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THE OYLE OF GLADNESSE: OR Comfort for dejected Sinners. 2 SAM 12 24, 25. And David comforter Bathsheba his wife and went in unto her and lay with bar,
THE OIL OF GLADNESSE: OR Comfort for dejected Sinners. 2 SAM 12 24, 25. And David comforter Bathsheba his wife and went in unto her and lay with bar,
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and she hare a onne, and called his name Salomon and the Lord loved him.
and she hare a onne, and called his name Solomon and the Lord loved him.
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And he ent by the band of Nathan the Prophet, and be called his name Iedidiah because of the Lord.
And he ent by the band of Nathan the Prophet, and be called his name Jedidiah Because of the Lord.
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CHAP. I. WHen agood chyrurgion meeteth with a festered sore: First, hee applyeth corrasives and cleansing things, to cate out the dead and proud flesh,
CHAP. I. WHen agood chirurgeon meeteth with a festered soar: First, he Applieth corrasives and cleansing things, to cate out the dead and proud Flesh,
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and to draw away the filth and putrifaction. This done, he layes healing playsters to perfect the cure.
and to draw away the filth and putrefaction. This done, he lays healing plasters to perfect the cure.
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So did the Lord proceed with David, his wounds did stink and were putrified, as himselfe speakes in the Psalme.
So did the Lord proceed with David, his wounds did stink and were Putrified, as himself speaks in the Psalm.
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The Lord had used reproofe by Nathans mouth, and correction by his own hand.
The Lord had used reproof by Nathans Mouth, and correction by his own hand.
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These sharper medicines had wrought excellent well upon him, and brought him to a serious confession,
These sharper medicines had wrought excellent well upon him, and brought him to a serious Confessi,
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and a solemne fast of seven daies continuance, (as in likely.) Now it was time to give him some comfort,
and a solemn fast of seven days Continuance, (as in likely.) Now it was time to give him Some Comfort,
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and make him to heare joy and gladnesse, that the broken bones might rejoyce. This is done in the verses which I have read.
and make him to hear joy and gladness, that the broken bones might rejoice. This is done in the Verses which I have read.
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And here he hath, first comfort in his owne minde, by which he was able to comfort Bathsheba. For he should have beene a poore comforter of her,
And Here he hath, First Comfort in his own mind, by which he was able to Comfort Bathsheba. For he should have been a poor comforter of her,
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unlesse he had first comforted himselfe:
unless he had First comforted himself:
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secondly outward comfort, in giving him a son by her, and giving that sonne two names,
secondly outward Comfort, in giving him a son by her, and giving that son two names,
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and that by the message of Nathan the Prophet, one Shelomo, that is, peaceable or his peace,
and that by the message of Nathan the Prophet, one Solomo, that is, peaceable or his peace,
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or the peace of the Lord, and the second Iedidiah, the Lord will love him,
or the peace of the Lord, and the second Jedidiah, the Lord will love him,
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because both God did love him, and he was to bee an instrument of abundance of prosperity and peace to Israel;
Because both God did love him, and he was to be an Instrument of abundance of Prosperity and peace to Israel;
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yea because God would love him with a constant love; for Iedidiah signifies the Lord will make to love.
yea Because God would love him with a constant love; for Jedidiah signifies the Lord will make to love.
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And now the breach betwixt God and David is fully made up.
And now the breach betwixt God and David is Fully made up.
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For in calling Salomon by that name, he would signifie that he was now at peace with David. And by calling him Iedidiah, hee would signifie that the Lord did love him also.
For in calling Solomon by that name, he would signify that he was now At peace with David. And by calling him Jedidiah, he would signify that the Lord did love him also.
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The words are plaine enough, and the matter will bee fuller understood, if you reade in 1 Chron. 22.9. where David tells Salomon, that God tels him that a son should bee borne unto him, whose name should be Salomon, and that hee would give him rest and peace;
The words Are plain enough, and the matter will be fuller understood, if you read in 1 Chronicles 22.9. where David tells Solomon, that God tells him that a son should be born unto him, whose name should be Solomon, and that he would give him rest and peace;
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whence it is apparant, that even before the childe was borne, GOD sent to him to give him this name,
whence it is apparent, that even before the child was born, GOD sent to him to give him this name,
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and to let him understand, that this sonne was hee that was meant in the former prophesie of Nathan, who must raigne after him,
and to let him understand, that this son was he that was meant in the former prophesy of Nathan, who must Reign After him,
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and build the house of the Lord.
and built the house of the Lord.
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Now this could not but exceedingly rejoyce David to make him assured that God was reconciled to him,
Now this could not but exceedingly rejoice David to make him assured that God was reconciled to him,
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because he would choose a sonne of his, begotten of the same woman, after the sin, to be King after him, to build him a house.
Because he would choose a son of his, begotten of the same woman, After the since, to be King After him, to built him a house.
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Now let us see what instructions we may gather out of these words.
Now let us see what instructions we may gather out of these words.
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CHAP. II. §. I. DAavid becomes a comforter of Bathsheba, by which it is evident that he was in good measure comforted himselfe.
CHAP. II §. I. DAavid becomes a comforter of Bathsheba, by which it is evident that he was in good measure comforted himself.
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We heard him confessing his sin, we saw him lying in the dust, clothed with sackcloth, tumbling in ashes:
We herd him confessing his since, we saw him lying in the dust, clothed with Sackcloth, tumbling in Ashes:
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Now you see him cheerefull againe speaking cheerefully to Bathsheba, and striving to revive his drooping spirits,
Now you see him cheerful again speaking cheerfully to Bathsheba, and striving to revive his drooping spirits,
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for doubtlesse shee was in fault as well as David, and when shee heard of Nathans reproofe,
for doubtless she was in fault as well as David, and when she herd of Nathans reproof,
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and saw her childes sickenesse and death, she cryed peccavi, and she cast downe her selfe as well as he.
and saw her child's sickness and death, she cried peccavi, and she cast down her self as well as he.
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Hence learne this lesson §. 2. That the people of God, having humbled themselves after their sins, must then labour also to take comfort.
Hence Learn this Lesson §. 2. That the people of God, having humbled themselves After their Sins, must then labour also to take Comfort.
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When wee have cast downe our selves before the Lord, and confessed and bewailed our offences, be they what they will,
When we have cast down our selves before the Lord, and confessed and bewailed our offences, be they what they will,
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then must we raise vp our selves, and strive to settle peace and quietnesse, and gladnesse in our hearts againe.
then must we raise up our selves, and strive to settle peace and quietness, and gladness in our hearts again.
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Consolation should follow mourning, and gladnesse should come after sadnesse.
Consolation should follow mourning, and gladness should come After sadness.
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If any Saint have fallen into some great sinne, yet when he hath renewed his repentance for the sinne, hee should againe take comfort in God, notwithstanding that sinne.
If any Saint have fallen into Some great sin, yet when he hath renewed his Repentance for the sin, he should again take Comfort in God, notwithstanding that sin.
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The Apostle Paul hearing of the incestuous Cortuths great griefe, writes to them to comfort him, and confirme their love to him, that he might not be swallowed up of too much sorrow.
The Apostle Paul hearing of the incestuous Cortuths great grief, writes to them to Comfort him, and confirm their love to him, that he might not be swallowed up of too much sorrow.
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Loe there is a time when a man must wade out of his griefes, for feare of being drowned in them.
Loe there is a time when a man must wade out of his griefs, for Fear of being drowned in them.
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Therefore you know our Saviour promiseth to comfort them that mourne, and to give them the oyle of gladnesse instead of the garments of sadnesse:
Therefore you know our Saviour promises to Comfort them that mourn, and to give them the oil of gladness instead of the garments of sadness:
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It is not Gods purpose to make his people goe alwaies in black, hee would have them weare lightsomer colours after a time.
It is not God's purpose to make his people go always in black, he would have them wear lightsomer colours After a time.
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The Apostle Paul after hee had seene the Lord in the way, was in very great heavinesse,
The Apostle Paul After he had seen the Lord in the Way, was in very great heaviness,
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for three daies and nights, but after, he was baptized, and took comfort and began to preach Christ.
for three days and nights, but After, he was baptised, and took Comfort and began to preach christ.
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The people Acts 2.37, 46. were pricked in heart, but we read after, that they did eate their meate with gladnesse.
The people Acts 2.37, 46. were pricked in heart, but we read After, that they did eat their meat with gladness.
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The Iayler parted cheerefully with Paul and Silas, though he had a lamentable meeting with them. § 3.
The Jailer parted cheerfully with Paul and Silas, though he had a lamentable meeting with them. § 3.
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Now there is great reason that the Saints should take comfort after they have taken griefe.
Now there is great reason that the Saints should take Comfort After they have taken grief.
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First, because they have as good and sure grounds and causes of comfort as of sorrow.
First, Because they have as good and sure grounds and Causes of Comfort as of sorrow.
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Secondly, because they shall glorifie God as much. Thirdly, because they shall profit themselves as much by taking comfort as by their mourning.
Secondly, Because they shall Glorify God as much. Thirdly, Because they shall profit themselves as much by taking Comfort as by their mourning.
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First, I say a good man that hath mourned, hath as great cause to take comfort as ever he had to mourne;
First, I say a good man that hath mourned, hath as great cause to take Comfort as ever he had to mourn;
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for he hath the promises of God to the penitent, as well as his threats against the sinner.
for he hath the promises of God to the penitent, as well as his Treats against the sinner.
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He hath his mercy to the humble as well as his justice against the transgressor.
He hath his mercy to the humble as well as his Justice against the transgressor.
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He hath Christs prayers, merits, intercession to stand for him, as well as the cry and clamour of his sinnes to stand against him.
He hath Christ Prayers, merits, Intercession to stand for him, as well as the cry and clamour of his Sins to stand against him.
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God hath as plainely and as strongly tyed himselfe, to accept the repenting sinner, as to punish the unrepenting:
God hath as plainly and as strongly tied himself, to accept the repenting sinner, as to Punish the unrepenting:
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and hath as carnestly required us to believe his promises as his threats, and is altogether as true in his promises,
and hath as carnestly required us to believe his promises as his Treats, and is altogether as true in his promises,
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and as carefull to performe them, as to performe his threats.
and as careful to perform them, as to perform his Treats.
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And it is the office and worke of the Spirit to be a Comforter, and to convince of righteousnesse, as well as of sinne.
And it is the office and work of the Spirit to be a Comforter, and to convince of righteousness, as well as of sin.
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The Lord hath as plainely said, If the wicked man neturne from his wicked waies he shall live;
The Lord hath as plainly said, If the wicked man neturne from his wicked ways he shall live;
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as if the righteous returne from his righteousnesse, he shall die. as if the righteous return from his righteousness, he shall die.
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Hee hath promised refreshing to all heavic laden, as well as threatned destruction to all wilfull and wicked transgressors,
He hath promised refreshing to all heavic laden, as well as threatened destruction to all wilful and wicked transgressors,
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and to wound the hairy scalpe of such an one as goeth on in his trespasses.
and to wound the hairy scalp of such an one as Goes on in his Trespasses.
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Seeing the Lord offers himselfe gratiously to them, therefore have they cause to enjoy these consolations of his Word. Seeing the Lord offers himself graciously to them, Therefore have they cause to enjoy these consolations of his Word.
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Yea the Apostle shewes that the Word was written that through comfort of the Scriptures we might have hope.
Yea the Apostle shows that the Word was written that through Comfort of the Scriptures we might have hope.
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So that it may appeare that Gods chiefe end in compiling the Scripture, was to prepare comfort for the sonnes of men, So that it may appear that God's chief end in compiling the Scripture, was to prepare Comfort for the Sons of men,
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if they humble themselves and become capable of it.
if they humble themselves and become capable of it.
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Yea the Spirit of God is called the Comforter, and God is called the God of all consolation, and the God that comforteth the abject, all which grounds of consolation being offered us, we are bound to receive them. § 4.
Yea the Spirit of God is called the Comforter, and God is called the God of all consolation, and the God that comforts the abject, all which grounds of consolation being offered us, we Are bound to receive them. § 4.
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Againe, it is a worke as truly honourable to God, and maketh as much for his glory, that his people doe take the cup of consolation at his hands,
Again, it is a work as truly honourable to God, and makes as much for his glory, that his people do take the cup of consolation At his hands,
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as that they drink the bitter cup of wormewood, yea and more too.
as that they drink the bitter cup of wormwood, yea and more too.
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For to grieve even for sinne, further then it tends to comfort, and ends in it, is nothing at all to the glory of God of it selfe:
For to grieve even for sin, further then it tends to Comfort, and ends in it, is nothing At all to the glory of God of it self:
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for in hell they grieve enough, but that griefe is not in them a worke tending to Gods glory,
for in hell they grieve enough, but that grief is not in them a work tending to God's glory,
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because it aimes not at comfort, but is a desperate forlorne and uncomfortable griefe.
Because it aims not At Comfort, but is a desperate forlorn and uncomfortable grief.
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For in grieving for our sinnes, we give God the glory of his justice, acknowledging them to be vile and loathsome and grievous.
For in grieving for our Sins, we give God the glory of his Justice, acknowledging them to be vile and loathsome and grievous.
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But in comforting our selves we give him the glory of his mercy, acknowledging him to be more full of goodnesse,
But in comforting our selves we give him the glory of his mercy, acknowledging him to be more full of Goodness,
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then our selves bee of badnesse, which is to doe him the highest honour.
then our selves be of badness, which is to do him the highest honour.
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For the Lord delighteth in shewing mercy, and therefore cannot but delight that men should esteeme and account him so ready to shew mercy.
For the Lord delights in showing mercy, and Therefore cannot but delight that men should esteem and account him so ready to show mercy.
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For whosoever loveth to doe any good and commendable thing, loves to bee accounted ready and able to do that thing.
For whosoever loves to do any good and commendable thing, loves to be accounted ready and able to do that thing.
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And indeed God is not well pleased nor honoured, as I said before, with his Saints teares further then those teares bee meanes of fitting them for,
And indeed God is not well pleased nor honoured, as I said before, with his Saints tears further then those tears be means of fitting them for,
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and making them capeable of comfort:
and making them capable of Comfort:
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As the Chyrurgion delighteth not in the smart of his patient further then it is a meanes of healing the sore:
As the Chirurgeon delights not in the smart of his patient further then it is a means of healing the soar:
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nor the Physitian in the bitter potions of his patient, or his sicknesse, further then it procureth health.
nor the physician in the bitter potions of his patient, or his sickness, further then it procureth health.
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Therfore (if we consider) in the old Law, he calleth vpon them to bee sure that they doe rejoyce in their feasts.
Therefore (if we Consider) in the old Law, he calls upon them to be sure that they do rejoice in their feasts.
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And whereas he appointed one only solemne fast throughout the yeare, and that but one daies continuance alone, he appointed three severall most solemne feasts in every yeare;
And whereas he appointed one only solemn fast throughout the year, and that but one days Continuance alone, he appointed three several most solemn feasts in every year;
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and those also of seaven daies continuance each of them. Whereby it is manifest that hee takes farre more content in their gladnesse and solace,
and those also of seaven days Continuance each of them. Whereby it is manifest that he Takes Far more content in their gladness and solace,
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then in their ruth and lamentation.
then in their ruth and lamentation.
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For indeed hee liketh their griefes alone, as I said before, as a preparative to their Joy.
For indeed he liketh their griefs alone, as I said before, as a preparative to their Joy.
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Now seeing our care must be to doe that that may glorifie and please God,
Now seeing our care must be to do that that may Glorify and please God,
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and our joyes will glorifie and please him, after wee have beene humbled, as well as our humiliation before:
and our Joys will Glorify and please him, After we have been humbled, as well as our humiliation before:
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it is needfull for us to cheare up our hearts, as well as to depresse them. § 5.
it is needful for us to cheer up our hearts, as well as to depress them. § 5.
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Thirdly, this comfort is a thing altogether as profitable to our selves, and as much availeable to our sanctification and good living, as griefe:
Thirdly, this Comfort is a thing altogether as profitable to our selves, and as much available to our sanctification and good living, as grief:
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nay griefe will doe at all no good to the working of holinesse and beating downe of sinne,
nay grief will do At all no good to the working of holiness and beating down of sin,
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further then it is so ordered and moderated, that it may conclude in consolation.
further then it is so ordered and moderated, that it may conclude in consolation.
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As a man is fittest to doe any naturall work, when he hath his limmes all at ease and rest:
As a man is Fittest to do any natural work, when he hath his limbs all At ease and rest:
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so to do any spirituall good thing, when he hath his minde at ease and rest.
so to do any spiritual good thing, when he hath his mind At ease and rest.
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The joy of the Lord is your strength, saith that holy man to the people in Nehemiah, which is the cause that God hath confirmed his promise by oath, that as the Apostle saith, wee might have strong consolation. The joy of the Lord is your strength, Says that holy man to the people in Nehemiah, which is the cause that God hath confirmed his promise by oath, that as the Apostle Says, we might have strong consolation.
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The herbs and grasse and corne doe ripen best in warme and fun-shine weather: so the sun-shine of consolation, doth bring up the herbe of vertues in our hearts.
The herbs and grass and corn do ripen best in warm and fun-shine weather: so the sunshine of consolation, does bring up the herb of Virtues in our hearts.
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Carnall and earthly joyes doe nothing further the growth of piety, but spirituall consolations, such as this we intreate of doe make it prosper and flourish exceedingly.
Carnal and earthly Joys do nothing further the growth of piety, but spiritual consolations, such as this we entreat of do make it prosper and flourish exceedingly.
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Never is a Christian man in better case to doe any good duty, to beare any misery for Gods sake, to love God, to pray, to heare the Word, to doe works of mercy to the afflicted,
Never is a Christian man in better case to do any good duty, to bear any misery for God's sake, to love God, to pray, to hear the Word, to do works of mercy to the afflicted,
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or to performe any other services, then when he can comfort himselfe in God.
or to perform any other services, then when he can Comfort himself in God.
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Then the heart hath more full communion with God, and therfore is in best plight to doe any thing well.
Then the heart hath more full communion with God, and Therefore is in best plighted to do any thing well.
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I confesse sorrow hath its use, it is as plowing, and as breaking of the clods, that make the ground ready for the seed:
I confess sorrow hath its use, it is as plowing, and as breaking of the clods, that make the ground ready for the seed:
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It is as it were the sweeping and cleansing of the house, that maketh it fit for the Holy Ghost as for aguest to inhabit and to dwell in.
It is as it were the sweeping and cleansing of the house, that makes it fit for the Holy Ghost as for aguest to inhabit and to dwell in.
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But the very proper confirmer and strengthener of the soule is comfort: that doth minister to it ability to worke Gods works.
But the very proper confirmer and strengthener of the soul is Comfort: that does minister to it ability to work God's works.
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As God loves, in matter of bounty, a cheerefull giver: so in all services a cheerefull servant.
As God loves, in matter of bounty, a cheerful giver: so in all services a cheerful servant.
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And doubtlesse the service will not be cheerefull if the heart be not comforted: therefore in heaven, where God hath the best services, men have the most comfort.
And doubtless the service will not be cheerful if the heart be not comforted: Therefore in heaven, where God hath the best services, men have the most Comfort.
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And in Paradice, where God had the best service next to heaven, man had the most comfort.
And in Paradise, where God had the best service next to heaven, man had the most Comfort.
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And in the Thessalonians, in whom Saint Paul did commend, the labour of love, the worke of faith, the patience of hope,
And in the Thessalonians, in whom Saint Paul did commend, the labour of love, the work of faith, the patience of hope,
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and whom he praiseth, because their love and their faith did grow exceedingly, hee shewes the foundation of this growth to have beene,
and whom he Praiseth, Because their love and their faith did grow exceedingly, he shows the Foundation of this growth to have been,
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because they received the Word with joy in the Holy Ghost.
Because they received the Word with joy in the Holy Ghost.
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Seeing well-grounded comfort is the most profitable thing that can be for our soules, we must strive for it. § 6.
Seeing well-grounded Comfort is the most profitable thing that can be for our Souls, we must strive for it. § 6.
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Onely brethren you must remember how we limited the point, viz. that after we have humbled our selves we must then take comfort, and not before.
