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. [Page]Though these things be true, and we willingly acknowledge the euidency & certainty of the same, in al y ^e 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 [Page]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 [Page]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 [Page]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 cōming 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 argumēts 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 [Page]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 commādements, 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 [Page]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 re­celue 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 cōmandements, 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 [Page]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 [Page]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 [Page]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, [Page]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 [Page]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 [Page]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 [Page]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 frō the ignorance or diffidence of their owne soules, or from the malice of Satan a­gainst them, and therefore they should beware how they admit thē, 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, [Page]and other cases also, God is wont to resemble spirituall things by bodily, and to speake of thē 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 [Page]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 [Page]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 [Page]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 vpō 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 [Page]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 [Page]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 thē 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 [Page]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 soūd 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 [Page]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, [Page]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, [Page]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 [Page]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 consolatiō; 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, [Page]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 [Page]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 cō ­firmation 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 [Page]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 thē, 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 [Page]our hearts by the comfortable feeling thereof.

And he that knoweth soundly, and feeling­ly beleeueth, the names, natures, person and offices of our Sauiour Christ, together with the effects that from him in them are commu­nicated to vs, cannot chuse but see, feele, and confesse the trueth of this point. Hee is good, & in him there is not, or cannot be any thing, but that which is absolutely good, as in whose face and presence also, there is the fulnes of ioy for euermore, and at his right hand pleasures for euer and euer. He is likewise so good, that yet notwithstanding he is man like vnto vs in eue­ry respect, sinne onely excepted, and one that hath bin touched with the feeling of our infir­mities, by meanes whereof we may the more boldly come vnto the throne of grace, & so re­ceiue mercy, and finde grace to helpe in time of neede. Yea, these two natures are so ioyned & knit (as we may say) inseparably in one per­son, euen from the very time of his blessed cō ­ception in the wombe of his mother, for the accomplishment of the worke of our redemp­tion, and our full comfort thereby, as that they cannot be deuided or sundred, hee being man that so hee might suffer, and God that so hee might ouercome, the perfection and full ac­complishment of our redemption standing vpon these two partes, suffering for sinne: this is the first, and then ouercomming sinne, and death, & him that had the power of death, that [Page]is the deuill.

And why is he called Iesus? but because as it is sayd Matth. 1. He should saue his people from their sinnes. For sinne, and that that insueth vpon sinne, as shame and confusion of face, horror of heart, condemnation &c. is it that most stingeth mens mindes and soules. Now all these beeing taken away in Christ, why should they not as well and comfortably sing that tryumphant song, O death where is thy sting? O graue or hell where is thy victory? the sting of death is sinne, and the strength of sinne is the law. But thankes be vnto God, which hath giuen vs victory, thorow our Lord Iesus Christ: as well as mournefully vtter that sorrowfull voyce, Wretched man that I am, who shall de­liuer me from the body of this death! His other name Christ, and his stately offices, of King, Priest, and Prophet, contayned in it, and vn­der it set out vnto vs, what doe they else, but proue this point? For why was he all in all, but to giue vs to vnderstand that as all was in him, so all must be fette from him, or else it coulde no where be sound. And though it bee true that diuers persons had as some one or other of those names (for example Iehoshua) so one or diuers of those offices vpon them, at one & the selfe same time (as Melchisedech if you will) yet neither had they all, or if they had them, they had them but as figures of him, whose person and place they did for a while [Page]represent, and those graces also they had in measure, whereas in him they were in all ful­nesse, that so of his fulnes we might all receiue euen grace for grace: that is, aboundance of grace, and yet when he hath giuen vs all that wee haue, hee hauing neuer a whit the lesse in himselfe.

And this very thing haue all the godly in all ages felt in themselues, and confessed before others, that so if it were possible, they might be made partakers with them of the selfe same comfort. Abraham, saith Christ in the Gospel after Iohn chap. 8. reioyced to see my day, and indeed saw it, and was glad. Christ meaning thereby that the aboundant riches of Gods grace that was in him, was made manifest in all former ages, the fathers by the eye of fayth (as the Apostle plainely sheweth it Hebr. 11.) seeing in the promises that he shoulde come: of whome also as they did very ioyfully lay hold on by fayth so in respect of him and the sweetnes of his promises they contemned all outward things. And Dauid no doubt of it in many places, fetteth out this grace and feeling to haue bin in himselfe, and he to haue found fauour with the Lord, as in regard of comfor­table assurance of this matter. How gloriously in many places of the Gospelles, doth Peter & the rest of the Apostles acknowledge it. In the 16. Chapter of this Gospell, in the great va­rietie of opinions, that was amongst men con­cerning [Page]Christ, some saying he was Elias, some Ieremias, or one of the Prophets. Peter in his owne name and in the name of the rest, being demaunded what they thought, answered for them all, Thou art Christ the Sonne of the li­uing God: Which what was it else, but to ac­knowledge that in him alone, and in none o­ther, was the fulnesse of all goodnesse, trueth, life, comfort or whatsoeuer else we can thinke of, or reckon vp? And in the sixt of the Gospel after Iohn, where it is shewed, that euen for some points of doctrine which our Sauiour Christ did deliuer but were not rightly vnder­stood, many of his disciples went backe, and walked no more with him, Christ demaun­ding of the twelue, whether they also woulde goe away, Peter answered (as he was alwayes a forward fellow) Master, to whom shall wee goe? as if hee shoulde say, certainly we cannot tell, Thou hast the words of eternall life, and we beleeue and know that thou art that Christ that Sonne of the liuing God. But amongest all o­thers yea aboue the rest as seemeth to me, the Apostle Paul is most plaine and plentifull in this poynt, whose seuerall sentences recorded in his holy Epistles concerning this matter, would make almost a volume. But let vs take one or two in steede of all the rest. In his first Epistle to the Corinthians, and first Chapter thereof towards the ende, he saith concerning Christ, and for the body of the faithfull, that [Page] he is made of God vnto vs, wisdome, righteous­nesse, sanctification, and redemption, meaning thereby, that all, euen the chiefest graces that we can wish or would haue, as true and hea­uenly wisedome, absolute righteousnesse euen before God, houest and holy life in the sight of men, and deliueraunce from all sinne, and all miseries and calamities whatsoeuer, are to be found onely in him and no where else. And in the Epistle to the Colossians, once or twice for fayling, he saith, that it pleased the Father that in him should all fulnes dwell. chap. 1. And in the 2. chap. he saith, that in him dwelleth the fulnes of the Godhead bodily: meaning thereby that he was replenished, not onely with most plentifull, but with infinite aboundance of all things, both diuine and humane, he being not onely most perfect in himselfe, and passing all other things, but teaching his, that whosoeuer hath him, neede require nothing more. Yea, that we might see in him, what wee our selues should striue vnto, euen euery one of vs, as in regard of our owne parte or feeling, hee doth not onely tell vs comfortable things, 1. Tim. 1. but setteth a worthy preface before it, saying, This is a true saying, and worthy by all meanes to be receiued, that Christ Iesus came into the world to saue sinners, of whom I am the chiefe.

