THAT brother said very well , who ere while out of this place told vs , that the exercises of this daye , are or should bee the same to our soules , that physicke is to the body . The reason is , because as many times medicines helpe corporall infirmities , so these holy and heauenly exercises of fasting , prayer , and preaching , should heale the maladies of our mindes . Though these things be true , and we willingly acknowledge the euidency & certainty of the same , in al the parts & peeces thereof , yet this also is no lesse true or certaine , that as physitians for the body , notwithstanding al their skill and experience , are sometimes deceiued , in the very particular sicknes it selfe of their patients , and the causes of the same , and thereupon minister many times matter that doth smal good , and if sometimes it do not much hurt it is wel : so the ministers and preachers of Gods holy word , sometimes by meanes of the ignorance of the state of the people , with whome they deale , sometimes by partiall or corrupted respects in themselues , sometimes by the waiwardnes and wickednes of the hearers , and sometimes by one meanes , and sometimes by another , do now and then propound that , that either is impertinent , or else vnprofitable : not sure as in regarde of it selfe , being the Lordes trueth ( for so it is alwaies good and holesome ) but as in respect of the people or persons , to whome it is propounded , who either thorow carelesnes or prophanenes of heart , or some other corruption lying lurking in themselues , profit not thereby in knowledge , care , conscience , or comfort . Howbeit because we knowe there is this difference in particular , betwixt the bodily medicines for the outward man , and spirituall physicke for the soule , that that which is for the body must haue the present vse , or be presently vsed , otherwise it will doe ●he patient no good , & as in regard of it selfe , will mould and putrifie . But that which is for the soule , though it fall out as many times it doth indeed that it is not powerfull at the first , or for the time present , yet ( as that that neuer will corrupt , but abide vnto eternall life ) it may and no doubt shall bee profitable afterwards ( for the word that is deliuered shall neuer goe forth in vaine ) we are in that hope , and will in confidence thereof deliuer that , that God hath been pleased , not only by art , but by hart to acquaint vs withall .

And to persist a little in our begun metaphor or similitude , of bodily phisicke . You haue by the two first preachers been trauailed withall ( though it were as a man may say , by bitter potions , and byting medicines , I meane as in regard of mans corrupted nature ) for the purging of bad humors , & the curing of dangerous , yea deadly diseases and wounds . Now as skilfull and tender harted physitians and chirurgions , do after bitter purgations and biting plaisters , minister some sweet things , and as wee may say gentle and lenitiue salues , that by that meanes the patients may conceiue some hope of health , yea helpe and cure : so though in conscience I think the most here , haue not present need of sweet comfort ( and yet what your case is or may be that way I knowe not ) as who I feare me for all that is past , & euen particularly for this daies exercise , are not humbled as you should , yet wil I assay in loue , because charity is not suspicious , and in hope that though presently it bee not , yet in time to come it may bee fit for you , to my power vttermost to lay open , and to minister vnto you the comforts of God .

In regarde whereof , and for the better performance of which duety , I haue chosen this present place read vnto you , for the better vnderstanding whereof , I pray you marke that in the verse that goeth next before these that wee haue read , Christ our Sauiour had in plaine and euident termes declared , that the fulnes of all good things both bodily and spirituall , for this life present & that which is to come , were from the father communicated vnto him , That so of his fulnes wee might all receiue euen grace for grace . Which least wee might suppose hee had propounded , as many vaine glorious men doe their glory & glittering , their plate , wealth and substance , their wit , health , & strength , to shew what they haue , and so to hunt after estimation and credit thereby , and not to doe other men good , vnles it be to dasell their eyes , and to amaze their vnderstandings , quickly as it were , not affected only but ouercome , with the sight & sense of such things : he doth in these words giue all to vnderstand far otherwise , yea he declareth the quite and cleane contrary : for hee sheweth , that neither the greatnes , and excellencie of his owne glory , nor our owne poore and weake estate , nor any thing else in him or from our selues , should hinder vs from comming to him , and being made plentifull partakers thereof , but further vs rather : for where there is fulnes , & the same offered vnto vs for our good , in comming being called to partake of it , we shall not lose our labour : and where there are wants in our selues , we cannot ( if we haue any sense or feeling thereof ) but feele a supply , and indeede receiue it to , when it is so freely offered . Now because wee doe sometimes from Christs person in the greatnes of it , and sometimes from the wonderfull riches and excellencie of grace that is in him , and sometimes from our own beggery & neede , gather arguments of discouragements vnto our selues , & so sundry times lay stumbling blocks in our owne waies to hinder vs , from approaching to such soueraigne good , our Sauiour laboreth to remoue all these impediments , and stones of offence whatsoeuer , and louingly inuiteth vs vnto himselfe , and freely offereth to make vs partakers of all his graces , in this sweete and comfortable saying , Come vnto mee all yee that labour and bee heauie laden , and I will refresh you , &c.