Only brothers you must Remember how we limited the point, viz. that After we have humbled our selves we must then take Comfort, and not before.
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There is a time saith Salomon to mourne and a time to laugh, we must take time to rend our hearts and to turne to the Lord with mourning and contrition;
There is a time Says Solomon to mourn and a time to laugh, we must take time to rend our hearts and to turn to the Lord with mourning and contrition;
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and then we must take time also to stirre up, and to revive our hearts, and to embrace the Lords mercies with all joyfullnesse:
and then we must take time also to stir up, and to revive our hearts, and to embrace the lords Mercies with all joyfullnesse:
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we must beware of making too much hast to comfort our selves, as also of being too slow to the worke.
we must beware of making too much haste to Comfort our selves, as also of being too slow to the work.
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If the sore bee not throughly drawne before it be healed, then the festered matter will breake out againe,
If the soar be not thoroughly drawn before it be healed, then the festered matter will break out again,
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and the cure will not be well effected, and if it be not healed after drawing, no soundnesse will come to the member affected.
and the cure will not be well effected, and if it be not healed After drawing, no soundness will come to the member affected.
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As the body, so the soule must be healed soundly, and to the bottome, and not skinned over with untimely and preposterous and ungrounded consoations.
As the body, so the soul must be healed soundly, and to the bottom, and not skinned over with untimely and preposterous and ungrounded consoations.
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I pray you to observe this caution and this limitation, that none of you may abuse,
I pray you to observe this caution and this limitation, that none of you may abuse,
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and misapply the point to your owne hurt, for nothing is more dangerous then false comfort.
and misapply the point to your own hurt, for nothing is more dangerous then false Comfort.
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Of the twaine, it is much more safe, though it seeme far more troublesome, to be too much and too long in mourning,
Of the twaine, it is much more safe, though it seem Far more troublesome, to be too much and too long in mourning,
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then to fetch in comfort before we have at all mourned, or before we have mourned in due measure:
then to fetch in Comfort before we have At all mourned, or before we have mourned in due measure:
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for to comfort ones selfe untimely, is to trust in a lie, and is the surest way to cut off all sound and good comfort,
for to Comfort ones self untimely, is to trust in a lie, and is the Surest Way to Cut off all found and good Comfort,
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and to keepe a mans selfe uncapable of true comfort.
and to keep a men self uncapable of true Comfort.
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Thus daubing with untempered morter will never make any good worke, downe will that daubing come, in the day when the storme and winde shall blow upon it. § 7.
Thus daubing with untempered mortar will never make any good work, down will that daubing come, in the day when the storm and wind shall blow upon it. § 7.
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If any man aske how he shall be sure not to take comfort too soone, I answer him:
If any man ask how he shall be sure not to take Comfort too soon, I answer him:
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That he must not bee bold to take any comfort, till he have gotten such a measure of sorrow,
That he must not be bold to take any Comfort, till he have got such a measure of sorrow,
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and let sorrow continue so long in his heart, that it hath wrought him to a plaine,
and let sorrow continue so long in his heart, that it hath wrought him to a plain,
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and free, and full confession of his sins to God, and to a firme and stedfast purpose and determination of will, to leave, forsake and abandon them.
and free, and full Confessi of his Sins to God, and to a firm and steadfast purpose and determination of will, to leave, forsake and abandon them.
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And when he hath brought himselfe to this, then must hee mixe his sorrow with some comfort,
And when he hath brought himself to this, then must he mix his sorrow with Some Comfort,
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and after a while he must bid his griefes adew, and feed constantly and principally upon comforts, renewing his griefes at fit times and seasons (as it were dipping in some sharpe sauce to keepe him from surfeting) alwaies retaining an humbled heart in the sight of sinne,
and After a while he must bid his griefs adieu, and feed constantly and principally upon comforts, renewing his griefs At fit times and seasons (as it were dipping in Some sharp sauce to keep him from surfeiting) always retaining an humbled heart in the sighed of sin,
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but not alwaies a sad heart; for as the heart may be sad, and not humbled:
but not always a sad heart; for as the heart may be sad, and not humbled:
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so it may bee humbled and not sad.
so it may be humbled and not sad.
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CHAP. III. BVt now for Vse of the point. § 1.
CHAP. III. But now for Use of the point. § 1.
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First, it gives cause of a gentle reprehension to many of Gods servants, that keepe on their garments of sorrow too long,
First, it gives cause of a gentle reprehension to many of God's Servants, that keep on their garments of sorrow too long,
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and still feed on wormewood and gall, almost refusing to bee comforted, then, when comfort is due to them.
and still feed on wormwood and Gall, almost refusing to be comforted, then, when Comfort is due to them.
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Though they have searched their hearts and confessed their sinnes, and brought their hearts to a full purpose of amendment;
Though they have searched their hearts and confessed their Sins, and brought their hearts to a full purpose of amendment;
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yet they faile in that they doe not take some measure of comfort to themselves,
yet they fail in that they do not take Some measure of Comfort to themselves,
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and doe not partake of the consolations of God which he offers to them in his holy Word.
and do not partake of the consolations of God which he offers to them in his holy Word.
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There are some that make too much haste to comfort themselves, and some that doe not make hast enough.
There Are Some that make too much haste to Comfort themselves, and Some that do not make haste enough.
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The Commoner, and the greater fault, is, to put away sorrowes too soone:
The Commoner, and the greater fault, is, to put away sorrows too soon:
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yet that of putting away comfort too farre and too long from the soule is a fault also,
yet that of putting away Comfort too Far and too long from the soul is a fault also,
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and must not be denied where it is.
and must not be denied where it is.
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Many of Gods people I say are excessive in their mourning, even for their sinnes, in that when they have true right to comfort,
Many of God's people I say Are excessive in their mourning, even for their Sins, in that when they have true right to Comfort,
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and God doth speake peace unto them, yet they doe not give rest and peace unto their owne soules, but surfit upon wormewood and bitternesse,
and God does speak peace unto them, yet they do not give rest and peace unto their own Souls, but surfeit upon wormwood and bitterness,
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and thrust comfort away from themselves through unbeliefe.
and thrust Comfort away from themselves through unbelief.
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Somtimes men mourne too much and too long for crosses (that point doth not now come to bee handled) and sometimes they mourne as those that have no hope, in regard of sinnes,
Sometimes men mourn too much and too long for Crosses (that point does not now come to be handled) and sometime they mourn as those that have no hope, in regard of Sins,
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and that is the fault we have now to declare and to reproove. § 2. Know then O yee servants of God, that when you doe even torment your selves,
and that is the fault we have now to declare and to reprove. § 2. Know then Oh ye Servants of God, that when you do even torment your selves,
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and keepe your hearts still upon the racke as it were, you doe greatly dishonour God, in this unmeasurable mourning,
and keep your hearts still upon the rack as it were, you do greatly dishonour God, in this unmeasurable mourning,
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and greatly hurt your selves too.
and greatly hurt your selves too.
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For what? is there not goodnesse in God as well as Iustice? Is he made all of anger? Are his mercies cleane gone for ever? Hath he shut up his tender compassion in displeasure? It is a discredit to the master of the family if his servants be alwaies sad and whining:
For what? is there not Goodness in God as well as justice? Is he made all of anger? are his Mercies clean gone for ever? Hath he shut up his tender compassion in displeasure? It is a discredit to the master of the family if his Servants be always sad and whining:
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For if they had a good and mercifull Master, why should they be still languishing and complaining? See then, that ye doe offend in this case, by not acknowledging the infinite mercies and tender compassions of your God.
For if they had a good and merciful Master, why should they be still languishing and complaining? See then, that you do offend in this case, by not acknowledging the infinite Mercies and tender compassions of your God.
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For in not comforting your selves, you doe actually deny him to bee mercifull.
For in not comforting your selves, you do actually deny him to be merciful.
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For if he be mercifull, why doe wee not taste and feele how good he is? § 3.
For if he be merciful, why do we not taste and feel how good he is? § 3.
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And take notice that in not comforting your selves you be also injurious to your own soules:
And take notice that in not comforting your selves you be also injurious to your own Souls:
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You make your selves unfit to serve God, in any good duty, unfit to pray, unfit to heare, unfit to live, unfit to die, by being still heavie and discouraged.
You make your selves unfit to serve God, in any good duty, unfit to pray, unfit to hear, unfit to live, unfit to die, by being still heavy and discouraged.
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When the soule goes mourning and bowed downe to the ground, still in feare that God will not accept,
When the soul Goes mourning and bowed down to the ground, still in Fear that God will not accept,
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and will not pardon, it lies open to manifold temptations, to murmuring, to wearinesse of well-doing, to impatiency, to frowardnesse,
and will not pardon, it lies open to manifold temptations, to murmuring, to weariness of welldoing, to impatiency, to frowardness,
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and cannot set it selfe resolutely, to doe the worke of holinesse, which God requireth.
and cannot Set it self resolutely, to do the work of holiness, which God requires.
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Thou hindrest the growth of grace in thy selfe, for want of faire weather as it were.
Thou hindrest the growth of grace in thy self, for want of fair weather as it were.
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Thou makest the fruits of the Spirit to be farre lesse and fewer then they would be,
Thou Makest the fruits of the Spirit to be Far less and fewer then they would be,
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because they have not warmth enough to bring them up.
Because they have not warmth enough to bring them up.
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Wherfore thou art to reprehend thy self and to say, This is my weakenesse and infirmity, this is my fault verily, which I must not excuse but acknowledge and blame in my selfe. § 4.
Wherefore thou art to reprehend thy self and to say, This is my weakness and infirmity, this is my fault verily, which I must not excuse but acknowledge and blame in my self. § 4.
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If any say alasse I would comfort my selfe if I could, I doe not desire to go languishing, If any say alas I would Comfort my self if I could, I do not desire to go languishing,
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but oh I cannot choose, the burden of sin is so pressing, & lies so hard upō my soule.
but o I cannot choose, the burden of since is so pressing, & lies so hard upon my soul.
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I answer, the thing that thou must bee blamed for, is not because thou art not actually comforted, I answer, the thing that thou must be blamed for, is not Because thou art not actually comforted,
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for therein thou must be a patient and take it when it comes, even when God will give it,
for therein thou must be a patient and take it when it comes, even when God will give it,
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but because thou dost not set thy selfe to enjoy comfort, that thou dost not offer to thy minde the consolations of God,
but Because thou dost not Set thy self to enjoy Comfort, that thou dost not offer to thy mind the consolations of God,
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and dost not take paines to binde up thy broken and rent heart.
and dost not take pains to bind up thy broken and rend heart.
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I say thou dost not take paines to get comfort, but yeeldest unto sorrow, and hangest downe thine hands,
I say thou dost not take pains to get Comfort, but yieldest unto sorrow, and hangest down thine hands,
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and sufferest thy knees to be feeble. Thou dost not call to mind the promises of God.
and sufferest thy knees to be feeble. Thou dost not call to mind the promises of God.
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Thou dost not ponder upon the death of Christ. Thou dost not entertaine such thoughts as are fit to bring comfort to thy soule,
Thou dost not ponder upon the death of christ. Thou dost not entertain such thoughts as Are fit to bring Comfort to thy soul,
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but sellest over thy selfe to sadd and fearefull & discouraging thoughts;
but sellest over thy self to sad and fearful & discouraging thoughts;
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still still looking to the greatnesse and multitude of thy sinnes, and not raising thine eyes to,
still still looking to the greatness and multitude of thy Sins, and not raising thine eyes to,
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and fixing thy thoughts upon the mercies and loving kindnesses of God, not earnestly imploring and begging the helpe of his Spirit to comfort thee,
and fixing thy thoughts upon the Mercies and loving Kindnesses of God, not earnestly imploring and begging the help of his Spirit to Comfort thee,
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and this is thy fault, (arising from hence, that thou art too ready to hearken to Satan, who doth lye unto thee,
and this is thy fault, (arising from hence, that thou art too ready to harken to Satan, who does lie unto thee,
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and denies thine interest unto comfort.) Now suffer a gentle and mild reproofe for it,
and Denies thine Interest unto Comfort.) Now suffer a gentle and mild reproof for it,
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and know it to bee a fault;
and know it to be a fault;
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for why shouldst thou not enjoy thine own portion and take that that God giveth thee.
for why Shouldst thou not enjoy thine own portion and take that that God gives thee.
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If thou answerest still, I cannot, I cannot.
If thou Answerest still, I cannot, I cannot.
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I answer still thou canst labour, strive, endeavour, and thy not labouring and endeavouring is that that is blamed in thee. § 5.
I answer still thou Canst labour, strive, endeavour, and thy not labouring and endeavouring is that that is blamed in thee. § 5.
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As in outward crosses wee are often too peremptory mourners (and with Iacob will not bee comforted) and resolve, we will goe mourning to the grave.
As in outward Crosses we Are often too peremptory mourners (and with Iacob will not be comforted) and resolve, we will go mourning to the grave.
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So sometimes in regard of sinnes, wee will not be comforted.
So sometime in regard of Sins, we will not be comforted.
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Sometimes this ariseth from an error in Iudgement, because we thinke not our selves to have any interest unto comfort,
Sometime this arises from an error in Judgement, Because we think not our selves to have any Interest unto Comfort,
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when we have, and are afraid to take it, least it should not belong to us.
when we have, and Are afraid to take it, lest it should not belong to us.
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Many times Gods people thinke they have not cause to take comfort, when they have, and therefore put comfort from themselves, because they mistake their owne estate. § 6.
Many times God's people think they have not cause to take Comfort, when they have, and Therefore put Comfort from themselves, Because they mistake their own estate. § 6.
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But tell me hast thou not afflicted thy selfe? hast thou not wept and mourned? hast thou not turned thy laughter into sorrow,
But tell me hast thou not afflicted thy self? hast thou not wept and mourned? hast thou not turned thy laughter into sorrow,
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and thy Joy into heavinesse? hast thou not cast downe thy selfe before the Lord? and found out and acknowledged all thy faults against thy selfe, (so farre as by searching thou wast able to find them.)
and thy Joy into heaviness? hast thou not cast down thy self before the Lord? and found out and acknowledged all thy Faults against thy self, (so Far as by searching thou wast able to find them.)
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If thy soule can say I have laboured to see all my sinnes;
If thy soul can say I have laboured to see all my Sins;
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and laboured to confesse and weepe for them, and complained of them, and shamed my selfe and judged my selfe.
and laboured to confess and weep for them, and complained of them, and shamed my self and judged my self.
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Quest. Then I aske againe hast thou not renounced thy selfe, and all thine owne merits?Quest. Then I ask again hast thou not renounced thy self, and all thine own merits?
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Answ. Yes htat I have too.Answer Yes htat I have too.
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Quest. Hast thou not resolved to take Christ youake? hast thou not made a Covenant with God, to fight against thy sinnes,Quest. Hast thou not resolved to take christ youake? hast thou not made a Covenant with God, to fight against thy Sins,
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and to reforme and amend thy life, and make they heart and spirit new? Answ. Yes that I have too, I have resolved, but alasse I find little power.
and to reform and amend thy life, and make they heart and Spirit new? Answer Yes that I have too, I have resolved, but alas I find little power.
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I answer, upon thy resolution to obey after mourning and confessing, thou hast interest to comfort,
I answer, upon thy resolution to obey After mourning and confessing, thou hast Interest to Comfort,
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and it must bee comfort that must strengthen thy resolutions, and confirme thee in obedience. Now then see thy mistaking, and know thou art one to whom comfort is due,
and it must be Comfort that must strengthen thy resolutions, and confirm thee in Obedience. Now then see thy mistaking, and know thou art one to whom Comfort is due,
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and let not error over-shadow the sunne of comfort from shining upon thee. § 7. Another cause of not being comforted is infidelity, the moourners cannot believe that the comforts appertaine to themselves:
and let not error overshadow the sun of Comfort from shining upon thee. § 7. another cause of not being comforted is infidelity, the moourners cannot believe that the comforts appertain to themselves:
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but this is a fault too.
but this is a fault too.
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For why? doth not God call to him, all that be heavie laden with sin;
For why? does not God call to him, all that be heavy laden with since;
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and in calling them to him, even bind them to take comfort?
and in calling them to him, even bind them to take Comfort?
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Indeed the divell envies the comfort of the Saints, and seeketh to hinder it with multitude of objections.
Indeed the Devil envies the Comfort of the Saints, and seeks to hinder it with multitude of objections.
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And some of Gods people bee so weake, that they suffer the divell to have his will on them this way,
And Some of God's people be so weak, that they suffer the Devil to have his will on them this Way,
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and hearken too much to his leasenings. But now, see that this is a fault, that doth even disgrace piety to many,
and harken too much to his leasenings. But now, see that this is a fault, that does even disgrace piety to many,
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and make them thinke that godlinesse, and joy cannot dwell in one heart, so that they refuse piety for feare of wanting joy,
and make them think that godliness, and joy cannot dwell in one heart, so that they refuse piety for Fear of wanting joy,
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whereas no companions will better agree then these two.
whereas no Sodales will better agree then these two.
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I have beene long in this reproofe, and yet as you see, milde and gentle enough.
I have been long in this reproof, and yet as you see, mild and gentle enough.
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It is a weakenesse, it is a frailty.
It is a weakness, it is a frailty.
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It is a thing hurtfull and offensive, take notice of it, and reprehend thy selfe for it.
It is a thing hurtful and offensive, take notice of it, and reprehend thy self for it.
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CHAP. IIII. § 1. ANd secondly, let me nowpresse the Saints of God to follow David in the paths of consolation.
CHAP. IIII. § 1. ANd secondly, let me nowpresse the Saints of God to follow David in the paths of consolation.
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You heard him confessing, you saw him in ashes, now you see him chearefull againe. Hast thou followed him in that heavie path? follow him in this gladnesse.
You herd him confessing, you saw him in Ashes, now you see him cheerful again. Hast thou followed him in that heavy path? follow him in this gladness.
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Now that the Lord pipeth to thee, see that thou dance. Now that God biddeth thee take comfort, see that thou take it.
Now that the Lord pipeth to thee, see that thou dance. Now that God bids thee take Comfort, see that thou take it.
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Coe hither all yee Saints, that have long beene clad in black, and have rolled your selves in ashes,
Coe hither all ye Saints, that have long been clad in black, and have rolled your selves in Ashes,
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and have mingled your drinke with teares: Come hither and learne of David to comfort your selves:
and have mingled your drink with tears: Come hither and Learn of David to Comfort your selves:
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O heare joy and gladnesse, and let your broken bones rejoyce.
Oh hear joy and gladness, and let your broken bones rejoice.
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You I say that have sate in darkenesse, that have wept and wailed, that with bitter sighs and salt teares have blamed and shamed your selves before God, come hither now,
You I say that have sat in darkness, that have wept and wailed, that with bitter sighs and salt tears have blamed and shamed your selves before God, come hither now,
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and behold David, and follow him, put on thegarments of gladnesse and comfort your selves in Gods mercy.
and behold David, and follow him, put on thegarments of gladness and Comfort your selves in God's mercy.
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It is as needfull and as plaine a duty to believe Gods promises as his threats, to acknowledge his goodnesse as your owne badnesse.
It is as needful and as plain a duty to believe God's promises as his Treats, to acknowledge his Goodness as your own badness.
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You have done the one, now doe the other also, and let everlasting joy be upon your heads.
You have done the one, now do the other also, and let everlasting joy be upon your Heads.
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Doth not Christ tell thee, that hee came to comfort the mourners? hee is here now in his Ordinances to comfort thee:
Does not christ tell thee, that he Come to Comfort the mourners? he is Here now in his Ordinances to Comfort thee:
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ô let him not comfort thee in vaine.
o let him not Comfort thee in vain.
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Sitrre up thy selfe, and say, Iought to take comfort, and Lord through thine helpe, I will take comfort to my selfe,
Sitrre up thy self, and say, Jought to take Comfort, and Lord through thine help, I will take Comfort to my self,
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and give thee the glory of the riches of thy grace in Christ. § 2. If any say, but I can feele no comfort.
and give thee the glory of the riches of thy grace in christ. § 2. If any say, but I can feel no Comfort.