Neither neede wee to thinke this strange, that godly men haue euery where acknowled­ged it, for euen the diuelles and wicked men, [Page]conuicted with the euidence and clearenesse of this trueth, haue bin constrayned, though it haue bin full sore against their willes, & but for the further increase of their condemnation to confesse it, saying, What haue we to doe with thee, O Christ, the Sonne of the liuing God? And this is it also that S. Iames meaneth, when he sayth of thē, the deuilles beleeue & tremble.

And surely God himselfe doth not obscure­ly, but most plainely rather propound this point, both in the giuing of his gracious pro­mises concerning Christ, and in the reiterating of them also, because as the Apostle saith, In Christ Iesus all the promises of God are yea and Amen. As for example, when to our first pa­rents after the fall, hee sayth, the seede of the woman shall breake or bruise the serpents head. And when to Abraham he sayth, in thy seede shall all the nations of the earth be blessed. Which he doth repeat in Genesis, twise or thrise at the least for sayling: and the Apostle doth notably expound it in his Epistle to the Galathians, saying, in thy seed as of one, which one is Christ. That so in the particularizing of it wee might see still this to be most true, that no where we can seeke for or find sound con­solation, but in him alone. Which also may yet further appeare by this, that God the Fa­ther hath not onely prouided for the continu­ance and conueyance of this trueth, ouer or vnto men, by the audible voice of preaching [Page]in the publicke ministery of the Gospell, tea­ching them to sound and to publish it, saying, This is my welbeloued Sonne, in whom I am well pleased, heare him: but hath offered to seale it vp in the heartes and consciences of them, by instituting & ordayning certaine visible signes and Sacraments, both in the law and vnder the gospell, all leading vs not onely vnto Christ, but vnto all those sweete graces and heauenly comfortes that we receiue from him.

To omit to speake of the sacraments of the olde testament, which yet notwithstanding were for substance and matter, the same to the fathers that ours are to vs, and to come to thē of the newe Testament, yea and but to touch one of them onely, namely the Lords supper. What wonderfull and vnspeakeable comfort, doth God in Christ offer vnto vs therein? To say nothing of those that we receiue there, the pledges of his death, and bloud sheading, and of all the graces that flow vnto vs therefrom, as forgiuenesse of sinnes, sanctified vse of the creatures, reconciliation to God, and sundry such like: what a maruailous mercy is this, that vnder those elements of bread and wine, hee should seale vp in our hearts not onely the spi­rituall strength wee haue from him, to die the death of sinne, and to liue the life of righteous­nesse, thorow his power, but also the heauenly comfort that he cōmunicateth vnto vs: bread no more effectually or liuely strengthning our [Page]hearts, nor wine more effectually making vs to be of cheerefull spirits, than Christ partaken of by fayth, filleth vs with all manner of hea­uenly and holy ioy.

And by arguments taken from priuation if I may so say, wee may proue this point. The comfort that we speake of is no where else to be sound: therefore it must of necessitie be in him alone. If we would looke to Angels and saints departed out of this life, there is a double exception against them, for first we are vncer­taine of their good will and sounde affection towards vs as in this behalfe: then we are sure they cannot afford vs that we desire, as who neither haue that power in thēselues, because it properly & onely belongeth vnto the Lord; and besides are sundred so farre from vs, in re­spect of distance of place, that they are not able to stretch out their ayd though they could helpe. As for the rest of the creatures, they are as farre vnable and weake for this worke as the other, if not more. The diuelles and damned spirits will rather do what they can to torment vs, then yeeld any consolation. Man and wo­man that liue with vs in the world are infirme, and stand in neede as we our selues, and not able in the greatnes of their distresse, to com­fort themselues, much lesse vs: vnreasonable creatures are tainted with our sinnes, and sith the wicked enioy them in greater portion than we, cannot yeelde consolation. Our owne [Page]things that we haue in our owne power, as our wiues, our children, and friendes, either in hard heartednesse against vs, will become miserable comforters vnto vs, as Iobs wife and friendes were, all the sort of them, or else when we shal consider what iniuries and indignities we haue offered them will increase our sorrow. And the like may wee say of our health, wealth, strength &c. which beeing abused, will cast downe rather then comfort.

But whither am I carried in confirmation of this point? It is time as I take it, to make vse of it, and so to proceed to the handling and hea­ring of some other doctrines.

We may see by it as if it were in a cleare & true looking glasse, the miserable estate and wofull condition, of all in the worlde, that be without the knowledge and feeling of Christ, I say, both knowledge and feeling (and I be­seech you ioyne them both together, for they cannot be sundred, no more then the soule and the body) because as all without the know­ledge of him are vnder condemnation, so ma­ny that know him, & yet feele him not in faith and obedience, shall certainely perish. For if that bee true which Christ himselfe sayth, Ioh. 17. This is life eternall to know thee to bee the onely true God and him whom thou hast sent Iesus Christ: then this by the contrary must needs be true also, that those that knowe not God, and him whom he hath sent Iesus Christ, [Page]rest vnder eternall condemnation, because Christ sayth, hee that beleeueth in the name of the onely begotten Sonne of God, shall not come into iudgement, but hath passed out of death in­to life: and againe, he that beleeueth not is con­demned already, because he beleeueth not in the name of the onely Sonne of God. By which we see what sentence to giue not only of the hea­then and gentiles, of whom the Apostle spea­keth Ephes. 2. that they were without God in the world: neither yet of the Iewes, Turks & others, who though they acknowledge God the Fa­ther, yet obstinately deny and refuse the person of the sonne: but also of many thousandes of Christians, whereof some as hereticks deny his natures, as the Anabaptistes, who deny his hu­manitie, and our popish aduersaries defacing his offices of Kingdome, in erecting and exer­cising another gouernement, thē he hath pre­scribed of priesthood, in placing their dayly vnbloody sacrifice in stead of it: of prophecie, in bringing in new docirines, and establishing traditions, and other such trash and trumpery. Other some againe knowing him, but denying him thorow loose and lewd life, of whom we may say as the Apostle saith of some other not much vnlike them that When they knew the po­wer of godlines, they denied it notwithstanding in their deeds: and of whom also we may say though it bee to their terror, as Christ sayth Luk. 12. He that knoweth the will of his master, [Page]and doth it not, shall be beaten with many stripes.

And yet let no man thinke this a hard or hasty iudgement, for heere wee speake not the wordes of our owne heart or mouth, but of God, and may in some measure in this behalfe say, euen as Christ himselfe sayth Ioh. 12. I iudge no man, but there is one that iudgeth such, euen the word that he hath spoken, it shall iudge them, according to which when we iudge, we cannot but iudge righteous iudgement, be­cause it being all and onely trueth, it can giue no sentence, saue according to the same. But to drawe it more neere to our present purpose and occasion.