In which words or verses there are contayned two speciall thinges to bee marked . First graue exhortations , or holy commandements if you wi●… Christ thereby prouoking and stirring vs vp to come vnto him , & these are contayned vers. 28.29 . which course he knew was necessary , as well because many times we imagine things to be arbitrary , as also because we are backward , by reason of our dulnes , generally to euery good thing , and particularly to this , though it highly concerne our owne spirituall benefite . The second is a weighty reason ioyned to those exhortations or commandements , the better both to proue the truth of that Christ had said , and also the more effectually to perswade vs to walke in the obedience and practise thereof , and this reason is comprehended , vers. 30.

True it is indeed , that the reason doth more specially concerne the latter exhortation or commandement , as we shall shew hereafter if God will . Howbeit it may not improperly also in some sort and sense be applied and referred vnto the first . But because this is not a poynt greatly materiall now , we wil let it passe and proceede to more necessary matter .

Now concerning the exhortations or commandements , they are according to the number of the verses in which they are contayned , two . And yet if I bee not deceiued , both of them tending to one ende , namely by calling men , to come vnto Christ , and to learne of him to minister comfort of conscience to them that were heauie harted . And yet we must not thinke , that they are needles tautologies , or mine repetitions , but serue as to expresse Christs singular loue , towards afflicted persons , he vrging them as we see againe and againe : so to let vs vnderstand , in the doubling and trebling of these sweete and comfortable exhortations or commaundements , that it is no easie thing to comfort a wounded spirit , and that a broken and troubled heart , doth not by and by , though gladly it would , admit and receiue comfort . For if that were so , one exhortation , commaundement , call or promise , would suffice , but rather that euen for their mind , that is true in them , that is said in the Prophet Ieremiah , and is repeated in this Euangelist chap. 2 Rahel weeping for her children , and would not be comforted , because they were not .

And yet further betweene these two exhortations or commaundements I make this difference , that in the first he calleth vs simply , without any other respect , than of our owne miseries and his mercies , to come vnto him for releefe . And in the other he calleth on vs , or commandeth vs to learne of him , and to profit by our comming , and not to bee as bad schollers , that haue very good teachers or maisters , and yet learne little or nothing from them . And we are further to marke , that in deliuerie of these exhortations or commandements , Christ obserueth this order . First he putteth downe the exhortation or commandement it selfe , as ver. 28 Come vnto me alye , &c. & ver. 29. Take my yoke vpon you , &c. And then addeth promises , full of comfort and consolation , as , I will refresh you , in the end of vers. 28. and againe , Ye shall find rest vnto your soules , the last words of verse 29. which our Sauiour Christ presseth as wee see by doubling of them , not so much to expresse the infinite treasure of spirituall ioye that is in him , as to assure vs that comming at his call , we shall haue that in great measure and plenty bestowed vpon vs , that shall ease our smart . But all these things with many other moe , we shall see more plainely and vnderstand : more fully in the particular exposition of the words themselues as they lye in the text , and in the obseruation of doctrines , arising out of them . To them therefore we come .