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I answer, Thou must believe it first, and then thou must feele it after. First, thou must draw out of Gods booke happie condlusions of comfort.
I answer, Thou must believe it First, and then thou must feel it After. First, thou must draw out of God's book happy condlusions of Comfort.
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That thy sinnes are pardoned, that God is reconciled, that thy soule shall bee saved,
That thy Sins Are pardoned, that God is reconciled, that thy soul shall be saved,
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and then must so presse and urge these conclusions upon thy soule, and binde thy selfe to consent to them, that in time sence of comfort may follow after. § 3.
and then must so press and urge these conclusions upon thy soul, and bind thy self to consent to them, that in time sense of Comfort may follow After. § 3.
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Now that you may be able to comfort your selves against sinnes, and the feare of Gods wrath and damnation for them, (for you see that the Text calleth us to minister that comfort, you must take notice of foure things needfull to further men in comforting themselves when they be made fit for comfort.
Now that you may be able to Comfort your selves against Sins, and the Fear of God's wrath and damnation for them, (for you see that the Text calls us to minister that Comfort, you must take notice of foure things needful to further men in comforting themselves when they be made fit for Comfort.
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First, one notable impediment to comfort whereof you must take heede. Secondly, the true ground of comfort.
First, one notable impediment to Comfort whereof you must take heed. Secondly, the true ground of Comfort.
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Thirdly, the degrees by which comfort groweth. Lastly, the meanes of comforting your selves. § 4.
Thirdly, the Degrees by which Comfort grows. Lastly, the means of comforting your selves. § 4.
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1. For the first, if you will take comfort indeed, you must resolve to beleeve neither the divell, not the flesh,
1. For the First, if you will take Comfort indeed, you must resolve to believe neither the Devil, not the Flesh,
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neither to credit Satan nor your owne hearts, but onely God, speaking in his holy Word.
neither to credit Satan nor your own hearts, but only God, speaking in his holy Word.
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The divell is a knowne, and wilfull, and purposed lyar, and alwaies almost frameth his tale against turth.
The Devil is a known, and wilful, and purposed liar, and always almost frameth his tale against turth.
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If he meete with a sinner that feeleth not sinne at all;
If he meet with a sinner that feeleth not sin At all;
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hee will flatter him with false hopes, and make him (if he can) to beleeve that all is well,
he will flatter him with false hope's, and make him (if he can) to believe that all is well,
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and that God will shew mercy to him, though he have no manner of right unto it.
and that God will show mercy to him, though he have no manner of right unto it.
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And by his good will hee would have men lulled a sleepe, with these false and vaine and worthlesse comforts, even till their dying day.
And by his good will he would have men lulled a sleep, with these false and vain and worthless comforts, even till their dying day.
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But when he cannot hold them any longer in this sweete dreame, but that they begin to see and to feele sinne, and to feare Gods judgements;
But when he cannot hold them any longer in this sweet dream, but that they begin to see and to feel sin, and to Fear God's Judgments;
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then hee will tell them a quite contrary tale.
then he will tell them a quite contrary tale.
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That there is no hope, that the time is past, that God will not receive them, taht their offences afe unpardonable, that it is in vaine to seeke mercy, that the date of grace is gone and past, that so if it were possible they might bee drowned in despaite,
That there is no hope, that the time is past, that God will not receive them, taht their offences afe unpardonable, that it is in vain to seek mercy, that the date of grace is gone and passed, that so if it were possible they might be drowned in despaite,
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Wherefore whosoever would finde comfort must stop his eares against Satan, and resolve to beleeve nothing he sayes.
Wherefore whosoever would find Comfort must stop his ears against Satan, and resolve to believe nothing he Says.
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Thou foundest him a lyer in his comforts, formerly, now know him a lyer too in his present terrors.
Thou foundest him a liar in his comforts, formerly, now know him a liar too in his present terrors.
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Hee is equally false when hee roares as when he sings. § 5. Againe, beleeve not thy selfe, (thine owne heart) for that is false and deceitfull and full of error.
He is equally false when he roars as when he sings. § 5. Again, believe not thy self, (thine own heart) for that is false and deceitful and full of error.
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Thou must not conclude I have no interest unto comfort, because I thinke I have none.
Thou must not conclude I have no Interest unto Comfort, Because I think I have none.
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Gods waies are not our waies, nor his thoughts our thoughts: What we thinke, it matters nor, but what hee saith in his Word.
God's ways Are not our ways, nor his thoughts our thoughts: What we think, it matters nor, but what he Says in his Word.
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Thou mayest see the falsehood of thine owne heart also by experience, dost thou not know well, that thy heart deceived thee heretofore, in telling thee, that all was well with thee,
Thou Mayest see the falsehood of thine own heart also by experience, dost thou not know well, that thy heart deceived thee heretofore, in telling thee, that all was well with thee,
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when thy case was very miserable? Did it lie then, in ministring to thee ungrounded and lying consolations? then know, that it is as likely to lie at this time, in denying comfort to thee.
when thy case was very miserable? Did it lie then, in ministering to thee ungrounded and lying consolations? then know, that it is as likely to lie At this time, in denying Comfort to thee.
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So farre as we suffer our eares to be open to the suggestions of Satan,
So Far as we suffer our ears to be open to the suggestions of Satan,
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and to the conceits of our owne hearts, so farre we hinder our selves of comfort.
and to the conceits of our own hearts, so Far we hinder our selves of Comfort.
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But we must say, I will heare what God saith, he will speake peace. I will believe him and not the divell, not my selfe.
But we must say, I will hear what God Says, he will speak peace. I will believe him and not the Devil, not my self.
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Well now thus the heart is set in way of taking ocmfort. § 6.
Well now thus the heart is Set in Way of taking ocmfort. § 6.
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Now in the second place, I will shew you the ground and foundation of this spirituall comfort, whereof we are now speaking.
Now in the second place, I will show you the ground and Foundation of this spiritual Comfort, whereof we Are now speaking.
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There is indeed, a comfort against outward evills, and against other sorrowes then those for sinne, concerning which, many things might well bee spoken,
There is indeed, a Comfort against outward evils, and against other sorrows then those for sin, Concerning which, many things might well be spoken,
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but I have not to doe with them at this time.
but I have not to do with them At this time.
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Alone I am to shew the sole base and ground-worke of spirituall comfort, which is the stedfast and assured apprehension or perswasion of the remission of our sinnes,
Alone I am to show the sole base and groundwork of spiritual Comfort, which is the steadfast and assured apprehension or persuasion of the remission of our Sins,
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and the love and favour of God in Christ.
and the love and favour of God in christ.
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This David proveth, saying, Blessed is the man whose sinnes are covered, whose iniquity is pardoned, This David Proves, saying, Blessed is the man whose Sins Are covered, whose iniquity is pardoned,
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and to whom the Lord imputeth no sinne, And againe, having said Psal. 51.8. Make mee to heare joy and gladnesse that the bones which thou hast broken may rejoyce, hee adds immediately, Hide thy face from my sinnes, ver. 9. The same our Saviour declareth plainly, saying to the poore Palsy-man, Sonne bee of good comfort thy sinnes be forgiven thee, and to that sorrowfull weeping woman in the Gospell (who made her eyes as it were a yewre to wash his feet) Daughter thy sinnes are forgiven. and to whom the Lord imputeth no sin, And again, having said Psalm 51.8. Make me to hear joy and gladness that the bones which thou hast broken may rejoice, he adds immediately, Hide thy face from my Sins, ver. 9. The same our Saviour Declareth plainly, saying to the poor Palsy-man, Son be of good Comfort thy Sins be forgiven thee, and to that sorrowful weeping woman in the Gospel (who made her eyes as it were a yewre to wash his feet) Daughter thy Sins Are forgiven.
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There is nothing suffcient to beare up true comfort, but a true and well grounded assurance, of this unspeakeable goodnesse of God, which is the foundation of all other benefits.
There is nothing sufficient to bear up true Comfort, but a true and well grounded assurance, of this unspeakable Goodness of God, which is the Foundation of all other benefits.
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And as any mans soule hath a more solid and stedfast and well built perswasion of this mercy:
And as any men soul hath a more solid and steadfast and well built persuasion of this mercy:
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so is he the more comfortable, at least more capeable of comfort:
so is he the more comfortable, At least more capable of Comfort:
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as hee hath lesse firme or lesse true know-ledge of this, so is hee lesse fit and able to receive consolation.
as he hath less firm or less true knowledge of this, so is he less fit and able to receive consolation.
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So then this conclusion must be written in the heart, God hath pardoned my sinnes,
So then this conclusion must be written in the heart, God hath pardoned my Sins,
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and received me gratiously in Christ, afore it can bee duely comforted, and so you see the ground of the comfort we seeke for. § 7.and received me graciously in christ, afore it can be duly comforted, and so you see the ground of the Comfort we seek for. § 7.
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Thirdly, I will shew you by what degrees this comfort groweth in the heart usually.
Thirdly, I will show you by what Degrees this Comfort grows in the heart usually.
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When a mans sinnes lie most heavie upon his soule, and that the law like a sword hath ripped up and launced his very heart that it runs and bleeds againe;
When a men Sins lie most heavy upon his soul, and that the law like a sword hath ripped up and lanced his very heart that it runs and bleeds again;
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then he heareth the doctrine of the Gospell, teaching remission of sins by Iesus Christ, and doth assent to the truth of it, as that it is an undoubted verity,
then he hears the Doctrine of the Gospel, teaching remission of Sins by Iesus christ, and does assent to the truth of it, as that it is an undoubted verity,
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and then strives to apply it to himselfe, and hath a secret perswasion that it shall be performed even to himselfe,
and then strives to apply it to himself, and hath a secret persuasion that it shall be performed even to himself,
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now this perswasion groweth up in three degrees. First, the promise makes him thinke with himselfe, Assuredly my sinnes may be pardoned:
now this persuasion grows up in three Degrees. First, the promise makes him think with himself, Assuredly my Sins may be pardoned:
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The righteousnesse of Christ is sufficient to justifie me, and God can accept and forgive me.
The righteousness of christ is sufficient to justify me, and God can accept and forgive me.
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This makes him runne crying and praying to God for pardon, and affoords a little glimmering of comfort,
This makes him run crying and praying to God for pardon, and affords a little glimmering of Comfort,
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as when a sick man knowes his disease to be curable, and that the Physitian can cure him, this is one graine of faith.
as when a sick man knows his disease to be curable, and that the physician can cure him, this is one grain of faith.
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Secondly, having continued to pray to God for aspace, he then conceiveth a little stronger hope,
Secondly, having continued to pray to God for aspace, he then conceiveth a little Stronger hope,
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and saith in himselfe, I hope God will pardon me, which makes him yet more warme in in his suit,
and Says in himself, I hope God will pardon me, which makes him yet more warm in in his suit,
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and bringeth a little more consolation, this is an other graine of faith.
and brings a little more consolation, this is an other grain of faith.
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Lastly, he begins to conclude, God hath pardoned me; at first, making this conclusion fearefully, (not without admixture of many doubts, which he resisteth,
Lastly, he begins to conclude, God hath pardoned me; At First, making this conclusion fearfully, (not without admixture of many doubts, which he Resisteth,
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and laboureth to reject) and at length with more strength and lesse doubting, till he attaine a very full assurance, that scarce findeth any wavering,
and Laboureth to reject) and At length with more strength and less doubting, till he attain a very full assurance, that scarce finds any wavering,
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and then hath his soule a strong consolation, even a full weight of comfort.
and then hath his soul a strong consolation, even a full weight of Comfort.
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Thus I have shewed you the third thing I intended, that no man may bee discomforted utterly,
Thus I have showed you the third thing I intended, that no man may be discomforted utterly,
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because he is not at first able perfectly to comfort himselfe, as sometimes good people are, thinking that they have no faith because they have not the highest degree thereof.
Because he is not At First able perfectly to Comfort himself, as sometime good people Are, thinking that they have no faith Because they have not the highest degree thereof.
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CHAP. V. § 1. NOw in the fourth place, I will tell you by what meanes you must strengthen your faith, that it may affoord you large and strong consolation:
CHAP. V. § 1. NOw in the fourth place, I will tell you by what means you must strengthen your faith, that it may afford you large and strong consolation:
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for though no labour of man without the power of Gods Spirit can worke this comfort,
for though no labour of man without the power of God's Spirit can work this Comfort,
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yet doth the Spirit of God beget it, by meanes of such holy labours and endeavours as himselfe incites us to. These meanes are chiefly foure:
yet does the Spirit of God beget it, by means of such holy labours and endeavours as himself incites us to. These means Are chiefly foure:
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Meditation, Prayer, Conference, and a due information of judgement concerning this matter of remission of sins.
Meditation, Prayer, Conference, and a due information of judgement Concerning this matter of remission of Sins.
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The first then is Meditation, and that principally of foure things.
The First then is Meditation, and that principally of foure things.
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1. Of the perfect merits of Iesus Christ. 2. Of the infinite mercies of God. 3. Of the large and unlimited promises of the Word. 4. Of Gods gratiousnesse to other sinners, out of all which sound consolation may be taken, by the most broken heart that is or can be. § 2.
1. Of the perfect merits of Iesus christ. 2. Of the infinite Mercies of God. 3. Of the large and unlimited promises of the Word. 4. Of God's Graciousness to other Sinners, out of all which found consolation may be taken, by the most broken heart that is or can be. § 2.
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The first thing then to be seriously pondered upon is, the perfection of Christs merits, for upon this foundation doth comfort most depend.
The First thing then to be seriously pondered upon is, the perfection of Christ merits, for upon this Foundation does Comfort most depend.
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For our selves it matters not what we have deserved, or can deserve, for it must be confessed that our deserts extend to nothing but ruine and destruction.
For our selves it matters not what we have deserved, or can deserve, for it must be confessed that our deserts extend to nothing but ruin and destruction.
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But our Lord and surety Iesus Christ hath made a full and perfect satisfaction to the justice of God,
But our Lord and surety Iesus christ hath made a full and perfect satisfaction to the Justice of God,
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and deserved full and perfect remission of sinnes for all that seeke unto him.
and deserved full and perfect remission of Sins for all that seek unto him.
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For of him the Scripture beareth witnesse, That in him God is well pleased, and that by him all that beleeve, are justified from all things, from which they could not bee justified by the law of Moses.
For of him the Scripture bears witness, That in him God is well pleased, and that by him all that believe, Are justified from all things, from which they could not be justified by the law of Moses.
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And him hath God set forth to be a propitiation through faith in his bloud. And him hath God Set forth to be a propitiation through faith in his blood.
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Hee hath redeemed us from the curse of the law, being made a curse for us. He hath redeemed us from the curse of the law, being made a curse for us.
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Also He is our Wisedome, Righteousnesse, Sanctification and Redemption. Also He is our Wisdom, Righteousness, Sanctification and Redemption.
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And in Him wee have redemption through his bloud, the forgivenesse of sinnes. And He hath taken away the sinnes of the world. And in Him we have redemption through his blood, the forgiveness of Sins. And He hath taken away the Sins of the world.
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And His bloud cleanseth us from all sinne. And His blood Cleanseth us from all sin.
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And He is able to the uttermost, to save those that come unto God by him. And He is able to the uttermost, to save those that come unto God by him.
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All these places doe testifie the fullnesse and absolute perfection of his righteousnesse and satisfaction, that as by the sinne of one man, the first Adam, many have beene made sinners,
All these places do testify the fullness and absolute perfection of his righteousness and satisfaction, that as by the sin of one man, the First Adam, many have been made Sinners,
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so by the righteousnesse of one man the second Adam, many be made righteous. so by the righteousness of one man the second Adam, many be made righteous.
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Now as it is in the case of a debtor and of his surety, so it is betwixt God and us in this matter.
Now as it is in the case of a debtor and of his surety, so it is betwixt God and us in this matter.
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Though the debtor being a meere banquerupt, cannot possibly discharge his owne debt, yet if his surety have already made payment of all his debts,
Though the debtor being a mere banquerupt, cannot possibly discharge his own debt, yet if his surety have already made payment of all his debts,
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or fully discharged them, he is safe enough from danger:
or Fully discharged them, he is safe enough from danger:
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So, though we be utterly destitute of all ability to satisfie for our sinnes, and to deserve pardon of them;
So, though we be utterly destitute of all ability to satisfy for our Sins, and to deserve pardon of them;
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yet if our surety Iesus Christ have fully satisfied for them, as he hath, there is hope enough of our being pardoned.
yet if our surety Iesus christ have Fully satisfied for them, as he hath, there is hope enough of our being pardoned.
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For our Lord Iesus Christ was both God and man, a person infinitely more excellent then all men, and therefore his sufferings and obedience are of such infinite worth and valew, that by him the wrath of God is fully appeased towards us.
For our Lord Iesus christ was both God and man, a person infinitely more excellent then all men, and Therefore his sufferings and Obedience Are of such infinite worth and value, that by him the wrath of God is Fully appeased towards us.
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For it was a great demonstration of Gods justice to punish him his onely begotten Sonne for our sinnes in such sort as he did,
For it was a great demonstration of God's Justice to Punish him his only begotten Son for our Sins in such sort as he did,
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as if he had punished us to all eternity.
as if he had punished us to all eternity.
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Suppose divers debtors, one owing 10000 lb. another 5000 another 1000 another 100 lb. some more, some lesse,
Suppose diverse debtors, one owing 10000 lb. Another 5000 Another 1000 Another 100 lb. Some more, Some less,
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but each one more then his substance could possibly satisfie:
but each one more then his substance could possibly satisfy:
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yet if some able person had laid downe divers Iewels of farre greater valew then all their debts did amount unto,
yet if Some able person had laid down diverse Jewels of Far greater value then all their debts did amount unto,
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then were their debts sufficiently answered for, neither need they be discouraged at the greatnesse of them.
then were their debts sufficiently answered for, neither need they be discouraged At the greatness of them.
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Even so, when we have committed innumerable sinnes, deserving eternall death, and can no way satisfie for our selves,
Even so, when we have committed innumerable Sins, deserving Eternal death, and can no Way satisfy for our selves,
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yet so long as he hath perfectly fulfilled the law for us, being made under the law in our steed,
yet so long as he hath perfectly fulfilled the law for us, being made under the law in our steed,
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and hath perfectly satisfied the justice of God by bearing the curse for us; our estate is good enough in him, though never so irrecoverable in our selves.
and hath perfectly satisfied the Justice of God by bearing the curse for us; our estate is good enough in him, though never so irrecoverable in our selves.
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Wherefore compare thy sins to Christs merits, and thinke, is not he my Saviour? hath not he discharged my debt? hath not he answered for mine offences? are not his death, sufferings,
Wherefore compare thy Sins to Christ merits, and think, is not he my Saviour? hath not he discharged my debt? hath not he answered for mine offences? Are not his death, sufferings,
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and obedience, much more able to pacifie Gods anger, then my transgressions to provoke it? Doubtlesse it is so:
and Obedience, much more able to pacify God's anger, then my transgressions to provoke it? Doubtless it is so:
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no man that professeth Christian Religion will deny it, and therefore by his bloud peace of conscience may come unto the greatest sinner. § 3.
no man that Professes Christian Religion will deny it, and Therefore by his blood peace of conscience may come unto the greatest sinner. § 3.
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If it be objected, Ah, J know his redemption is perfect and all-surficient, but how can I tell that it shall be granted unto me? I answer, put off that question a little, till thou have first answered some few questions which I shall propound unto thee.
If it be objected, Ah, J know his redemption is perfect and all-surficient, but how can I tell that it shall be granted unto me? I answer, put off that question a little, till thou have First answered Some few questions which I shall propound unto thee.
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Dost not thou thinke that the bloud of Christ is sufficient to wash away all thy sins? is not his satisfaction full, compleate and of worth enough to answer for all thy transgressions,
Dost not thou think that the blood of christ is sufficient to wash away all thy Sins? is not his satisfaction full, complete and of worth enough to answer for all thy transgressions,
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even though they were more then they bee? If thou sayest no, thou denyest the truth of the fore-alledged Scriptures,
even though they were more then they be? If thou Sayest no, thou deniest the truth of the fore-alleged Scriptures,
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and disparagest the merits of our blessed Saviour, which I hope thou wilt not dare to doe:
and disparagest the merits of our blessed Saviour, which I hope thou wilt not Dare to do:
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but if yea, as needs thou must say yea, then hearken yet further a little, and for thine owne interest into this satisfaction, receive satisfaction by this reason:
but if yea, as needs thou must say yea, then harken yet further a little, and for thine own Interest into this satisfaction, receive satisfaction by this reason:
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Our Saviour Christ calleth unto him, all that travell and are heavy laden with sin, and promiseth refreshing & rest unto their soules.
