affrighted
conscience
doth
now
beare
witnesse
against
mee
:
Therefore
J
neither
am
nor
shall
bee
pardoned
.
To
the
which
the
answer
is
,
that
the
first
proposition
of
the
argument
upon
which
the
whole
is
built
,
is
most
apparantly
false
.
There
is
no
Text
of
Scripture
that
doth
say
so
,
nor
can
it
bee
confirmed
by
any
part
of
the
Word
of
God
,
therefore
as
a
false
suggestion
of
the
divell
or
of
the
guilty
heart
,
it
must
be
utterly
denied
.
Yea
the
Scripture
doth
plainely
declare
the
quite
contrary
,
and
doth
make
it
most
evident
,
that
those
in
whom
all
the
things
mentioned
in
that
proposition
,
have
beene
manifestly
found
,
have
yet
beene
pardoned
or
might
have
beene
.
For
did
not
Manasseh
continue
a
most
willfull
transgressour
in
most
grievous
kindes
,
and
that
against
many
admonitions
of
Prophets
sent
unto
him
immediately
from
God
,
and
that
so
that
he
slew
and
murdered
these
Prophets
,
and
that
also
,
so
long
,
till
he
was
cast
into
the
darke
dungeon
and
laden
with
chaines
of
irons
:
Yet
even
then
was
he
accepted
,
upon
his
humble
confessions
,
and
supplications
:
Yea
did
not
Paul
proceed
in
persecuting
with
great
fury
,
and
after
that
the
Lord
had
sent
his
Apostles
to
worke
many
strange
miracles
,
to
informe
him
with
the
rest
of
the
Jews
that
Jesus
was
the
Lord
,
yet
went
on
to
blaspheme
that
holy
Name
,
and
imprison
them
that
confessed
it
,
and
that
all
the
time
from
Christs
resurrection
,
till
the
houre
that
the
Lord
did
meete
him
in
the
way
and
knocke
him
downe
to
the
ground
:
and
yet
did
not
God
pardon
him
,
and
set
forth
him
for
an
example
of
his
long-suffering
to
chiefe
sinners
.
It
must
therefore
be
acknowledged
for
a
certaine
truth
,
that
how
hainous
so
ever
amans
sinnes
have
beene
,
how
long
so
ever
hee
have
hardened
himselfe
in
them
,
how
many
offers
of
grace
so
ever
he
have
refused
,
how
many
admonitions
so
ever
hee
have
heglected
and
despised
,
yet
if
hee
now
doe
turne
unto
the
Lord
,
he
shall
bee
accepted
.
So
saith
Ieremy
,
Chap.
26.13
.
Therefore
now
amend
your
waies
,
and
your
workes
,
and
heare
the
voice
of
the
Lord
your
God
,
that
the
Lord
may
repent
him
of
the
plague
that
hee
hath
pronounced
against
you
.
God
had
sent
many
Prophets
,
many
yeares
together
,
rising
early
,
and
sending
them
,
at
this
time
also
he
had
sent
Ieremy
with
the
same
message
againe
,
and
now
insteed
of
hearing
,
they
laid
hands
upon
,
and
were
ready
to
kill
him
,
yet
even
now
he
tells
them
,
that
if
now
they
would
turne
,
the
Lord
would
repent
of
he
evill
.
Whatsoever
therefore
is
gone
and
past
,
if
in
the
present
time
thou
convert
,
lament
,
confesse
amend
,
thou
shalt
be
forgiven
.
Sinne
may
so
harden
the
finners
heart
,
that
he
cannot
repent
,
it
cannot
so
harden
Gods
heart
against
him
,
that
if
he
repent
,
the
Lord
will
not
pardon
him
.
O
then
beleeve
not
the
lying
divell
.
Hee
telleth
thee
,
thy
sinnes
are
so
many
and
so
vile
,
that
they
cannot
bee
forgiven
,
the
Lord
tells
,
as
obstinate
and
as
grievous
sinners
as
ever
were
,
that
if
they
now
turne
,
hee
will
repent
him
of
the
evill
,
and
consequently
they
shall
be
pardoned
,
wilt
thou
not
give
credit
to
God
rather
then
to
the
divell
?
This
is
the
first
doubt
taken
from
sinne
.
§
6.
An
other
and
a
sorer
followes
.
Ah
I
,
since
the
time
that
I
thought
my selfe
called
and
converted
,
have
yet
againe
rushed
into
grosse
and
grievous
sinnes
,
and
that
also
willingly
and
upon
deliberation
,
and
what
shall
I
doe
then
,
sure
I
was
but
an
hypocrite
,
and
sure
J
cannot
bee
pardoned
,
at
least
I
am
not
.
This
reason
also
must
bee
cast
into
this
forme
.
Whosoever
after
his
calling
and
conversion
committeth
great
sinnes
willfully
,
was
sure
but
an
hypocrite
,
and
is
not
nor
can
bee
pardoned
.
But
so
have
I
done
,
therefore
J
am
but
an
hypocrite
,
I
am
not
pardoned
nor
can
be
.
To
this
I
answer
againe
,
that
the
first
part
of
the
argument
is
apparantly
false
,
and
therefore
such
is
also
the
conclusion
.
It
is
false
that
he
which
hath
so
sinned
after
calling
was
but
an
hypocrite
,
and
is
not
pardoned
,
for
this
was
the
verycase
of
David
whose
example
wee
now
are
handling
.