Verse . 28. It is saide , Come vnto me ) In this verse , two things contained : First , the exhortation or commandement it selfe in these words , Come vnto me , &c. Secondly , a promise adioyned as for our greater incouragement to well dooing , so for the better assurance of it in our hearts , in these words , And I will refresh you , or make you to rest and find ease . In the exhortation or commandement , we are to consider the person exhorting or commaunding which is Christ , comfortably saying , Come vnto me : and the persons exhorted or commaunded in these words , all ye that labour , &c. who are described by adiuncts or attributes , setting out their miserable estate : and they are two , to wit , labouring and being heauy laden . And indeede the promise following respecteth also these two persons , that is to say , Christs person promising to refresh , and the labouring or heauy laden , who are to be refreshed .

The word Come , whether it be of exhorting or commaunding , doth not comprehend in it , either readines , willingnes or power of them that are called , as of themselues , as the Pelagians in former times supposed , and our popish aduersaries haue dreamed of late , because we know the scripture saith , it is God that worketh in vs both the will and the deede according to his good pleasure : and we beleeue that to be true , that our Sauiour Christ himselfe testifieth saying , No man can come vnto mee , vnles the Father draw him : but rather the singular care and loue of the caller , and that not so much for his owne glory ( who in the death and destruction of men can get & will get himselfe a name ) as for our good , who when we thinke no such thing , no nor of our owne good neither , being distressed in spirit ( for then commonly we are eyther dull and heauy hearted , or else thorow feare are grieuously cast downe , and disquieted in our selues ) doth yet notwithstanding call vpon vs and to vs , & willeth vs to goe or come , not to others , for then we might imagine , eyther that he had no power or will in himselfe , or that he meant to shift vs off : & besides they eyther cannot or will not yeeld vs reliefe , if we should repayre vnto them , but vnto himselfe , yea to himselfe alone , and no others with him , for so much doe I take these words , vnto mee , to import .

And that this is the true meaning indeede , both places of Scripture , and reasons drawne from religion doe plainely proue . In the xiiii . of Hosea , the Lord by the Prophet speaketh thus vnto the people . O Israel returne vnto the Lord thy God , as though he should say , to him onely , and to none other besides or with him . To the same end , yea and worthy to be noted , as seruing also for confirmation and exposition , of all the words of this very verse , tendeth that which Christ himselfe saith , Isaiah 55. which no man doubteth to be an euident prophecie of Christ and the graces , that we shall finde in him , if with a liuely and stedfast faith , we labour to lay hold of him , Encline your care & come vnto me , heare and your soule shall liue , & I wil make an euerlasting couenant with you , euen the sure mercies of Dauid . And so much indeed must Christs words import , both there and here , or else we shall see a more dangerous consequence than we thinke of . For if any were to be respected besides him or ioyned with him in that worke of spirituall ioy . then were he not God all-sufficient , because if any were ioyned with him , he were not sufficient of himselfe : and , if he were not the God of all comfort , as well as the Father of mercies , he were not God indeede , and so our fayth & the grounds of the word or Christian religion should be shaken . Besides if it were so , and he told vs not of it , but as a vaine glorious person would take all to himselfe , and more indeede then did belong vnto him , then shall hee bee wrapped vp in a double transgression , the one against his father , towards whom he hath caried himselfe vnfaithfully , whilest he hath not reuealed vnto vs all his counsels communicated vnto him for our good : and the other towards man , because he hath dealt deceitfully with vs , in that he hath depriued vs of hope & helpe , that we might haue from others with or besides him . But all these things are most false and vntrue : for he was the faithfullest in all the house of God , euen as a sonne , and comming out of the Fathers bosome , hath communicated vnto vs all his counsels , and we knowe and beleeue that there was neuer guile found in his mouth . And therefore that sense must of necessitie be true , yea the onely true sense . It followeth in the verse .

