A MOST SWEET AND assured Comfort for all those that are afflicted in Consciscience, or troubled in mind.  
Written by that godly & zealous Preacher, M. Richard Greenham.  
With two comfortable letters to his especial friends that way grieved.  Psalm. 34. 18. The Lord is near unto them that are of a contrite heart, and will save such as be afflicted in Spirit. 
LONDON, Printed by john Danter, for William jones. 1595.   

TO THE RIGHT Worshipful Sir DRVE DRURY, Knight: W. I. wisneth continual peace of conscience.  
RIGHT Worshipful, your zeal to Religion, and love of Learning; have made me bold to present you with this fatherless Orphan; which I hope the rather you will patronage, because it is the fruit of a godly Parent (once with your Worship familiar) who living, taught the Word sincerely; and being dead, hath lest some monument of his works, necessary to instruct and edify. This first is offered to the world's view, containing all excellent comfort for an afflicted Conscience.  
If you vouchsafe to accept it, I have my desire, that boldly made choice of you for your especial desert. The God of mercy and Father of our Lord jesus lengthen your days, and make your end blessed.  
Your Worships in all duty. W. I.   

TO THE READER.  
MAny are the calamities that sin imposeth upon the wicked: but above all other plagues, the wound of Conscience is most heavy. Touching which, the holy Scripture affords divers examples, both of the wicked that have mourned without hope, and the righteous that have sorrowed & sought comfort. The sweetest of sins pleasure is not without a sharp sting, that piercing the Conscience, beginneth hell in the hearts of the ungodly, and prepareth God's Children to seek heaven by unfeigned repentance. I can not here number all of either sort the Scripture mentioneth: I will only touch some, that it may appear how sorrow and vexation of mind, are sins hourly companions. Pharaohs contempt of God, brought him to hardness of heart, hardness of heart to headlong destruction: Balaam sinned through greedy covetousness, and perished among the uncircumcised: the sons of Heli sinned, & fell before their enemies: Saul sinned and ended his life on his own sword: Antiochus and Herod blasphemed, and were smitten deservedly: judas betrated, and died despairingly. All these with many other (wanting comfort for their wounded consciences) perished lamentably: where on the other side, job, David, Hezekiali, Peter, Zach●us, etc. confessed their faults, sought mercy & were comforted. Their conscienences bring 〈◊〉 assured, they were strong confident and unremovable, as app●●● in job, who so confidently believed, that for all his misery, he crieth, Though the Lord kill me, yet will I trust in him. David also, though his soul were powered out as water, yet he commanded it to praise the lord. The sick saith our Saviour, need the Physician: no mortal man but hath been soul sick, and therefore all men need comfort. It is necessary that he which ministereth to the diseased should know the cause of the sickness, that being removed the medicine may more effectually work: & they that minister the word, aught to have a feeling of their brethren's infirmities, that they may be able to comfort the cast down conscience, stir the secure soul, and weaken the proud thought. That the Author of this treatise was such a one, appeareth (were there no other proof) by it, containing such heavenly consolation, meeting so with all temptations, that for evil there can be no evasion. Mercies with judgements are here so mixed▪ that neither may he that standeth boast, nor he that is fallen, be wholly discouraged. While he lived in this City, he was an excellent Teacher: after his death he hath left (among other heavenly labours) this comfortable doctrine; that preacheth peace to the troubled, comfort to the comfortless, favour to the afflicted, health to the diseased, hope to the humbled, grace to the grieved Conscience. Which that it may effect, I have published for thy practice. Thine W. I.  
In the title of the Letter against hardness of heart, Robert is set for Richard, by the Printers error.   

A MOST sweet Comfort for an afflicted Conscience.  
It is thus written,  Proverbs, 18. 14. The Spirit of a man sustaineth his infirmity: But a wounded Spirit who can bear? 
THis Scripture is not only worthy to be graven in steel with the pen of an Adamant, and in letters of gold; but also to be written and registered by the singer of God his spirit in the table of our hearts. Which sentence briefly speaketh thus much unto us, that what trouble befalleth a man (his mind unappalled) he will indifferently bear it out; but if the spirit of a man be once troubled and dismayed, he cannot tell how to be delivered. And no marvel, for if the mind of man be the fountain of comforts, which ministereth comfort unto him in all other troubles; and if it become comfortless, what shall comfort it? If it be void of help, where shall it be helped? If the eye which is the light of the body be darkness, how great is that darkness? If the salt which savoureth all things be unsavoury, for what is it good? If the mind which sustaineth all troubles be troubled, how intolerable is that trouble? To show this the better, we will first declare how great a punishment of GOD this wound of Conscience is: Secondly we will teach how this trouble of mind may be prevented and avoided: Lastly we will set down how God's children falling in some measure into this affliction of spirit may be recovered out of it. For the first, the grievousness of this malady is seen, either by some due consideration of the persons that have felt it; or by some wife comparison made between this grief of mind, and other outward griefs incident unto a man.  
The persons in whom we may consider this wounded spirit, are either merely natural men, or such as be renewed by the spirit of GOD: The men merely natural, are either the Heathen such as never knew God in Christ or carnal professors such as have not professed Christianity aright. If we look among the Heathen, how many of them have willingly gone under poverty, and have been content to unburden themselves of all worldly treasures? How have some of them (their minds being unappalled) suffered imprisonment, exile, & extreme tortures of bodies; rather than they would betray Countries? How many of them having devoured many injuries, and borne outward troubles, with some ease and with no resistance, whilst their minds were at liberty? And yet look not into the meanest, but the best and most excellent men among them, even their wisest Philosophers sweet Orators and exquisite Poets, who in bearing and forbearing thought the chiefest point of virtue to consist; and ye shall see when some great distress of mind did wound them, some would make an end of it by preparing a Cup of deadly poison; some would violently and voluntarily run on the enemy's pikes; some would throw down themselves from high Mountains; some would not stick to stab most monstrously their own bodies with Daggers; or such like instruments of death: all which men would seem to have great courage in sustaining many harms, so long as their minds were not overmastred. But when the divine and supreme Essence (which they acknowledged) did by his power cross and overturn their witty devices and headstrong attempts, so as without hope of remedy they were hampered in pensiveness and sorrow of mind, then being not able to turn themselves under so heavy a burden, they shrunk down and by violent death would rid themselves of that disquietness and impatiency of their troubled minds.  
But let us come nearer; and whether we behold the Papists, or the Family of love, or the common sort of Christians, we shall see they will pass quietly through many afflictions, whether for that they have a spirit of slumbering or numbers cast upon them; or whether because they have brawned themselves through some senseless blockishness, as men hewn out of hard Oaks, or graven out of marble stones I know not. But yet when the Lord shall let lose the cords of their consciences, and shall set before their faces their sins committed; see what a fearful end they have, whilst some of them by hanging themselves, some by casting themselves into the water, some by cutting their own throats have rid themselves out of this intolerable grief. Now wherein is the difference that some die so sencelesly, and some dispatch themselves so violently? Surely the one feeling no sin, depart like brutish Hogs; the other surcharged with sin, die like barking Dogs.  
But let us come to the children of God, who have in some degree felt this wound of mind; and it will appear both in the members and in the head, of all burdens to be a thing most intolerable to sustain a wounded Conscience. And to begin with, let us set in the first rank job, that man of God commended unto us by the holy Ghost for a mirror of patience, who although for his riches he was the wealthiest man in the land of Huz; for his authority, might have made afraid a great multitude; and for his substance, was the greatest of all the men in the East: Yet when the Shabeans violently took away his cattle; when the fire of God falling from heaven burnt up his sheep and his servants; when the Chaldeans had taken away his Camels; when a great wind smote down his house upon his children; although indeed he rend his garments, which was not so much for impatiency, as to show that he was not unsensible in these evils: Yet it is said that he worshipped and blessed the name of the Lord, saying: Naked came I out of my mother's womb, and naked shall I return thither again: The Lord giveth and the Lord taketh away, Blessed be the name of the Lord.  
Howbeit behold when at the strange conference of his comfortless friends, his mind began to be aghast, which was not so in all his former trial: when his conscience began to be troubled; when he saw the Lord fasten on him sharp arrows, and to set him up as as a Butt to shoot at; when he thought God caused him to possess the sins of his youth; this glorious pattern of patience could not bear his grief: he is heavy, & now may commend to all the Image of a wounded spirit, that shall come after. David, a man chosen according to the Lords own heart; Ezekiah, a pure worshipper of God, and careful restorer of pure Religion; jeremiah, the Prophet of the Lord, sanctified and ordained to that Office before he was form in his mother's womb, were rare and singular in the graces & favour of God: yet when they felt this wound piercing them with grief of heart, they were as Sparrows mourning; as Cranes chattering; as pelicans casting out fearful cries; they thought themselves as in the graves; they wished to have dwelled solitarily; they were as bottles parched in the smoke; they were as doves mourning, not able without sighs and groans to utter their words; their hearts clove to the dust, and their tongues to the roof of their mouths.  