Did
not
hee
fall
in
the
felfe
same
fort
as
thou
hast
said
,
and
yet
hee
was
no
hypocrite
,
but
he
was
pardoned
.
I
demand
of
the
therefore
,
Hast
thou
renewed
thy
confessions
and
thy
sorrowes
,
and
thy
resolutions
of
amendment
since
thy
fall
,
and
art
thou
returned
to
a
forme
,
purpose
and
endeavour
of
walking
before
the
Lord
in
uprightnesse
.
If
thou
hast
,
then
I
assure
thee
by
warrant
of
Davids
example
,
that
thou
wast
sincere
before
,
and
that
thou
art
pardoned
.
If
thou
hast
not
,
I
require
thee
now
,
in
Gods
name
,
settle
about
these
things
,
&
apply
thy selfe
seriously
to
renew
thy
repentance
,
and
to
turne
againe
to
God
,
and
thou
shalt
be
pardoned
.
So
is
the
second
doubt
answered
taken
from
great
sinnes
.
§
7.
The
third
followes
,
and
that
is
worse
then
both
the
former
.
Ah
I
have
made
long
defections
from
the
covenant
of
grace
,
and
revolted
,
backslided
,
apostated
from
the
waies
of
God
,
and
in
my
backsliding
veine
have
runne
into
,
I
know
not
how
many
and
how
grievous
offences
.
Since
I
found
some
good
things
working
in
my
soule
,
and
had
for
a
great
space
and
with
great
forwardnesse
,
continued
to
walke
in
the
paths
of
piety
.
I
have
againe
broken
forth
and
continued
a
long
time
in
my
wandrings
,
without
any
care
of
returning
,
and
therefore
now
I
feare
that
my
case
is
desperate
,
and
that
J
have
committed
the
unpardonable
sinne
.
This
argument
must
bee
likewise
cast
into
this
forme
,
whosoever
hath
beene
guilty
of
long
and
grievous
defections
and
backslidings
,
hath
his
sinnes
unpardoned
,
and
hath
committed
the
unpardonable
trespasse
,
nor
can
be
pardoned
.
Now
so
I
have
done
,
as
mine
owne
heart
is
too
sure
a
witnesse
against
mee
:
Therefore
I
neither
am
nor
can
bee
pardoned
.
Mine
answer
to
this
reason
,
is
in
the
same
manner
that
the
former
.
The
first
part
of
it
must
bee
denied
,
as
being
evidently
false
and
against
the
Word
of
God
.
For
David
in
my
Text
did
thus
backslide
in
some
degree
,
but
Salomon
(
whose
birth
is
here
mentioned
,
and
who
is
here
graced
with
the
name
Iedidiah
,
because
the
Lord
,
not
alone
did
but
also
would
love
him
)
did
make
even
such
an
Apostacy
to
the
very
full
and
yet
hee
recovered
himselfe
by
repentance
,
hee
was
upright
before
,
and
hee
was
pardoned
.
For
hath
not
the
Lord
promised
Israel
to
heale
her
backslidings
?
Tell
me
then
,
since
thy
backsliding
,
hast
thou
not
recovered
,
and
with
much
shame
and
remorse
craved
pardon
and
returned
to
doe
or
labours
to
doe
thy
first
workes
.
If
not
,
thou
art
not
the
man
I
seeke
to
comfort
,
unlesse
thou
shalt
now
addresse
thy selfe
to
this
reconversion
,
as
I
may
so
terme
it
.
If
yea
,
why
then
know
that
thy
case
is
good
enough
,
the
disease
that
is
healed
doth
never
kill
,
but
to
thee
appertaine
the
promises
made
to
backsliding
Israel
.
And
whereas
thou
sayest
,
my
sinne
is
sure
that
unpardonable
sinne
.
Understand
that
the
Scripture
never
calleth
any
sin
unpardonable
.
Some
sinnes
indeed
are
never
pardoned
,
because
the
committer
thereof
doth
never
repent
;
but
that
a
sinne
repented
of
should
bee
uncapeable
of
pardon
,
it
is
more
then
the
Word
of
God
doth
ever
afsirme
:
but
if
there
bee
any
such
sinne
,
this
sinne
of
thine
cannot
bee
that
sinne
.
For
he
that
wholy
falleth
away
,
after
some
degrees
of
grace
received
,
it
is
impossible
that
he
should
renew
him
againe
by
repentance
,
but
thou
dost
againe
renew
thy selfe
by
repentance
,
for
thou
confessest
,
and
lamentest
thy
turning
aside
,
and
returnest
againe
to
crave
pardon
.
Let
thine
heart
returne
a
true
answer
;
dost
thou
not
finde
it
aking
,
and
relenting
for
thine
Apostafie
,
longing
,
desirous
to
come
on
againe
,
and
carefull
to
seeke
pardon
for
former
declinings
?
if
so
,
then
art
thou
renewed
by
repentance
and
therefore
didst
not
wholy
fall
away
.