We may learn from hence what is the rea­son why so many distressed spirits ly as it were broiling in the flame & fire of a troubled and disquieted he art. Sure he either they know not Christ, and the power of his grace and spirit, and then no maruell though they boyle and broile indeed, when they are touched with the sting of conscience for sinne, and condemnati­on therfore: For how can it be otherwise, see­ing there is neither forgiuenesse of sinnes, nor ouercomming of condemnation, nor any comfortable & continuall feeling of any fauor but by him. Or els they feele him not with his force and effect that way, though they knowe their owne sinne, the punishmentes due vnto them therefore, with the manifold vnworthy­nesses they find in themselues, hindring them [Page]from comfort and consolation. As for the for­mer sort, I would wish them carefully & pain­fully to labour the attainment of knowledge, because then they are and shall bee a degree nearer to grace & comfort than before, which hauing once obtained, and harty prayer made vnto God for the sanctified vse, continuance and increase therof in thē, they shall no doubt in good time come to feeling: but till then let them neuer thinke of it, for all their thoughtes that way shall bee but lost labour, because not knowing, they cānot beleeue, for how can any man be perswaded of the thinges he knoweth not? And for the other I would in the feare of God counsell them, neuer to thinke of sinne alone, or of condemnation by it self, or of their owne vnworthinesse apart, for then certainely they cānot choose, but be much discomforted & greatly cast down, but to ioyn alwayes ther­with the remedies that God hath prouided & giuen them there against, as opposing against sinne, Christs suffrings, and the merits thereof, which being strong to take away the cause, cannot but vtterly remooue the effect, that is, condemnation: and to oppose against their owne vnworthinesse, the worthines of him that hath deserued all in all, not for himselfe, for he needed no merites, as neuer hauing offended; but for vs, that in his righteousnes wee might stand pure and cleane in the sight of God. And then no doubt but if we doe this, these tempta­tions [Page]shall be the more easie, and the sooner o­uercome, specially if we adioyne therewith all praier for the increase & strengthening of our faith, to apply vnto our selues all the sweete promises and comfortable examples of the word, which indeed, be not only as manie sure seales and pledges set thereunto, but so many particular documentes to instruct vs what to doe, because God is not in this sort or sense, a general God to all, but a particular God to the faithful, & a special God to euery one of them, as may appeare by these words of the faithfull, I thanke my God, and in prayer, My God, my God, &c. And yet this applying of him vnto our selues doth not straighten Gods goodnes in it selfe, for that is infinitely large, nor hinder it from others, for he may and doeth giue to all aboundantly, and yet all they haue to the full, and he himselfe neuer a whit the lesse therfore.

A second doctrine that we may learne from hence is this, that the estate of a distressed and an afflicted spirite, is not so hard or heauy, so dangerous deadly or desperate, as many men in the world take it, and would make it to bee. This is gathered from hence, yea and confir­med also by this, that he doth heer so comfor­tablie call vpon them, and commaund them to come vnto him, which if they had been past hope he would not haue done, for our Sauiour hath not done or said any thing in vaine. Surely nothing was hidden from him, hee knew their estate, and accordingly framed himselfe there­to. [Page]And indeede to say true, it had been to no purpose, because being past hope, it shuld haue been in vain, either to haue called or comman­ded. But Christ sheweth rather the quite and cleane contrarie, namely, that it is good and comfortable, as we may perceiue by this, that our Sauiour Christ so tenderly regardeth them that be plunged into that misery.

And this we may vnderstand also by many reasons as well as by that before alleaged. All things in the world, and therefore this, must of necessity come from God or from nature. That which is from God, is as himself good yea, very good: that which is from nature, is as nature, vitiated and corrupted. But this indeed is no naturall thing, as may appeare by this, that na­ture in the corruptiō of it rather sootheth men in sin, than any maner of way chargeth them withall: yea nature is so farre from working it, that it rather shunneth it, and flyeth from it as a most grieuous euill. And besides, if it were na­turall and from man, why should not all be ex­ercised with it, seeing all men are meerlie na­turall, and haue alike sinned as in regard of the taint of original sin? and though it may be that actually all men haue not sinned alike, yet sith euery man in his measure or maner, hath bro­ken the law of God: if it were from nature it would follow thereupon that euery man ey­ther more or lesse shuld be touched therwith­all, because euery man hath more or lesse sin­ned. It being therefore from God, as may ap­peare [Page]by this also, that he hath ordayned many meanes, and amongst the rest the execution of iudgmēts, and the denouncing of the same, by the ministery of the law, and his vsing of the same, as a worthy instrumēt, to bring men ther unto; it will follow thereupon that it cannot be but good, because nothing commeth from him who is all soueraigne goodnes in himselfe, but that which is good euen as he himselfe is. And if it be good, as it must needs bee cōming from him, then it is not euill, or so dangerous, dead­lie and desperate as many men make it.

Besides, let vs but a little regard the persons, who are most touched therwith, & we shal see that they be the dearest & neerest vnto God, & are best beloued of him. Amongst the Fathers vnder the law, were any more excellent than Abraham, than Moses, than Dauid, than Isaiah? Of Abraham it is recorded, that hee was the Fa­ther of the faithful, & the friend of God. Of Mo­ses it is affirmed, that hee was the faithfullest in the house of God, as a seruant. Of Dauid, that hee was a man euen according to the heart of God. And yet howe much were euerie one of these humbled? Let Dauid stand vs in steed of al. How many not only here and there sentences or ver­ses thorowout his booke of Psalmes, but whole Psalmes of this subiect and matter, plainly shew him, to haue bin far throwne down and hūbled? To reckon them all would require much time, and therefore to rehearse them in whole or in part much more: but let him that doubteth of [Page]the trueth of this read Psal 6.13.38.77.102. & 130. and if by them he will not bee perswaded, that Dauid was touched to the quick this way, no thing I suppose will cause him to beleeue it. Vnder the Gospell we haue our sauiour Christ himself, the principall preacher or minister ther­of, a plaine patterne of this point. His whole life was lead vnder this estate, yea and as wee may say, laide downe in it also, as it is at long and at large described vnto vs by the Euangelists. And this argument also, I meane concerning the hu­miliation of our Sauiour, euery way the Apostle in his Epistle to the Hebrewes, doth not onely handle in the sixe or seuen first chapters of that his epistle, but teacheth Gods people to make speciall vse thereof for instruction and comfort. And if anie will imagine that he was so throwne downe, because hee was best, yea onely able to raise vp himselfe and others also: let vs turne our eyes from him vnto others, and yet we shall be­hold the same still. The Apostle Paule was an elected vessell, & chosen to cary Christes name a­mongst the Gentiles: and yet his state and con­dition this way is notably described in many places of his seconde Epistle to the Corinthians, but specially in the fourth chapter, where hee saith: We are afflicted on euery side, yet are [...] not in d [...]stresse: we are in doubt, but yet wee despaire not: we are persecuted, but not forsaken: cast down, but we perish not. And he maketh a particular re­cit all of many of them in the eleuenth chapter following. But specially that of the twelfth ser­ueth [Page]for this purpose, where hee saith, Least I should be exalted out of measure, through the a­bundance or excellency (for the Greek word doth signifie both the one and the other) of reuelati­ons, there was giuen vnto me a pricke in the flesh, the messenger Sathan to buffet me: for this thing I besought the Lorde thrise that it might depart from me, but he said vnto me, my grace is suffici­ent for thee, for my power is made perfect thorowe weaknes. And shall we thinke that God woulde lay any thing vpon these the only worthies of the world, saue that which was good indeed? If we imagine so we are much deceiued. And thinke that that will neither agree with Gods nature in loue, nor stand with the fauour & affection that he beareth vnto his children. For no doubt but as he loued them most dearlie, so he bestowed vp­on them the greatest and best blessings.