Our Saviour christ calls unto him, all that travel and Are heavy laden with since, and promises refreshing & rest unto their Souls.
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Tell me, art not thou laden? art not thou crushed? Dost not thou confesse thy sins to be a most insupportable burden,
Tell me, art not thou laden? art not thou crushed? Dost not thou confess thy Sins to be a most insupportable burden,
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and so heavie a loade that they will surely presse thee downe to hell, if he doe not ease thee? if thou dost not or dost not desire so to doe thou art none of them whom I intend to comfort,
and so heavy a load that they will surely press thee down to hell, if he do not ease thee? if thou dost not or dost not desire so to do thou art none of them whom I intend to Comfort,
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if thou dost, why then in Gods name, let that loving invitation of our Lord satisfie thy forementioned doubt,
if thou dost, why then in God's name, let that loving invitation of our Lord satisfy thy forementioned doubt,
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and conclude thou thus for thy selfe.
and conclude thou thus for thy self.
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Every one that being heavy laden will come unto Christ, shall bee refreshed, shall have rest to his soule,
Every one that being heavy laden will come unto christ, shall be refreshed, shall have rest to his soul,
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and therefore shall have his merits bestowed upon him, without which there can bee no rest to his soule.
and Therefore shall have his merits bestowed upon him, without which there can be no rest to his soul.
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Now I am heavy laden, and I will runne to Christ (and so doe J pray thee, without doubting or feare any longer) and then thou must conclude infallibly, I shall be refreshed, I shall have the merits of Christ to be mine, according to the truth of his promise. § 4.
Now I am heavy laden, and I will run to christ (and so do J pray thee, without doubting or Fear any longer) and then thou must conclude infallibly, I shall be refreshed, I shall have the merits of christ to be mine, according to the truth of his promise. § 4.
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And so you have the first meditation.
And so you have the First meditation.
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The second must be of the infinite mercies of God in Christ, who is gratiously ready in him, the Sonne of his loves, to accept of every sinner that renouncing himselfe,
The second must be of the infinite Mercies of God in christ, who is graciously ready in him, the Son of his loves, to accept of every sinner that renouncing himself,
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and all his owne righteousnesse, doth flie wholy to him for refuge.
and all his own righteousness, does fly wholly to him for refuge.
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For the Lord is a God, gratious & mercifull, slowe to anger, abundant in kindnesse and truth, reserving mercy for thousands, forgiving iniquity, transgression and sinne.
For the Lord is a God, gracious & merciful, slow to anger, abundant in kindness and truth, reserving mercy for thousands, forgiving iniquity, Transgression and sin.
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His mercy is as high above us as heaven is above the earth.
His mercy is as high above us as heaven is above the earth.
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He will abundantly forgive, and his waies are not as our waies, nor his thoughts as our thoughts, He will abundantly forgive, and his ways Are not as our ways, nor his thoughts as our thoughts,
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for as the heavens are higher then the earth, so are his waies higher then our waies,
for as the heavens Are higher then the earth, so Are his ways higher then our ways,
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and his thoughts above our thoughts. and his thoughts above our thoughts.
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Yea hee hath multitude of tender compassions, and is rich in mercy to all that call upon him, and his mercy endureth for ever.
Yea he hath multitude of tender compassions, and is rich in mercy to all that call upon him, and his mercy Endureth for ever.
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You see by these words of Scripture what store of mercy there is in God,
You see by these words of Scripture what store of mercy there is in God,
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and what quantity of compassion poore sinners that are humbled, must looke to finde with him.
and what quantity of compassion poor Sinners that Are humbled, must look to find with him.
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Now consider further, what is this mercy and compassion of God? Doubtlesse it is a willingnesse, promptnesse, readinesse, forwardnesse, full resolution to accept of miserable sinners that have made themselves most wretched by their sinnes,
Now Consider further, what is this mercy and compassion of God? Doubtless it is a willingness, promptness, readiness, forwardness, full resolution to accept of miserable Sinners that have made themselves most wretched by their Sins,
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and to relieve their miseries when they humbly stoope unto him.
and to relieve their misery's when they humbly stoop unto him.
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Mercy is not an ability to pardon and helpe if one will, but a willingnesse to helpe and pardon when one is able.
Mercy is not an ability to pardon and help if one will, but a willingness to help and pardon when one is able.
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Wee doe not call him a mercifull man, that could help a poore distressed person if he would,
we do not call him a merciful man, that could help a poor distressed person if he would,
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but it is not his pleasure so to doe, for so it may be with a most cruell and hard hearted fellow.
but it is not his pleasure so to do, for so it may be with a most cruel and hard hearted fellow.
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The most rigorous and exating rich Usurer, could forgive his debtor (that is a banckerout and can pay him nothing) if hee would,
The most rigorous and exating rich Usurer, could forgive his debtor (that is a bankrupt and can pay him nothing) if he would,
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but he will not though he can, and therfore doth not deserve to be called mercifull.
but he will not though he can, and Therefore does not deserve to be called merciful.
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The most fierce and furious tyrant might forgive his subject, if he would, that hath offended,
The most fierce and furious tyrant might forgive his Subject, if he would, that hath offended,
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but because he is not willing, therefore no man styles him pitifull and gratious.
but Because he is not willing, Therefore no man styles him pitiful and gracious.
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So neither were the God of heaven full of grace, mercy and compassion, if onely he were able to forgive humbled sinners, and would not;
So neither were the God of heaven full of grace, mercy and compassion, if only he were able to forgive humbled Sinners, and would not;
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that were not mercy I say, that were not compassion, but this is grace, this is compassion.
that were not mercy I say, that were not compassion, but this is grace, this is compassion.
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He is willing to receive the humbled wretch, he is ready to forgive, and fully resolved with himselfe to blot out all his sinnes from his remembrance, bee they what they will for number or haighnousnes,
He is willing to receive the humbled wretch, he is ready to forgive, and Fully resolved with himself to blot out all his Sins from his remembrance, be they what they will for number or haighnousnes,
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when once he converteth unto him.
when once he Converts unto him.
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Now therefore that thou knowest the store of mercy that is in God, and also what mercy is.
Now Therefore that thou Knowest the store of mercy that is in God, and also what mercy is.
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Compare thy sinnes also to Gods mercy, and see if they can be in any sort equall thereunto.
Compare thy Sins also to God's mercy, and see if they can be in any sort equal thereunto.
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For are not his mercies in Christ infinite, endlesse, boundlesse, and therefore farre surpassing all the sinnes of all sinners, which bee they, what they can be,
For Are not his Mercies in christ infinite, endless, boundless, and Therefore Far surpassing all the Sins of all Sinners, which be they, what they can be,
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for weight and number, yet doubtlesse infinite they cannot bee.
for weight and number, yet doubtless infinite they cannot be.
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Thou seest how great a thing this globe of earth and water seemeth to be to them that walke upon it,
Thou See how great a thing this Globe of earth and water seems to be to them that walk upon it,
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yet in comparison of the heavenly spheare that doth incompasse it, what is it else,
yet in comparison of the heavenly sphere that does encompass it, what is it Else,
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but a poynt, a prick, a center, a thing of nothing, that holdeth no proportion to those higher regions,
but a point, a prick, a centre, a thing of nothing, that holds no proportion to those higher regions,
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and know assuredly, that there is no more proportion betwixt all the sins of all men,
and know assuredly, that there is no more proportion betwixt all the Sins of all men,
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and Gods mercies, then betwixt the poynt of earth, and the circumference of the skies.
and God's Mercies, then betwixt the point of earth, and the circumference of the skies.
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He is willing to pardon more then all of them can commit, and therefore onely they bee not pardoned,
He is willing to pardon more then all of them can commit, and Therefore only they be not pardoned,
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because they will not humble themselves to seeke pardon.
Because they will not humble themselves to seek pardon.
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Thus then must thou raise up thy falling heart, I have to doe with a most infinitely mercifull and tender hearted Father, that doth not desire the death of him that dieth,
Thus then must thou raise up thy falling heart, I have to do with a most infinitely merciful and tender hearted Father, that does not desire the death of him that Dieth,
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but is ten thousand thousand times more willing to give me pardon then I am to crave or accept it.
but is ten thousand thousand times more willing to give me pardon then I am to crave or accept it.
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It pleaseth him more to bestow forgivenesse, then me to receive it.
It Pleases him more to bestow forgiveness, then me to receive it.
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O doe not so great an injury to God, as to set any bounds and limits to his goodnesse, to diminish or detract from the boundlesnesse of his compassion, to thinke that thou canst possibly exceed his goodnesse with thy badnesse,
O do not so great an injury to God, as to Set any bounds and Limits to his Goodness, to diminish or detract from the boundlesnesse of his compassion, to think that thou Canst possibly exceed his Goodness with thy badness,
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but go unto him and acknowledge, saying, O Lord, the multitude of thy mercies doe farre surmount the multitude of my rebellions, O therefore be gratious to mee according to the multitude of thy mercies,
but go unto him and acknowledge, saying, Oh Lord, the multitude of thy Mercies do Far surmount the multitude of my rebellions, Oh Therefore be gracious to me according to the multitude of thy Mercies,
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and so thou shalt bee safe.
and so thou shalt be safe.
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But thou wilt say perhaps how can I tell that God will shew mercy to me? I answer, Art not thou one of those to whom he hath sealed up mercy in baptisme? yea but thou wilt say, many are baptized that never finde mercy.
But thou wilt say perhaps how can I tell that God will show mercy to me? I answer, Art not thou one of those to whom he hath sealed up mercy in Baptism? yea but thou wilt say, many Are baptised that never find mercy.
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I answer, not one that in sence of want of mercy, and in a perswasion that God can bee mercifull to him, doth seeke to the throne of grace for it.
I answer, not one that in sense of want of mercy, and in a persuasion that God can be merciful to him, does seek to the throne of grace for it.
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And for a fuller answer to this doubt, now proceed to the third meditation. § 5.
And for a fuller answer to this doubt, now proceed to the third meditation. § 5.
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This is of the widenesse and largenesse of Gods promises to sinners, which are of such an unlimited extent, that they exclude no sinner for no sinne,
This is of the wideness and largeness of God's promises to Sinners, which Are of such an unlimited extent, that they exclude no sinner for no sin,
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and in no time of comming to him.
and in no time of coming to him.
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For in all these respects, are his promises wondrous large and of great extent. J say first they shut not out any sinner,
For in all these respects, Are his promises wondrous large and of great extent. J say First they shut not out any sinner,
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but runne in this generality, Come unto me (All) that are heavie laden,
but run in this generality, Come unto me (All) that Are heavy laden,
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even all, all without any exception, so that whosoever he be that is heavy laden, hee sees the gate of Gods goodnesse standing open to him,
even all, all without any exception, so that whosoever he be that is heavy laden, he sees the gate of God's Goodness standing open to him,
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and wide enough to receive even him also among the rest of sinners;
and wide enough to receive even him also among the rest of Sinners;
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next hee excepts not any sinne, but telleth us thus, The bloud of Christ purgeth us from all sinne.
next he excepts not any sin, but Telleth us thus, The blood of christ Purgeth us from all sin.
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And againe, if your sinnes were as red as scarlet they shall bee as white as snow. And again, if your Sins were as read as scarlet they shall be as white as snow.
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And againe, I will blot all his iniquities out of my remembrance, and he bids them pray thus, Take away all iniquity, and allowed David to cry and say, Blot out all mine iniquities. And again, I will blot all his iniquities out of my remembrance, and he bids them pray thus, Take away all iniquity, and allowed David to cry and say, Blot out all mine iniquities.
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Doe you not heare how generall these promises bee, not narrowed with any exception, but alone to be understood with this qualification of the persons,
Do you not hear how general these promises be, not narrowed with any exception, but alone to be understood with this qualification of the Persons,
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if they be humbled for sin.
if they be humbled for since.
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And in like manner for the time of comming lies not the promise, in the day that the sinner turneth? meaning when so ever, sooner or later,
And in like manner for the time of coming lies not the promise, in the day that the sinner turns? meaning when so ever, sooner or later,
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first or last, so that hee turne in truth, you see no time excepted for the grant of pardon of sinne.
First or last, so that he turn in truth, you see no time excepted for the grant of pardon of sin.
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Indeed in regard of crosses, it may fall out, that a man may seek to God for freedome of them and not find it,
Indeed in regard of Crosses, it may fallen out, that a man may seek to God for freedom of them and not find it,
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but for pardon of sinnes, he that comes in truth, comes never too late.
but for pardon of Sins, he that comes in truth, comes never too late.
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And here now is the right use of those universall promises, which are set downe in Scripture.
And Here now is the right use of those universal promises, which Are Set down in Scripture.
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God would have no man perish, but would have all men saved and come to the knowledge of the truth, and He is a propitiation for the sinnes of the whole world, and Hee gave himselfe a ransome for all, and He tasted death for every man.
God would have no man perish, but would have all men saved and come to the knowledge of the truth, and He is a propitiation for the Sins of the Whole world, and He gave himself a ransom for all, and He tasted death for every man.
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Which the Lord hath of set purpose conceived in this ample forme of words, that there might bee sure and certaine ground and footing, Which the Lord hath of Set purpose conceived in this ample Form of words, that there might be sure and certain ground and footing,
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for the faith of any man whatsoever, that being tyred with his sinnes, doth runne unto this grace of God in Christ to finde helpe in time of need.
for the faith of any man whatsoever, that being tired with his Sins, does run unto this grace of God in christ to find help in time of need.
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Seeing God hath not excepted thy person, or thy faults, or thy time of comming, doe not thou except thy selfe, make not the gate of Gods promises scanter, or narrower then it is.
Seeing God hath not excepted thy person, or thy Faults, or thy time of coming, do not thou except thy self, make not the gate of God's promises scanter, or narrower then it is.
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He hath opened both the leaves of these dores as wide as may bee, and thinkes it not fit to cloze them up, against any humbled and confessing sinner, at any time:
He hath opened both the leaves of these doors as wide as may be, and thinks it not fit to close them up, against any humbled and confessing sinner, At any time:
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O doe no thou put a distrustfull hand upon them, to shut them against thy selfe,
Oh do not thou put a distrustful hand upon them, to shut them against thy self,
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but let them stand wide open, and enter boldly, and aske mercy, and looke for mercy, and finde it. § 6.
but let them stand wide open, and enter boldly, and ask mercy, and look for mercy, and find it. § 6.
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Now followes the last meditation, which must be of the examples of Gods grace, in performing these promises to other sinners,
Now follows the last meditation, which must be of the Examples of God's grace, in performing these promises to other Sinners,
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as bad, if not worse then any of us can be.
as bad, if not Worse then any of us can be.
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For the Lord hath made good these words of his in his Son to as great, hainous, willfull, presumptuous offendors,
For the Lord hath made good these words of his in his Son to as great, heinous, wilful, presumptuous offenders,
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as any have beene, are or can bee in the world, that will come unto him.
as any have been, Are or can be in the world, that will come unto him.
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No man can name, so great a sinne or sinnes, with so great aggravations, but that the Scriptures affoord us examples of as grievous sinnes pardoned,
No man can name, so great a sin or Sins, with so great aggravations, but that the Scriptures afford us Examples of as grievous Sins pardoned,
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and as grievous sinners saved, if they have framed themselves to humiliation and conversion.
and as grievous Sinners saved, if they have framed themselves to humiliation and conversion.
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For what may thy sin bee or thine obstinacy in sin? Is it murder and adultery runne into with fore-resolved deliberation? continued in with great hardnesse and obduration? behold these were Davids faults,
For what may thy since be or thine obstinacy in since? Is it murder and adultery run into with fore-resolved deliberation? continued in with great hardness and obduration? behold these were Davids Faults,
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and thou seest him pardoned and comforted, yea though he ran unto them in old age after many benefits received,
and thou See him pardoned and comforted, yea though he ran unto them in old age After many benefits received,
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and after a long time of forwardnesse in the true religion and service of God.
and After a long time of forwardness in the true Religion and service of God.
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Hast thou beene an Idolater? a Buggerer? a Drunkard? a Rayler? an Extortioner? why such were some of the Corinthians, (as Paul remembers them) and yet they were washed, sanctified, justified, as he also telleth them.
Hast thou been an Idolater? a Buggerer? a Drunkard? a Railer? an Extortioner? why such were Some of the Corinthians, (as Paul remembers them) and yet they were washed, sanctified, justified, as he also Telleth them.
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Hast thou besides Idolatry followed Sorcerers and Witches? and practised inchantments and sorceries? and that with so much and so long obstinacy,
Hast thou beside Idolatry followed Sorcerers and Witches? and practised enchantments and sorceries? and that with so much and so long obstinacy,
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as to kill those that should admonish thee of these faults? Why so did Manasses too, and yet he is pardoned.
as to kill those that should admonish thee of these Faults? Why so did Manasses too, and yet he is pardoned.
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Hast thou persecuted Christ? blasphemed him? made others to blaspheme? and put them to death that would not? why so did Paul also, (and that after divers yeares spent in those places, where many wonders and miracles were wrought to confirme the Gospell of Christ) and yet he is pardoned.
Hast thou persecuted christ? blasphemed him? made Others to Blaspheme? and put them to death that would not? why so did Paul also, (and that After diverse Years spent in those places, where many wonders and Miracles were wrought to confirm the Gospel of christ) and yet he is pardoned.
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Hast thou beene an harlot? so was Rahab, and the sinnefull woman in the Gospell.
Hast thou been an harlot? so was Rahab, and the sinful woman in the Gospel.
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Hast thou beene a theefe? so was hee that defended Christ on the Crosse.
Hast thou been a thief? so was he that defended christ on the Cross.
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Hast thou denied and foresworne Christ? so did Peter also after hee had beene diverse yeares his disciple,
Hast thou denied and foresworn christ? so did Peter also After he had been diverse Years his disciple,
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and yet all these are pardoned.
and yet all these Are pardoned.
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Yea verily brethren, the first sinne that ever was committed, was in many respects the greatest of all particular acts of sin that ever were committed since.
Yea verily brothers, the First sin that ever was committed, was in many respects the greatest of all particular acts of since that ever were committed since.
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It was virtually, radically, causally all sinne, and yet loe Adam and Evah that did commit it, they are saved.
It was virtually, radically, causally all sin, and yet lo Adam and Eve that did commit it, they Are saved.
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The smalnesse of the matter makes the fault farre greater, being a light and easie thing, propounded meerely for a triall,
The smallness of the matter makes the fault Far greater, being a Light and easy thing, propounded merely for a trial,
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and as a signe and profession of their obedience, as if a man should forbid his childe a very slender thing,
and as a Signen and profession of their Obedience, as if a man should forbid his child a very slender thing,
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and that which hee might easily forbeare, to testifie his obedience unto him, he would be more offended against him in this case, by how much hee had made choyce of a more triviall matter to proove his obedience withall.
and that which he might Easily forbear, to testify his Obedience unto him, he would be more offended against him in this case, by how much he had made choice of a more trivial matter to prove his Obedience withal.
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Now for such persons at such a time, in such a place, in such a state, on such motives to disobey their maker in such a thing,
Now for such Persons At such a time, in such a place, in such a state, on such motives to disobey their maker in such a thing,
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so easie to bee observed, and given to them onely to proove their obedience, surely a greater disobedience (and therefore a greater sinne) can hardly be named,
so easy to be observed, and given to them only to prove their Obedience, surely a greater disobedience (and Therefore a greater sin) can hardly be nam,
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and yet as I said before, this sinne is pardoned, and those sinners saved.
and yet as I said before, this sin is pardoned, and those Sinners saved.