All ye that labour and are heauy laden . As the former words respected the person calling and exhorting or commaunding vs to come vnto him , so these words concerne them that are called , exhorted or commaunded . Wherein Christ first sheweth , that he is free from all partiality or respect of persons , in as much as indefinitely or generally hee calleth all heauie heartes , and as it were commandeth them to repayre vnto him . Which doth not onely serue to shew his great care and loue towards them , whilest he both calleth them all , and calleth them when they thinke least of any such matter ( for if we would respect him in his magnificence , or men in their owne vnworthines , what are they that should receiue any fauour , specially so great a grace as this ? ) but also answereth that , that many distressed spirits imagine that God hath promised or shewed fauour to such and such , because of some rare & singular grace in them , and not for his owne mercies sake , or for their miserable distressed estate . But he that will well weigh the course of Gods workes that way , or the trueth of the word , he shall find this to be but an imagination of mans heart and head , or a suggestion and temptation of Satan , rather to hinder the course and passage of Gods grace and goodnes , from troubled and afflicted soules . For as for Gods mercies , they are and must bee altogether free , or else they are not mercies . For who knoweth not that man in his best estate after regeneration , cannot merit the meanest mercies of God , not in thinges appertayning to this life , no not in a crumme of bread , or droppe of water , much lesse spirituall graces and eternall life . And though it be true that God acknowledgeth his owne graces in his owne seruants , as the fruits of their fayth , and good testimonies of their willing obedience , yet he may if he will by reason of the imperfection that cleaueth thereto reiect all . And no doubt would doe it , as in regard of his absolute and exact iustice , but that he hath prouided in Christ as a gracious meanes for the forgiuenesse of all our sinnes thorow his death , so a plentifull supply of whatsoeuer is wanting in vs , thorow the most perfect righteousnes that is in him .

And me thinketh we may see this to be true , thorough the disclaime that Gods people haue made of all , or any good thing in themselues , as Dauid for example in the xvi . Psalm. My goodnes , O Lord , reacheth not vnto thee : & Isaiah for himselfe & all the faithful , Chap. 64. Our righteousnesses before thee , are as filthie & stained cloathes . Yea wee may see it by the course they haue kept , in powring foorth of prayers vnto God , in which they haue respected simply and onely these two thinges , Gods mercy and their owne miserie , and vsed them as principall arguments , both to vphold their owne hearts , and to prouoke him to pittie , as wee may playnly see in many Psalmes of Dauid , but specially in the 86. thorowout . So that we may safely say , God respecteth nothing in man , no not his miserie ( though I doubt not but that many times he is much moued therewith ) for if it were so , he should either leaue all or none in miserie , and that our owne experience teacheth vs the contrary : or if mans misery should be the working cause in him , then those that are most miserable , should soonest and most of all be respected , but that is not vriuersally true neither . And againe , if misery should be the first mouing cause in God , why doest not thou that art distressed , and in thine owne iudgement so much as no man before thee , from thine owne estate and confession , gather comfort vnto thy selfe from the Lorde ? Wherefore let the troubled spirit cast away these conceits , and fully assure himselfe that as in no respect , God is a respecter of persons , so not in distributing and bestowing his graces , specially spirituall graces . And that therefore so often as this or such like thoughtes come into their heads , they should know that they are , either from the ignorance or diffidence of their owne soules , or from the malice of Satan against them , and therefore they should beware how they admit them , for men can hardly carry such fire in their breasts and not be burnt . But let vs proceede .

Least this generall and indefinite tearme of our Sauiour , should be stretched further than his meaning , hee knowing also euen wicked men to be more forward that way then they ought , he doth restrayne it , by two particular adiuncts or attributes saying ( yee that labour , and are heauy laden ) Where first wee are to marke , that as in other places of the Scriptures , and other cases also , God is wont to resemble spirituall things by bodily , and to speake of them by metaphoricall and borrowed kind of speeches ; whether they be things in himselfe , or without him : so here he doth the like , for vnder these termes of labouring and being heauy laden , which are properly referred to outward actions and bodily burdens , he meaneth sense of sinne , conflict of conscience , and tugging and wrestling as it were , with and vnder the wrath of God , sometimes in outward afflictions , sometimes in inward sorrow , yea & condemnation for the same . And as this is an vsuall thing with the spirit of God , here and in other places of Scripture , & namely Isaiah 55. saying : Ho euery one that thirsteth , come yee vnto the waters , & yee that haue no siluer come buy & cat , come I say , buy wine and milke , without siluer , and without money , vnderstanding there by thirst that which he doth in this place by labour and burdening , and by water , wine , and milke , that which he doth by refreshing & ease : so he doth it not without cause , specially as in regard of vs , who doe not onely vnderstand outward things better than inward , but volesse that we be taught of the inward by the outward , we can hardly comprehend them . He not meaning vnder these borrowed termes , to signifie that these outward are able to the full , and as it were liuely to set out the inward and spirituall ( for that no eye hath seene , no eare hath heard , no heart can conceiue , nor tongue can vtter ) but by them so well sorting with our nature , to giue vs some sight , smacke or taste of them . And euen herein also appeareth Christs loue , that he is pleased to stoop downe so low vnto vs , and in such base termes to expresse vnto vs such excellent things .