But above all; (if these were not sufficient to persuade us in this doctrine) there remaineth one example, whom we affirm to be the perfect anatomy of an afflicted Conscience. This is the Lord & Saviour JESUS CHRIST the Image of the father, the head of the body, the mirror of all graces, the wisdom, righteousness, holiness, and redemption of all the Saints; who sustained the Cross even from his youth upward: and besides poverty, baseness, hunger, did willingly go under the great trouble of contempt and reproach, and that among them where he should have had a right deserved honour, in respect of the Doctrine he taught them, and in regard of the manifold miracles wrought among them; as the healing of the sick, the giving sight to the blind, the restoring of life to the dead: This unkindness nevertheless, did so much strike him, as at what time he was set as a Sacrifice for all, when he was to bear our infirmities, & carry our sorrows, at what time he was plagued and smitten of God, humbled and wounded for our transgressions, when he should be broken, for our iniquities, & the chastisement of our peace was upon him, than he cried out; My soul is heavy even unto the death: Then he prayeth, Lord if it be possible, let this Cup pass from me: But how prayeth he? even with sweeting; how sweateth he? even drops of blood; how long prayeth he? Three times: when ends his agony? not until he was dead: What said he being ready to departed? My God, my God, why hast thou forsaken me.  
Was this for his human death as some have imagined? No, no, wicked men have died without complaint, whose patience them might seem to exceed his; it was his suffering in his human Spirit, which encountered with the wrath of God, his Godhead suppressing itself for a while: he suffered indeed many torments in body, but the wrath of God did much more lie upon his soul. If this consideration of an afflicted spirit in these examples do not sufficiently show; what a grievous thing it is to sustain a wounded Conscience: Let us proceed to the comparing of this with other evils, which fall into the nature of men.  
There is no sickness, but Physic provideth for it a remedy; there is no sore but Chirurgery will afford it a salve; Friendship helpeth poverty; There is no imprisonment, but there is hope of liberty; Suit and favour recover a man from banishment; Authority and time wear away reproach: But what Physic cureth? what chirurgery salueth? what riches, ransom, what countenance beareth out? what authority assuageth? what assault dismayeth a troubled Conscience? All these banded together in league, (though they would conspire a confederacy) cannot help this one distress of a troubled mind; And yet this one comfort of a quiet mind, doth wonderfully cure, and comfortably assuage all other griefs whatsoever. For if our assistance were as an host of armed soldiers; If our friends were the Princes and all the Governors of the earth; If our possessions were as long as between the East and the west; If our meat were as Manna from heaven; If our apparel were as costly as the Ephod of Aaron; If every day were as glorious as the day of Christ's resurrection; yet if our minds be appalled with the judgement of God, these things would little comfort us. Let experience speak; If a troubled mind impaireth not health, drieth not up the blood, consumeth not the marrow, pineth not away the flesh, consumeth not the bones; if it maketh not all pleasures painful, and shorteneth not the life; surely no wisdom can council it, no council can advise it, no advise can assuage it, no assuagement can cure it, no eloquence can persuade it, no power can overcome it, no Sceptre affray it, nor enchanter can enchant it. And yet on the contrary, if a man languish in sickness, so his heart be whole, and is persuaded of the health of his soul, his sickness doth not grieve him: If a man be reproached, so he be precious in the sight of God and his Angels, what loss hath he? If a man be banished, and yet doubteth not that heaven is his Country, and that he is a Citizen among the Saints, it doth not appall him: If a man be in trouble of mind, and findeth peace of conscience, he will quietly digest his trouble. But if the mind be troubled, who dareth meet with the wrath of the Lord of Hosts? who can put to silence the voice of desperation? who will step out and make agreement with the hills to spare us, who dare make a covenant with the devil that he would not lay claim unto us: If then a good conscience helpeth all evils, and all other benefits in this life cannot help a troubled conscience; we see it true in proof, which here is in proverb; The Spirit of a man will sustain his infirmity: But a wounded Spirit, Who can bear it?  
Again, in all other afflictions we may have some comfort against sin; this is ever accompanied with sin. A man may be sick, reproached, imprisoned, and banished; & yet in all these have a clear conscience, his own heart telling him that there is no special cause of these crosses in him, but that he may suffer them for the trial of his faith, or for righteousness sake and well doing: But when the Spirit is wounded, there is a guiltiness of sin; and where a man's spirit is troubled, he suspecteth all his ways, he feareth all his sin, he knows not what sin to begin with, it breeds such hurly burly in him, that when it is day he wisheth for night; when it is night, he would have it day: his meat doth not nourish him; his sleep often forsaketh him; his dreams are fearful unto him: If he speaketh, he is little eased; if he keepeth silence, he boileth in disquietness of heart; the light doth not comfort him, the darkness doth grieve him.  
To prosecute our comparisons; where all other evils are more intolerable, because they be temporal, and pursue us but to death: this being not cured endeth not in death, but becometh eternal. For even the heathen men thought that death was the end of all misery: the persuasion whereof made them (being in some misery) to make an end of themselves, and hasten their own death, as Satan doth make many now a days, who are ignorant of hell, which is a place of far greater pains than any they can suffer in this world whatsoever. How be it a tormented conscience, if before it was begun, is now continued; or if it was not before, now beginneth and never endeth world without end. For though true it is, that sickness, poverty, imprisonment, or banishment, have ended their term in death; yet a wounded heart which was temporal in this life, is now eternal after this life: that which before death was in hope recoverable, is after death, made both uncurable & unrecoverable. It is good therefore to consider, if even in this life the torment of conscience be so fearful; how much more grievous is it to sustain it in hell? where that is infinite, which here is finite; where that is unmeasurable, which here is measurable; where is the sea of sorrow, whereof this is but a drop; where is the flame of that fire, whereof this is less than a spark. But to shut up this argument: Some there have been, who thorough out all their life time, have been free from all other troubles, so as either they felt them not all, or else in very small measure; and by that means never knew what outward trouble meant. As for example, some men there have been, who for sickness never knew the headache; for poverty, never knew what want meant; who for discredit, were never evil spoken of; who ever put from them the evil day of the Lord; who have made a league with death as it were, & a covenant with hell; who thought they could crucify any cross, rather than come under any Cross: yet they could never escape a wounded conscience, either in this life, or in the life to come. True it is, that God's Children do often escape it, but the wicked, and such as are borne unto it, as to their sure inheritance; the more they fly from it, the more it pursueth them. If we have transgressed the Civil Laws, the judge by bribes may be corrupted; if a man have committed some capital offence, by flying the Country he may escape the Magistrates hands: but our Consciences telling us that we have sinned against God; what bribe shall we offer? or whether shall we fly? whether shall we go from his spirit? whether shall we fly from his presence? If we ascend into heaven, is not he there? If we fly to the utmost parts of the sea, is he not there also? There needeth no Paritor to summon us, there needs no bailie arraunt to fetch us, there needs no accuser to come in against us: sin will arrest us, and lieth at the Door, our own Conscience will impanell a Quest against us; our own hearts will give in Evidence against us, and our own iniquity will plead us to be guilty to our own faces?  
Now let us show how we may prevent it, and by what means God's children falling into some degrees of it, (for if it rage in extremity, it is an evil unrecoverable) may safely and quietly be delivered from it. And here a just complaint is to be taken up, and it is a wonder to be marked (if we may wonder at GOD'S works) that we see so many careful and watchful to avoid other troubles, and so few or none take any pains to escape the trouble of mind, which is so grievous. We see men loving health and loathing sickness, in diet temperate, in sleep moderate, in Physic expert, skilful to purge, and to avoid such corrupt humours, which in time may breed (though presently they do not bring) forth sickness: yet to avoid the diseases of the soul, no man abateth his sleep, no man abridgeth his diet, no man prepareth Physic for it; no man knoweth when to be full, and when to be empty; how to want, and how to abound. Others carried away with the love of riches, and very nigh to fall into poverty, will not stick to rise early, to take sleep lately, to far hardly, to tear & taw their flesh in labour by land and by water, in fair & soul weather, by rocks and by sands, from far & from near: and yet to fall into spiritual decay, to avoid the poverty of conscience, no man taketh such pains; as though salvation and peace of mind, were not a thing worthy the labouring for. Some ambitiously hunting after honour, & not easily digesting reproaches, behave themselves neither sluggishly nor sleepely; but are active in every attempt, by love and by counsel, by prudence and prowess, by wit and by practice, by labour and learning, by cunning and diligence to become famous, and to shun a civil reproach: yet to be glorious in the sight of God and his Angels, to fall before the heavens, and in the presence of the Almighty to be covered with shame and confusion of conscience, we make none account, as they who neither use any means to obtain the one, nor avoid those Occasions which may bring the other.  