Again if in al affliction we may in our measure say as Dauid the Prophet said, in some particu­lars of his owne. It is good for me, O Lord, that I haue been troubled, for before I was afflicted I went astray, but now I haue learned to keepe thy law. Then much more in afflictions of this kind, I meane sorrow and sicknes of soule for sin past, God vsing it not only as a meane to draw vs to repentance for that which is past, but to make vs in time hereafter to come, more wary of and watchfull ouer that, that in former time hath bitten vs and pinched vs by the heart, and pro­uoking vs in the heauines of our spirites to spend time that way, to prouide comfort for ourselues, [Page]spirituall I meane, that others are constrayned to imploy about bodily ease, releefe and pleasure. And surely thē these inward sorrowes & griefs, cannot choose but be good, not onlie because they are occupied about a more excellent part, the soule, I meane, which God no doubt doth especially regarde, but also because they bring forth better, at least sure I am more spirituall ef­fectes: as because they pinch more, more ear­nest prayer for grace to beare with patience, to vndergo with profit, and to ouercome through strength, and doe more conforme vs vnto the I­mage of our head in his sustringes (who indured much more this way, than any other way) and therfore also better or more excellēt. Where we must yet further note, that that is not simply or only, as in regarde of the afflictions themselues, but because God accompanieth them with the power of his sanctifying spirit, which maketh vs in some measure, not only peatakers of the di­uine nature, whilest wee fly the corruptions that are in the world, but like vnto God, as in other respectes, so in this, that as he causeth the rage of men to turne vnto his praise, and at the begin­uing yea and euer since to, commandeth light to shine out of darknes: so we out of the folly of our own sins learne spirituall wisedom, & from their darknes which is more palpable and grosse than that of Egypt, labour and learne to setch the spi­rituall light of a holy life.

And a further proof yet we haue of this point, in that God himselfe is pleased well to like of & [Page]highly to commende this estate and condition: We know and beleeue that he alone is the best able to discerne of men and matters: and we are throughly perswaded of this also, that for his entire vprightnesse, he cannot giue wrong sen­tence or iudgment. For howsoeuer men thorow blindnes, partialitie or other corrupted respects haue been and are fouly misled, & erred in mat­ter of opinion and fact, yet none of these thinges falling into God, he can do no otherwise but de­termine according to right, so absolute and per­fect is all and euery thing that is in God. But hee hath told vs, that he liketh wel of, & will respect and regard indeed those that are this way exer­cised. Of which if any man doubt, let him but marke and imbrace that which we speak accor­ding vnto godlines and trueth, and I doubt not but he shall be well perswaded. In the 51. Psal. Dauid as well experienced in these cases as any man, saith thus: The sacrifices of God (that is to say, such as the Lord now delighteth in and ac­cepteth of) are a broken spirit: by which he mea­neth a mind that is bruised and cast downe in it selfe with the priuity of his owne infirmity and vnworthinesse. What can be more plain? what can be more pregnant? And yet as though this were not sufficient, he addeth further, A broken and a contrite heart, O God, thou wilt not despise. Gods not despising is indeed esteeming, and he vseth so meane a speech, the better to expresse so excellent a matter, for no doubt of it, but he wil well accept thereof, as his owne work in vs. And [Page]agreeable vnto this is that of the Prophet Isaiah in the 66. chap. I looke to him (saith God) that is poore and broken in spirit, and that tremble that my word. As if he should say, others I regard not though they come with their hands full of sacri­fices: for that hypocrites may and do performe, but this none can come vnto indeed, but such as be sound hearted, and assuredly belong vnto me, and are indeed my holy temple and dwel­ling place. And what shall wee say of that, that Salomon speaketh euen from God himselfe in the 28. chap. of the Prouerbs. Blessed is the man that feareth much continually. Is it not a plaine proofe of this point? And doth it not directlie crosse our corrupted iudgment? Wee say they are in miserable and wretched estate. But wee are ignorant and cannot discerne of those mat­ters specially, no more than a blind man is able to iudge of colours. But God saith he or they be blessed. If he be the only wise God, why stay wee not our selues vpon his sentence?

To shut vp, and that as if it were in a word or two the confirmation of this point, wee say that whosoeuer either considereth God from whom these anguishes and distresses, are sent to good ends doubtlesse, as in regard of his people; or re­gardeth the persons vpon whom they are laide, to wit the dearest and the best of Gods people; or respecteth the fruites and effectes that they bring forth in the seruants of God; or beleeueth God so highly accouning of them, hee cannot choose but giue glorie to God, & acknowledge [Page]the trueth of this, namely that the state and con­dition of a man or woman wounded in spirit, is not so hard or heauy, so dangerous or deadlie, as many times we take it, or men make it to be.

But now let vs descende to the vses of it. By all this wee may see howe much they are out of the way that iudge the disquiet and distressed e­state of Gods people in this worlde, either by God to bee layde vpon them for sinne, which is false, for God doth not alwayes punish his for their iniquities, and there are many causes that may mooue the godly to mourne, as well as for their owne sinnes, for examples, the mischiefes intended and practised against the Church, the disorders and breaches of the common wealth, the generall ouerflowing of sinne and iniquitie in others with sundry such like: or els take it to be meer madnes in them, or at least superfluitie and predominance, and ouerruling of melan­cholie. As for madnesse surely, call it by what name you wil, frensie, lunacie, or I cannot tell what, it cannot be so, for then it should goe and come, according to the increase and waning of the Moone, and should cause them affected therewith to be so vnorderly, yea so vnruly, as no man or matter almost should be able to holde or guide them. But those that are in this way touched, we know to bee for the most part in one estate, and so farre from vnrulines, that they are very meeke, patient, and ready to be guided, hauing so profited vnder the hand of God, and by the feeling of their owne vnworthinesse, that [Page]if any come to them, and handle them roughly in word or deed, they beare it with quietnesse, and say in some measure as the faithfull doe in the Prophet Micah. J will beare the wrath of the Lord, because I haue sinned against him, vntill he plead my cause, and execute iudgment for me: at which time hee will bring mee foorth to the light, & I shal see his righteousnes.