But yet let vs a little more particularly examine the words . That word that is here termed labour , doth not signifie simply euery labour , but such a labour as is sore , and hath ioyned with it toyling of the body , and moyling of the mind , with carke and care , yea and wearines both of body and mind ioyned with it as an effect flowing from it , and that causeth some also to turne it thus , Come vnto me all ye that are weary . Whatsoeuer it be , we may see , that Christ mindeth by this Metaphore , to expresse this much vnto vs , that distresse of spirit vpon what cause soeuer it arise , and conflict of conscience , is no small payne , but a great and grieuous sorrow , entring deepe into the soule , disquieting the spirit , distempering the body , and making all parts and powers vnfit for al or any duety almost . And this to be true , the Scripture elsewhere sheweth it , and namely Prou. 18. Where it sayth . The spirit of a man may indure his infirmitie , but a wounded spirite who shall beare it ? And our owne experience can witnes it , if eyther wee haue beene humbled our selues , or haue beene acquainted with other mens sorrowes that way : in whome it hath taken away for the time , sleepe from the eyes , hearing from the eares , speech from the mouth , appetite from the stomacke : nay I wil say more , it hath caused some , to assay the finishing of their payne , as they supposed , with a shameful & feareful end had it bin accomplished . Which yet notwithstanding is not spoken here , or propounded elsewhere vnto vs in the word , to discourage or oppresse them that be in that combate : but as on the one side , to teach all men to cast away securitie and carelesnes , so on the other side to instruct them that are so weake in themselues to relie vpon him that is the God of their strength , who being in them and with them , and for them , will doubtlesse make his strength and power to appeare in their weakenes .

That other word heauie laden , is metaphoricall also and translated from bodily burdens vnto spirituall , that is to say , to the burdens of sinne and iniquitie , which lye more hard vpon the soule and spirit , though worldly men feele them not , than any outward doth or can vpon the bodie : yea though a man should be pressed therewithall vnto death , because that onely reacheth vnto the bodie , and in the middest of the paynes thereof , the soule little or nothing touched , nay , it may bee very cheerefull and comfortable spiritually , and so cause the soule almost to finde no griefe , as in the Martyrs , that haue beene so many wayes , and so grieuously tormented , may and doth appeare : but when the soule is ouerclogged with sinne and the sense thereof , or of Gods anger against it for the same , the very body is tainted thereby with sundry sorts of sicknesses , and diuers kindes of diseases , some recouerable and some vnrecouerable .

And we shall find it much vsed in the scripture , that sinne it selfe is compared vnto a burthen , which may in part appeare not onely by this , when the Prophets call the iudgements of God , that should fal vpon men for their sinnes , burthens , that so there might be some proportion betweene the iniquitie they had committed , & the punishment that was executed vpon them for it : but also by a plaine place of the Prophet Dauid , in that eight & thirtie Psalme , that wee sung before this Sermon , when hee sayth : Mine iniquities are gone ouer my head , and as a weightie burden they are too heauie for mee to beare . By all which we may see , that sin is not so sleight or light a matter , as men make it , but a wonderfull weight indeede , whether wee consider it in it owne nature , as being the feareful violation & breach of the law of God ; or God that is offended thereby , whose pure eies cannot behold that that is euill , & his hand in iustice is prest and ready to strike , or the dangers & dammages they pull vpon themselues , in body and in soule , for this life present , and for that which is to come : as terror and feare of heart , shame and confusion of face , discredite amonst men , specially godly , discords yea anarchies in Kingdomes , common wealthes and families , and what not ?