Others very unwilling to come within the reach and danger of the Law, that they may by reading get experience how to escape imprisonment of body, or confiscation of goods, will be painful in penal statutes, skilful in every branch of the civil law; and especially will labour to keep themselves from treasons, murders, felonies, and such like offences of life and death: yet where the Lord God threateneth the seizure both of soul & body, the attaching of our souls, the confiscating of our consciences, the banishing of us from heaven, the hanging of us in hell, the suspending of our salvation, the adjudging of us to condemnation for the breach of his Commandments; few men searcheth his eternal Law, few men careth for the Gospel: neither the sentence of everlasting divorcement from the Lord, neither the covenant of reconciliation is esteemed of us.  
And to reach our Complaint one Degree farther. The more we seek outward pleasures to avoid the inward trouble of mind, the more we hast and run into it; and we speedily plunge ourselves in a wounded spirit or we be a ware. Who posteth more to become rich, than the merchant man? who hopeth less to become poor, than he that adventureth great treasures? who hazardeth his goods, who putteth in jeopardy of his life; and yet suddenly he either rusheth upon the rock of hardness of heart, or else is swallowed up of the gulf of a despairing mind: from which happily he cannot be delivered with a ship full of gold. Woeful proof hath confirmed, how some men (wholly set on pleasures, such as could not away to be sad, and hedged up always of godly sorrow) have had their tables made snares; and even their excess of pleasures, hath brought excess of sorrows: and whilst they laboured to put the evil day far from them; they have used follies that have been the most bitter and speedy hangmen of their fearful trembling consciences.  
There be some of another sort, who never dreaming of a troubled mind, have had their hearts set on nothing but how they might get some great fame and renown; & therefore have slipped into such vainglorious attempts, and foul flatteries, as they have not only lost the peace of their Consciences, but also fallen most deeply into reproachful shame, which they sought to shun.  
Now therefore as the peace of conscience and joy of mind is such a treasure, as the eye hath not seen, the ear hath not heard, nor the tongue expressed; but passeth all understanding: & as they only know what the peace of mind meaneth, that feel it; so they alone can in truth speak of a troubled mind, that have tasted of it by experience.  
But let us show what way is to be used to keep us from this wound of the spirit. It is the use of Physic, as to cure us of diseases when we are fallen into them; so to preserve us from sickness before it hath taken hold of us: it is the power of the Word, as to assuage the trouble of Conscience, when it doth once press us; so to prevent it before it hath overtaken us. It is a chief point of worldly wisdom, not to tarry for the use of physic until we be deadly sick; but to be acquainted with God's merciful preservation to defend us from it; likewise it is a chief policy of a godly Christian, not only to seek comfort when the agony is upon him; but also to use all good helps to meet with it before it comes. And if we condemn them of folly, who will not as well labour to keep themselves out of debt; as to pay the debt when they own it: so it is a madness not to be circumspect to avoid all occasions, which may bring trouble of mind upon them; as we would be provident to enter every good way which may draw us out of this trouble, when we have once entered into it.  
These remedies preservative; are first the searching of our sins, & the examining of our faith.  
The examining of our sins, is either the due acknowledging of our sins, or the true sense and feeling of our sins. The acknowledging of our sins, is either of those that be past, whether we have unfeinedlye repent us of them: or of those which be present, whether we be truly grieved for them.  
Thirdly of those secret corruptions, which in the course of our life are likely to come, whether we are reverently afraid of them; and resolve to suppress them with all our endeavour.  
Concerning sins past, we must call to mind the sins done of old, in our youth, in our middle age, in our old age; & judging ourselves we may not be judged of the Lord; that accusing of ourselves, sathan have no occasion to accuse; & throwing down ourselves before the Lord, he may lift us up. For many going quietly away, and sleeping in carnal security (notwithstanding the sins of their youth) neglecting to make conscience of their sins done long ago; suddenly have fallen into such horror of mind, that (the violent remembrance of all their sins surcharging them) they have been overwhelmed.  
This Examination than doth rightly proceed, when it doth reach to the errors of this life, & to the sins of our youth; because many men (even from their childhood, by a civil righteous life) having escaped gross sins wherewith the world could never charge them, have not withstanding carried the burden of more secret sins done in their youth. David Psal. 25. 7. prayeth the Lord, not to remember the sins of his youth; job (23. 6.) the man of God (confessing that the Lord writeth bitter things against him) saith, he made him to possess the iniquities of his youth. What, shall we think that David or job were given to notorious wickedness in their youth? No, they knew they were subject to youthful wantonness and unstaidness of their affections; which though it did not burst out, yet it made them less careful to glorify GOD; which looseness, is the way to lewdness; which weakness, the way to strange vanities; which wantonness, the way to open wickedness, is even in the best of God's children in the days of their youth: which being afterwards in the time of their regeneration, brought (as it were) to judgement, and laid before their consciences, doth cause them to repent.  
But here is a thing to be blushed at, which maketh men's ears to tingle when they hear; that many men (far no doubt from this true repentance) can largely indeed discourse of their sins done in their youth; but in such a bravery, with such boastings, and pleasing themselves in the remembrance of them; as besides that they provoke others to sin; they likewise set themselves a flatter backe-byas against Repentance: and in stead of this Christian examination, they seem to renew the decayed colours of their old sins, with the fresh suit of their second pleasures conceived in them. But alas what pleasure have they in those things, whereof they have no profit? what profit have they in those things whereof they should be ashamed? neither in this strain can we forget the madness of them, who may seem to step one degree farther towards this examination of sin, than did the former; by thinking that the leaving of sin, and repenting of sin is all one. Against this, both daily experience and the word of God doth sufficiently declare. joseph's brethren (jacob his sons) who devised evil against their brother, put him into the pit, and sold him unto strangers; did cease from this cruelty: but yet are not read to have remembered their sins with any remorse, until thirteen years after the sin was committed, as we may see in the process of the History. David had left his sins of murder and adultery (as thinking all quiet and well) the space of a whole year; after which time (being admonished by the Prophet Nathan) he repent of it. And experience hath tried in many, that though they left their sins many years ago, having had some working of God in them; yet because they repent not truly for them, they have rebounded on them with terrible sights and fearful visions, to humble them; & to bring them to serious examination of them, being done and left long since. Examples whereof we need not fetch from far, seeing so many preachers (which are acquainted with fearful spirits) will give witness hereof. The fruit of which amazed minds for sins already left, is ours, to beware of sins which are to come. And that other men's harms might teach us blessed wisdom; let us labour not only to leave sin, which one may do for profit, for fear, for prayers, or for werisomnes, but also to repent of it for conscience sake.  
This Examination of sins past, must be partly of those that we committed before our calling, & partly of those which were done after our calling. Every man (especially having his reason reform by the Word of God) will grant an examination of the life, before our true knowledge of God in Christ, to be most needful. But it may be some will think that we need not be so precise in the searching of those sins, which were after our knowledge; but seeing of all other sins these bite sorest and pierce deepest, for that they are aggravated with all the menaces of God going before and after sin. Sin is then most sinful, when after we know the truth, after we have been delivered from sin, after we have been enlightened with the grace of God, we have fallen into it: I think that examination most specially aught to be had of those sins. Wherefore to it erate our former examples in a new matter, as we may see the former kind of examining; first for sins before our calling, in the sons of jacob; so we have a pattern of the latter in the practice of the Prophet David, who at the hearing of his sin was so troubled in spirit, that he could not rest though the Prophet told him his sins were forgiven him, but still he was disquieted, as though he found no comfort in his spirit. For as it fareth with sores, it cometh to pass with sins: we are loath to have our wounds often grated upon, we cannot so well away to have our sores rifled, seared, lanced; but to be fed with healing salve: so we are hardly brought to have our Consciences ground, or our sins ransacked, sifted, searched, & ripped up; but could still have them plastered with sweet promises, and bathed in the mercies of God: whereas it is far safer before incarnative and healing Medicines, to use corrosive and mundifying waters, without which though some sores may seem to close and skin up apace; yet they prove worse, and be rotten still at the core; they have above a thin skin, & underneath rotten flesh. In like manner, we would cloak, we would hide and cover our sins, as it were with a curtain; but it is more sound chirurgery to prick and pierce our Consciences with the burning iron of the law; and to cleanse the wound of the Soul by sharp threatenings, lest that skin being pulled over the Conscience for a while, we lament the rotten corruption, which remains uncured underneath, and so we be constrained to cry out of our sins openly. As it is a folly then to dissemble our sores whilst they be curable, and after to make them known when they be uncurable; so it is a great folly to dissemble our sins whilst they may be remedied, and so after be constrained to blaze them all abroad when they are remediless. But of this by the way, because we shall more largely touch it in the last part to come.  
It is sufficient to commit sin before knowledge, but after some good light of the spirit to sin, breedeth either hardness of heart, or a troubled spirit; both which we shall avoid, if in truth we be careful to watch over our affections, and beware least after our delivery we fall into sin again.  