If
backslidings
shall
breed
in
any
man
,
either
utter
hardnesse
,
or
utter
despaire
,
so
that
either
one
is
not
sorry
for
them
,
or
will
not
seeke
forgivenesse
of
them
,
that
is
a
sore
signe
of
utter
relapsing
,
but
thou
dost
come
backe
againe
to
the
Lord
,
falling
out
with
thy selfe
,
for
falling
of
from
him
,
and
casting
downe
thy selfe
before
him
,
above
and
against
all
hope
,
dost
crave
mercy
of
him
.
I
am
certaine
therefore
that
thy
case
is
good
,
and
thou
art
or
shalt
bee
pardoned
.
And
for
this
so
terrible
objection
of
backsliding
,
let
the
Prophet
fully
satisfie
thee
.
For
to
Israel
that
had
plaide
the
harlot
from
God
and
followed
many
lovers
,
the
Lord
saith
by
his
Prophet
,
Yet
returne
unto
me
,
Chap.
3
ver.
1.
&
ver.
12.
Jer.
3.
Returne
ô
backesliding
Israel
,
and
I
will
not
cause
mine
anger
to
fall
upon
thee
,
for
I
am
mercifull
saith
the
Lord
,
and
will
not
keepe
anger
for
ever
,
onely
acknowledge
your
iniquity
,
and
so
forth
,
and
then
after
,
Turne
ô
backsliding
children
,
for
I
am
married
unto
you
,
and
I
will
take
you
,
one
of
a
city
,
and
so
as
it
followeth
in
the
Prophet
.
Loe
now
the
truth
of
God
,
whatsoever
fearefull
Apostacy
thou
hast
made
,
if
thou
returne
and
acknowledge
,
here
is
promise
of
acceptance
,
and
this
very
turning
,
shewes
that
thou
hast
not
committed
that
never-to-be
pardoned
sin
,
for
that
offence
is
therefore
onely
never
pardoned
,
because
the
man
that
hath
runne
into
it
,
will
never
returne
,
either
out
of
hardnesse
,
or
despaire
,
or
both
.
CHAP.
VII
.
§
1.
ANd
these
objections
arise
from
the
quality
of
sinnes
committed
,
either
before
or
after
calling
.
An
other
troope
arise
,
from
those
many
wants
and
defects
which
the
soule
doth
finde
in
it selfe
.
And
first
the
soule
findes
fault
with
it selfe
for
want
of
repentance
,
reasoning
thus
against
it selfe
.
Alas
I
have
no
repentance
,
and
therefore
I
am
not
pardoned
.
To
which
I
answer
,
that
it
must
bee
confessed
for
a
truth
,
whosoever
hath
not
repented
is
not
pardoned
.
But
why
dost
thou
say
I
have
not
repented
?
To
answer
this
doubt
,
informe
thy selfe
aright
,
what
repentance
is
.
It
is
a
duty
consisting
of
these
foure
parts
:
1.
Sorrow
for
sin
.
2.
Confession
of
it
to
God
.
3.
Earnest
calling
upon
God
in
the
name
of
Christ
for
pardon
and
helpe
.
4.
A
firme
purpose
and
endeavour
of
amendment
.
Consider
,
hast
thou
not
these
things
,
dost
thou
not
performe
these
actions
,
or
endeavour
to
performe
them
?
If
thou
dost
,
then
thou
hast
the
grace
of
repentance
,
as
sure
as
he
is
a
man
that
hath
a
soule
and
body
.
O
but
saith
the
fearefull
soule
,
I
am
not
sorry
enough
for
sins
,
I
do
not
grieve
for
them
so
much
as
I
should
,
nor
crave
pardon
of
them
so
earnestly
as
I
should
,
nor
mend
them
so
well
as
I
should
.
J
answer
,
that
is
very
true
,
But
where
hath
the
Lord
said
,
that
he
which
hath
not
performed
these
duties
so
well
as
he
should
,
hath
not
true
repentance
?
This
is
no
where
found
in
Scripture
,
it
is
one
of
thy
false
conceits
,
and
a
very
false
conceit
it
is
,
tanding
to
confound
the
Law
,
and
the
Gospell
;
for
the
Law
requireth
to
doe
all
things
perfectly
,
and
rejecteth
all
works
which
a
man
doth
not
performe
so
well
as
hee
should
,
but
the
Gospell
is
a
doctrine
of
grace
,
and
accepts
endeavours
to
performe
duties
,
though
one
fall
farre
short
of
that
measure
of
duty
which
he
ought
to
attaine
.
Dost
not
thou
strive
and
endeavour
to
doe
these
things
more
and
better
,
and
blame
thy selfe
for
defects
and
failings
:
If
so
,
then
dost
thou
repent
as
well
as
thou
shouldest
,
in
the
language
of
the
Gospell
.
Yea
but
J
doe
not
lament
sinne
so
much
as
others
doe
,
and
as
the
Scriptures
tell
that
some
godly
men
have
done
.
I
answer
,
but
hast
thou
not
heretofore
some
time
with
plenty
of
bitter
teares
,
bewailed
thine
offences
,
even
allmost
as
much
as
any
the
Word
speaketh
of
;
&
if
so
,
then
understand
that
these
large
and
great
sorrowes
are
not
alwaies
to
continue
;
There
must
bee
a
time
of
drying
such
flouds
of
teares
from
the
eyes
of
the
Saints
.