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And who now can be hopelesse? who now can cast off comfort? Now therfore stay and look upon those effects & proofes of Gods mercy and truth,
And who now can be hopeless? who now can cast off Comfort? Now Therefore stay and look upon those effects & proofs of God's mercy and truth,
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and say unto thy selfe, is not God the same God that of old? was not his justice and anger against sin,
and say unto thy self, is not God the same God that of old? was not his Justice and anger against since,
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as great then as now? and is not his mercy and truth, as large and sure now as then? and why then should not J also take heart, to seeke unto the same God and rest upon him.
as great then as now? and is not his mercy and truth, as large and sure now as then? and why then should not J also take heart, to seek unto the same God and rest upon him.
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And these be the most comfortable meditations that I could propound, to the sorrowfull and fearefull heart of the broken sinner,
And these be the most comfortable meditations that I could propound, to the sorrowful and fearful heart of the broken sinner,
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for the suppling of his wounds, and fitting his soule for consolation.
for the suppling of his wounds, and fitting his soul for consolation.
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CHAP. VI. § 1. NOw these meditations must be concluded and intermixed, with confessions and supplications.
CHAP. VI. § 1. NOw these meditations must be concluded and intermixed, with confessions and supplications.
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The poore sinner must gather up his thoughts into petitions and requests, and refusing to be hindered by any feares, doubts,
The poor sinner must gather up his thoughts into petitions and requests, and refusing to be hindered by any fears, doubts,
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or objections, must take to himselfe boldnesse to fall downe before the throne of grace,
or objections, must take to himself boldness to fallen down before the throne of grace,
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and following the counsell of the Holy Ghost, must take to himselfe words, and say, receive me gratiously, and take away all iniquity.
and following the counsel of the Holy Ghost, must take to himself words, and say, receive me graciously, and take away all iniquity.
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Addresse thy selfe unto the God of heaven in the name of Christ his Sonne,
Address thy self unto the God of heaven in the name of christ his Son,
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and say, Lord behold here the worst of sinners, appearing before thee, casting himselfe as low as hell, desirons to bee as full of shame and sorrow as is possible,
and say, Lord behold Here the worst of Sinners, appearing before thee, casting himself as low as hell, desirons to be as full of shame and sorrow as is possible,
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and therefore troubled, because he cannot be more grieved & more abased.
and Therefore troubled, Because he cannot be more grieved & more abased.
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I am Lord indeed a vile and grievous sinner, and these and these evills have I done,
I am Lord indeed a vile and grievous sinner, and these and these evils have I done,
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but ô for the merits sake of Jesus Christ alone, thy deere and onely begotten Sonne, accept me, forgive,
but o for the merits sake of jesus christ alone, thy deer and only begotten Son, accept me, forgive,
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and according to the multitude of thy mercies, wash mee throughly from all my sinnes.
and according to the multitude of thy Mercies, wash me thoroughly from all my Sins.
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Remember O Lord the thing that thou hast promised and sealed up to al that seeke thee,
remember Oh Lord the thing that thou hast promised and sealed up to all that seek thee,
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even blot out all mine offences out of thy remembrance, and for my sinnes and iniquities, O Lord remember them no more.
even blot out all mine offences out of thy remembrance, and for my Sins and iniquities, Oh Lord Remember them no more.
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Be not wearie of making these requests, though thou seeme to thy selfe to receive none answer to them,
Be not weary of making these requests, though thou seem to thy self to receive none answer to them,
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but fly constantly, and runne boldly to the throne of grace, to attaine mercy to helpe in time of need.
but fly constantly, and run boldly to the throne of grace, to attain mercy to help in time of need.
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If thy soule be vexed with new feares, confirme thou it with new prayers, and resolve,
If thy soul be vexed with new fears, confirm thou it with new Prayers, and resolve,
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if thou must be damned to be damned praying, and if thou must needs perish, to perish with a prayer in thy mouth,
if thou must be damned to be damned praying, and if thou must needs perish, to perish with a prayer in thy Mouth,
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then thou canst not bee damned, then thou canst not perish.
then thou Canst not be damned, then thou Canst not perish.
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Call upon God in the day of thy trouble, make thy prayers to him in the flouds of great waters,
Call upon God in the day of thy trouble, make thy Prayers to him in the floods of great waters,
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and sure they shall not come neere thee, for he will fullfill his promise, and will grant thee all that thou beggest in the name of his Sonne.
and sure they shall not come near thee, for he will fulfil his promise, and will grant thee all that thou beggest in the name of his Son.
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Thus have you two helpes to comfort, prayer and meditation. § 2. The third followes, and that is conference.
Thus have you two helps to Comfort, prayer and meditation. § 2. The third follows, and that is conference.
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Make thy case knowne to others of Gods people, for wisdome lies not all in one brest,
Make thy case known to Others of God's people, for Wisdom lies not all in one breast,
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so that any one man should bee able for himselfe to answer all Satans crafty cavills, especially the weake Christian cannot,
so that any one man should be able for himself to answer all Satan crafty cavils, especially the weak Christian cannot,
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therefore must he shew his case, and crave counsell; David could comfort himselfe, Bathsheba could not.
Therefore must he show his case, and crave counsel; David could Comfort himself, Bathsheba could not.
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Wherefore devoure not thy sorrowes all alone, but aske advice, seeke abroad for comfort, and make an happy use of the fellowship and communion of Saints.
Wherefore devour not thy sorrows all alone, but ask Advice, seek abroad for Comfort, and make an happy use of the fellowship and communion of Saints.
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More easily can the divell over reach one then many, communicate therefore thy griefes and feares, to some or other of Gods faithfull people or Ministers.
More Easily can the Devil over reach one then many, communicate Therefore thy griefs and fears, to Some or other of God's faithful people or Ministers.
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Now is the time of hearkening to the counsell of Saint Iames, who bids us, Confesse our faults one to another, and pray one for another that you may be healed, when men that are tormented in spirit, suffer themselves to bee stopped by shame or feare, from opening their wounds, they multiply their own miseries,
Now is the time of Harkening to the counsel of Saint James, who bids us, Confess our Faults one to Another, and pray one for Another that you may be healed, when men that Are tormented in Spirit, suffer themselves to be stopped by shame or Fear, from opening their wounds, they multiply their own misery's,
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and increase the flames by stifling them.
and increase the flames by stifling them.
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Do not so therefore any longer, but make manifest thy terrors, and acknowledge thy sinnes to some or other comforter.
Do not so Therefore any longer, but make manifest thy terrors, and acknowledge thy Sins to Some or other comforter.
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A man in a desperate disease will runne to the Chyrurgion.
A man in a desperate disease will run to the Chirurgeon.
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Bee sure thou hast not committed any so grievous sins, but some or other of Gods children have committed as bad.
be sure thou hast not committed any so grievous Sins, but Some or other of God's children have committed as bad.
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Bee sure that no temptation ceaseth upon thee, so foule and hideous, but the same or as bad, hath beene found before in some or other of the Saints. J say therefore againe, make haste to seeke advice,
be sure that no temptation ceases upon thee, so foul and hideous, but the same or as bad, hath been found before in Some or other of the Saints. J say Therefore again, make haste to seek Advice,
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and discover thine whole soule freely and fully to him whom thou takest for thy Physitian,
and discover thine Whole soul freely and Fully to him whom thou Takest for thy physician,
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and leave nothing, no nothing unuttered that doth trouble thee;
and leave nothing, no nothing unuttered that does trouble thee;
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and resolve to beleeve rather the words of him that seekes to comfort thee, then thine owne strong fancies,
and resolve to believe rather the words of him that seeks to Comfort thee, then thine own strong fancies,
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and Satans lying cavills against thee.
and Satan lying cavils against thee.
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It is evident that a sound man can easily doe that for a sick man, which hee by no meanes is able to doe for himselfe in the time of his sicknesse.
It is evident that a found man can Easily do that for a sick man, which he by no means is able to do for himself in the time of his sickness.
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Therefore doe the sicke send for the whole, and the whole come to the sicke, and even so must the sick and comfortlesse soule doe likewise, onely doe this speedily,
Therefore do the sick send for the Whole, and the Whole come to the sick, and even so must the sick and comfortless soul do likewise, only do this speedily,
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and put not off till thou beest already overwhelmed with griefes.
and put not off till thou Best already overwhelmed with griefs.
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As a bone out of joynt, that is too long afore it bee set, is farre more hardly restored to his place,
As a bone out of joint, that is too long afore it be Set, is Far more hardly restored to his place,
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and is ever ready to be slipping out againe:
and is ever ready to be slipping out again:
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so a distressed soule that defers to crave counsell, is much more hardly comforted, and doth much more easily fall againe into his wonted griefes.
so a distressed soul that defers to crave counsel, is much more hardly comforted, and does much more Easily fallen again into his wonted griefs.
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Speed is necessary therefore in the latter of these two cases as well as the former,
Speed is necessary Therefore in the latter of these two cases as well as the former,
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and great is the hurt of deferring.
and great is the hurt of deferring.
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If thou hast carryed thy griefes in silence long, that that is past cannot be remedied,
If thou hast carried thy griefs in silence long, that that is past cannot be remedied,
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and thou must bee sure it will bee harder and longer afore thou canst be helped.
and thou must be sure it will be harder and longer afore thou Canst be helped.
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But if thou beest one that now begins to faint, let nor Satan hinder thee from revealing thy case,
But if thou Best one that now begins to faint, let nor Satan hinder thee from revealing thy case,
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as he will endeavour. Two eyes see more then one, and one man alone is easily cousened.
as he will endeavour. Two eyes see more then one, and one man alone is Easily cozened.
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Shame, shame, carnall shame hinders many a soule from inward comfort;
Shame, shame, carnal shame hinders many a soul from inward Comfort;
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he is ashamed to tell to others what he findes in himselfe, as not knowing that all men labour of the same disease of originall sinne, which is an aptnesse to every sinne.
he is ashamed to tell to Others what he finds in himself, as not knowing that all men labour of the same disease of original sin, which is an aptness to every sin.
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If a man have a foule disease and bee ashamed to shew it, either hee must bee the better skilled in Surgery himselfe,
If a man have a foul disease and be ashamed to show it, either he must be the better skilled in Surgery himself,
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or else he dies for it, so it is for sinnes.
or Else he die for it, so it is for Sins.
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Make speed therefore to look abroad for comfort, if thou finde not thy selfe ablt to deale with thine owne feares and objections. § 3.
Make speed Therefore to look abroad for Comfort, if thou find not thy self ablt to deal with thine own fears and objections. § 3.
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Doe this also plainely and fully, without any reservation, sticke not at any thing that troubles thee,
Do this also plainly and Fully, without any reservation, stick not At any thing that Troubles thee,
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but cleere thy minde fully, and wholy, and be not like a childe that holdeth out the wrong finger,
but clear thy mind Fully, and wholly, and be not like a child that holds out the wrong finger,
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and will not bee knowne where his worst paine is.
and will not be known where his worst pain is.
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If need be, thou maist tie thy Physitian to secrecy, by the strongest bond of an oath,
If need be, thou Mayest tie thy physician to secrecy, by the Strongest bound of an oath,
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but be not thou in any one thing secret or reserved, chiefely conceale not that sinne sinnes or temptations that doe most perplexe thee,
but be not thou in any one thing secret or reserved, chiefly conceal not that sin Sins or temptations that do most perplex thee,
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or any one aggravating circuemstance of them. All labour is lost till this be done. Till the thorne be pulled out, that causeth swelling, the swelling will not be asswaged.
or any one aggravating circuemstance of them. All labour is lost till this be done. Till the thorn be pulled out, that Causes swelling, the swelling will not be assuaged.
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The answering of all other objections will availe nothing for thy comfort unlesse this be answered.
The answering of all other objections will avail nothing for thy Comfort unless this be answered.
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Let nothing make thee hold backe any of thy griefes, more then stay too long before thou begin to crave helpe.
Let nothing make thee hold back any of thy griefs, more then stay too long before thou begin to crave help.
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Feare not, squeame not to lay open the worst of thy sores, let the very issue and leprosie bee seene that should be healed.
fear not, squeam not to lay open the worst of thy sores, let the very issue and leprosy be seen that should be healed.
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A man shall but bungle in the cure that is not throughly informed of the sicknesse.
A man shall but bungle in the cure that is not thoroughly informed of the sickness.
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And as sick men doe, so doe thou; they beleeve their tender rather then their own eyes or conceits:
And as sick men do, so do thou; they believe their tender rather then their own eyes or conceits:
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for sicke men are exceeding apt to mistake things out of their bodily distemper, and so are also troubled and distempered hearts.
for sick men Are exceeding apt to mistake things out of their bodily distemper, and so Are also troubled and distempered hearts.
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Gods words alone can bee the ground of comfort, mans may and must bee the instrument of comfort, that by beleeving man, wee may bee helped to beleeve in God.
God's words alone can be the ground of Comfort, men may and must be the Instrument of Comfort, that by believing man, we may be helped to believe in God.
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As a man must hope above hope, so hee must beleeve above beleefe.
As a man must hope above hope, so he must believe above belief.
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He must captivate his reason to his comforter that seeles to a comforter, and say, what hee concludes for mee out of Gods Word, I will credit,
He must captivate his reason to his comforter that seels to a comforter, and say, what he concludes for me out of God's Word, I will credit,
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though I cannot feele it to be so, and will rely more on his judgement then mine owne.
though I cannot feel it to be so, and will rely more on his judgement then mine own.
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And why should not a wise and godly Minister bee rather credited, then a lying and malitious spirit,
And why should not a wise and godly Minister be rather credited, then a lying and malicious Spirit,
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and a distracted and disquieted heart? The sicke mans pallate deemeth sweete things to be sower, his dimned eyes can see no light at noonetide, finding this he credits those about him, that have better disposed sences,
and a distracted and disquieted heart? The sick men palate deemeth sweet things to be sour, his dimned eyes can see no Light At noontide, finding this he credits those about him, that have better disposed Senses,
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and judges of things, not as himselfe thinketh, but as others tell.
and judges of things, not as himself Thinketh, but as Others tell.
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In this vertuous credulousnesse, must bee the sicke soules first beginnings of comfort, and he that will thus betake himselfe to counsell, shall finde that in the multitude of counsellours, there will bee peace. § 4.
In this virtuous credulousness, must be the sick Souls First beginnings of Comfort, and he that will thus betake himself to counsel, shall find that in the multitude of counsellors, there will be peace. § 4.
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And so much also for the third meanes of comfort.
And so much also for the third means of Comfort.
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I will conclude with the fourth and last, namely the right information of our judgements, that we may bee able to answer such objections as are brought against the remission of our sinnes,
I will conclude with the fourth and last, namely the right information of our Judgments, that we may be able to answer such objections as Are brought against the remission of our Sins,
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and whereby the divell and the flesh would have us conclude, but the conclusion is false, that our sinnes neither bee, nor shall be pardoned.
and whereby the Devil and the Flesh would have us conclude, but the conclusion is false, that our Sins neither bee, nor shall be pardoned.
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The cheefe of these I will set downe in order, with their answers so well as I am able.
The chief of these I will Set down in order, with their answers so well as I am able.
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But before I speake of them, I will shew you what be the onely true arguments to proove that a mans sinnes bee not,
But before I speak of them, I will show you what be the only true Arguments to prove that a men Sins be not,
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nor (whilest hee so continues) can be pardoned. First, the not feeling of sinne to bee a burden.
nor (whilst he so continues) can be pardoned. First, the not feeling of sin to be a burden.
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Secondly, the not confessing of sin plainely to God, and in cases needfull to man also.
Secondly, the not confessing of since plainly to God, and in cases needful to man also.
ord, cs xx vvg pp-f n1 av-j p-acp np1, cc p-acp n2 j p-acp n1 av.
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Thirdly, the not resolving to leave it. Fourthly, the not seeking for pardon in Christ, and in him alone.
Thirdly, the not resolving to leave it. Fourthly, the not seeking for pardon in christ, and in him alone.
ord, cs xx vvg pc-acp vvi pn31. ord, cs xx vvg p-acp n1 p-acp np1, cc p-acp pno31 av-j.
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These foure do infallibly prove, that a mans sinnes are not pardoned, neither shall bee, so long as hee doth remaine in that case.
These foure do infallibly prove, that a men Sins Are not pardoned, neither shall be, so long as he does remain in that case.
d crd vdb av-j vvi, cst dt ng1 n2 vbr xx vvn, av-d vmb vbi, av av-j c-acp pns31 vdz vvi p-acp d n1.
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But if these foure things be done, viz. 1. That sinne bee felt with anguish and griefe of heart. 2. That it be plainely confessed to God and man, in case needfull and of offence given. 3. That a man have stedfastly resolved to leave it. 4. That he seeke and cry for pardon in Christ,
But if these foure things be done, viz. 1. That sin be felt with anguish and grief of heart. 2. That it be plainly confessed to God and man, in case needful and of offence given. 3. That a man have steadfastly resolved to leave it. 4. That he seek and cry for pardon in christ,
p-acp cs d crd n2 vbb vdn, n1 crd cst n1 vbi vvn p-acp n1 cc n1 pp-f n1. crd cst pn31 vbb av-j vvn p-acp np1 cc n1, p-acp n1 j cc pp-f n1 vvn. crd cst dt n1 vhb av-j vvn pc-acp vvi pn31. crd cst pns31 vvb cc vvi p-acp n1 p-acp np1,
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and in him onely, none other argument that can be alledged against the pardon of sinne is of any sorce.
and in him only, none other argument that can be alleged against the pardon of sin is of any source.
cc p-acp pno31 av-j, pix j-jn n1 cst vmb vbi vvn p-acp dt n1 pp-f n1 vbz pp-f d n1.
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Now I will set downe the chiefe objections, and shew their invalidity.
Now I will Set down the chief objections, and show their invalidity.
av pns11 vmb vvi a-acp dt j-jn n2, cc vvi po32 n1.
(10) chapter (DIV2)
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They are drawne likely from foure heads. 1. The greatnesse of ones sinnes. 2. The defects of his graces. 3. His owne feelings. And lastly, his horrible temptations. § 5. From greatnesse of sinne there are three grand objections.
They Are drawn likely from foure Heads. 1. The greatness of ones Sins. 2. The defects of his graces. 3. His own feelings. And lastly, his horrible temptations. § 5. From greatness of sin there Are three grand objections.
pns32 vbr vvn j p-acp crd n2. crd dt n1 pp-f pig n2. crd dt n2 pp-f po31 n2. crd po31 d n2. cc ord, po31 j n2. § crd p-acp n1 pp-f n1 pc-acp vbr crd j n2.
(10) chapter (DIV2)
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First then, the newly humbled sinner, looketh backe upon his life past, and finding his out-strayings so many and so grievous,
First then, the newly humbled sinner, looks back upon his life past, and finding his out-strayings so many and so grievous,
np1 av, dt av-j j-vvn n1, vvz av p-acp po31 n1 j, cc vvg po31 j av d cc av j,
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and withall, considering for how long a space, with how much hardnesse and obstinacy, and against how many reproofes and checks, he continued to wallow in them, is ready to conclude, that there is no possibility of pardon.
and withal, considering for how long a Molle, with how much hardness and obstinacy, and against how many reproofs and Checks, he continued to wallow in them, is ready to conclude, that there is no possibility of pardon.
cc av, vvg p-acp c-crq av-j dt n1, p-acp c-crq d n1 cc n1, cc p-acp c-crq d n2 cc n2, pns31 vvd pc-acp vvi p-acp pno32, vbz j pc-acp vvi, cst pc-acp vbz dx n1 pp-f n1.
(10) chapter (DIV2)
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This reason must be thus framed, Hee that hath committed many and foule offences, persisted long in them, with much willfullnesse,
This reason must be thus framed, He that hath committed many and foul offences, persisted long in them, with much willfullnesse,
d n1 vmb vbi av vvn, pns31 cst vhz vvn d cc j n2, vvn av-j p-acp pno32, p-acp d n1,
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and against many meanes, is sure unpardoned, and shall not be pardoned.
and against many means, is sure unpardoned, and shall not be pardoned.
cc p-acp d n2, vbz av-j j, cc vmb xx vbi vvn.