Several men subject to several sins, have their several checks in their consciences: some are overcome with wrath, and yet after their moody fit they can tell, that the wrath of man doth not accomplish the righteousness of God; some are subject to lust, and after they say, that man's life hath another end; some slip deeply into wordliness, and yet they be often weakened with most terrible checks of conscience. Well, blessed are they whose hearts be truly grieved; & let them beware that make a dalliance with sin: for either hardness of heart will overtake them, or a troubled conscience will quite confound them. Whereby it comes to pass, that many spending their bodies on lust, lament that ever they have so abused then strength; many given too much to the pleasures of this life, have grief coming upon them, to remember how they have spent Gods graces, banished his good gifts, and misspent their time; or else, if they have not this grief, they fall into voluptuousness, and draw such a skin upon their hearts, as will cause the strongest denouncement of God's judgements to rebound, be they driven on never so hard. And sure it is the sin of this world, that men being controlled in their consciences, whilst they are a praying, & feel a secret charge said upon them, to beware of guile in buying and selling; either have their checks, and so grow to be profane; or else afterward they are wonderfully wounded, that they have been so worldly, so greatly pursuing earthly and vain things; so coldly purchasing heavenly and permanent things. Thus, even our privy thoughts (not profited) are breeders of farther trouble.  
Now the remedy against this is, willingly and wittingly not to cherish any sin, to with that the Ministers should touch our most privy and secret sins, to be glad privately to be admonished, to profit by our Enemies when they do reproach us: and rather desire (in such a case) to be humbled, than suffer ourselves to be flattered.  
This trying of ourselves must yet stretch itself farther, not only to the committing of evil, but also to the omitting of good. As when (after some good working of the spirit, and feeling thereof) we begin a fight and conflict with our consciences: though I must pray, I must have time also to provide for my family▪ if I go to hear the word of God, surely I shall be in danger to lose this profit; if I thus attend upon the exercises of religion, I shall be cut short in the use of my pleasures. Wherefore it shall be good to search our hearts, both in the careless not using of the means; but also in the negligent watching over the fruits of the means: saying to ourselves in this manner; I have heard a Sermon, but (alas) without any feeling or working upon my affections; I have been praying, but with no power of the spirit; I have receceyved the Sacrament, but without those joys glorious & unspeakable, which I was wont to taste of it; I saw the Discipline of the Church executed, but without any fear of sin at all in myself, or compassion of the member censured. And here I dare from my own observation assuredly affirm, that outward sins have not been at some times so grievous to God's Children; as that they have some times used very good means with little reverence & less fruit. And no marvel, we shall see many men at some times, not so much grieved for the sickness itself, as for that they have willingly neglected the means, which might have preserved their health, or abused the Physic that might have restored their health to them again: in like manner (I say) it fareth with them, who either unreverently have refused the means, which should keep their souls from surfeiting, or else unthankfullye have abused those helps, which might have recovered them again. From hence it cometh, that some are much grieved for not using their good gifts to the benefit of God's Church; as others are troubled for abusing their good gifts to the hurt of God's Church: as we shall see a rich man sometimes humbled for not giving money to the poor, which he might have done; as also for heaping up riches falsely, that he ought not to have done. And thus, many (having received good gifts and graces from the Lord) are seasoned and sanctified by afflictions; whereby they are taught to put their gifts in ure, and to offer their service to Christ: and others are fear ●o hide their gifts, which cannot be without some decay of God's glory, without offence to the weak, without the loss of many souls, which otherwise might be won to the Gospel, and without strengthening the hand of the Adversary to slander our dark and dumb profession. All which things will in the end bring terror gf mind: because if the Lord cannot work upon us by taking away goods, credit, wife, children, or such like, to bring us to Repentance; he will surely whip our naked consciences, he will enter even into our very entrails, and pierce our secret bowels.  
As we must examine ourselves thus for sin past and present; so must we use this practice in sins that are to come: and this is very needful; for were it so, that our life and conversation were such, as neither before nor after our calling, any man could justly accuse us: Yet the hidden corruption of our nature, may threaten some heinous downfall in time to come. Which hath made men of very good report and conversation hang down their heads, and fear their secret hypocrisy; as that which may break forth to the shame of all their former life in time to come.  
But because we forgot to speak of them, that in the examining of their lives past, are much grieved for the want of sincerity, and privy vainglory in themselves; let us beware we go to the searching of our hearts in sin.  
To come to speak somewhat of those men troubled for this privy pride, they are touched or not touched. If the veil of sin was great in them, that it hide Christ from them; it is the good will of god, that by this sight of their most secret sins they should come to see the righteousness that is in Christ jesus; and so they shall be kept the better from being justiciary pharisees: for when being a long time well brought up, & leading a civil life, the Devil would persuade us of some inherent righteousness in us; It is the wisdom of God to touch us with the conscience of most hidden corruptions, as also to make known unto us, that even from our birth there was a secret feed of sin in us, which (without the Lord watching over us) would surely have broken forth to his dishonour.  
As for them which have had some working in them, and yet are often plunged in sore distresses; this trouble cometh to them for two especial causes; either for some hypocrisy, which they did more in show than in truth; wherefore the Lord bringeth them back again to see their corrupt proceed, & that they may know that all their religion is but hypocrisy, and all their righteousness to be but unrighteousness: or for the abusing of their knowledge, in that they made it but a mask to juggle in, and that they made their affections to fight with their own judgements. We must remedy this, by not thinking of ourselves above that that is meet, and by labouring to embrace the truth. And here let us note, that many of gods Children accuse themselves of hypocrisy, when indeed they offend not in it. And yet this accusation ariseth from some fault: for though they have done things in truth, yet because they strove not to see their secret corruptions, in some other matters; they sustain this troubled mind. So that there is nothing harder than to sift and search our own hearts at the bottom, whether we respect our sins past or present, whether we we look to our privy pride, hidden wants, or secret corruptions. And to return from whence we were digressed, to the examination of our hearts. In sins to come, let us observe that in God's children there is such a jealousy, that they tremble at the very first motions and quake at the least occasion to sin, although because vice will sit in residence very near unto virtue; there may be in them sometime too much scrupulousness: this fear causeth the dearest of the Saints of God to reason on this sort; O Lord, I see how many excellent men in gifts, and constant in profession for a long time, whose end hath not answered their Beginnings; whose death was not like to their lives. This is true, whether we look into the word or into the world: and it is a thing that may much humble us. For though we may remember what we have been, and know what we are; yet who can tell what may come unto him hereafter.  
Oh that the serious meditation hereof, would dwell long upon our consciences: that with a holy jealousy we might prevent that sin that is to come. But alas, there be some wain people, which think it no mastery to offer themselves to masking, minstrelsy and dancing, nor to run into quarrels, brawls and contentions; as though they had their ears, their eyes, their hands and their feet in their own power, and at commandment to use & govern as themselves list.  
Howbeit, GOD'S Children better fenced with his grace, than those bold buzzards, are afraid of these occasions; as knowing full well, that their eyes may soon be provoked to lust, their ears may quickly listen unto unchaste delights, their hands may suddenly strike a deadly blow, and their feet may easily be snared in the spreaded nets of carnal pleasures.  
Beware O man, be circumspect O Woman, that thou prostitute not thyself to too much liberty: for although in coming to such lascivious & contentious places thou didst purpose none evil, yet for thy venturing with out warrant, thou mayst be over thy shoes in sin, and plunged in some wicked attempts over head and cares, ere thou be'st aware. And yet because vice is so confine unto virtue, beware also of superstition: for still the enemy laboureth to make thee too hardy in sin, or else he will cause thee to be too fearful and superstitious; either he will puff thee up with presumption, or assault thee with desperation. To these temptations our nature is very appliable: first to presumption, as may appear by our common speech; tush, the Preacher is but a man as I am, I am sure he hath infirmities as others have; we are no Angels, our nature is corrupt, we are but men, I am sure you would not have us Gods. Thus the devil cometh to tempt; but he appareleth himself in another suit when he cometh to accuse: and then of a fly he maketh an elephant, of the very smallest prick of a pin a globe of the whole earth, of a moal-hill a mountain: & presseth silly souls with fear & terror, that they know not how to wind themselves. If he cannot bring them to make conscience where they should make conscience, he will labour to bring them to make conscience where they need make no conscience. He careth not whether thou be remiss or superstitious, so thou be one of them. If he cannot get you to follow the epicurism of the world, as Libertines in diet and apparel; he will make you so precise, as to think it a heinous sin, to ear one bit of meat, or to wear one rag of cloth more than for necessity. How needful therefore it is to sail with an even course, we may conjecture by other things which will bewray the corruption of our nature.  
In the time of a plague we shall see some will be so bold, that without any lawful calling or godly warrant, they will rush into places infected; and then falling sick, their conscience pricks them for their tempting of God by an unadvised boldness in the instant moment of their death.  
Others plunged as deeply in a quite contrary extremity, are too fearful when they do but hear of sickness; and for very fear have been brought to death's door only by imagining themselves to have been infected, when they have been most free, who oftentimes have even died, and that without any natural cause that ever could be known, but only through immoderate fear & the judgement of God coming upon them for their infidelity and unbelief. Thus it is with us in Christianity, in that as well the oppressing ourselves with too much fear to be overcome, as the carnal security, in not fearing to be overcome, may bring sin upon us. God his children must labour for a measure, and that must be sought for in the Word, which will teach them how they shall neither decline on the right hand, nor on the left; but will guide them in the narrow way, showing in every thing what is the virtue, what is the vice; what is the mean, what is the extreme.  