I
answer
againe
,
that
if
thou
hast
not
lamented
as
much
as
some
of
Gods
Saints
have
done
in
Scripture
,
yet
thou
hast
lamented
as
much
as
some
others
,
Thou
readest
not
of
such
extreame
lamentation
in
the
conversion
of
Abraham
,
or
Zaccheus
,
and
Matthew
,
and
some
others
.
The
Word
of
God
hath
left
us
examples
of
some
that
have
grieved
very
much
,
and
of
others
that
have
not
grieved
so
much
,
if
thou
hast
not
attained
to
the
examples
of
one
of
these
,
yet
hast
thou
followed
the
other
:
and
againe
,
I
answer
,
that
God
doth
not
reject
the
sorrowes
of
his
people
,
because
they
bee
not
so
great
as
those
which
others
attaine
.
It
is
no
where
said
in
Scripture
,
that
hee
repents
not
which
grieveth
not
as
much
as
others
doe
or
have
done
.
And
for
the
point
of
grieving
for
sin
,
understand
that
not
the
quantity
is
so
much
to
be
respected
as
the
quality
;
if
a
man
grieve
never
so
much
,
and
his
griefe
carry
him
not
to
confesse
and
seeke
pardon
and
grace
and
help
,
and
diligently
to
endeavour
amendment
,
they
be
nothing
worth
,
and
if
they
doe
bring
forth
these
effects
,
they
be
accepted
,
though
they
bee
not
very
great
.
§
2.
Yea
but
saith
the
heart
yet
againe
,
J
cannot
aske
pardon
earnestly
,
and
heartily
,
nor
at
all
pray
unto
God
for
it
with
any
life
or
fervency
.
I
answer
,
why
wilt
thou
say
so
?
That
which
a
man
desireth
more
then
life
,
and
more
then
all
the
profits
and
pleasures
of
life
,
that
he
desireth
earnestly
and
heartily
,
I
trow
,
or
else
,
who
can
be
said
to
desire
earnestly
?
Now
tell
me
,
wouldst
thou
not
rather
choose
to
have
thy
sinnes
pardoned
,
and
thy
soule
healed
,
then
to
have
long
life
,
great
riches
,
store
of
pleasures
,
and
all
worldly
contents
?
if
this
be
true
,
as
thou
canst
not
denie
it
,
then
thou
dost
earnestly
pray
for
these
things
,
denying
that
to
be
found
in
thee
(
as
in
temptation
it
is
usuall
)
which
any
other
man
may
manifestly
see
to
be
in
thee
.
§
3.
Yea
but
I
want
that
last
part
of
repentance
,
and
that
which
is
the
perfection
of
all
,
I
do
not
amend
,
I
doe
not
amend
,
but
J
still
slip
into
the
same
sins
,
and
cannot
leave
them
.
Why
tell
me
what
sinnes
bee
they
that
thou
canst
not
leave
,
Is
it
murder
,
blasphemy
,
whoredome
,
&c.
O
no
,
but
I
finde
deadnesse
,
dullnesse
,
coldnesse
in
prayer
,
distractednesse
and
forgetfullnesse
in
hearing
,
passionatenesse
,
impatiency
,
and
a
number
like
faults
,
still
breaking
forth
in
me
.
J
answer
,
what
dost
thou
make
of
God
and
of
his
mercy
,
when
thou
concludest
from
hence
that
thy
sinnes
be
not
pardoned
?
Is
not
hee
ready
to
passe
by
such
weakenesses
in
his
children
and
servants
,
as
thou
canst
easily
passe
by
in
thine
.
Doth
not
hee
call
himselfe
a
Father
,
doth
not
he
tell
us
that
he
knowes
that
we
be
but
dust
.
Doth
not
the
Scripture
say
,
James
3.2
In
many
things
wee
offend
all
,
and
who
can
say
his
heart
is
cleane
?
Pro
20.9
.
Sure
if
this
were
a
good
argument
that
ones
sins
were
not
pardoned
,
no
sins
were
pardoned
to
any
sinner
.
For
finde
me
a
man
or
woman
under
heaven
,
that
hath
not
cause
to
complaine
thus
.
Assure
thy selfe
therefore
that
these
continuall
weakenesses
are
not
contrary
to
remission
of
sinnes
.
Sanctification
must
bee
true
,
else
the
soule
is
not
justified
,
but
it
is
not
needfull
,
nay
nor
in
this
life
possible
that
it
should
be
perfect
.
And
it
is
true
,
so
long
as
thou
continuest
to
confesse
and
lament
,
and
strive
against
these
imperfections
,
though
thou
bee
still
cumbred
with
them
,
else
would
not
Saint
Paul
have
said
,
The
flesh
lusteth
against
the
spirit
,
Gal.
5.17
.
so
that
yee
cannot
doe
the
things
that
yee
would
.
Away
with
this
objection
therefore
,
it
savours
of
pride
,
thou
wilt
not
think
thou
art
pardoned
,
unlesse
thou
canst
bring
to
God
some
such
measure
of
goodnesse
,
as
might
seeme
halfe
,
or
allmost
to
deserve
it
.
If
thou
wilt
not
beleeve
thou
art
pardoned
,
till
thou
finde
no
such
faults
,
thou
shalt
never
beleeve
thou
art
pardoned
.
§
4.
Yea
but
I
feele
not
alone
these
common
imperfections
,
but
I
feele
also
some
one
or
other
corruption
so
strong
and
violent
in
me
,
that
it
doth
often
even
againe
and
againe
breake
forth
,
and
that
also
too
too
palpably
and
grossely
.