(10) chapter (DIV2)
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But alasse alasse, so have I done as mine affrighted conscience doth now beare witnesse against mee:
But alas alas, so have I done as mine affrighted conscience does now bear witness against me:
p-acp uh uh, av vhb pns11 vdn c-acp po11 j-vvn n1 vdz av vvi n1 p-acp pno11:
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Therefore J neither am nor shall bee pardoned.
Therefore J neither am nor shall be pardoned.
av pns11 av-dx vbm ccx vmb vbi vvn.
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To the which the answer is, that the first proposition of the argument upon which the whole is built, is most apparantly false.
To the which the answer is, that the First proposition of the argument upon which the Whole is built, is most apparently false.
p-acp dt r-crq dt n1 vbz, cst dt ord n1 pp-f dt n1 p-acp r-crq dt j-jn vbz vvn, vbz av-ds av-j j.
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There is no Text of Scripture that doth say so, nor can it bee confirmed by any part of the Word of God,
There is no Text of Scripture that does say so, nor can it be confirmed by any part of the Word of God,
pc-acp vbz dx n1 pp-f n1 cst vdz vvi av, ccx vmb pn31 vbi vvn p-acp d n1 pp-f dt n1 pp-f np1,
(10) chapter (DIV2)
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therefore as a false suggestion of the divell or of the guilty heart, it must be utterly denied.
Therefore as a false suggestion of the Devil or of the guilty heart, it must be utterly denied.
av c-acp dt j n1 pp-f dt n1 cc pp-f dt j n1, pn31 vmb vbi av-j vvn.
(10) chapter (DIV2)
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Yea the Scripture doth plainely declare the quite contrary, and doth make it most evident, that those in whom all the things mentioned in that proposition, have beene manifestly found, have yet beene pardoned or might have beene.
Yea the Scripture does plainly declare the quite contrary, and does make it most evident, that those in whom all the things mentioned in that proposition, have been manifestly found, have yet been pardoned or might have been.
uh dt n1 vdz av-j vvi dt av j-jn, cc vdz vvi pn31 av-ds j, cst d p-acp ro-crq d dt n2 vvn p-acp d n1, vhb vbn av-j vvn, vhb av vbn vvn cc vmd vhi vbn.
(10) chapter (DIV2)
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For did not Manasseh continue a most willfull transgressour in most grievous kindes, and that against many admonitions of Prophets sent unto him immediately from God,
For did not Manasses continue a most wilful transgressor in most grievous Kinds, and that against many admonitions of prophets sent unto him immediately from God,
p-acp vdd xx np1 vvb dt av-ds j n1 p-acp ds j n2, cc cst p-acp d n2 pp-f n2 vvn p-acp pno31 av-j p-acp np1,
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and that so that he slew and murdered these Prophets, and that also, so long, till he was cast into the darke dungeon and laden with chaines of irons:
and that so that he slew and murdered these prophets, and that also, so long, till he was cast into the dark dungeon and laden with chains of irons:
cc cst av cst pns31 vvd cc vvd d n2, cc cst av, av av-j, c-acp pns31 vbds vvn p-acp dt j n1 cc vvn p-acp n2 pp-f n2:
(10) chapter (DIV2)
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Yet even then was he accepted, upon his humble confessions, and supplications:
Yet even then was he accepted, upon his humble confessions, and supplications:
av av av vbds pns31 vvn, p-acp po31 j n2, cc n2:
(10) chapter (DIV2)
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Yea did not Paul proceed in persecuting with great fury, and after that the Lord had sent his Apostles to worke many strange miracles, to informe him with the rest of the Jews that Jesus was the Lord,
Yea did not Paul proceed in persecuting with great fury, and After that the Lord had sent his Apostles to work many strange Miracles, to inform him with the rest of the jews that jesus was the Lord,
uh vdd xx np1 vvb p-acp vvg p-acp j n1, cc p-acp d dt n1 vhd vvn po31 n2 pc-acp vvi d j n2, pc-acp vvi pno31 p-acp dt n1 pp-f dt np2 cst uh-np vbds dt n1,
(10) chapter (DIV2)
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yet went on to blaspheme that holy Name, and imprison them that confessed it, and that all the time from Christs resurrection, till the houre that the Lord did meete him in the way and knocke him downe to the ground:
yet went on to Blaspheme that holy Name, and imprison them that confessed it, and that all the time from Christ resurrection, till the hour that the Lord did meet him in the Way and knock him down to the ground:
av vvd a-acp pc-acp vvi d j n1, cc vvb pno32 cst vvd pn31, cc cst d dt n1 p-acp npg1 n1, c-acp dt n1 cst dt n1 vdd vvi pno31 p-acp dt n1 cc vvi pno31 a-acp p-acp dt n1:
(10) chapter (DIV2)
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and yet did not God pardon him, and set forth him for an example of his longsuffering to chiefe sinners.
and yet did not God pardon him, and Set forth him for an Exampl of his long-suffering to chief Sinners.
cc av vdd xx np1 vvi pno31, cc vvd av pno31 p-acp dt n1 pp-f po31 n1 p-acp j-jn n2.
(10) chapter (DIV2)
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It must therefore be acknowledged for a certaine truth, that how hainous so ever amans sinnes have beene,
It must Therefore be acknowledged for a certain truth, that how heinous so ever amans Sins have been,
pn31 vmb av vbi vvn p-acp dt j n1, cst c-crq j av av ng1 n2 vhb vbn,
(10) chapter (DIV2)
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how long so ever hee have hardened himselfe in them, how many offers of grace so ever he have refused,
how long so ever he have hardened himself in them, how many offers of grace so ever he have refused,
c-crq av-j av av pns31 vhb vvn px31 p-acp pno32, c-crq d n2 pp-f n1 av av pns31 vhn vvn,
(10) chapter (DIV2)
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how many admonitions so ever hee have heglected and despised, yet if hee now doe turne unto the Lord, he shall bee accepted. So saith Ieremy, Chap. 26.13. Therefore now amend your waies, and your workes, and heare the voice of the Lord your God, that the Lord may repent him of the plague that hee hath pronounced against you.
how many admonitions so ever he have heglected and despised, yet if he now do turn unto the Lord, he shall be accepted. So Says Ieremy, Chap. 26.13. Therefore now amend your ways, and your works, and hear the voice of the Lord your God, that the Lord may Repent him of the plague that he hath pronounced against you.
c-crq d n2 av av pns31 vhb vvn cc vvn, av cs pns31 av vdb vvi p-acp dt n1, pns31 vmb vbi vvn. np1 vvz np1, np1 crd. av av vvi po22 n2, cc po22 n2, cc vvi dt n1 pp-f dt n1 po22 n1, cst dt n1 vmb vvi pno31 pp-f dt n1 cst pns31 vhz vvn p-acp pn22.
(10) chapter (DIV2)
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God had sent many Prophets, many yeares together, rising early, and sending them, at this time also he had sent Ieremy with the same message againe,
God had sent many prophets, many Years together, rising early, and sending them, At this time also he had sent Ieremy with the same message again,
np1 vhd vvn d n2, d n2 av, vvg av-j, cc vvg pno32, p-acp d n1 av pns31 vhd vvn np1 p-acp dt d n1 av,
(10) chapter (DIV2)
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and now insteed of hearing, they laid hands upon, and were ready to kill him,
and now instead of hearing, they laid hands upon, and were ready to kill him,
cc av av pp-f vvg, pns32 vvd n2 p-acp, cc vbdr j pc-acp vvi pno31,
(10) chapter (DIV2)
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yet even now he tells them, that if now they would turne, the Lord would repent of he evill.
yet even now he tells them, that if now they would turn, the Lord would Repent of he evil.
av av av pns31 vvz pno32, cst cs av pns32 vmd vvi, dt n1 vmd vvi pp-f pno31 j-jn.
(10) chapter (DIV2)
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Whatsoever therefore is gone and past, if in the present time thou convert, lament, confesse amend, thou shalt be forgiven.
Whatsoever Therefore is gone and passed, if in the present time thou convert, lament, confess amend, thou shalt be forgiven.
r-crq av vbz vvn cc vvn, cs p-acp dt j n1 pns21 vvb, vvb, vvb vvi, pns21 vm2 vbi vvn.
(10) chapter (DIV2)
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Sinne may so harden the finners heart, that he cannot repent, it cannot so harden Gods heart against him, that if he repent, the Lord will not pardon him.
Sin may so harden the finners heart, that he cannot Repent, it cannot so harden God's heart against him, that if he Repent, the Lord will not pardon him.
n1 vmb av vvi dt ng1 n1, cst pns31 vmbx vvi, pn31 vmbx av vvi npg1 n1 p-acp pno31, cst cs pns31 vvb, dt n1 vmb xx vvb pno31.
(10) chapter (DIV2)
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O then beleeve not the lying divell.
O then believe not the lying Devil.
sy av vvb xx dt j-vvg n1.
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Hee telleth thee, thy sinnes are so many and so vile, that they cannot bee forgiven, the Lord tells,
He Telleth thee, thy Sins Are so many and so vile, that they cannot be forgiven, the Lord tells,
pns31 vvz pno21, po21 n2 vbr av d cc av j, cst pns32 vmbx vbi vvn, dt n1 vvz,
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as obstinate and as grievous sinners as ever were, that if they now turne, hee will repent him of the evill,
as obstinate and as grievous Sinners as ever were, that if they now turn, he will Repent him of the evil,
c-acp j cc a-acp j n2 c-acp av vbdr, cst cs pns32 av vvi, pns31 vmb vvi pno31 pp-f dt j-jn,
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and consequently they shall be pardoned, wilt thou not give credit to God rather then to the divell? This is the first doubt taken from sinne. § 6. An other and a sorer followes.
and consequently they shall be pardoned, wilt thou not give credit to God rather then to the Devil? This is the First doubt taken from sin. § 6. an other and a Sorer follows.
cc av-j pns32 vmb vbi vvn, vm2 pns21 xx vvi n1 p-acp np1 av-c cs p-acp dt n1? d vbz dt ord n1 vvn p-acp n1. § crd dt j-jn cc dt jc vvz.
(10) chapter (DIV2)
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Ah I, since the time that I thought my selfe called and converted, have yet againe rushed into grosse and grievous sinnes,
Ah I, since the time that I Thought my self called and converted, have yet again rushed into gross and grievous Sins,
uh pns11, c-acp dt n1 cst pns11 vvd po11 n1 vvn cc vvn, vhb av av vvn p-acp j cc j n2,
(10) chapter (DIV2)
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and that also willingly and upon deliberation, and what shall I doe then, sure I was but an hypocrite, and sure J cannot bee pardoned, at least I am not.
and that also willingly and upon deliberation, and what shall I do then, sure I was but an hypocrite, and sure J cannot be pardoned, At least I am not.
cc cst av av-j cc p-acp n1, cc q-crq vmb pns11 vdi av, av-j pns11 vbds p-acp dt n1, cc av-j pns11 vmbx vbi vvn, p-acp ds pns11 vbm xx.
(10) chapter (DIV2)
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This reason also must bee cast into this forme. Whosoever after his calling and conversion committeth great sinnes willfully, was sure but an hypocrite,
This reason also must be cast into this Form. Whosoever After his calling and conversion Committeth great Sins wilfully, was sure but an hypocrite,
d n1 av vmb vbi vvn p-acp d n1. r-crq p-acp po31 n-vvg cc n1 vvz j n2 av-j, vbds j p-acp dt n1,
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and is not nor can bee pardoned.
and is not nor can be pardoned.
cc vbz xx ccx vmb vbi vvn.
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But so have I done, therefore J am but an hypocrite, I am not pardoned nor can be.
But so have I done, Therefore J am but an hypocrite, I am not pardoned nor can be.
p-acp av vhb pns11 vdn, av pns11 vbm p-acp dt n1, pns11 vbm xx vvn ccx vmb vbi.
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To this I answer againe, that the first part of the argument is apparantly false, and therefore such is also the conclusion.
To this I answer again, that the First part of the argument is apparently false, and Therefore such is also the conclusion.
p-acp d pns11 vvb av, cst dt ord n1 pp-f dt n1 vbz av-j j, cc av d vbz av dt n1.
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It is false that he which hath so sinned after calling was but an hypocrite,
It is false that he which hath so sinned After calling was but an hypocrite,
pn31 vbz j cst pns31 r-crq vhz av vvn p-acp vvg vbds p-acp dt n1,
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and is not pardoned, for this was the verycase of David whose example wee now are handling.
and is not pardoned, for this was the verycase of David whose Exampl we now Are handling.
cc vbz xx vvn, p-acp d vbds dt n1 pp-f np1 rg-crq n1 pns12 av vbr vvg.
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Did not hee fall in the felfe same fort as thou hast said, and yet hee was no hypocrite, but he was pardoned.
Did not he fallen in the self same fort as thou hast said, and yet he was no hypocrite, but he was pardoned.
vdd xx pns31 vvi p-acp dt n1 d n1 c-acp pns21 vh2 vvn, cc av pns31 vbds dx n1, cc-acp pns31 vbds vvn.
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I demand of the therefore, Hast thou renewed thy confessions nad thy sorrowes, and thy resolutions of amendment since thy fall,
I demand of the Therefore, Hast thou renewed thy confessions nad thy sorrows, and thy resolutions of amendment since thy fallen,
pns11 vvb pp-f dt av, vh2 pns21 vvn po21 n2 j po21 n2, cc po21 n2 pp-f n1 p-acp po21 n1,
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and art thou returned to a forme, purpose and endeavour of walking before the Lord in uprightnesse.
and art thou returned to a Form, purpose and endeavour of walking before the Lord in uprightness.
cc vb2r pns21 vvn p-acp dt n1, n1 cc n1 pp-f vvg p-acp dt n1 p-acp n1.
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If thou hast, then I assure thee by warrant of Davids example, that thou wast sincere before, and that thou art pardoned.
If thou hast, then I assure thee by warrant of Davids Exampl, that thou wast sincere before, and that thou art pardoned.
cs pns21 vh2, cs pns11 vvb pno21 p-acp n1 pp-f npg1 n1, cst pns21 vbd2s j a-acp, cc cst pns21 vb2r vvn.
(10) chapter (DIV2)
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If thou hast not, I require thee now, in Gods name, settle about these things, & apply thy selfe seriously to renew thy repentance, and to turne againe to God, and thou shalt be pardoned.
If thou hast not, I require thee now, in God's name, settle about these things, & apply thy self seriously to renew thy Repentance, and to turn again to God, and thou shalt be pardoned.
cs pns21 vh2 xx, pns11 vvb pno21 av, p-acp ng1 n1, vvb p-acp d n2, cc vvb po21 n1 av-j pc-acp vvi po21 n1, cc pc-acp vvi av p-acp np1, cc pns21 vm2 vbi vvn.
(10) chapter (DIV2)
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So is the second doubt answered taken from great sinnes. § 7. The third followes, and that is worse then both the former.
So is the second doubt answered taken from great Sins. § 7. The third follows, and that is Worse then both the former.
np1 vbz dt ord n1 vvd vvn p-acp j n2. § crd dt ord vvz, cc d vbz jc cs d dt j.
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Ah I have made long defections from the covenant of grace, and revolted, backslided, apostated from the waies of God,
Ah I have made long defections from the Covenant of grace, and revolted, backslided, apostated from the ways of God,
uh pns11 vhb vvn av-j n2 p-acp dt n1 pp-f n1, cc vvn, vvd, vvn p-acp dt n2 pp-f np1,
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and in my backsliding veine have runne into, I know not how many and how grievous offences.
and in my backsliding vein have run into, I know not how many and how grievous offences.
cc p-acp po11 j-vvg n1 vhb vvn p-acp, pns11 vvb xx c-crq d cc c-crq j n2.
(10) chapter (DIV2)
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Since I found some good things working in my soule, and had for a great space and with great forwardnesse, continued to walke in the paths of piety.
Since I found Some good things working in my soul, and had for a great Molle and with great forwardness, continued to walk in the paths of piety.
p-acp pns11 vvd d j n2 vvg p-acp po11 n1, cc vhd p-acp dt j n1 cc p-acp j n1, vvd pc-acp vvi p-acp dt n2 pp-f n1.
(10) chapter (DIV2)
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I have againe broken forth and continued a long time in my wandrings, without any care of returning,
I have again broken forth and continued a long time in my wanderings, without any care of returning,
pns11 vhb av vvn av cc vvd dt j n1 p-acp po11 n2-vvg, p-acp d n1 pp-f vvg,
(10) chapter (DIV2)
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and therefore now I feare that my case is desperate, and that J have committed the unpardonable sinne.
and Therefore now I Fear that my case is desperate, and that J have committed the unpardonable sin.
cc av av pns11 vvb cst po11 n1 vbz j, cc cst pns11 vhb vvn dt j n1.
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This argument must bee likewise cast into this forme, whosoever hath beene guilty of long and grievous defections and backslidings, hath his sinnes unpardoned,
This argument must be likewise cast into this Form, whosoever hath been guilty of long and grievous defections and backslidings, hath his Sins unpardoned,
d n1 vmb vbi av vvd p-acp d n1, r-crq vhz vbn j pp-f j cc j n2 cc n2, vhz po31 n2 j,
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and hath committed the unpardonable trespasse, nor can be pardoned.
and hath committed the unpardonable trespass, nor can be pardoned.
cc vhz vvn dt j n1, ccx vmb vbi vvn.
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Now so I have done, as mine owne heart is too sure a witnesse against mee:
Now so I have done, as mine own heart is too sure a witness against me:
av av pns11 vhb vdn, c-acp po11 d n1 vbz av j dt n1 p-acp pno11:
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Therefore I neither am nor can bee pardoned. Mine answer to this reason, is in the same manner that the former.
Therefore I neither am nor can be pardoned. Mine answer to this reason, is in the same manner that the former.
av pns11 av-dx vbm ccx vmb vbi vvn. dt n1 p-acp d n1, vbz p-acp dt d n1 cst dt j.
(10) chapter (DIV2)
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The first part of it must bee denied, as being evidently false and against the Word of God.
The First part of it must be denied, as being evidently false and against the Word of God.
dt ord n1 pp-f pn31 vmb vbi vvn, c-acp vbg av-j j cc p-acp dt n1 pp-f np1.
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For David in my Text did thus backslide in some degree, but Salomon (whose birth is here mentioned,
For David in my Text did thus backslide in Some degree, but Solomon (whose birth is Here mentioned,
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and who is here graced with the name Iedidiah, because the Lord, not alone did but also would love him) did make even such an Apostacy to the very full and yet hee recovered himselfe by repentance, hee was upright before, and hee was pardoned.
and who is Here graced with the name Jedidiah, Because the Lord, not alone did but also would love him) did make even such an Apostasy to the very full and yet he recovered himself by Repentance, he was upright before, and he was pardoned.
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For hath not the Lord promised Israel to heale her backslidings? Tell me then, fince thy backsliding, hast thou not recovered,
For hath not the Lord promised Israel to heal her backslidings? Tell me then, fince thy backsliding, hast thou not recovered,
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and with much shame and remorse craved pardon and returned to doe or labours to doe thy first workes.
and with much shame and remorse craved pardon and returned to do or labours to do thy First works.
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If not, thou art not the man I seeke to comfort, unlesse thou shalt now addresse thy selfe to this reconversion,
If not, thou art not the man I seek to Comfort, unless thou shalt now address thy self to this reconversion,
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as I may so terme it.
as I may so term it.
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If yea, why then know that thy case is good enough, the disease that is healed doth never kill,
If yea, why then know that thy case is good enough, the disease that is healed does never kill,
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but to thee appertaine the promises made to backsliding Israel. And whereas thou sayest, my sinne is sure that unpardonable sinne.
but to thee appertain the promises made to backsliding Israel. And whereas thou Sayest, my sin is sure that unpardonable sin.
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Understand that the Scripture never calleth any sin unpardonable. Some sinnes indeed are never pardoned, because the committer thereof doth never repent;
Understand that the Scripture never calls any since unpardonable. some Sins indeed Are never pardoned, Because the committer thereof does never Repent;
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but that a sinne repented of should bee uncapeable of pardon, it is more then the Word of God doth ever afsirme:
but that a sin repented of should be uncapable of pardon, it is more then the Word of God does ever afsirme:
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but if there bee any such sinne, this sinne of thine cannot bee that sinne.
but if there be any such sin, this sin of thine cannot be that sin.