Among many Examples, let us consider of zeal, a most precious virtue in Christianity, so long as it is free from the extremities.  
If we be cold in zeal, it is a sin on the left hand: if we be zealous without knowledge, it is preposterous, and becometh a sin on the right hand.  
But can we not come to some perfection? No, if you understand it for an absolute unspottedness; albeit to that perfection which the Scripture taketh for soundness, truth, and sincerity of heart, which is void of careless remissness, we may come. Neither doth the lord deal with us after our sins, nor reward us after our iniquities: in whole eyes the most glorious actions of men, are but as waters flowing purely from the Conduit, but defiled by passing through a filthy channel: Wherefore although we have our imperfections, let us not seek to be more righteous than we can be; saying for every error of this life, Oh, I am none of Gods his sons, I am none of his daughters: for I cannot find that perfection in me, which is to be required. But let us comfort ourselves in the truth of our hearts, and singleness of our desires to serve God, because he is God; and so we shall be accepted of God.  
I speak this to this end, that poor souls might have comfort, & know that if they abhor sin as sin, if they examine themselves for it, if they fear to fall into it; the Lord will not pursue them with the rigour of his law, but will give them the sweetness of his promises; they are no more under the curse, but under grace.  
But farther to enforce our Exhortation, to avoid too scrupulous fear, which hindereth the true examination of our hearts: let us think that it happeneth in the spiritual conflict as in civil war. We read that many Cities being in great security, have suddenly both been assaulted & overthrown; as also, how some Countries (too much negligent in the means) through an excessive fearfulness, have encouraged their Enemies with more greedy violence to pray upon them.  
With such kind of stratagems our adversary the devil being well acquainted, doth often practise this policy. If he see us without all fear too quietly to rest in ourselves, he thinketh his assault must needs be the stronger, because our assistance is the weaker. Again, if he describeth in us a cowardly fear and fainting of heart, before we once begin to join battle with him; he will set upon our immoderate fear, and as villainously as suddenly stab us to the heart, & make a present spoil of us.  
Common practice doth farther teach us, that when we can hear the word without all trembling at God his judgements, when we can pray without all fear before the Majesty of God, when we can come to the Discipline of the Church without all reverence of the ordinance of the Lord; all is in vain. Again, let us hear with too much trembling, & we shall learn nothing; let us pray with too servile a fear, & our worshipping of God will be (without all comfort) unchearfull. Thus if we neither lessen sin, that is sin indeed; neither make sin of that which is not sin: in ●●uth it is good to proceed to this threefold examination and to lay the edge of this doctrine near our affections, because many will be found in this ripeness of knowledge and hardness of conscience to speak, dispute and declare of all these things very skilfully, with flickering in the circumference of the brain, and not sitting at the ground of the heart, do seal up a more just sentence of condemnation against them. To help this evil we must meditate deeply of the Law & the Gospel, together with the appurtenances of them both, that finding ourselves far from God's blessings by the law, & seeing our selves over to the curses due to the breakers of the Law, we may raise up some sense of sin in ourselves. Yet herein we must not stay our foot but go a farther strided: for whereas many by a diligent view of the law, have come to the sense of sin in themselves, and saw plainly their own condemnation; yet because they laboured not to see their guiltiness acquitted by the remission in Christ, they plunged themselves into a bottomless sea of sorrows. Others have passed these degrees, and hitherto have made these steps to avoid this wound of Conscience; and yet have come also too short, and miss of the mark: who because of the sense of sins pardoned by the death of Christ, they felt not also the virtue of his passion crucifiing sin in them, but saw that with the remission of sin was not joined the mortification of sin; and feared that there was no forgiveness for them, but still languishing with sorrow, they thought themselves to stand charged with their former guiltiness. Yea, that which is more, for that such men have not been instructed, nor surely have been grounded in the Doctrine of Christ's death and resurrection; it is for that they saw not as well power flowing from his death to slay sin in them, as virtue to pardon sin in them; for that they felt not as well strength to Sanctification, streaming from the rising again of Christ, as they were persuaded of justification & righteousness therein. They have line still bleeding at the heart, in such sort as the wound of griefs could hardly or never be staunched. Wherefore let us strengthen our weak souls with this sevenfold chord of consolation, against these bitter assaults: let us first labour to know sin, then to sorrow for sin, after to feel our sins in Christ forgiven, further to look for power to crucify the same, then to lay hold on justification by his resurrection; and lastly, hope for strength to proceed from thence, to further us in sanctification and holiness of life, even unto the end. And thus much briefly for the second thing which we matched in company with the examination of sin, even the trial of faith: both which rightly used, shall in some measure safeguard us from the trouble of an afflicted mind.  
Now let us hasten to the third part of our Division; to show how God's children being fallen into this wound of spirit, may be holp out of it: which (God willing) we will also perform, after we have answered a necessary objection; which (in the former part) might seem to encounter against us. There is no man but will grant, that David, job, and others of the Saints of God, had a sight of their sins, a sorrow for their sins, a taste of the remission of their sins; and yet how cometh it to pass, that these men were so troubled in mind? To this I answer, that their trouble so befell them, either for falling in some of these former things; or else they were rather afflicted for trial of their faith, than for persecuting of sin in them. And therefore be it always provided, that we think not every conflict of Conscience, continually or chiefly to be for the pursuing of our sins: but sometimes and principally, that it cometh for the trial of our faith: and yet secondarily or less principally, for the scorging of sin, as we may see in job.  
Whereupon let all men be admonished, when they see good men thus humbled and thrown down in mind, to lay their hands on their mouths from saying; Surely these men are but hypocrites, doubtless these men be great sinners, the Lord hath found out their iniquity, the Lord hath discovered their hypocrisy. For good reason there is, that such silence should be used: for the Lord may as well make trial of their faith, as take punishment of their sins. For if such affliction should always and chiefly be sent for sin, than it should follow that all others as they exceeded them in sin, should also exceed them in the punishment of sin.  
But now coming to the salving of this soar, I shall seem very strange in my cure: and so much the more to be wondered at, by how much in manner of proceeding I descent from the most sort of men herein.  
I am not ignorant, that many visiting afflicted Consciences, cry still; Oh comfort them, oh speak joyful and comfortable things unto them.  
Yea, there be some, and those most excellently learned, who in such cases are full of these and such like speeches.  
Why art thou so heavy my brother? Why art thou so cast down my sister? Be of good cheer: take it not so grievously. What is there that you should fear? God is merciful, Christ is a Saviour. These be speeches of good comfort indeed: but they often do the poor souls as much good herein, as if they should power cold water into their bosoms; when as without farther searching of their sores, they may as well minister a malady as a medicine: for as nutritive and cordial medicines are not good for every sick person, especially when the body needeth rather a strong purgation, than a matter restorative; and as incarnative medicines for the time allay the pain of the patiented; but after the grief becometh more grievous: so the comfortable applying of God's promises are not so profitable for every one that is humbled, especially when their souls are rather to be cast down, than as yet to be raised up: so the sugared consolations may for a time over-heale the conscience, and abate some present grief, but so as afterwards the smart will be the sorer, & the grief may grow the greater: whereof ensueth this effect, that comfort seemeth to cure for a while; but through want of wisdom in the right discerning of the cause, we minister one medicine for another; and so for want of skill the latter fit grindeth them sorer than the former. Some there be, who without precept and practice willbe their own Physicians: and these, so soon as the fit cometh upon them, think it the best to chastise and to chase away their sorrow, by drinking at taverns, by minstrelsy, in merry company, by purging melancholy, in physic, all which seem to wear away the pain for a while, but yet after it biteth more deeply, when the burning fever of the spirit shaketh them with a second recourse, and for that before they were not truly searched, purged, seared and lanced, it cometh to pass that the second relapse is more dangerous than the first.  
To come to our purpose we must know, that all griefs are either confused or distinct: and sure it is that the mind is appalled either for some cause very well known to us as certain, or for something unknown to us and uncertain.  
To them which are troubled with such blind griefs, whereof they can see no reason, as often it happeneth to God's Children; who either never knew God, or had but a general knowledge of him. I answer, that as I deny no Physic to be ministered, if it in part proceed from a natural cause, so I require the word especially to show the principal and original cause to begin in the soul. And this I do the rather, because I would have wisdom both in considering the state of the body if need so require; and in looking chief to the soul, which so few think of. If a man troubled in conscience come to a Minister, it may be he will look all to the soul and nothing all to the body; if he cometh to a Physician, he only considereth of the body, & neglecteth the soul: for my part, I would never have the Physicians counsel severed, nor the Ministers labour neglected; because the soul and body dwelling together, it is convenient, that as the soul should be cured by the word, by prayer, and by fasting, by threatening, or by comforting; so the body also should be brought into some temperature, by Physic, by purging, by diet, by restoring, by music, and by such like means; providing always that it be still done so in the fear of God, and wisdom of his spirit, as we think not by these ordinary means to smother or smoke out our troubles; but as purposing to use them as preparatives, whereby both our souls and bodies may be made more capable of the spiritual means to follow after.  