I
answer
,
But
dost
not
thou
feele
in
thine
heart
a
perpetuall
warring
against
these
corruptions
.
Dost
thou
not
renew
thy
sorrowfull
confessions
,
and
resolutions
of
amendment
,
as
often
as
thou
sinnest
and
farre
oftner
too
?
Dost
thou
not
usually
and
ordinarily
hold
fast
thy
resolution
not
to
sinne
,
and
art
overcome
alone
sometimes
,
but
commonly
keepest
under
the
sinne
from
palpable
breaking
forth
?
Dost
not
thou
fall
seldomer
and
with
lesse
content
,
and
more
reluctation
,
and
rise
sooner
out
of
the
sinne
:
Yea
is
it
not
thy
continuall
prayer
to
be
kept
against
it
,
&
dost
not
thou
find
that
these
endeavours
keepe
thee
so
,
that
thou
offendest
not
by
many
degrees
,
so
much
&
often
,
as
before
thou
didst
,
&
as
else
thou
shouldst
doe
?
I
answer
then
,
that
where
sin
hath
not
dominion
,
there
it
is
healed
,
and
a
mans
soule
is
truly
sanctified
,
and
himselfe
in
the
state
of
grace
;
Rom.
6.24
.
For
it
is
said
,
Sin
shall
not
have
dominion
over
you
,
because
you
are
under
grace
.
Now
it
is
certaine
,
that
where
any
sin
is
thus
constantly
and
conscionably
resisted
&
opposed
with
these
spirituall
weapons
(
namely
by
the
consideration
of
Gods
goodnes
in
Christ
,
&
of
his
commandments
,
threats
and
promises
in
his
Word
)
it
is
subdued
,
and
the
dominion
there
of
is
broken
:
Such
an
one
doth
mortifie
the
deeds
of
the
flesh
by
the
spirit
,
and
is
in
killing
them
,
though
they
bee
not
quite
slaine
,
that
ruleth
not
that
is
perpetually
resisted
,
oppugned
,
fought
against
.
Therefore
though
some
such
corruption
be
very
violent
,
&
do
both
often
and
palpably
break
out
,
yet
it
is
pardoned
,
for
he
doth
not
love
&
serve
sin
that
doth
thus
fight
against
it
and
resist
it
.
O
but
J
do
not
repent
in
truth
.
J
answer
,
dost
thou
thus
confesse
and
lament
and
resist
every
sin
,
one
as
well
as
an
other
,
and
that
before
God
in
secret
?
Then
surely
thou
repentest
truly
,
for
no
man
sets
against
all
sin
,
and
that
before
God
,
but
hee
doth
it
in
uprightnesse
and
sincerity
of
soule
.
§
5.
Ah
but
I
have
no
faith
,
I
have
no
faith
,
and
therefore
I
am
not
pardoned
.
I
answer
first
,
thou
maist
have
it
hereafter
if
thou
hast
not
yet
attained
it
,
yea
thou
shalt
have
it
if
thou
continue
to
beg
it
:
yea
I
answer
againe
,
this
is
a
false
accusation
,
thou
hast
faith
.
For
he
that
doth
so
acknowledge
the
perfect
righteousnesse
of
Christ
,
that
he
concludes
,
Christ
can
pardon
me
,
and
therfore
followes
him
with
continuall
supplications
for
pardon
,
he
hath
faith
,
and
a
good
measure
of
faith
too
.
For
how
shall
they
call
upon
him
in
whom
they
have
not
beleeved
saith
the
Apostle
,
&
our
Saviour
saith
to
the
blind
men
that
confessed
hee
could
helpe
them
,
and
ran
crying
after
him
for
helpe
,
according
to
your
faith
be
it
vnto
you
.
Well
therefore
thou
dost
beleeve
,
and
though
thy
faith
may
be
weake
,
yet
some
it
is
,
&
that
so
much
as
shall
make
thee
accepted
,
for
weakenesse
of
faith
cannot
hinder
remision
of
sins
,
seeing
the
Apostles
were
pardoned
,
whom
yet
our
Saviour
reprooveth
,
because
they
were
men
of
little
faith
.
O
but
all
graces
are
weak
and
feeble
in
me
,
even
so
weake
,
that
I
cannot
tell
whither
I
have
any
or
none
.
I
answer
,
an
infant
is
a
very
weake
thing
,
and
hath
little
and
feeble
limbs
,
and
so
small
use
of
reason
,
that
one
can
hardly
perceive
him
to
have
any
at
all
,
and
yet
he
is
a
man
,
a
reasonable
creature
.
Grace
is
as
little
at
first
as
naturall
life
and
reason
in
a
new
borne
babe
,
but
if
it
be
true
,
all
is
well
,
then
at
last
it
shall
be
strong
,
and
true
it
is
,
if
one
find
its
own
weaknesse
,
and
be
made
little
in
his
owne
eyes
because
of
its
littlenesse
,
and
mourne
because
it
is
so
little
,
and
would
faine
have
it
more
,
and
use
the
best
meanes
he
can
to
increase
it
,
and
by
not
finding
so
great
an
increase
as
he
desireth
,
is
not
driven
to
cast
off
all
meanes
,
but
rather
labours
to
use
them
more
and
better
,
that
by
them
it
may
at
last
attaine
its
wished
confirmation
.