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For he that wholy falleth away, after some degrees of grace received, it is impossible that he should renew him againe by repentance,
For he that wholly falls away, After Some Degrees of grace received, it is impossible that he should renew him again by Repentance,
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but thou dost againe renew thy selfe by repentance, for thou confessest, and lamentest thy turning aside,
but thou dost again renew thy self by Repentance, for thou Confessest, and lamentest thy turning aside,
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and returnest againe to crave pardon. Let thine heart returne a true answer;
and returnest again to crave pardon. Let thine heart return a true answer;
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dost thou not finde it aking, and relenting for thine Apostafie, longing, desirous to come on againe,
dost thou not find it aching, and relenting for thine Apostasy, longing, desirous to come on again,
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and carefull to seeke pardon for former declinings? if so, then art thou renewed by repentance and therefore didst not wholy fall away.
and careful to seek pardon for former declinings? if so, then art thou renewed by Repentance and Therefore didst not wholly fallen away.
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If backslidings shall breed in any man, either utter hardnesse, or utter despaire, so that either one is not sorry for them,
If backslidings shall breed in any man, either utter hardness, or utter despair, so that either one is not sorry for them,
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or will not seeke forgivenesse of them, that is a sore signe of utter relapsing,
or will not seek forgiveness of them, that is a soar Signen of utter relapsing,
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but thou dost come backe againe to the Lord, falling out with thy selfe, for falling of from him,
but thou dost come back again to the Lord, falling out with thy self, for falling of from him,
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and casting downe thy selfe before him, above and against all hope, dost crave mercy of him.
and casting down thy self before him, above and against all hope, dost crave mercy of him.
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I am certaine therefore that thy case is good, and thou art or shalt bee pardoned.
I am certain Therefore that thy case is good, and thou art or shalt be pardoned.
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And for this so terrible objection of backsliding, let the Prophet fully satisfie thee.
And for this so terrible objection of backsliding, let the Prophet Fully satisfy thee.
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For to Israel that had plaide the harlot from God and followed many lovers, the Lord saith by his Prophet, Yet returne unto me, Chap. 3 ver. 1. & ver. 12. Returne ô backesliding Israel, and I will not cause mine anger to fall upon thee,
For to Israel that had played the harlot from God and followed many lovers, the Lord Says by his Prophet, Yet return unto me, Chap. 3 ver. 1. & ver. 12. Return o backsliding Israel, and I will not cause mine anger to fallen upon thee,
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for I am mercifull saith the Lord, and will not keepe anger for ever, onely acknowledge your iniquity, and so forth,for I am merciful Says the Lord, and will not keep anger for ever, only acknowledge your iniquity, and so forth,
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and then after, Turne ô backsliding children, for I am married unto you, and I will take you, one of a city, and so as it followeth in the Prophet.
and then After, Turn o backsliding children, for I am married unto you, and I will take you, one of a City, and so as it follows in the Prophet.
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Loe now the truth of God, whatsoever fearefull Apostacy thou hast made, if thou returne and acknowledge, here is promise of acceptance,
Loe now the truth of God, whatsoever fearful Apostasy thou hast made, if thou return and acknowledge, Here is promise of acceptance,
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and this very turning, shewes that thou hast not committed that never-to-be pardoned sin, for that offence is therefore onely never pardoned,
and this very turning, shows that thou hast not committed that never-to-be pardoned since, for that offence is Therefore only never pardoned,
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because the man that hath runne into it, will never returne, either out of hardnesse, or despaire, or both.
Because the man that hath run into it, will never return, either out of hardness, or despair, or both.
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CHAP. VII. § 1. ANd these objections arise from the quality of sinnes committed, either before or after calling.
CHAP. VII. § 1. ANd these objections arise from the quality of Sins committed, either before or After calling.
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An other troope arise, from those many wants and defects which the soule doth finde in it selfe.
an other troop arise, from those many Wants and defects which the soul does find in it self.
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And first the soule findes fault with it selfe for want of repentance, reasoning thus against it selfe.
And First the soul finds fault with it self for want of Repentance, reasoning thus against it self.
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Alas I have no repentance, and therefore I am not pardoned.
Alas I have no Repentance, and Therefore I am not pardoned.
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To which I answer, that it must bee confessed for a truth, whosoever hath not repented is not pardoned.
To which I answer, that it must be confessed for a truth, whosoever hath not repented is not pardoned.
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But why dost thou say I have not repented? To answer this doubt, informe thy selfe aright, what repentance is.
But why dost thou say I have not repented? To answer this doubt, inform thy self aright, what Repentance is.
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It is a duty consisting of these foure parts: 1. Sorrow for sin. 2. Confession of it to God. 3. Earnest calling upon God in the name of Christ for pardon and helpe. 4. A firme purpose and endeavour of amendment.
It is a duty consisting of these foure parts: 1. Sorrow for since. 2. Confessi of it to God. 3. Earnest calling upon God in the name of christ for pardon and help. 4. A firm purpose and endeavour of amendment.
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Consider, hast thou not these things, dost thou not performe these actions, or endeavour to performe them? If thou dost,
Consider, hast thou not these things, dost thou not perform these actions, or endeavour to perform them? If thou dost,
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then thou hast the grace of repentance, as sure as he is a man that hath a soule and body.
then thou hast the grace of Repentance, as sure as he is a man that hath a soul and body.
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O but saith the fearefull soule, I am not sorry enough for sins, I do not grieve for them so much as I should,
O but Says the fearful soul, I am not sorry enough for Sins, I do not grieve for them so much as I should,
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nor crave pardon of them so earnestly as I should, nor mend them so well as I should. J answer, that is very true,
nor crave pardon of them so earnestly as I should, nor mend them so well as I should. J answer, that is very true,
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But where hath the Lord said, that he which hath not performed these duties so well as he should, hath not true repentance? This is no where found in Scripture, it is one of thy false conceits,
But where hath the Lord said, that he which hath not performed these duties so well as he should, hath not true Repentance? This is no where found in Scripture, it is one of thy false conceits,
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and a very false conceit it is, tanding to confound the Law, and the Gospell;
and a very false conceit it is, tanding to confound the Law, and the Gospel;
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for the Law requireth to doe all things perfectly, and rejecteth all works which a man doth not performe so well as hee should,
for the Law requires to do all things perfectly, and rejecteth all works which a man does not perform so well as he should,
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but the Gospell is a doctrine of grace, and accepts endeavours to performe duties, though one fall farre short of that measure of duty which he ought to attaine.
but the Gospel is a Doctrine of grace, and accepts endeavours to perform duties, though one fallen Far short of that measure of duty which he ought to attain.
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Dost not thou strive and endeavour to doe these things more and better, and blame thy selfe for defects and failings:
Dost not thou strive and endeavour to do these things more and better, and blame thy self for defects and failings:
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If so, then dost thou repent as well as thou shouldest, in the language of the Gospell.
If so, then dost thou Repent as well as thou Shouldst, in the language of the Gospel.
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Yea but J doe not lament sinne so much as others doe, and as the Scriptures tell that some godly men have done.
Yea but J do not lament sin so much as Others do, and as the Scriptures tell that Some godly men have done.
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I answer, but hast thou not heretofore some time with plenty of bitter teares, bewailed thine offences,
I answer, but hast thou not heretofore Some time with plenty of bitter tears, bewailed thine offences,
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even allmost as much as any the Word speaketh of;
even almost as much as any the Word speaks of;
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& if so, then understand that these large and great sorrowes are not alwaies to continue;
& if so, then understand that these large and great sorrows Are not always to continue;
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There must bee a time of drying such flouds of teares from the eyes of the Saints.
There must be a time of drying such floods of tears from the eyes of the Saints.
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I answer againe, that if thou hast not lamented as much as some of Gods Saints have done in Scripture,
I answer again, that if thou hast not lamented as much as Some of God's Saints have done in Scripture,
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yet thou hast lamented as much as some others, Thou readest not of such extreame lamentation in the conversion of Abraham, or Zaccheus, and Matthew, and some others.
yet thou hast lamented as much as Some Others, Thou Readest not of such extreme lamentation in the conversion of Abraham, or Zacchaeus, and Matthew, and Some Others.
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The Word of God hath left us examples of some that have grieved very much,
The Word of God hath left us Examples of Some that have grieved very much,
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and of others that have not grieved so much, if thou hast not attained to the examples of one of these,
and of Others that have not grieved so much, if thou hast not attained to the Examples of one of these,
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yet hast thou followed the other:
yet hast thou followed the other:
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and againe, I answer, that God doth not reject the sorrowes of his people, because they bee not so great as those which others attaine.
and again, I answer, that God does not reject the sorrows of his people, Because they be not so great as those which Others attain.
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It is no where said in Scripture, that hee repents not which grieveth not as much as others doe or have done.
It is no where said in Scripture, that he repents not which Grieveth not as much as Others do or have done.
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And for the point of grieving for sin, understand that not the quantity is so much to be respected as the quality;
And for the point of grieving for since, understand that not the quantity is so much to be respected as the quality;
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if a man grieve never so much, and his griefe carry him not to confesse and seeke pardon and grace and help,
if a man grieve never so much, and his grief carry him not to confess and seek pardon and grace and help,
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and diligently to endeavour amendment, they be nothing worth, and if they doe bring forth these effects, they be accepted,
and diligently to endeavour amendment, they be nothing worth, and if they do bring forth these effects, they be accepted,
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though they bee not very great. § 2.
though they be not very great. § 2.
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Yea but saith the heart yet againe, J cannot aske pardon earnestly, and heartily, nor at all pray unto God for it with any life or fervency.
Yea but Says the heart yet again, J cannot ask pardon earnestly, and heartily, nor At all pray unto God for it with any life or fervency.
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I answer, why wilt thou say so? That which a man desireth more then life,
I answer, why wilt thou say so? That which a man Desires more then life,
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and more then all the profits and pleasures of life, that he desireth earnestly and heartily, I trow,
and more then all the profits and pleasures of life, that he Desires earnestly and heartily, I trow,
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or else, who can be said to desire earnestly? Now tell me, wouldst thou not rather choose to have thy sinnes pardoned,
or Else, who can be said to desire earnestly? Now tell me, Wouldst thou not rather choose to have thy Sins pardoned,
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and thy soule healed, then to have long life, great riches, store of pleasures, and all worldly contents? if this be true,
and thy soul healed, then to have long life, great riches, store of pleasures, and all worldly contents? if this be true,
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as thou canst not denie it, then thou dost earnestly pray for these things, denying that to be found in thee (as in temptation it is usuall) which any other man may manifestly see to be in thee. § 3.
as thou Canst not deny it, then thou dost earnestly pray for these things, denying that to be found in thee (as in temptation it is usual) which any other man may manifestly see to be in thee. § 3.
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Yea but I want that last part of repentance, and that which is the perfection of all, I do not amend, I doe not amend,
Yea but I want that last part of Repentance, and that which is the perfection of all, I do not amend, I do not amend,
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but J still slip into the same sins, and cannot leave them.
but J still slip into the same Sins, and cannot leave them.
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Why tell me what sinnes bee they that thou canst not leave, Is it murder, blasphemy, whoredome, &c. O no,
Why tell me what Sins be they that thou Canst not leave, Is it murder, blasphemy, whoredom, etc. Oh no,
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but I finde deadnesse, dullnesse, coldnesse in prayer, distractednesse and forgetfullnesse in hearing, passionatenesse, impatiency,
but I find deadness, dullness, coldness in prayer, distractedness and forgetfullnesse in hearing, passionateness, impatiency,
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and a number like faults, still breaking forth in me. J answer, what dost thou make of God and of his mercy,
and a number like Faults, still breaking forth in me. J answer, what dost thou make of God and of his mercy,
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when thou concludest from hence that thy sinnes be not pardoned? Is not hee ready to passe by such weakenesses in his children and servants,
when thou concludest from hence that thy Sins be not pardoned? Is not he ready to pass by such Weaknesses in his children and Servants,
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as thou canst easily passe by in thine.
as thou Canst Easily pass by in thine.
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Doth not hee call himselfe a Father, doth not he tell us that he knowes that we be but dust.
Does not he call himself a Father, does not he tell us that he knows that we be but dust.
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Doth not the Scripture say, In many things wee offend all, and who can say his heart is cleane? Sure if this were a good argument that ones sins were not pardoned, no sins were pardoned to any sinner.
Does not the Scripture say, In many things we offend all, and who can say his heart is clean? Sure if this were a good argument that ones Sins were not pardoned, no Sins were pardoned to any sinner.
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For finde me a man or woman under heaven, that hath not cause to complaine thus.
For find me a man or woman under heaven, that hath not cause to complain thus.
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Assure thy selfe therefore that these continuall weakenesses are not contrary to remission of sinnes. Sanctification must bee true, else the soule is not justified, but it is not needfull,
Assure thy self Therefore that these continual Weaknesses Are not contrary to remission of Sins. Sanctification must be true, Else the soul is not justified, but it is not needful,
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nay nor in this life possible that it should be perfect.
nay nor in this life possible that it should be perfect.
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And it is true, so long as thou continuest to confesse and lament, and strive against these imperfections,
And it is true, so long as thou Continuest to confess and lament, and strive against these imperfections,
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though thou bee still cumbred with them, else would not Saint Paul have said, The flesh lusteth against the spirit, so that yee cannot doe the things that yee would.
though thou be still cumbered with them, Else would not Saint Paul have said, The Flesh Lusteth against the Spirit, so that ye cannot do the things that ye would.
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Away with this objection therefore, it savours of pride, thou wilt not think thou art pardoned,
Away with this objection Therefore, it savours of pride, thou wilt not think thou art pardoned,
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unlesse thou canst bring to God some such measure of goodnesse, as might seeme halfe, or allmost to deserve it.
unless thou Canst bring to God Some such measure of Goodness, as might seem half, or almost to deserve it.
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If thou wilt not beleeve thou art pardoned, till thou finde no such faults, thou shalt never beleeve thou art pardoned. § 4.
If thou wilt not believe thou art pardoned, till thou find no such Faults, thou shalt never believe thou art pardoned. § 4.
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Yea but I feele not alone these common imperfections, but I feele also some one or other corruption so strong and violent in me, that it doth often even againe and againe breake forth,
Yea but I feel not alone these Common imperfections, but I feel also Some one or other corruption so strong and violent in me, that it does often even again and again break forth,
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and that also too too palpably and grossely.
and that also too too palpably and grossly.
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I answer, But dost not thou feele in thine heart a perpetuall warring against these corruptions.
I answer, But dost not thou feel in thine heart a perpetual warring against these corruptions.
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Dost thou not renew thy sorrowfull confessions, and resolutions of amendment, as often as thou sinnest and farre oftner too? Dost thou not usually and ordinarily hold fast thy resolution not to sinne,
Dost thou not renew thy sorrowful confessions, and resolutions of amendment, as often as thou Sinnest and Far oftener too? Dost thou not usually and ordinarily hold fast thy resolution not to sin,
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and art overcome alone sometimes, but commonly keepest under the sinne from palpable breaking forth? Dost not thou fall seldomer and with lesse content,
and art overcome alone sometime, but commonly Keepest under the sin from palpable breaking forth? Dost not thou fallen seldomer and with less content,
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and more reluctation, and rise sooner out of the sinne:
and more reluctation, and rise sooner out of the sin:
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Yea is it not thy continuall prayer to be kept against it, & dost not thou find that these endeavours keepe thee so, that thou offēdest not by many degrees,
Yea is it not thy continual prayer to be kept against it, & dost not thou find that these endeavours keep thee so, that thou offendest not by many Degrees,
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so much & often, as before thou didst, & as else thou shouldst doe? I answer then, that where sin hath not dominion, there it is healed,
so much & often, as before thou didst, & as Else thou Shouldst do? I answer then, that where since hath not dominion, there it is healed,
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and a mans soule is truly sanctified, and himselfe in the state of grace;
and a men soul is truly sanctified, and himself in the state of grace;
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For it is said, Sin shall not have dominion over you, because you are under grace. For it is said, since shall not have dominion over you, Because you Are under grace.
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Now it is certaine, that where any sin is thus constantly and conscionably resisted & opposed with these spirituall weapons (namely by the consideration of Gods goodnes in Christ,
Now it is certain, that where any since is thus constantly and Conscionably resisted & opposed with these spiritual weapons (namely by the consideration of God's Goodness in christ,
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& of his commandmēts, threats and promises in his Word) it is subdued, and the dominion there of is broken:
& of his Commandments, Treats and promises in his Word) it is subdued, and the dominion there of is broken:
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Such an one doth mortifie the deeds of the flesh by the spirit, and is in killing them,
Such an one does mortify the Deeds of the Flesh by the Spirit, and is in killing them,
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though they bee not quite slaine, that ruleth not that is perpetually resisted, oppugned, fought against.
though they be not quite slain, that Ruleth not that is perpetually resisted, oppugned, fought against.
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Therefore though some such corruption be very violent, & do both often and palpably break out,
Therefore though Some such corruption be very violent, & do both often and palpably break out,
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yet it is pardoned, for he doth not love & serve sin that doth thus fight against it and resist it.
yet it is pardoned, for he does not love & serve since that does thus fight against it and resist it.
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O but J do not repent in truth. J answer, dost thou thus confesse and lament and resist every sin, one as well as an other,
O but J do not Repent in truth. J answer, dost thou thus confess and lament and resist every since, one as well as an other,
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and that before God in secret? Then surely thou repentest truly, for no man sets against all sin,
and that before God in secret? Then surely thou Repentest truly, for no man sets against all since,
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and that before God, but hee doth it in uprightnesse and sincerity of soule. § 5. Ah but I have no faith, I have no faith, and therefore I am not pardoned.
and that before God, but he does it in uprightness and sincerity of soul. § 5. Ah but I have no faith, I have no faith, and Therefore I am not pardoned.
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I answer first, thou maist have it hereafter if thou hast not yet attained it, yea thou shalt have it if thou continue to beg it:
I answer First, thou Mayest have it hereafter if thou hast not yet attained it, yea thou shalt have it if thou continue to beg it:
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yea I answer againe, this is a false accusation, thou hast faith.
yea I answer again, this is a false accusation, thou hast faith.
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For he that doth so acknowledge the perfect righteousnesse of Christ, that he concludes, Christ can pardon me,
For he that does so acknowledge the perfect righteousness of christ, that he concludes, christ can pardon me,
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and therfore followes him with continuall supplications for pardon, he hath faith, and a good measure of faith too.
and Therefore follows him with continual supplications for pardon, he hath faith, and a good measure of faith too.
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For how shall they call upon him in whom they have not beleeved saith the Apostle,For how shall they call upon him in whom they have not believed Says the Apostle,
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& our Saviour saith to the blind men that confessed hee could helpe them, and ran crying after him for helpe, according to your faith be it vnto you.
& our Saviour Says to the blind men that confessed he could help them, and ran crying After him for help, according to your faith be it unto you.
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Well therefore thou dost beleeve, and though thy faith may be weake, yet some it is,
Well Therefore thou dost believe, and though thy faith may be weak, yet Some it is,
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& that so much as shall make thee accepted, for weakenesse of faith cannot hinder remision of sins, seeing the Apostles were pardoned, whom yet our Saviour reprooveth,
& that so much as shall make thee accepted, for weakness of faith cannot hinder remission of Sins, seeing the Apostles were pardoned, whom yet our Saviour Reproveth,
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because they were men of little faith.
Because they were men of little faith.
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O but all graces are weak and feeble in me, even so weake, that I cannot tell whither I have any or none.
Oh but all graces Are weak and feeble in me, even so weak, that I cannot tell whither I have any or none.
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I answer, an infant is a very weake thing, and hath little and feeble limbs,
I answer, an infant is a very weak thing, and hath little and feeble limbs,
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and so small use of reason, that one can hardly perceive him to have any at all,
and so small use of reason, that one can hardly perceive him to have any At all,
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and yet he is a man, a reasonable creature.
and yet he is a man, a reasonable creature.