And as for melancholy, I will not deny in­deede, but that the conflict of conscience may be somewhat increased by abundance of that perillous humor? And I thinke no man that knoweth what it meaneth, and the conceits it worketh in them, in whom it aboundeth, will euer gainesay it. But there is not all. For if it were onely from thence, why shoulde not all melancholike persons haue it in proportion ac­cording to the superaboundance of that hu­mor in them? But that is not so, as dayly expe­rience sheweth. Or why should others, and of other complexions also, besides the melancho­licke, be sicke of this disease? and that many times more dangerously then diuers of those that haue aboundance of melancholy bearing sway in them. Surely God sheweth vs hereby, not onely that their iudgement is corrupt that thus thinke, but also that they are blinde, and buzze out a word touching a matter that they haue small skill in and lesse experience of, yea none at all. Small skill, because they knowe not the Scriptures, nor the power of God, without which indeede no man shall bee skilfully ac­quainted [Page]with these causes. No experience, be­cause they neuer felte hell in their heartes, or Gods wrath against men for sinne, vnlesse it haue bin in them, either as a flash of lightning for a while, to make them without excuse, or as a mighty fire and flame to torment them with­out ease, that so they and the wicked that deny God, heauen, hell, immortalitie of soule and all, might see in themselues, though they haue no comfort thereby, but wonderfull terror ra­ther, how much they are seduced. We say and we say truely, that a blind man cānot discerne of colours. And why so? because he that must iudge thereof, must both haue sight and wise­dome. One of these the blinde man lacketh if not both. Yea we see many that notwithstan­ding they haue their eyes, are not yet able (for want of iudgement & experience) to discerne of the diuersitie of colours, specially if so be they be mingled or compounded. Hee that must determine rightly of this matter, either as in regard of himselfe, or as in respect of o­ther men, must haue more then the eyes of his head, and more then the vnderstanding of his naturall heart, for the naturall man perceiueth not the things that belong to the spirit of God, neither indeed can he, because they are spiritu­ally discerned, and he is carnall and sold vnder sinne. Yea he must haue euen the eies of God, and wisedome & vnderstanding from aboue, that is spirituall, and such as he vouchsaueth to bestow onely vpon his owne children, and to [Page]which also, for their better incouragement of them in it, of his owne mercy he promiseth a blessing in the 41. Psalme, saying, Blessed is he that iudgeth wisely of the poore, the Lord shall deliuer him in the time of trouble. The Lord wil keepe him and preserue him aliue: hee shall bee blessed vpon the earth, and thou wilt not deliuer him vnto the will of his enemies. The Lord wil strengthen him vpon the bed of sorrow, thou hast turned all his bed in his sicknes.

Wherefore when the afflicted person hath many times his griefes inlarged within him, not onely by the sight and sense of his owne sinne, and Gods wrath against the same, but by this also, that such a man and such a man thinketh so of him, and sayth so of him, wee may see hee hath in a readines, and may easily answere euen for himselfe in this behalfe with the Apostle, or as the Apostle did in another not much vnlike saying. It is a small matter for me to be iudged of man or of mans daies: & the rather too, because God hath not giuen iudgement vnto men, but reserued it in his owne handes, as who is best able euery way most rightly to pronounce. Agayne hee may well and truely say thus to his owne soule, they that so censure me, are ignorant, or vnexperi­enced, or hard hearted, or partiall, and one way or another souly ouertaken and vnfitte to giue sentence: they know not themselues or their owne estate, howe shoulde they knowe mine. We must stand or fall to the Lord, and [Page]not vnto men. With these & such like are they to rayse vp their heartes, and cheare their spi­rits against the blind, vnexperienced, rash, yea vncharitable iudgement of other men, hudled out thicke and threefold against them, in the dayes of their affliction and sorrow. And if in other cases of farre lighter waight, the Apostle wil not haue vs to iudge one another, but sharp­ly reproueth it, saying, What art thou that iudgest another mans seruant? He standeth or falleth to his owne Lord, yea he shall be establi­shed, for God is able to make him stand. Shall we thinke hee woulde approue or beare, so grosse a corruption and foule a fault as this? No verely. Let vs learne therefore, to lay our hands euē vpon our hearts & our mouths both, & not giue our selues libertie either to thinke euill of, or to speake hardly of, those that bee thus throwne downe, and humbled vnder Gods mighty hand, for that is presumptuous against the Lord, and vncharitable towards men.

And another vse may be made of this point as in regard of the faithfull themselues, who minding too much their owne sinnes, and by meanes there of miserie and vnworthinesse in themselues, & iudgements from God against them for the same, many times make their owne mouthes meanes to expresse fearefull thinges against their owne soules: as for ex­ample, no man in so wofull taking as I, I feare I am a castaway, or els why should I thus bee tormented? And these thinges I doubt not but [Page]they deliuer from a heart, that feeleth as much as the mouth expresseth. Howbeit I say, what art thou, that takest the Lords office into thy hands? and deliuerest these hard and heauie things, and that not against other men (which were indeed vncharitable) but euen thine own selfe which is vnnaturall? Tell me I pray thee. May blindnes so farre preiudice mens iudge­ments, that it shall hinder them from behol­ding their owne and other mens states? and shall it not obscure thine owne also? yea, and that euen concerning thy selfe, and touching thine owne present state? But further knowe this, O man, that sometimes greatnes and con­tinuance of griefes, maketh the best of Gods Saintes to say as much against themselues as thou doest, and yet for all that bee in neuer a whit the worse case. Dauid in the xxii. Psa. cri­eth out, My God, my God, why hast thou forsakē me? And yet euen thē he was neare vnto God, yea & deare vnto him also, or els he coulde not haue called vpon God, and that in such parti­cular maner, applying him to himselfe as hee did, neither would the Lord haue so graciously graunted him his requestes. And why should not this be thy state, rather than the state of a damned or reprobated wretch? To vphold thy heart, thou hast something, euen the sanctified examples of the people of God, but to de­presse thee so aboue measure, thou hast no­thing but imagination and conceit, either of that which is not in God, or if it bee, is not in [Page]him to that ende that thou supposest: or els of that which is not in thy selfe; or if it be, is not in that measure and quantitie, or to those ends that thou imaginest.

Besides I beseech you consider, that it is one thing what men speake of themselues, accor­ding to their present feeling, either of sinne in their soules, or the wrath of God against them therefore, which many times may be more thā is eyther meete or true: & another what God is in his owne nature, & what he himselfe saith of them. God is exceedingly good & merciful, and is not indeede bound to ratifie euery sen­tence of mans mind or mouth, which he vtte­reth either against his owne soule, or against o­thers. I hope no man is, sure I am no man can be rightly perswaded, that any particular per­son is more than the whole Church. And yet God no otherwise approoueth the Churches iudgement to ratifie it in heauen, than they on the earth bind according to his will. And why should it be otherwise as in regard of particu­lar persons? Haue they better priuiledges than the whole Church hath: if it bee so, let them produce a lawe, not of the twelue tables a­mongst the Romans, but of the ten comman­dementes amongst the people of God, or else there is no credit to be giuen. O my brethren, it fareth in the diseases of the minde, as it doth in the sicknes of the body. Many a man, yea skilfull Physitions, take them to be at deathes doore, when God giueth afterwards long life. [Page]On the other side some blesse themselues in their owne heartes and thinke all is well, when death sodainely seizeth vpon them, & leadeth them to the graue and hell. Remember I be­seech you what was said before out of the 28. of the Prouerbs, Blessed is the man (sayth the Lorde there) that feareth much continually. This state and condition of ours, whensoeuer or wheresoeuer it pleaseth God to exercise vs therewithall, is a principall argument vnto vs, that God woulde not haue vs perish with this wicked world, hee by this as by other meanes thorow his grace, making vs able thus to iudge our selues. And indeede to haue such a feare­full and checking heart of our selues, for sinne past, or for feare to fall into it hereafter, is one plaine difference betwixt the godly and vn­godly, who are seldome or neuer this way tou­ched, at the least with comfortable effect. And therefore let the afflicted soule, gather conso­lation to his conscience, and correct his iudge­ment: for surely that which he taketh to be bit­ter as gall or wormewood, is by the Lord him­selfe, and not by the voyce of man to be pro­claymed to bee sweete as hony, or the hony combe.