CHAP.
VIII
.
§
1.
SO
have
I
answered
those
objections
which
are
taken
from
our
owne
defects
of
graces
:
now
follow
more
,
taken
from
want
of
feeling
,
yea
from
feeling
of
great
terrors
even
from
God
.
First
,
I
answer
to
that
objection
taken
from
want
of
feeling
.
It
may
be
thou
thinkest
that
thou
hast
no
feeling
:
but
hast
thou
not
sometimes
when
thou
prayest
earnestly
some
little
kinde
of
ease
and
refreshing
and
hope
?
if
thou
hast
,
why
that
is
feeling
though
thou
didst
not
know
it
.
And
I
think
scarce
any
Christian
can
say
he
hath
continued
long
to
pray
,
but
he
hath
had
some
such
feeling
.
Secondly
,
I
answer
,
if
thou
hast
had
yet
no
feeling
,
thou
maist
have
in
due
time
,
for
thou
takest
the
right
way
to
get
it
.
And
againe
J
answer
,
David
had
as
little
feeling
as
thou
hast
,
when
he
complained
,
Psal.
119.82
,
83.
That
his
eyes
failed
in
waiting
for
Gods
salvation
,
and
that
he
was
become
like
a
bottle
in
the
smoke
.
A
man
may
feele
no
comfort
in
remission
of
his
sins
,
and
yet
have
his
sins
pardoned
:
for
a
Christian
as
J
said
before
,
must
not
live
by
feeling
,
but
by
faith
,
yea
he
must
beleeve
first
,
and
feele
after
.
Sence
will
deceive
in
the
judging
of
colours
and
quantities
,
how
much
more
in
spirituall
things
that
bee
above
sence
.
Wherefore
what
conclusion
may
be
duly
diducted
out
of
Scripture
,
that
is
most
true
and
certaine
,
though
a
man
have
no
feeling
of
it
,
yea
though
hee
feele
the
contrary
was
this
conclusion
,
I
have
my
sins
pardoned
,
or
shall
have
,
may
be
diducted
out
of
Scripture
,
(
for
such
a
man
as
feeleth
nothing
but
overwhelming
griefes
)
thus
.
All
that
being
heavy
laden
come
unto
Christ
shall
bee
refreshed
,
but
Jam
heavy
laden
and
come
unto
Christ
,
therfore
I
shall
be
refreshed
and
find
rest
to
my
soule
.
For
he
comes
to
Christ
heavy
laden
,
that
in
the
sence
of
great
anguish
continues
to
cry
and
pray
,
therefore
must
hee
labour
to
support
himselfe
with
hope
,
that
his
case
shall
bee
good
,
howsoever
it
bee
for
the
present
,
and
so
animate
himselfe
to
continue
praying
and
crying
.
§
2.
Yea
but
J
find
my selfe
even
weary
of
praying
,
and
ready
to
faint
&
give
over
.
I
answer
,
so
did
David
too
,
Psal.
69.
when
he
said
his
eyes
did
faile
and
he
was
weary
of
crying
,
and
yet
he
cried
still
,
and
so
do
thou
,
which
so
long
as
thou
dost
,
thou
art
in
none
other
estate
then
he
was
,
and
therfore
in
a
good
estate
,
onely
so
that
thou
wilt
be
content
,
as
I
said
to
live
by
faith
and
not
by
feeling
.
Yea
but
I
am
not
alone
void
of
all
peace
and
comfort
,
but
even
filled
with
feares
&
terrors
.
I
answer
so
was
David
too
,
in
divers
places
,
by
name
Psal.
69.1
.
where
he
saith
,
that
the
waters
were
come
unto
his
soule
and
that
he
stuck
fast
in
the
mire
.
If
any
say
this
is
meant
alone
of
danger
from
his
outward
enemies
.
J
answer
,
beleeve
that
who
can
,
I
cannot
.
David
was
no
coward
,
that
the
apprehension
of
a
meere
naturall
death
should
drive
him
unto
such
complaints
,
sure
there
was
more
in
it
then
so
,
his
soule
also
was
well
neere
overwelmed
with
temptations
&
feares
of
Gods
displeasure
as
well
as
thine
.
So
was
he
that
made
the
77.
Psalme
,
he
saith
,
my
soule
refused
comfort
,
he
neither
could
nor
scarce
would
take
comfort
,
yea
complaines
,
will
the
Lord
cast
off
for
ever
?
shewing
that
hee
had
much
adoe
to
keep
himselfe
from
sinking
under
despaire
.
So
Heman
the
Ezrahite
,
Psal.
88.
saith
,
ver.
16.
Thy
fierce
wrath
goeth
over
me
,
and
thy
terrors
cut
me
off
,
but
how
behaved
he
himselfe
in
these
terrors
?
he
cryed
unto
the
Lord
,
and
said
,
that
in
the
morning
his
prayers
should
prevent
him
.
I
say
then
to
thee
,
whither
do
thy
terrors
drive
thee
,
from
God
,
or
to
God
?
If
from
God
,
let
them
do
so
no
more
,
and
thou
shalt
have
comfort
,
if
to
God
,
do
so
still
,
and
that
will
prove
thy
state
good
.
§
3.