And indeede this were a point well worth the wading into , by reason of the grossenes and corruption of the age wherein we liue , making so smal or no conscience at all of sinne and transgression , were it not that we are to be occupied in some other points of comfort and consolation . Howbeit this much we may say , that as it argueth small conscience of sinne in men , that mittigate & minse it ; so it ministreth small hope of comfort vnto themselues or others , of the happie recouery out of it . For how is it likely , that they should be cured of a disease , that eyther knowe it not , or feele it not , or take it not to be so deadly and dangerous as it is ? Whereas on the other side the tender conscience charging , yea surcharging it selfe , with more then it should , it may be ( & yet that can hardly be , if men consider rightly the height and the haynousnes , yea the infinitenesse & innumerablenesse of their owne sinnes generall and particular ) though in that accusation it suffer much griefe , yea , & plunge it selfe as it were into distrustfulnes , is in more hope of a gracious recouerie ( which in the midst of such sorrow of heart should minister some comfort ) because sinne felt is more likely by repentance to be cured and healed , then that that men make no keepe or account of . But to let this point passe , and to come to that that doth more nighly concerne our purpose at this present .

Now there followeth the last wordes of this 28. verse : And I will refresh you , and containe in them the second part thereof , namely a sweet & comfortable promise for the better drawing yea alluring of vs , vnto him that calleth vs vnto himselfe , but yet for our spirituall good . A thirstie body indeede woulde reioyce to heare , though it were but of water and not of drinke , to slake the thirst withall : the reason is , because he knoweth it , and taketh it , to be a meane to maintayne life . The tydings of ease , and lighting of him in some sort of a great and grieuous burden , to him that carrieth it , is no doubt of it gladsome and ioyfull also , because it is a toyle and a moyle , a wearisomnes and weaknesse to body and minde to beare a waight ( yea though it be but small ) continually . Reason & our owne experience teacheth vs the trueth hereof , in these worldly thinges . But how much more shall this be found true , as in regard of cooling yea satisfiyng our spirituall drougth , or as in respect of easing the griefes and burdens of our mindes : which in deed shall be so much the better welcome vnto vs , when God shall be pleased in mercy to vouchsaue vs the same , by how much the burthens that we beare , and the paines we indure , are indeed grieuous , and ( as wee may say and shall finde it too , without grace and assistance from God ) vnbeareable . In these outwarde matters , the more that is promised the better we like , and the more great and faithfull the party is that giueth vs his word , the more constantly we assure our selues : but if together with words , we finde vndeceiueable accomplishment , then is our ioy , as a man may say , at the toppe and full . Marke these thinges here , and then we shall see our comfort increased .

Where are more bountifull promises of truth and life then those that euery where sound in the holy Scripture ? Doe not they reach to the good things of this life present , and that which is to come especially ? Who more excellent than the Lorde that hath made them ? Who more great for power ? Who more certaine for good will ? Who more assured for fastnesse and fidelity than he ? Should not all these rayse vp our spirits in our selues , that are fallen downe within vs , and euen as it were cause vs in hope or vnder hope , to beleeue against hope ? Which that we may the better perceiue in our selues , and perswade our hearts of , let vs a little insist or stand vpon the words .

He sayth , and I will refresh you . Who speaketh it ? He that eyther cannot or will not performe it ? no verely . But Christ God and man in one person , consisting yet notwithstanding of two seuerall and distinct natures , the godhead and the manhood , hath deliuered it , that so we might be well assured , as of his eternall power by reason of his godhead , so of his infinite good will , by reason of his humanitie , and in both of them inseparably ioyned together from the time of his conception , perswade our hearts for the faithfull accomplishment of this most gracious and sweete promise . And wee must needes referre it to , and vnderstand it of his whole person , not onely because in him consisteth the fulnes of all goodnes as we haue heard , yea , euen the very fulnes of the godhead bodily , but also because that deliuering this as the King , Priest , and Prophet of his Church , and not accomplishing any of these offices , in eyther of his distinct natures seuerally , but in his whole person , he must in his person needes both deliuer this sweete and comfortable promise , and also effectually performe the same in the hearts of his saythfull people .