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Grace is as little at first as naturall life and reason in a new borne babe,
Grace is as little At First as natural life and reason in a new born babe,
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but if it be true, all is well, then at last it shall be strong,
but if it be true, all is well, then At last it shall be strong,
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and true it is, if one find its own weaknesse, and be made little in his owne eyes because of its littlenesse,
and true it is, if one find its own weakness, and be made little in his own eyes Because of its littleness,
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and mourne because it is so little, and would faine have it more, and use the best meanes he can to increase it,
and mourn Because it is so little, and would feign have it more, and use the best means he can to increase it,
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and by not finding so great an increase as he desireth, is not driven to cast off all meanes,
and by not finding so great an increase as he Desires, is not driven to cast off all means,
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but rather labours to use them more and better, that by them it may at last attaine its wished confirmation.
but rather labours to use them more and better, that by them it may At last attain its wished confirmation.
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CHAP. VIII. § 1. SO have I answered those objectiōs which are taken from our owne defects of graces:
CHAP. VIII. § 1. SO have I answered those objections which Are taken from our own defects of graces:
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now follow more, taken from want of feeling, yea from feeling of great terrors even from God.
now follow more, taken from want of feeling, yea from feeling of great terrors even from God.
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First, I answer to that objection taken from want of feeling. It may be thou thinkest that thou hast no feeling:
First, I answer to that objection taken from want of feeling. It may be thou Thinkest that thou hast no feeling:
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but hast thou not sometimes when thou prayest earnestly some little kinde of ease and refreshing and hope? if thou hast,
but hast thou not sometime when thou Prayest earnestly Some little kind of ease and refreshing and hope? if thou hast,
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why that is feeling though thou didst not know it.
why that is feeling though thou didst not know it.
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And I think scarce any Christian can say he hath continued long to pray, but he hath had some such feeling.
And I think scarce any Christian can say he hath continued long to pray, but he hath had Some such feeling.
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Secondly, I answer, if thou hast had yet no feeling, thou maist have in due time,
Secondly, I answer, if thou hast had yet no feeling, thou Mayest have in due time,
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for thou takest the right way to get it.
for thou Takest the right Way to get it.
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And againe J answer, David had as little feeling as thou hast, when he complained, That his eyes failed in waiting for Gods salvation,
And again J answer, David had as little feeling as thou hast, when he complained, That his eyes failed in waiting for God's salvation,
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and that he was become like a bottle in the smoke. and that he was become like a Bottle in the smoke.
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A man may feele no comfort in remission of his sins, and yet have his sins pardoned:
A man may feel no Comfort in remission of his Sins, and yet have his Sins pardoned:
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for a Christian as J said before, must not live by feeling, but by faith, yea he must beleeve first, and feele after.
for a Christian as J said before, must not live by feeling, but by faith, yea he must believe First, and feel After.
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Sence will deceive in the judging of colours and quantities, how much more in spirituall things that bee above sence.
Sense will deceive in the judging of colours and quantities, how much more in spiritual things that be above sense.
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Wherefore what conclusion may be duly diducted out of Scripture, that is most true and certaine,
Wherefore what conclusion may be duly diducted out of Scripture, that is most true and certain,
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though a man have no feeling of it, yea though hee feele the contrary was this conclusion, I have my sins pardoned,
though a man have no feeling of it, yea though he feel the contrary was this conclusion, I have my Sins pardoned,
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or shall have, may be diducted out of Scripture, (for such a man as feeleth nothing but overwhelming griefes) thus.
or shall have, may be diducted out of Scripture, (for such a man as feeleth nothing but overwhelming griefs) thus.
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All that being heavy laden come unto Christ shall bee refreshed, but Jam heavy laden and come unto Christ,
All that being heavy laden come unto christ shall be refreshed, but Jam heavy laden and come unto christ,
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therfore I shall be refreshed and find rest to my soule.
Therefore I shall be refreshed and find rest to my soul.
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For he comes to Christ heavy laden, that in the sence of great anguish continues to cry and pray,
For he comes to christ heavy laden, that in the sense of great anguish continues to cry and pray,
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therefore must hee labour to support himselfe with hope, that his case shall bee good, howsoever it bee for the present,
Therefore must he labour to support himself with hope, that his case shall be good, howsoever it be for the present,
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and so animate himselfe to continue praying and crying. § 2.
and so animate himself to continue praying and crying. § 2.
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Yea but J find my selfe even weary of praying, and ready to faint & give over.
Yea but J find my self even weary of praying, and ready to faint & give over.
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I answer, so did David too, Psal. 69. when he said his eyes did faile and he was weary of crying,
I answer, so did David too, Psalm 69. when he said his eyes did fail and he was weary of crying,
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and yet he cried still, and so do thou, which so long as thou dost, thou art in none other estate then he was,
and yet he cried still, and so do thou, which so long as thou dost, thou art in none other estate then he was,
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and therfore in a good estate, onely so that thou wilt be content, as I said to live by faith and not by feeling.
and Therefore in a good estate, only so that thou wilt be content, as I said to live by faith and not by feeling.
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Yea but I am not alone void of all peace and comfort, but even filled with feares & terrors.
Yea but I am not alone void of all peace and Comfort, but even filled with fears & terrors.
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I answer so was David too, in divers places, by name Psal. 69.1. where he saith, that the waters were come unto his soule and that he stuck fast in the mire.
I answer so was David too, in diverse places, by name Psalm 69.1. where he Says, that the waters were come unto his soul and that he stuck fast in the mire.
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If any say this is meant alone of danger from his outward enemies. J answer, beleeve that who can, I cannot.
If any say this is meant alone of danger from his outward enemies. J answer, believe that who can, I cannot.
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David was no coward, that the apprehension of a meere naturall death should drive him unto such complaints, sure there was more in it then so, his soule also was well neere overwelmed with temptations & feares of Gods displeasure as well as thine.David was no coward, that the apprehension of a mere natural death should drive him unto such complaints, sure there was more in it then so, his soul also was well near overwelmed with temptations & fears of God's displeasure as well as thine.
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So was he that made the 77. Psalme, he saith, my soule refused comfort, he neither could nor scarce would take comfort,
So was he that made the 77. Psalm, he Says, my soul refused Comfort, he neither could nor scarce would take Comfort,
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yea complaines, will the Lord cast off for ever? shewing that hee had much adoe to keep himselfe from sinking under despaire.
yea complains, will the Lord cast off for ever? showing that he had much ado to keep himself from sinking under despair.
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So Heman the Ezrahite, Psal. 88. saith, ver. 16. Thy fierce wrath goeth over me,
So Heman the Ezrahite, Psalm 88. Says, ver. 16. Thy fierce wrath Goes over me,
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and thy terrors cut me off, but how behaved he himselfe in these terrors? he cryed unto the Lord,and thy terrors Cut me off, but how behaved he himself in these terrors? he cried unto the Lord,
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and said, that in the morning his prayers should prevent him.
and said, that in the morning his Prayers should prevent him.
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I say then to thee, whither do thy terrors drive thee, from God, or to God? If from God, let them do so no more,
I say then to thee, whither do thy terrors drive thee, from God, or to God? If from God, let them do so no more,
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and thou shalt have comfort, if to God, do so still, and that will prove thy state good. § 3.
and thou shalt have Comfort, if to God, do so still, and that will prove thy state good. § 3.
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And so are those objections answered, that arise from feelings. Now the last sort spring from Satans temptations.
And so Are those objections answered, that arise from feelings. Now the last sort spring from Satan temptations.
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O J am laden and filled with temptations to despaire, to hurt my selfe, to blaspheme God, to deny God and his Word,
O J am laden and filled with temptations to despair, to hurt my self, to Blaspheme God, to deny God and his Word,
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and other most execrable things, and J have long continued in this estate. J answer, Hast thou not sins of thine owne to answer for,
and other most execrable things, and J have long continued in this estate. J answer, Hast thou not Sins of thine own to answer for,
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but that thou wilt also charge thy selfe with the divels sinnes? understand therefore that this temptation is grounded upon a meere false position, that hee who is pursued and molested with hellish temptations is not Gods child, nor hath his sinnes pardoned.
but that thou wilt also charge thy self with the Devils Sins? understand Therefore that this temptation is grounded upon a mere false position, that he who is pursued and molested with hellish temptations is not God's child, nor hath his Sins pardoned.
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And know that if Satan cast in the most vile temptations (for hee can cast in temptations,
And know that if Satan cast in the most vile temptations (for he can cast in temptations,
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as it is said, he put it into the heart of Iud. is to betray Christ) so long as those temptations be rejected & abhorred, they be not the mans sins,
as it is said, he put it into the heart of Iud. is to betray christ) so long as those temptations be rejected & abhorred, they be not the men Sins,
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but his trialls and afflictions onely.
but his trials and afflictions only.
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For tell me, was not Christ forty daies in the wildernesse tempted of the divell? Doubtlesse in all that space hee pursued him with all the most noysome temptations hee could invent, we read indeed of three alone,
For tell me, was not christ forty days in the Wilderness tempted of the Devil? Doubtless in all that Molle he pursued him with all the most noisome temptations he could invent, we read indeed of three alone,
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but we may be well assured, that they were above 3000. even numberlesse. It may seeme that those three are recorded, because they were most crafty and subtill:
but we may be well assured, that they were above 3000. even numberless. It may seem that those three Are recorded, Because they were most crafty and subtle:
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when the divell had spent all his skill & paines before to no purpose, he proceedeth to these as his last & maine assaults;
when the Devil had spent all his skill & pains before to no purpose, he Proceedeth to these as his last & main assaults;
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for the two former were so subtilly conveighed, that a man can scarce see, that Christ had sinned,
for the two former were so subtly conveyed, that a man can scarce see, that christ had sinned,
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if hee had yeelded to them, for might not hee as well make bread of stones as wine of water? and leape from the temple,
if he had yielded to them, for might not he as well make bred of stones as wine of water? and leap from the temple,
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as walk on the sea? But to worke a miracle at the divels suggestion (either out of doubting because hee spake against him,
as walk on the sea? But to work a miracle At the Devils suggestion (either out of doubting Because he spoke against him,
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or of presuming because hee spake for him) this had beene a fault in Christ.
or of presuming Because he spoke for him) this had been a fault in christ.
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And for the last it came so suddenly and violently, that it would have even carried a man away before he was aware, to give but one bow for such a reward.
And for the last it Come so suddenly and violently, that it would have even carried a man away before he was aware, to give but one bow for such a reward.
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Now sure if Christ might be thus tempted forty daies, then any Christiā maybe likewise tempted as many moneths, as many yeers.
Now sure if christ might be thus tempted forty days, then any Christian maybe likewise tempted as many months, as many Years.
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Tell me therefore, dost thou not oppose those temptations by the word of God, and when thou canst too, by prayers, at least by secret groanes & inward sighs? Are they not most bitter to thy soule,
Tell me Therefore, dost thou not oppose those temptations by the word of God, and when thou Canst too, by Prayers, At least by secret groans & inward sighs? are they not most bitter to thy soul,
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even more untastfull then gaule & wormewood, and wouldst thou not rather then any thing be rid of them? Canst thou then bee so ill conceited of God as to feare that he will impute them to thee, know that they be only thy miseries not thy sins,
even more untastfull then gaul & wormwood, and Wouldst thou not rather then any thing be rid of them? Canst thou then be so ill conceited of God as to Fear that he will impute them to thee, know that they be only thy misery's not thy Sins,
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and this will be a good meanes to rid thee of them.
and this will be a good means to rid thee of them.
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For tell me, hadst thou a child, which some wicked fellow should locke into a roome that he could not get out,
For tell me, Hadst thou a child, which Some wicked fellow should lock into a room that he could not get out,
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and there should tell thy child, thy father is a rascall, a villaine, a knave, a theefe, a miscreant, curse him, wish him hanged, wish him damned, cut his throat,
and there should tell thy child, thy father is a rascal, a villain, a knave, a thief, a miscreant, curse him, wish him hanged, wish him damned, Cut his throat,
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and the like, but the childs heart and haire riseth at the hearing of these words, he abhors them,
and the like, but the child's heart and hair Riseth At the hearing of these words, he abhors them,
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& him that utters them, and would if hee could cut out his tongue that useth them.
& him that utters them, and would if he could Cut out his tongue that uses them.
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What now wouldst thou thinke of this child? specially if thy selfe shouldst have put them both together, meerely to trie how thy child would behave himselfe in such a case,
What now Wouldst thou think of this child? specially if thy self Shouldst have put them both together, merely to try how thy child would behave himself in such a case,
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or for some other like purpose. Surely thou wouldst not love thy child one jot the worse;
or for Some other like purpose. Surely thou Wouldst not love thy child one jot the Worse;
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nay rather much more for this triall.
nay rather much more for this trial.
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Now doe but conceive that God is as just & mercifull as thy selfe wouldest be,
Now do but conceive that God is as just & merciful as thy self Wouldst be,
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for this is thy case directly and none other;
for this is thy case directly and none other;
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or think that some filthy fellow had surprized thy wife in a roome by her selfe,
or think that Some filthy fellow had surprised thy wife in a room by her self,
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and there should solicite her with shamefull words & gestures, which shee did repell with disdaine, crying out to thy selfe that wast within hearing to come and helpe her, wouldest thou account thy wife lesse honest for this? and not rather commend her honesty the more for this.
and there should solicit her with shameful words & gestures, which she did repel with disdain, crying out to thy self that waste within hearing to come and help her, Wouldst thou account thy wife less honest for this? and not rather commend her honesty the more for this.
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Even so it is betwixt thy selfe and Satan, and therefore such and none other shall the Lords sentence bee of thee. § 4.
Even so it is betwixt thy self and Satan, and Therefore such and none other shall the lords sentence be of thee. § 4.
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Yea but I have yeelded to some of these vile thoughts, I have yeelded to them,
Yea but I have yielded to Some of these vile thoughts, I have yielded to them,
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and how then shall I do? I answer, the multitude and violence of them did sometimes so tire thee,
and how then shall I do? I answer, the multitude and violence of them did sometime so tire thee,
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and put thee out of breath and strength as it were, that thou couldest not give a loud and earnest,
and put thee out of breath and strength as it were, that thou Couldst not give a loud and earnest,
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but alone a faint and whispering, nay, & hereupon Satan hath made thee beleeve that thou didst yeeld,
but alone a faint and whispering, nay, & hereupon Satan hath made thee believe that thou didst yield,
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but know that it is one thing to yeeld to a temptation, an other thing to bee overwearied and tyred with it, that a man is not able to make such sensible resistance as he did once.
but know that it is one thing to yield to a temptation, an other thing to be overwearied and tired with it, that a man is not able to make such sensible resistance as he did once.
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If a strong and sturdy fellow, full of lewd desires, meeting with an honest but weak woman, should so long wrestle with her, till she were quite out of breath and could scarce speake or stirre any longer,
If a strong and sturdy fellow, full of lewd Desires, meeting with an honest but weak woman, should so long wrestle with her, till she were quite out of breath and could scarce speak or stir any longer,
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and in that her wearinesse should use some unfit gesture to her, were shee the lesse chast wife for that, in the censure even of the most jealous husband? So then, that that thou callest yeelding, was not yeelding,
and in that her weariness should use Some unfit gesture to her, were she the less chaste wife for that, in the censure even of the most jealous husband? So then, that that thou Callest yielding, was not yielding,
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but an inability through faintnesse, to make resistance.
but an inability through faintness, to make resistance.
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§ 5. But say thou had styeelded to som evil, even most loath some for a little time, being overtired with resisting:
§ 5. But say thou had styeelded to Some evil, even most loath Some for a little time, being overtired with resisting:
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Hast thou not now recalled & recanted thine yeelding, dost not thou now abhor thy selfe for yeelding, crave pardon of it,
Hast thou not now Recalled & recanted thine yielding, dost not thou now abhor thy self for yielding, crave pardon of it,
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and resolve never to do it, nor yeeld to it hereafter any more? Sure if some varlet should by much importunity, intice thy servant, to let him into thine house that he might rob thee,
and resolve never to do it, nor yield to it hereafter any more? Sure if Some varlet should by much importunity, entice thy servant, to let him into thine house that he might rob thee,
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or do thee hurt, and after many repulses at last, should bee so overlaide by importunity, that he should consent, & promise to do it;
or do thee hurt, and After many repulses At last, should be so overlaid by importunity, that he should consent, & promise to do it;
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but so soone as ever the fellow was gone, should abhorre it, and refuse to put it in practise,
but so soon as ever the fellow was gone, should abhor it, and refuse to put it in practice,
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and with teares in his eyes, come tell thee what had passed, craving pardon, wouldst thou not forgive him? wouldst thou cast him out of thine house? There have been Princes so mercifull, that when some have beene inveigled to conspire their death,
and with tears in his eyes, come tell thee what had passed, craving pardon, Wouldst thou not forgive him? Wouldst thou cast him out of thine house? There have been Princes so merciful, that when Some have been inveigled to conspire their death,
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but after have repented, & of their own accord revealing the conspiracy, have submitted to their mercy, could and did shew them mercy,
but After have repented, & of their own accord revealing the Conspiracy, have submitted to their mercy, could and did show them mercy,
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and will not God bee more mercifull then ever man was or can be? Bee not therefore disheartned because of thy long temptations, and sometimes sodaine yeeldances.
and will not God be more merciful then ever man was or can be? Bee not Therefore disheartened Because of thy long temptations, and sometime sudden yeeldances.
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This the Lord can and will passe by, and much more then this. § 6.
This the Lord can and will pass by, and much more then this. § 6.
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So have I answered the chiefest of those temptations and objections which I could meete with, that are used to hinder the Saints from comfort in perswasion of the remission of their sins.
So have I answered the chiefest of those temptations and objections which I could meet with, that Are used to hinder the Saints from Comfort in persuasion of the remission of their Sins.
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It is your part that would be comforted, to continue meditating, praying, conferring, labouring to informe your judgement aright in these things, which in doing, you shall not loose your labour.
It is your part that would be comforted, to continue meditating, praying, conferring, labouring to inform your judgement aright in these things, which in doing, you shall not lose your labour.
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He that shall come, will come and will not tarry. The night shall passe, and the day shll arise:
He that shall come, will come and will not tarry. The night shall pass, and the day shll arise:
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If any say, J have long waited for comfort, and finde it not.
If any say, J have long waited for Comfort, and find it not.
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I answer, so did David, as J said above, but resolve to waite still on Christ,
I answer, so did David, as J said above, but resolve to wait still on christ,
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and to continue striving for comfort though you perceive Little good effect for the time,
and to continue striving for Comfort though you perceive Little good Effect for the time,
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for the more slowly it commeth to you at the first, the more fully it shall abound in you at thelast.
for the more slowly it comes to you At the First, the more Fully it shall abound in you At thelast.
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If faith cannot comfort you, let hope.
If faith cannot Comfort you, let hope.
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If you cannot say God hath pardoned me, yet say J hope he will, and so sustaine your selves.
If you cannot say God hath pardoned me, yet say J hope he will, and so sustain your selves.
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And that hope, which purgeth your hearts, driveth you to prayer, sets you at defiance with all sinne,
And that hope, which Purgeth your hearts, drives you to prayer, sets you At defiance with all sin,
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and makes you esteeme highly of Christ, that will support you, and bring grounded and plentifull comfort in the end.
and makes you esteem highly of christ, that will support you, and bring grounded and plentiful Comfort in the end.
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Those of you brethren, therefore, that have throwne themselves downe, pulled down their proud hearts, and tumbled their faces in the dust before the Lord:
Those of you brothers, Therefore, that have thrown themselves down, pulled down their proud hearts, and tumbled their faces in the dust before the Lord:
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Irequire them to yeeld unto God the glory of his mercy, and to Christ the glory of his merits,
Require them to yield unto God the glory of his mercy, and to christ the glory of his merits,
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and to goe away comforted, at least resolute to labour for comfort, with assurance that they shall have it,
and to go away comforted, At least resolute to labour for Comfort, with assurance that they shall have it,
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for hee that said, will performe it, Blessed bee they that mourne for they, shall bee comforted. FINIS.
for he that said, will perform it, Blessed be they that mourn for they, shall be comforted. FINIS.
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