As we require these things to be the matter of our ministery in such a perplexity; so I would wish the persons ministering to be men learned and of sound judgement, wise, and of Godly experience, meek and of most loving spirits: for when the troubled patient shall be persuaded of our knowledge and discretion, and therewithal shall perceive us to come in tender and loving affections, I think an entrance is in a manner made, and all prejudice is taken away, so as we may the more freely work upon the grieved Conscience; first bringing them to the sight of sin, as to some cause of their trouble.  
Herein we must labour to put away all confusion and blindness of sorrow, endeavouring by wisdom to bring the parts wounded to some certain object & matter of their trouble; and so draw out of them the confession of some especial, secret and several sin; I say secret and several sins, because I know, how many (through a palpable blindness or disordered discerning of sin) talk nothing so much as of sin; and yet they either descry several sins, or they will not be brought to acknowledge their secret sins: whereof the one proceedeth of the ignorance of the Law of God, the other of self love, which maketh us loath in our travel of mind to shame ourselves.  
Now that the confession of particular sins is requisite, it may appear by the two and thirtieth Psalm, wherein (being a Psalm of instruction, concerning the forgiveness of sins) the Prophet (by his own experience) teacheth us, that he could find no relief of his sickness, until he had remembered, and made confession of his sins.  
What, shall we think that the Prophet of God (taught so wonderfully by the word and by the spirit) did not see his sins before? Be it far from us. Rather let us know that he had not severally and particularly ripped up his sins before the Lord, in a several confession of them. Which things the Lord knoweth far better than we ourselves: yet such kind of sacrifice is most acceptable unto him.  
Now if in this trouble the persons humbled can not come to the particular sight of sin in themselves, it is good to use the help of other unto whom they may offer their hearts to be gauged and searched, and their lives to be examined more deeply by hearing the several Articles of the law laid open before them; whereby they may square the whole course of their actions. For (as we said before) the grossest hypocrite will generally complain of sin; and yet deal with them in particular points of particular precepts, & prove them in applying of things to be done or undone to their own consciences; and we shall see many of these poor souls tossed too and fro, now floating in joys, now plunged in sorrows, not able to distinguish one sin from another. Now when we see the wound of the spirit arise of any known sin, it is either for some sin already committed, wherein we lie; or else for some sin as yet not committed, whereunto we are tempted.  
For the former. It pleaseth God oftentimes to bring old sins to mind, when we not truly repent of them before; that so (as it were) representing them to us afresh, we might fall into a more misliking of them. And yet herein is not all, to mislike ourselves for some particulars, although it be good to be occupied about some special sins: for as it is not enough for the avoiding of hypocrisy, to see some generally: so it is not enough to eschew the deceavablenes of the heart, ever to be poring busily in one particular, and to be forgetful of the great and general sins. And let us learn by the particulars to pass by the generals. When any such one sin then doth pursue thee, rest not only therein, but say thus rather to thyself; Oh Lord, is this one sin so grievous? and doth my God punish this one sin so soarely? How great then should be my punishment, if thou shouldest (O Lord) so deal with me for all my other sins I have committed?  
Let us learn to have a sense both of general and of particular sins, lest in time our grief pass away without fruit; whilst that being not displeafed as well with one sin, as with another; we either look too superficially to general, and not to particulars; or else too superstitiously observe particulars and not the generals.  
Concerning those sins whereunto we are tempted; as when a man is moved to think blasphemously of God the Father, or to doubt whether there be a Christ or no, or to imagine grossly of the holy Ghost, or to deny God, or to doubt of the Trinity; to be moved to murder, adultery, or such like: in which temptations he feeleth God's spirit to check him for them, so as he knoweth not in this case what to do, for that on the one side he dares not listen willingly to these fearful and monstrous temptations; and on the other side, he feareth least in time by long suit he might fall into them, or at the least yield, for that he seethe not how to be delivered from them. I suppose these motions are not so much to be disputed with, as we by them are to be provoked to more instant and zealous prayer.  
Surely these are dangerous temptations, and therefore are not to be kept close; which our nature will easily incline unto: but particularly are to be confessed of us. For the devil will come sometime to thee, to keep thee still in a general acknowledging of thy sin, and urge on this manner; Surely thou must needs do this sin, thou seest thou canst have no ease, until thou hast assented, thou art ordained to it: the reason why thou art thus incessantly tempted, is because thou dost not take thy pleasure. Go too, delay not, deny God, believe not his word: it is but a policy to keep men in awe, Religion is no such matter as men make it. Thus for fear of yielding on the one hand, and for shame of disclosing the temptations on the other hand; many men have pined away, and almost have been overcome by them. If we should disclose this (say these men) what would people say of us? They would count us Atheists, they would think us the wickedest men in the world. Well for our instruction and consolation herein; Let us learn that these kind of temptations, are either corrections for some sins past, or the punishment of sins present, or forewarners of some sin to come. We shall see many tempted to adultery, who now (no doubt) cannot be be brought to commit it; and yet because in their youth they have committed it, and & not repent of it, it comes to them again. The like may be observed in theft, in gluttony, and in other temptations, which are not so much sent unto us, presently to overcome us, as to put us in mind, that heretofore we having been overcome with them, should now repent for them. Sometime a man shall lie in some sin, whereof when he will not be admonished, neither by the private nor public means, & then some strange tentation shall fall upon him, differing from that wherein he presently lieth, to admonish him of that other sin. As when a worldling shall be tempted to adultery, a thing which he hath no desire to do, yet it is to make him look to his wordliness, whereof he hath so strong and through a liking. Whereas if then he will not be awaken, he may suddenly fall into that too, and so by the punishment of GOD in punishing one sin with another, both his sins shall be to his great shame laid open, and one sin shall make known another. Sometime also it cometh to pass, that one shall be tempted with such a sin, as neither heretofore, nor presently he hath given any liking or entertaignement unto, and yet the Lord by it may forewarn him how he may fall into it hereafter, as also to show that he hath stood all his former life, rather by the grace of god, than by the strength of flesh and blood. Wherefore when thou art moved to doubt of God and of Christ, of the word or of justification, do not so much stand wondering at these strong temptations, as think with thyself that it is the mercy of God by them, to cause thee better to discern of those temptations in others▪ Wherefore thou shouldest have observed with fear & trembling how they make the first entry into a man's heart, how they gather strength, how they agree with our corrupt nature, in what degrees they come to some growth, how the spirit of God doth resist them, what be the means best to prevail against them. And thus if thou make thy profit by them, thou shalt so wonderfully search and descry by several veins, the body, age and sleight of these temptations in others, by an holy experience which GOD hath taught thee in others, that beside thou shalt lay forth men's secret corruptions, as if thou wast in their bosoms, thou shalt be able by the seed of sorrow in thyself, to beget an unspeakable joy in others, who in time may be tempted to sin as thou now art.  
Think moreover and beside, that such is the efficacy of sin, that they who are now no Papists, Heretics, Adulterers, or thieves, may for their secure contemning and passing over these temptations sent unto them suddenly, shortly after fall into them, because they would not seek to make some use of them, nor confess before the Lord both their proneness and worthiness to fall into them.  
But if we will humble ourselves in such temptations, and learn by them meekly to discern the corruption of our hearts, we shall not only presently deliver ourselves from imminent peril, but be also further enabled to assist others hereafter, in the like danger.  
But some will oppose against these things which we have delivered: Do you think it a remedy to cast down them that be already humbled? this is rather to be a Butcher than a builder of a man's conscience. To whom I answer, that I desire Preachers to be Builders, and not Butchers; and it is one thing generally to apply, and another particular to lay the medicine unto the wound. It is good to begin with searching first, to purge the sore by the vinegar of the Law, and after to supple it with the oil of the Gospel. Both which must be done in wisdom, using them to some in greater, to some in lesser measure. For as some having nothing but a decay of nature, and no mortal humour, need rather restorative, than purging medicines: So some rather troubled for spiritual wants, than for gross sins, needs not so much the threatenings of the Law, as the sweet promises of the Gospel. But if the body, through some extraordinary repletion hath gotten some great surfeit, not so much to the weakening of nature, as to the threatening of imminent death, and therefore requireth rather some strong purgation than comfortable and cordial medicines: then the soul also being brought to some extraordinary sin is rather to be bored and pierced with the denouncing of God's judgement than otherwise. But because we would deal more plainly & less confusedly, it is good in our access to the afflicted consciences, to lay these two grounds. First, we must persuade the persons humbled, that their sins are pardonable & their souls curable: And after, that this visitation is not so much a sign of God's wrath and anger, as a seal of his love and favour, in that it is not either blind or barren, but plentiful in good effects, and fruitful in Godly issues. The former how needful it is, the experience of so many as have been thrown down, is a sufficient witness, who have had this as a tag tied in their temptations: The Lord will surely make an end of them in some strange and unknown tentation. Wherein they are not unlike unto men fallen into some dangerous disease, who thinking to be without the fathom of the physicians skill, and not to be within the compass of things recoverable, add a second and sorer grief unto their former.  