The promise specified in the last wordes of this verse, commeth nowe to bee looked into. Out of which gracious and sweet promise we may learne two things. One, that the fulnes of all spirituall ioy and comfort is to be found in Iesus Christ and no where else: which because [Page]it is the same that hath bin handled hereto­fore, wee will but onely touch, and put you in mind of it, not standing vpon it, because it is done already. And indeede though the point be excellent, and would be handled againe & againe, yet because the time passeth away, & we are to come to other points, we will say no more. Onely let the faithfull conscience looke well vnto it, and prouide his comfort this way, or else let him know he shall neuer be comfor­ted indeede.

The other is this, that if a man will find sound cōfort indeede, he must be wel acquainted with the promises of the word. This doctrin as others is both gathered out of this place, & cōfirmed by it, as may appeare by this that our Sauior Christ is here so plentiful in the promises, I will refresh you, yee shall finde rest vnto your soules: which course also he obserueth in many other places: I wil haue mercy and not sacrifice: and againe, I came not to call the righteous, but sinners to re­pentance. And most sweete is that in the third chapt. of the Gospell according to S. Iohn, God so loued the world, that he hath giuen his only be­gotten sonne, that whosoeuer beleeueth in him should not perish, but haue euerlasting life. Ney­ther is this his practise onlie, but the spirit also in all the writings of the old and new Testament is large this way, and speciallie in that euangeli­call prophet Isaiah, as we may see by the mani­fold promises contayned therein, and speciallie in three or foure chapters together, as 53.54.55. [Page]&c. But amongst the rest how comfortable is that of chapt. 41. from whence euen vnto the end of his prophecie almost, hee doth nothing els but publish promises and confolations: a­mongst which howsoeuer hee doe sometimes intermingle terrour and threatning, yet he doth it to no other onde, but to make the mercies of God, more exceedingly merciful: as sometimes to disgrace a base colour, or to make a colour that is perfect indeed, to appeare more beauti­full and orient, wee set by it another that is no­thing so glorious and good. But to our purpose, I say, howe comfortable is that of Isaiah. 41. where the Lord commaundeth his ministers to comfort, yea to comfort his people, and to seeke out for them, and to speake such things vnto them, as may delight and affect their heattes, and to pro­clame vnto them that the set time is accompli­shed, that their iniquitie is pardoned, and that they haue receiued double at the Lords hands for all their sinne. And this is yet further made plain by this, that though al the word generally be the obiect of our faith, teaching vs indeed what wee should beleeue and do for Gods glory heer, and our endlesse glorification els where; yet the principal props and stayes of our consciences, for comfort & consolation indeed, are no where els to befound, but in the gracious and sweet promises contayned therein: which also is ma­nifest euen by the very practise of God himselfe euery where propounding them to an afflicted and distressed heart, as the principall and pecu­liar [Page]remedie against the sicknes of our soules that way. In the 103. Psalme he saith, that look how much more high the heauens are ouer the the earth, so much doth his goodnes preuaile vp­on them that feare him. Againe, he remooueth our sinnes as farre fromvs, as the East is from the West. By two fit similitudes taken frō things that are subiect to our fight amplifying the grace and mercie of God, & opposing the same against our transgressions. And in Isaiah 1. he saith thus, Though your si nes were as skarlet, they shall be as snow, and though they were as cri­mosin, yet they shall be whiter than wooll. And fearing least men woulde not willinglie come, how doth he there intereat vs? saying, Come now I pray you and let vs reason the caus together, as though he should say, let vs friendly conferre of the matter. If you will but lend and bend your care, and be touched with the true sense of my righteousnes and your owne sinnes, I promise faithfully, that I will for mine own mercies sake put away all your transgressions whatsoeuer, though they be neuer so great or grieuous. That shall not let my worke in you: my mercy shall surmount all: yea your misery (if you soundlie turne) shall magnifie the greatnes of the abun­dant riches of my mercy. The newe couenant that God maketh with his people in the 31. chap. of Ieremie, (and to the end that we might know it indeed to be a promise of the new testa­ment, it is repeated by the Apostle Heb. 8.) how comfortable and full of sweet promises is that? [Page] After those dayes saith the Lord, I will put my law in their inwarde partes, and write it in their heartes, and I will be their God and they shall bee my people: and they shall teach no more euery man his neighbour, and euery man his brother, saying: know the Lord for they shall all know me from the least of them vnto the greatest; saith the Lord, for J will forgiue their iniquity, and will remember their sinnes no more. And if the olde testament be so plentifull, what shall we thinke of the new, which doth as of purpose propound, and handle this point or question? Christ himself saith, Mat. 7. Aske, and it shall be giuen vnto you, seeke and ye shall find, knock and it shall be opened vnto you. And in the 7. of Iohn, in the last and great day of the feast, he stood & crying out said, He that beleeueth in mee, as saith the scripture, out of his belly shall flow riuers of water of life: and in the 12. of that Gospell, He that beleeueth in me, yea though he were dead, yet shall he liue: and whosoe­uer liueth and beleeueth in me shall neuer die. Is not that of the same nature which hee speaketh of in another Euangelisst? The whole need not the Physition, but they that are sicke. I am not come to call the righteous, but the sinners to repentance. And what may we think of that which is allea­ged in the 12. of the Gospell after Mathewe, out of the prophet Isaiah, A bruised reed shall he not breake, and smoking flaxe shal he not quench, till he bring foorth iudgement vnto victory? Out of Paules epistles wee haue spoken somewhat be­fore in the first point of doctrine that was gathe­red [Page]out of this text, yet take one or two. In the 2. to the Corinth. chap. 6. he saith, We are the tem­ples of the liuing God, as God hath said I will dwel amongst them and walk there, and I will be their God, and they shal be my people. Yea I will be a Fa­ther vnto you, and ye shall bee my sons and daugh­ters saith the Lorde almighty. And the same A­postle deliuereth a notable promise, with a glo­rious & comfortable preface, prefixed before it also. 1. Tim. 1. This is a true saying and worthy to be receined of all men, that Christ Iesus came into the world to saue sinners, of whom I am the chief. May we not of these and thousandes such like, say as the Apostle Peter doth, that most great & precious promises are giuen vnto vs, & that euen for that end which he expresseth there, namely, that by them wee shoulde bee partakers of the diuine nature, whilest we fly the corruption that is in the world thorow lust? Are not these great promises, and may iustly bee so called, because they proceed from the great God, & propounde vnto vs great and excellent matters? May wee not esteeme them precious, not only for the ra­ritie and excellencie of them, but also because they vnderprop our precious faith? Are wee not made in a double respect by them partakers of the diuine nature? 1. that as in regard God is ioy­full and chearefull, we are also become comfor­table, and replenished with spiritual ioy. 2. That as be ceaseth from sin, and is continually occu­pied in well doing, so we learne thereby in our measure and maner to die the death of sinne, and [Page]to liue the l [...]fe of righteousnes: What other men may think I know not, but to me it seemeth that God thus in his worde, setting promises against sin, mindeth nothing els but to shew that as sin is it that most stingeth the conscience, so the meane to heale that byting (as if it were the bra­sen Serpent set vp to cure the bytinges of fierie Serpents) & to bring comfort against the same, is the promises of God propounded vnto vs in the word, and selt in our hearts by faith.