And
so
are
those
objections
answered
,
that
arise
from
feelings
.
Now
the
last
sort
spring
from
Satans
temptations
.
O
J
am
laden
and
filled
with
temptations
to
despaire
,
to
hurt
my selfe
,
to
blaspheme
God
,
to
deny
God
and
his
Word
,
and
other
most
execrable
things
,
and
J
have
long
continued
in
this
estate
.
J
answer
,
Hast
thou
not
sins
of
thine
owne
to
answer
for
,
but
that
thou
wilt
also
charge
thy selfe
with
the
divels
sinnes
?
understand
therefore
that
this
temptation
is
grounded
upon
a
meere
false
position
,
that
hee
who
is
pursued
and
molested
with
hellish
temptations
is
not
Gods
child
,
nor
hath
his
sinnes
pardoned
.
And
know
that
if
Satan
cast
in
the
most
vile
temptations
(
for
hee
can
cast
in
temptations
,
as
it
is
said
,
he
put
it
into
the
heart
of
Iud.
is
to
betray
Christ
)
so
long
as
those
temptations
be
rejected
&
abhorred
,
they
be
not
the
mans
sins
,
but
his
trialls
and
afflictions
onely
.
For
tell
me
,
was
not
Christ
forty
daies
in
the
wildernesse
tempted
of
the
divell
?
Doubtlesse
in
all
that
space
hee
pursued
him
with
all
the
most
noysome
temptations
hee
could
invent
,
we
read
indeed
of
three
alone
,
but
we
may
be
well
assured
,
that
they
were
above
3000.
even
numberlesse
.
It
may
seeme
that
those
three
are
recorded
,
because
they
were
most
crafty
and
subtill
:
when
the
divell
had
spent
all
his
skill
&
paines
before
to
no
purpose
,
he
proceedeth
to
these
as
his
last
&
maine
assaults
;
for
the
two
former
were
so
subtilly
conveighed
,
that
a
man
can
scarce
see
,
that
Christ
had
sinned
,
if
hee
had
yeelded
to
them
,
for
might
not
hee
as
well
make
bread
of
stones
as
wine
of
water
?
and
leape
from
the
temple
,
as
walk
on
the
sea
?
But
to
worke
a
miracle
at
the
divels
suggestion
(
either
out
of
doubting
because
hee
spake
against
him
,
or
of
presuming
because
hee
spake
for
him
)
this
had
beene
a
fault
in
Christ
.
And
for
the
last
it
came
so
suddenly
and
violently
,
that
it
would
have
even
carried
a
man
away
before
he
was
aware
,
to
give
but
one
bow
for
such
a
reward
.
Now
sure
if
Christ
might
be
thus
tempted
forty
daies
,
then
any
Christian
maybe
likewise
tempted
as
many
moneths
,
as
many
yeers
.
Tell
me
therefore
,
dost
thou
not
oppose
those
temptations
by
the
word
of
God
,
and
when
thou
canst
too
,
by
prayers
,
at
least
by
secret
groanes
&
inward
sighs
?
Are
they
not
most
bitter
to
thy
soule
,
even
more
untastfull
then
gaule
&
wormewood
,
and
wouldst
thou
not
rather
then
any
thing
be
rid
of
them
?
Canst
thou
then
bee
so
ill
conceited
of
God
as
to
feare
that
he
will
impute
them
to
thee
,
know
that
they
be
only
thy
miseries
not
thy
sins
,
and
this
will
be
a
good
meanes
to
rid
thee
of
them
.
For
tell
me
,
hadst
thou
a
child
,
which
some
wicked
fellow
should
locke
into
a
roome
that
he
could
not
get
out
,
and
there
should
tell
thy
child
,
thy
father
is
a
rascall
,
a
villaine
,
a
knave
,
a
theefe
,
a
miscreant
,
curse
him
,
wish
him
hanged
,
wish
him
damned
,
cut
his
throat
,
and
the
like
,
but
the
childs
heart
and
haire
riseth
at
the
hearing
of
these
words
,
he
abhors
them
,
&
him
that
utters
them
,
and
would
if
hee
could
cut
out
his
tongue
that
useth
them
.
What
now
wouldst
thou
thinke
of
this
child
?
specially
if
thy selfe
shouldst
have
put
them
both
together
,
meerely
to
trie
how
thy
child
would
behave
himselfe
in
such
a
case
,
or
for
some
other
like
purpose
.
Surely
thou
wouldst
not
love
thy
child
one
jot
the
worse
;
nay
rather
much
more
for
this
triall
.
Now
doe
but
conceive
that
God
is
as
just
&
mercifull
as
thy selfe
wouldest
be
,
for
this
is
thy
case
directly
and
none
other
;
or
think
that
some
filthy
fellow
had
surprized
thy
wife
in
a
roome
by
her selfe
,
and
there
should
solicite
her
with
shamefull
words
&
gestures
,
which
shee
did
repell
with
disdaine
,
crying
out
to
thy selfe
that
wast
within
hearing
to
come
and
helpe
her
,
wouldest
thou
account
thy
wife
lesse
honest
for
this
?
and
not
rather
commend
her
honesty
the
more
for
this
.
Even
so
it
is
betwixt
thy selfe
and
Satan
,
and
therefore
such
and
none
other
shall
the
Lords
sentence
bee
of
thee
.
§
4.