The word refresh is metaphoricall , and well answereth indeede the tearmes before going , of labouring and being heauy laden . A man that laboureth sore woulde bee glad of ease : who doubteth of that ? The party that hath a sore burthen on his backe would willingly be lighted . Nature , reason , experience & all teacheth the trueth of this . How much more then hee , that is pressed if not depressed with the sight of sinne , with the beholding of his owne infirmities , with the feeling and feare of Gods wrath against him for the same , would be glad to find refreshing , ease , and comfort . Which if it be offred and meant as here it is , is excellent : but if it be receyued and felt , is so much the more notable , by how much the soule is better then the body , & the griefes of the one more great then the other , and therefore they being holpen and cured , the mercy ministred and made effectuall , and the comforts flowing therefrom , farre surpassing all . Wherein our Sauiour Christ surely offreth no more , then what hee is able to performe , nay , then that which he will accomplish indeed , so that wee labour by that eye of fayth , which he hath bin pleased to vouchsaue vnto vs , and that hand of fayth that he hath bestowed vpon vs , stedfastly to looke vpon it , to lay hold of it , and to applie it to our owne soules , because the promises of God , though most holy , heauenly , & excellent in themselues , yet without fayth to feele and apply the same vnto our hearts , they are as in regarde of men , as if they were not at all .

And yet to say trueth , and that indeede for the further inlarging of the comfort of distressed consciences , wee are to marke , that the word signifieth much more then refreshing : though I deny not but that that considered , as it commeth from God , or in it owne selfe , is a very singular grace . And it shall both appeare , and be so much the more gracious , by how much all and euery one of vs , are vnworthy of it , yea most worthy of all discomfort & iudgement , both for the time present and all continuance . But to the word , I say , it being compounded of a preposition or particle , and a verbe that signifieth to finish , ende or cease from , our Sauiour noteth not onely refreshing from the paynes , and pangues that we indure , but putting an ende vnto all troubles , and sorrowes that are vpon vs , whether they be outward or inward , which though it shal be principally , yea onely and most absolutely performed in the life that is to be reueiled , according to that of the spirit in the xiiii . of the Reuelations . Blessed are the dead that dye in the Lord , for they cease from their labors , and their works follow them : yet it is in manner and measure begunne here , & by fayth we stedfastly beleeue the full fruition of it , and thorowe hope holde fast , and with patience looke for , the continuall enioying thereof And no doubt of it our Sauiour hath vsed so significant a word , that he might the better prouide for , and propounde comfort to the wounded spirit , which as it is in anguish and griefe for the present distresse , so doth it trouble and torment it selfe , with this temptation , that it seeth no ende of the miseries and calamities thereof . But be not dismaied sayth Christ , for the time shall come fayth Christ , wherein I will wipe all teares from your eyes , all griefe from your heartes , all sorrowe from your soules and not onely stay there , but giue you perpetuall rest with them that are sanctified , and saued thorow me .

Hitherto we haue tranailed , and I trust not vnprofitably , chiefly in the exposition of the words , interlacing now and then some things of comfort and consolation , no whit I am sure strange from the meaning of Christ , or improper or vnfitte for this present exercise and assembly . Now it remayneth , that before we go any further in the wordes of our text , we doe from this verse gather some such good lessons , as it doth afford vs , for doctrine or consolation ; because this indeed may most properly be called the life of the word , when men learne from the same good instructions , and indeuour to make good and profitable vse thereof .