Wherefore as these men seem to be half healed, when any man of knowledge can be brought, who by experience hath cured the like malady in like degrees in others. So then the fearful souls are not a little by hope refreshed and strengthened to look for some ease, when they see none other tentation hath overtaken them, than such as having fallen into the nature of man, have found mercy at the hands of God that he might be feared. This ground work framed, it is good to build up and repair the decayed joy of the mind, partly by the Law, to make a preparative for these joys; if the mind not truly humbled, is not fit truly to be comforted: and partly by the gospel, if the conscience kindly thrown down, is become a fit subject to apply the promises of jesus Christ unto it. And here again, to answer them that deny the law wholly or at all to be used, when we would breed comfort in one. I demand, whether if it be necessary to maintain the righteousness of Christ, it be not also as necessary to preserve the righteousness of the Law? Seeing the righteousness of the Law, of us not fulfilled, will draw us unto the righteousness of Christ to us imputed. And sith the righteousness of Christ to us imputed, is never thoroughly and truly esteemed, until we see the righteousness of the law of us to be unperformed. Again, if our Saviour Christ did foreshow his Disciples, that the first work of the holy Ghost at his coming, should be to convict the world of sin, to make men know, that without jesus Christ there is nothing but sin; and then, that he should rebuke the World of righteousness, that they might see Christ died not for his own, but the sins of others. I see not why it should not be very convenient, first to lay open the righteousness of the law, that men may see their sins; and then the righteousness of Christ; that men may see their sins discharged in him. Besides, where the Lord saith by his Prophet, At what time soever a sinner doth repent of his sins from the bottom of his heart, I will put all his wickedness out of my remembrance: that it may well be gathered there must be a sound sorrow for sin going before, and then the true joy of sins pardoned, may the more freely be looked for afterward. Moreover, seeing all the promises of God in the gospel are commended unto us under the title & tenor of restoring sight to the blind, hearing to the deaf, strength to the lame, health to the sick, and life to the dead; it is manifest, not only that there is no disease of the soul that Christ cannot heal: but also that we must first find ourselves blind, deaf, dumb, lame, sick & dead, before he will meddle with us; because they that are whole need not the Physician, and he came to call sinners, not the Righteous to repentance. Now, to do this in wisdom, by neither pressing the conscience too severely, nor releasing the conscience more unadvisedly, it shallbe the safe way, to use the well tempered speech of the Apostle to the sorcerer; Repent, if it be possible, thy sins may be forgiven thee. Where he doth not wholly discourage him, because it may be his sins may be pardoned; neither yet too boldly encourage him, that without repentance, he showeth it altogether impossible to be pardoned. And that we be not too preposterous in our consolations, let us be warned by the blasphemous speeches of the detestable Arrian, who of late years was put to death at Norwich. This hellish heretic, a little before he should be executed, afforded a few whorish tears ask whether he might be saved in Christ or no? When one told him, that if he truly repent, he should surely not perish: he broke out most monstrously into this speech: Nay is your Christ so easily to be entreated indeed, as you say? Then I defy him & care not for him. Oh how good a thing had it been not to have cast this precious stone to this swine? Oh how safe had it been to have dealt more bitterly, and dwelled more vehemently on the conscience of this caytise? Now to attain some discretion in curing this wounded spirit, we must learn wisely to judge, both of the person afflicted, and of the nature of his affliction. First, we must note whether it be a man or a woman, because we may urge more carefully the use of the law to a man, as having the stronger vessel. And as Satan knew the woman to be most easy and frameable to be wrought upon, at his first temptation: so is he not ignorant that she is the weaker party to sustain an accusation.  
Then let us consider, whether they that are thus humbled have knowledge or no? Because, if they have none, they think trouble of mind to be so strange a thing, as never any before it: if they have knowledge, than Satan is ready to accuse them of sins against the holy Ghost, as though any sin done against knowledge, were a sin of presumption. Farther, we are to inquire, how strong or weak they are, that if they be not sufficiently wounded to touch them with some deep sense of sin. Also we must be circumspect, to find out whether by nature they are more fearful or melancholy, or no? As also, whether they be usual sinners, or have fallen once of infirmity, that so upon their disposition and inclination we may build our speech the better. To these it is good to add this consideration of the persons, age, estate and ability; as if the party be troubled for worldliness, whether he be not a great householder: if he complain of uncleanness, whether he be not a youngman & unmarried: if he be humbled with covetousness, whether he be not old, because divers countries, callings, ages, conditions and estates of men, have their divers and peculiar sins, which we must rightly discern. Howbeit of what sex soever they are man or woman of what complexion soever they are, of what knowledge to discern sin, in what degree of committing sin, of what age, authority, wealth, estate, or condition so ever they are, it is good to mark that there be many, who are more troubled for vexation and disquietness of the mind being distempered, than for the vileness and horribleness of their sin committed; who are wounded more with the fear of shame, with the fear of being mad, or with the fear of running out of their wits, than with the conscience of sin. Which thing if we find in them, it is our parts to travel with them, that they make a less matter of the outward shame, and more Conscience of the inward sins. Neither must we here forget to distinguish between our speech used to the humbled in the time of their extreme agony, and those words we use the fit being past; because the first requireth more comfort, the latter more admonishment: for than we may wisely admonish them to beware of sin, which procured their woe. In this threatening time, it is also expedient to exhort them, that until they should find greater power in regeneration, they would tie themselves to some holy orders, & godly vows, whereby they may either be furthred in mortifying some special sin; which for that they could find no power against it, did most grieve them; or strengthened in some special grace, the want whereof did also wound them. But before we launch deeper into this sea of particular temptations, and begin to sound the dangerous passages of natural corruptions, and original sin, the troublesome froth whereof, doth almost overwhelm many poor pilgrims; it shall be good to give this caution, that both in this and in the former troubles, men would be still again admonished, patiently to bear with a wounded spirit, howbeit it fall out so, that they be somewhat pettish; seeing the holy Ghost speaketh so favourably of them, saying; A wounded Spirit who can bear? And surely our practice in other things, by the law of equity, may urge this at our hands. For if men by the light of reason can see it to be a duty convenient, not furiously to control, but meekly to suffer, and wisely to put up the unadvised speeches of a man distempered in brain, by reason of some burning ague, or such like violent and vehement sickness: we may easily gather by the same rule of reason not so severely to censure the impatient speeches of him, who by reason of some parching Fever of the spirit is disquieted in all parts of his mind, and hath all the veins of his heart (as it were) in a spiritual agony vexed. Wherefore both unsavoury for want of Godly wisdom, and uncharitable for want of Christian love, are their murmuring obtrectations which say. What, Is this the Godly man? Is this he that is so troubled for his sins. Why! see how pettish he is, nothing can please him: no body can satisfy him. Consider, O man, if thou canst bear with a frail body that thou must much more bear with a frail mind. Consider that this his pettishness doth more wound him at the heart, than any injury thou couldst press him with. And therefore seeing he afflicteth his own soul for it, thou needest not add any thing to his affliction, and to exasperate his most grievous smart.  
Consider that it is a blessed thing mercifully to bethink us of the poor and needy & that to rub a fresh wound, and to strain a bleeding sore, is nothing else, but with jobs friends to bring a new torment, where there is no need of it. If the wise father doth rather pity than rebuke his child, when by reason of sickness the appetite is not easily pleased: so, if we purpose to do any good with an afflicted mind, we must not be austere in reprehending every infirmity, but pitiful in considering of each tender frailty.  
Neither do I speak this to nourish pettishness, but would have them to labour for patience, and to seek for peace; which though they find not at the first, yet by prayer they must wait on the Lord, and say;  
Lord, because there is mercy that thou mayst be feared: I will wait upon thee, as the eye of the servant waiteth upon the hand of his Master. I will condemn myself of folly, and say, Oh my soul, why art thou so heavy? Why art thou cast down within me? Still trust in the Lord, for he is thy health and thy salvation.  
FINIS.   

A Letter from M. Robert Greeneham to a friend of his, against hardness of heart.  