And this is so plaine and euident a truth, that euen there where God seemeth most to terrifie, I meane in denouncing the threats of his law, or iudgments against sinne, he yet thinketh vpon, not only his mercy in himselfe, but as it is mani­fested vnto men, he euen there, either plainly ex­pressing promises of blessing, grace, and fauor, or els closely implying & vnderstanding them. Wherein surely he dealeth no otherwise, then he doth in the commandements, by a good thing commanded, forbidding the contrary cuill, and by an euil thing prohibited, inioyning straightly the louing and doing of the contrary good, that so wee seeing what God aymeth at both in his precepts promises, threates, and all namely not only our obedience and humiliation, but com­fort also, we might learne to attaine that, and to look to and for that, which he hath prouided for our good.

And yet we shall more clearlie perceiue and behold this trueth, if we respect Gods worde, or the holy scirptures in the seuerall partes thereof, [Page]fundred as if it were from the promises. For if we looke vpon the threats contained therin against sinne and sinners, they will be so farre off from performing this dutie of comfort and consola­tion, that they will rather worke in vs horror and trembling, and make vs to bee so not only cast downe, but dismayed in ourselues, as wee shall hardly, or not at al admit comfort. The doctrine of the law separated from the curse and threat­ning due to the transgressors thereof, will indeed set before vs Gods absolute and exact righteou­nesse, and disconer vnto vs the duties, that wee shuld do to him and to our neighbors. But when we consider withall that it setteth out our sinne against euery particular precept, that will bee so farre from yeelding vs consololation, that it will ouer whelme vs with despaire, when wee either respect Gods absolure righteousnes, or our own innumerable transgressions against his blessed law. And though I doubt not but these former things may bee good and powerfull to humble vs and somake vs indeed more fit for consolati­on and comfort, euen as preparatiues going be­fore better physicke, for the scouring away of bodily diseases, yet can they not of themselues helpe or heale (but wounde and terrifie rather) for that is the peculiar both office and worke of Gods promises made essectuall in our heartes by the touch and operation of the spirit. Nay, I will say more than that, though the ground of Christian religion, and the maine points of faith be excellent things, and haue their vse not only [Page]for increase of knowledge, but euen for the buil­ding of vs vp in care and conscience of well do­ing, and being wel felt may answer many temp­tations that arise in a scrupulous and doubtfull mind: yet still the promises of the worde, mini­ster matter of assured comfort and comforta­ble assurance and feeling: which also wee may perceiue by this, that many may haue the know­ledge of faith, and yet in the daye of temptati­on, not be able to strengthen their owne hands or others.

But to proceede a little further in the proofe of this point: We cannot but confesse, that the examples of mercie and comfort in the word, are full of strong & sound consolation, because they be as if it were so manie seales set vnto the writings of Gods promises, that as heretofore hee hath beene to others, so he will hereafter or still, be fauourable vnto his people. And yet wee shall see, that they lie open though not of themselues, yet by reason of mans corrupted heart to manie exceptions: as for example, they to whom they were accomplished were better than wee: God was more fauourable then, than he will be now, because we haue more meanes of mercie, and haue profited lesse: and there­fore are not so properly fit for consolation, as the promises are. For ouer and besides that they are but in men, and therefore full of weak­nes and wants, wee know and confesse euerie where, that as we must liue not by examples, but by rules, so we must bee comforted, not so [Page]much by examples, as by promises. And ther­fore though examples be good, yet not so strōg; whereas the truths certaintie, and power of the promises, is from the might and mercy of him that hath made them, who also is both greater then all exception, and free from the least shew or shadowe of turning. And yet let vs be vn­derstood, I beseech you as we should: namely that wee ascribe not this excellent worke vnto the promises themselues, though also wee deny not but euen in that respect, they are spirituall, holy, heauenly, &c. but as by the spirit they are made powerfull in vs, and as by the hand of faith wee are strengthned to applie them vnto our selues: for otherwise we may say of them, as wee do of the rest of the word, that without the spirit and faith they are as if it were a sealed book vnto vs for vnderstanding, and a dead letter for instruction & cōsolation, hauing euen no other vse in vs, than the rest of the worde not felt or o­bayed, namely to make vs without excuse, or to cause our sorrowefull & heauie estate, to becōe more sorrowfull and heauie, because wee see holy & heauenly thinges propounded vnto vs, and yee haue not either hearts to vnderstand, or soules to beleeue. This therefore must be our principall care, to make that profitable vnto vs that GOD graciously prouideth and propoun­deth for our good.

Now wee come to the vse of this necessarie doctrine, which as I take it, is or may bee two­folde. First, for instruction. Secondly, for con­futation. [Page]For instruction, wee may plainly per­ceiue hereby, what is the reason of so much hea­uines of heart, sorrow, and feare, in so manie of Gods people and children in the world. Sure­ly either they are ignorant of these sweet and gracious promises not so much as hauing either heard them, or knowne them, or els if they haue in some measure of knowledge beene acquain­ted with them, they haue in the carelessenes of their owne hearts, or not seeling present vse of them, let them slippe out of their mindes, like leaking vesselles, not able to containe such good things; or els if they haue knowne them & remembred them thorow want of comfortable feeling of the good things propounded therein, they haue beene vnto them, as if they had either not been at all, or as though they had contained in them, no such sweetnes and pleasure as they doe indeed. And let vs not thinke this strange: for euen as ignorance in religion and carelesnes to obey the things that wee know, is a principal cause of all transgression and loose life: men not being either willing or able to do the things they are not acquainted withall; and for the things that they know, blearing out their know­and laying the raines in their owne neckes: so they not knowing of the promises, or they not minding of them, or not striuing comfortablie to feele them, is the verie welspring as I maie so call it, of all inward and outward discomforte, and distresse of conscience especially. For how can the wounded conscience admit comforte, [Page]when he vnderstandeth not the comfort presen­ted vnto him? or if hee forget it, where is his ioy in the middest of his forgetfulnesse? We saie that of an vnknowne thing there is no desire: & wee maie in proportion saie the same of a thing that is not remembred. For our owne parts let vs know that as Sathan laboureth to root out of our hearts generally, all the seede of the worde, that thereby keeping vs in blindnesse and igno­rance, hee maie make vs runne riot at his plea­sure: so especially he trauaileth, either to hinder vs from receiuing or hauing receiued from ma­king good vse of the sweet & comfortable pro­mises of the worde, the verie matter if I may so saie, and a speciall meane I am sure of our spiri­tuall comforte. For the redressing and repres­sing also of which enormities in vs, a godly man, that is in some sorte ignorant, should laboure to abound in the knowledge of them: as he that is forgetfull should refresh his memorie, by of­ten reading, meditation and cōference in them, and that not onely by and with his owne heart, but euen by other men also: and they that want feeling of them should looke vnto Iesus Christ, in whom all the promises of God are yea and a­men, and should be much and often in the vse of all the meanes wherby Christ is become ours, as the word, sacraments, praier, sasting, &c. But aboue all they should regard, and labour for the holie spirit, to be shed abroad in their hearts, both to make all these things before na­med powerfull in them, and to pledge vp also [Page]the truth and certaintie of the promises them­selues, because it is the carnest pennie of our a­doption and inheritance. That so sith sathan there laboureth to assault vs most, and shake our faith as in that behalfe, wee might thither bring all our aides and defences, as they doe that are in a besieged hold, and so we better made able not onely to indure the assault, but to driue our foes with their forces, from our gates & walles. And hee or shee or they whosoeuer that can do this, they maie wel assure their hearts, that how­soeuer they maie now & then, or for a while be buffeted & beaten, yet they shal neuer be van­quished or ouercome, because he that is in thē & with them & for thē, by himself & his blessed spirit, and all other effectuall meanes of consola­tion and comfort, is stronger & greater than al.