The first point of doctrine issuing out of this text is this , that true and sound comfort for an afflicted conscience is no where els , eyther to be sought or found , but in lesus Christ onely . Where I beseech you first to marke , both how this doctrine ariseth from hence , and then the tearmes in which I doe propound and deliuer the same . It is gathered from this place , because our Sauiour calleth vs vnto him yea vnto him alone , which if it had not bin the will of his Father , and verie truth indeede , or if hee alone had not had aboundant , yea infinite matter of strong and solide comfort in himselfe , he would neuer haue done , as we haue already heard in the beginning of this exercise . And for the wordes I doe not say , there is no comfort to bee founde : for meate , drinke , sleepe , friends , recreation , and such like , are comforts I confesse , but not true and sound comfort , for a distressed spirit . For the affliction of the mind is inward , and these are but outward , & therefore are not fitte for a person or partie so affected : and I would as soone thinke and say , that bodily food were the proper and sound nourishment of the soule , as suppose that these outward things , were the true and sound comfort of a broken and contrite heart . But that yet wee may bee the better perswaded of the trueth of this point , let vs proceed vnto some further proofes of it .

This was not in my mind obscurely signified , vnder all the sacrifices of the old law , whether they were ordinarie , or extraordinarie , dayly or yearly , generall or particular , all and euery one of them , in measure more or lesse , tending still vnto him , whom they did prefigure and signifie , as the Apostle at large declareth in the Epistle to the Hebrewes . And why him because he was he alone , in whom God was pleased to reconcile the world vnto himselfe , and to make the one and onely obiect of our faith . And this is plainely propounded vnto vs and proued also , by manifolde texts of Scripture both in the old and new testament . I wil not trouble you with many , for I like not much of that course . Out of that great store let vs take two or three both playne and pregnant for this purpose . In the 55. Chapter of the booke of the Prophet Isaiah , a place cited before , and is as we all know and confesse an euident prophecie concerning Christ , and the graces that wee shall finde in him , if with a liuely and stedfast fayth we labour to lay hold of him , it is sayd , Encline your eare and come vnto mee ( Oh marke how like this Euangelical Prophet & our Sauiour himselfe speake & let this phrase also I beseech you serue for a confirmation and exposition of these wordes of our text ) Heare and your soule shall liue : and I will make an euerlasting couenant with you , euen the sure mercies of Dauid . Euery worde hath his waight , he , yea , he alone will establish not a momentany , but an euerlasting couenant with all his faithfull , of which that wee might be the better certified , hee telleth vs it shall be sure , yea , as sure as the mercies manifested vnto , and bestowed vpon Dauid , which as they were large and almost innumerable , so were they irreuocable and could neuer fayle . To the same purpose serueth a notable sentence of the Apostle 2. Cor. 1.5 . As the sufferings of Christ abound in vs , so our consolation aboundeth thorow Christ . By sufferinges of Christ , he meaneth not onely those thinges , that we indure at the hands of persecuters for Christes sake : for Christ did not onely suffer that way , but euen those anguishes also , that we haue in our soules and in our spirits , Christ being as much , yea , farre more throwne down and humbled that way than all flesh , as appeareth by his conflict in the garden , and by his outcries vpon the Crosse , saying : My God , my God , why hast thou forsaken mee . And though these haue bin , were , and are , very good indeed ( as those that haue felt and doe feele them , know and confesse ) yet to the ende that wee might assure our selues , that our ioyes shoulde match them , he sayth , Our consolations abound thorow him . For if there were not a proportion betwixt our heauines and our comfort , nay I will say more , a superaboundance of our ioyes aboue our griefes , then sure , what by reason of Satans malice against vs , and the dulnesse and hardnesse of our owne heartes to beleeue , and the greatnesse of our griefes & sorrows besides , it would goe hard with a distressed spirit . And therefore as for the comforting of vs , against the hugenes and height of our sinnes , we say with the Apostle , where sinne hath abounded there grace hath ouerabounded . So in this case of inward afflictions , particularly we say , our sorrowes may be sore and our griefes great , yet our light affliction , which is but for a moment , causeth vnto vs a farre most excellent and eternall waight as of glory in the life to come , so of ioy in this life raysed vp in our hearts by the comfortable feeling thereof .