Yea
but
I
have
yeelded
to
some
of
these
vile
thoughts
,
I
have
yeelded
to
them
,
and
how
then
shall
I
do
?
I
answer
,
the
multitude
and
violence
of
them
did
sometimes
so
tire
thee
,
and
put
thee
out
of
breath
and
strength
as
it
were
,
that
thou
couldest
not
give
a
loud
and
earnest
,
but
alone
a
faint
and
whispering
,
nay
,
&
hereupon
Satan
hath
made
thee
beleeve
that
thou
didst
yeeld
,
but
know
that
it
is
one
thing
to
yeeld
to
a
temptation
,
an
other
thing
to
bee
over-wearied
and
tyred
with
it
,
that
a
man
is
not
able
to
make
such
sensible
resistance
as
he
did
once
.
If
a
strong
and
sturdy
fellow
,
full
of
lewd
desires
,
meeting
with
an
honest
but
weak
woman
,
should
so
long
wrestle
with
her
,
till
she
were
quite
out
of
breath
and
could
scarce
speake
or
stirre
any
longer
,
and
in
that
her
wearinesse
should
use
some
unfit
gesture
to
her
,
were
shee
the
lesse
chast
wife
for
that
,
in
the
censure
even
of
the
most
jealous
husband
?
So
then
,
that
that
thou
callest
yeelding
,
was
not
yeelding
,
but
an
inability
through
faintnesse
,
to
make
resistance
.
§
5.
But
say
thou
had
styeelded
to
som
evil
,
even
most
loath
some
for
a
little
time
,
being
over-tired
with
resisting
:
Hast
thou
not
now
recalled
&
recanted
thine
yeelding
,
dost
not
thou
now
abhor
thy selfe
for
yeelding
,
crave
pardon
of
it
,
and
resolve
never
to
do
it
,
nor
yeeld
to
it
hereafter
any
more
?
Sure
if
some
varlet
should
by
much
importunity
,
intice
thy
servant
,
to
let
him
into
thine
house
that
he
might
rob
thee
,
or
do
thee
hurt
,
and
after
many
repulses
at
last
,
should
bee
so
overlaide
by
importunity
,
that
he
should
consent
,
&
promise
to
do
it
;
but
so
soone
as
ever
the
fellow
was
gone
,
should
abhorre
it
,
and
refuse
to
put
it
in
practise
,
and
with
teares
in
his
eyes
,
come
tell
thee
what
had
passed
,
craving
pardon
,
wouldst
thou
not
forgive
him
?
wouldst
thou
cast
him
out
of
thine
house
?
There
have
been
Princes
so
mercifull
,
that
when
some
have
beene
inveigled
to
conspire
their
death
,
but
after
have
repented
,
&
of
their
own
accord
revealing
the
conspiracy
,
have
submitted
to
their
mercy
,
could
and
did
shew
them
mercy
,
and
will
not
God
bee
more
mercifull
then
ever
man
was
or
can
be
?
Bee
not
therefore
disheartned
because
of
thy
long
temptations
,
and
sometimes
sodaine
yeeldances
.
This
the
Lord
can
and
will
passe
by
,
and
much
more
then
this
.
§
6.
So
have
I
answered
the
chiefest
of
those
temptations
and
objections
which
I
could
meete
with
,
that
are
used
to
hinder
the
Saints
from
comfort
in
perswasion
of
the
remission
of
their
sins
.
It
is
your
part
that
would
be
comforted
,
to
continue
meditating
,
praying
,
conferring
,
labouring
to
informe
your
judgement
aright
in
these
things
,
which
in
doing
,
you
shall
not
loose
your
labour
.
He
that
shall
come
,
will
come
and
will
not
tarry
.
The
night
shall
passe
,
and
the
day
shll
arise
:
If
any
say
,
J
have
long
waited
for
comfort
,
and
finde
it
not
.
I
answer
,
so
did
David
,
as
J
said
above
,
but
resolve
to
waite
still
on
Christ
,
and
to
continue
striving
for
comfort
though
you
perceive
Little
good
effect
for
the
time
,
for
the
more
slowly
it
commeth
to
you
at
the
first
,
the
more
fully
it
shall
abound
in
you
at
thelast
.
If
faith
cannot
comfort
you
,
let
hope
.
If
you
cannot
say
God
hath
pardoned
me
,
yet
say
J
hope
he
will
,
and
so
sustaine
your selves
.
And
that
hope
,
which
purgeth
your
hearts
,
driveth
you
to
prayer
,
sets
you
at
defiance
with
all
sinne
,
and
makes
you
esteeme
highly
of
Christ
,
that
will
support
you
,
and
bring
grounded
and
plentifull
comfort
in
the
end
.
Those
of
you
brethren
,
therefore
,
that
have
throwne
themselves
downe
,
pulled
down
their
proud
hearts
,
and
tumbled
their
faces
in
the
dust
before
the
Lord
:
Irequire
them
to
yeeld
unto
God
the
glory
of
his
mercy
,
and
to
Christ
the
glory
of
his
merits
,
and
to
goe
away
comforted
,
at
least
resolute
to
labour
for
comfort
,
with
assurance
that
they
shall
have
it
,
for
hee
that
said
,
will
performe
it
,
Blessed
bee
they
that
mourne
for
they
,
shall
bee
comforted
.