Secondly, it is verie fit and meet for confuta­tion of a conceit, that riseth vp in mens minds, yea & is deliuered also by the mouthes of some specially our popish aduersaries, who tell vs that this propounding of comfort in the promi­ses of the Gospell, acquainting the people ther­with maketh mensecure & carelesse. But here­in surely they shew themselues blinde & bloc­kish, as who haue not yet learned to distinguish betweene a thing good in it selfe, and mans cor­ruption abusing that which is good. They may by the selfe same reason abolish all the other parts of the word, and disanull or euacuate the sacraments, because infinite thousands in the world abuse them, to the increase of sin and li­centiousnesse [Page]in themselues: yea if they will or can make frustrate Gods grace, because manie turne it into wantonnes, and say sith is this true, that where sin hath abounded, there grace hath superabounded, therefore let vs continue in sinne that grace maie abound? And if for or in out­ward things, we should reason as they doe, and haue it followed that so is deliuered, we might easily bring all disorder and confusion into the world, and ouerthrowe the whole course and rase of mankinde. Some abuse drinke to drun­kennes, and other some meate to gluttonie and gourmandise, therefore there must be no vse of meate and drinke: what is this els but to starue the excellētest of Gods creatures, man I meane? Many abuse apparell to pride, and puffing vp. It were best therefore to haue men goe naked, which what were it els but to become or bring in new Adamites? Diuers turne magistracy & authoritie into tyrannie, and therefore with the Anabaptists, away with all ciuill authoritie and gouerment: which what were it els, but to bring in Anarchie, worse than tyrannie by much? But to the point indeed. The promises of them­selues, and in the seruants of GOD bring forth no such effect. For as they are deliuered for the comfort and consolation of them that are affli­cted and mourne in Sion, as may appeare in e­uerie place where they are alledged, & namely in the two first verses of the 40. chapter of Isay, and tend indeede to manifest Gods loue and mercy, that so in the truth and performance of [Page]his word, wee might bee well assured, that no­thing should put an eternall separatiō between him and vs, that hath loued vs so tenderly, and giuen vs such gracious promises of truth & life. So surely the doctrine euery where adioyned to those promises in the word, doth plainely shew that God meaneth not, to make men se­cure and carelesse thereby, or would haue them to inferre anie such thing thereupon. And there­fore when in the latter end of the sixt chapter of the second epistle to the Corinth. hee had al­ledged manie promises of peace & goodnes, he beginneth the seuenth Chapter thus. Seeing thē wee haue these promises, dearely beloued, let vs cleanse our selues from all filt hines of the flesh & the spirit, and finish our sanctification in the feare of God. And the like he doth in the se­cond chapter of the second epistle to Timothy, saying, The strong foundation of God remai­neth sure, and hath this seale, the Lord knoweth who are his: but withall let euery one that cal­leth vpon the name of Christ, depart frō iniquity.

And let this suffice for these wordes of the 28. vers. with the rest I cannot proceed, because we haue been somewhat long: and as I am wea­rie in my selfe, so am I loath to bee troublous or tedious vnto you. God may be pleased hereaf­ter to giue both occasion, time and place, to pursue these things and to finish the residue. In the meane while, it shall not bee amisse, in a word or two to apply that hath been saide, to our persent assemblie and causes thereof, and so [Page]to shut vp this exercise.

The causes that haue moued vs thereto, are great & grieuous iniquities preuailing vpon al & euery one of vs, the heauie rod of penurie and scarsity that ouerfloweth the land, warres and rumors of warres, and the same intended and threatned against vs, both outward and inward at home and abroad. To diuert or turne away, the punishments for our sinnes and the iudge­ments that wee confesse and acknowledge, we haue iustly deserued therefore, no outwarde thing will serue, though it bee neuer so great & glittering or seeme neuer so pleasant or paine­full, but soundnes of heart and humble walking with our God in all our waies, and all the dayes of our liues. To this we haue been exhorted and prouoked by manifolde good meanes, and namely by propounding singular comforts and consolations which the Lord hath vouchsafed vnto vs, the better to meet with our backward­nes from approching to him, wee being some­times discouraged from doing of that dutie, by his almightie greatnes and excellencie, and sometimes let from it, by the consideration of our owne base and vnworthie estate. But yet sith hee hath so louingly and fatherly called vs, and for our better incouragement giuen vs gra­cious promises, let vs drawe neere with a true heart in assurance of faith, our inward parts be­ing pure from an euill conscience, and washed in our bodies with pure water. And so no doubt the punishments wee presently feele shal be re­mooued, [Page]the feare of our foes at home and abroad shall be put farre away, and wee shall not need to dread the curses of that Balaam of Rome, not the vaunts and attempts of that proud and per­secuting notion of Spaine, nor of anie other our enemies bodily or ghostly, because that our consciences being quieted with the comforta. blefeeling of all Gods fauours, and specially of the forgiuenesse of our sinnes, and the saluation of our soules, wee may comfortably say, as the saithfull that haue gone before vs haue done, I will not bee afraid for ten thousand of the people that should beset me round about. Nay though I should walke in the valley of the shadow of death, I will yet feare none ill, for thou art with mee, thy rod and thy staffe, they comforte mee. Yea that wee are perswaded that neither death, nor life, nor Angels, nor principalities, nor powers, nor things present, nor things to come, nor height nor depth, nor any other creature shall bee able to separate vs from the loue of God, which is in Christ Iesus our Lord.

Now let vs pray that God would giue a rich and plentifull blessing in our seuerall hearts to al the good things that haue been deliuered vnto vs at this time: and let vs humbly intreat him to make them profitable in vs, not onely for this present, but for all the daies of our liues, to his glorie and our euerlasting comforte thorowe Christ.