I Beseech God the father of jesus Christ, give me his holy spirit in writing to give advice, and you in reading to receive it, Amen. Since the time I received M. S. his letter, wherein he declared his careful compassion over your estate, I have been not a little grieved because of my manifold distractions with the like occurrences and other weighty affairs, I have been hindered hitherto from wrighting unto you, and albeit even still I am even in the same case, yet conscience towards God, & compassion & love towards you, forceth me to overcome lets which hardly I could otherwise prevail against: and albeit I cannot write as I would, yet of that which I shall write proceeding from the forenamed grounds, I look for some blessing from God through jesus Christ, if you will not too much faint in faith, and yield to the adversary, yea, if you will but hope so well of yourself, as in the fear of God I do write it I hope of you. First, whereas it seemeth you are sometimes grieved, because you tarried not still at Cambridge according to mine advise, you must know I advised it not as a thing necessary, but more convenient as I then supposed, but that I advised you to obey your father, if his pleasure still continued to have you home, whereunto you yielding, I cannot see how you offended, it being your Father's pleasure you should so do: and who knoweth whether being here you might not have been as much troubled, there being no privilege for persons and places. In such cases who knoweth whether it be the lords pleasure, for the ensample and instruction (& I hope the consolation) of others in the end. And albeit you will now think that here you were nearer the the more & stronger means, yet know you and be persuaded, that God can & doth in such cases work by fewer and weaker according to his good pleasure: Besides, it is in our corrupt nature to make much of such means as we cannot have, and not so to esteem those which God doth offer us as we should; I beseech you therefore in the name of jesus Christ, humbly to praise God for those means he offereth in mercy unto you, and to use them in faith accordingly; and so God shall bless you by them. And then by such conference as you may have from hence, wherein if I may stand you in any steed, rather for the good opinion you have of me, then for any great matter I am able to perform, I shallbe ready to offer any office of love unto you as God shall enable me, and so far forth as I shall be at any time instructed in your particular estate. In some letters sent from you by convenient messengers, I perceive that you are afflicted with the blindness of your mind, and hardness of your heart, which cannot be moved either with the promises of God's mercies, or fear of his judgements; nor affected with the love and delight of the things which be good, nor with the hatred and loathing of the evil: great cause you have of grief I confess, but no cause of despair dare I grant, because I am persuaded that your persuasion is somewhat false, partly for want of a sound judgement of your estate, and partly for some defect of faith somewhat through your own default. First therefore know you for certainty, that this is no other tentation, than such as divers of God's children have been humbled with, & afterward have had a good issue out of it: & if it please God to move ye to credit me, myself have known others, as deeply this way plunged, as you can be. Remember therefore, God is faithful, who will not suffer you to be tempted above that you shallbe able to bear. And farther yet to confirm you, the holy scriptures do show, that this way god heretofore hath humbled his own people: in whose person the prophet Esaye lamentably complaineth, Esa. 3. 15. O Lord look down from heaven, behold from thy dwelling place of thy holiness, and of thy glory. Where is thy zeal & thy strength, the multitude of thy mercies, and of thy compassions? They are restrained from me. And afterwards; O Lord why hast thou made us to err from thy ways, and hardened our hearts from thy fear? And in the next chapped. We have been alas an unclean thing, & all our righteousness is as filthy clouts: and we all do fade as a lease, and our iniquities as the wind doth take us away: and there is none that calleth upon thy name, neither that stirreth up himself to take hold on thee for thou hast hid thy face from us, & consumed us because of our iniquities. And before 59 chap. 5. We grope for the wall like the blind, and we grope as one without eyes, we roar like bears, and mourn like doves. So complaineth Ezechias in the bitterness of his soul; Like a crane or a swallow so did I chatter, I did mourn as a dove: and when David crieth, Create in me O God a clean heart, renew in me a right spirit. Restore to me the joy of my salvation, establish me with thy free spirit: doth he not count his heart unclean, his spirit crooked, the joy of his salvation lost, & himself subject to the spirit of bondage; so that wanting the spirit of liberty or adoption, he could neither cry Abba Father, nor have any power against sin. Thus you see how God's children may be blinded in mind, & hardened in heart for a time, so that they feel the grace of the holy spirit to be in them near perished and dead. Farther to relieve the infirmity of your judgement in this case, which may much distress you, know that there be two kinds of hardness of heart, the one not felt, the other felt; and of the former there be two sorts, the first (which is most fearful) when any do purposely and wilfully resist the motions of God's spirit, & means of their salvation; of which the Prophet Zachary speaketh. 7. 11. They refused to hearken, & pulled away their shoulder & stopped their ears that they should not hear: yea, they made their hearts as an adamant stone, lest they should hear the law, & the words which the Lord of hosts sent in his spirit by the ministry of the former Prophets. The outrageous sin of these men, the Prophet Esay expresseth in their own fearful terms, 28. 15. We have made a covenant with death, and with hell we are at agreement: though a scourge run over & pass through, it shall not come at us: for we have made falsehood our refuge, & under vanity are we hidden. This was a fearful estate indeed; yet for all that no man can say, but some of those might be, and were afterward converted. The other kind of hardness of heart which is not felt nor perceived, or is perceived yet not felt; (albeit it is less fearful, yet it is dangerous enough) is in such, as although they wilfully resist not God's spirit in good means; yet securely & willingly they lie in sin, without any remorse of it, or true taste of good things. Such was David his estate for the space of a year before Nathan the Prophet came to reprove him, & rouse him from his lulled sleep. Both these kinds I am persuaded you are free from, otherwise th●n in temptation, Satan may sometimes move ye thereunto: the other kind of hardness of heart which is perceived & felt, is of two sorts; the one in them which are desirous of means whereby they may be relieved, although they find small or no ease at all in themselves for a time.  
Of this kind the Prophet Esay (in the name of some of God's people) complaineth, Esa. 63.  
Such was David's state, after Nathan reproved him & god's spirit begun to work with him, that he crieth out as ye heard before, of the loss of God's graces: & when he saith, that God will accept of no sacrifices nor petitions, without a contrite heart & broken spirit, he showeth that for a time (even after the prophet had reproved him) he wated both. This is your case, & therefore you are in the state of salvation; for David was in this case, even after he had confessed his sin, as my trust is you do: & was certainly persuaded of the pardonableness of it, through god's mercy, although he was far off from the feeling it, or applying to his woeful conscience: his state was good, and very well to be hoped of; and you must know and be persuaded, that those things which are written of God's saints, & namely of David and Peter, & such others, are examples for us, if we will stay ourselves upon the word of God in the mystery of his servants, and wait upon the Lords good time, till he come nearer unto us by his spirit: nearer I say, for he is come already unto you; or it may be he never went from you; because to be grieved and humbled with blindness of mind and hardness of heart, to believe certainly the truth of God is promised in general, & to reverence the servants of God, which bring the glad tidings of the Gospel; & prayer, the Sacrament of the supper, & the company of gods children, contrary to hope, under hope, yea without any present feeling: all this is a certain argument, that gods spirit is with such, and therefore with you. This estate although it be very grievous, yet it is never danger us, much less is it fearful; unless any be so wilful, that they persevere and continue in desperate refusing all good means: unless they persevere I say, for through the subtle sleight of the spiritual adversary, and his forcible power, whereby God suffereth him sometime for a season to winnow them as wheat, they are so bewitched and intoxicated, that they are carried by violent force of temptation, to wax weary of, or to refuse all means of comfort by fits; yea, almost to have no desire at all unto them: yea, sometimes to speak very evil of them.  
But all this is but temptation, and therefore God will be merciful unto them for Christ his sake.  
Thus job cursed the day of his birth, & wished to be strangled; jeremy almost repent that ever he preached in the name of the Lord: both scarcely abstain from blasphemy. David moved with the spirit of ambition (though dutifully admonished) wilfully went on in numbering the people; Peter also vaingloriouslye presuming of his own strength, being most wisely & effectually admonished of his weakness even by our Lord jesus, yet wittingly rusheth as the horse into the battle, & then very cowardly yieldeth, yea doubly denieth, yea strengtheneth his sin with a threefold chord, and fasteneth it with banning and cursings: & yet all these obtained mercy most bountifully. For why as Satan desired to winnow them, so our Lord jesus prayed for them, that their faith though it was vehemently assaulted, it should not be overcome; although it was battered, yet that if should not be destroyed; and though it was oppressed, yet it should not be extinguished. And here be you fully persuaded, that albe it Luk. 22. 31. the words seem to run as belonging but to Peter; uz. I have prayed for thee that thy faith should not fail, yet he prayed for the rest of the Apostles, yea for all the faithful. For first he saith not; Simon, sathan hath desired to winnow thee: but you. Why then saith he, I have prayed for thee? Verily because he should more grievously offend than the rest: although their offence was very great; therefore his: and our most blessed Saviour applied to him the promise, but not appropriated it unto him only, and restrained it from the rest. Compare with this place john. 17. 20. & you shall see, that the heavenly verity affirmeth; that he prayed not only for the Apostles, but for all those that should believe through their word: yea farther, Our Lord jesus Christ was yesterday, is to day, & shallbe for ever. And as the forefathers were baptised unto him, and did eat his flesh and drink his blood; so was his prayer effectual even to them under the law, then more to us under grace. And when you can find testimony in your heart, that when you would do well, evil is present with you, and that ye do the evil you would not; then do not you it, but sin in you, when it leadeth you captive, Rom. 7. much more, when satan works with all buffeting you, assure you GOD hath pity on you, that the virtue of his power shall be perfect in your weakness. If you believe, according to your faith it shallbe done unto you. B●●●ou will say, you cannot be●●●● that this vile & crooked hardness of your heart can be remitted and renewed▪ and even this was the second point which in the former part of my Letter I gave you to understand was the cause of your excessive distress. I beseech you, and I charge you in the name of our Lord jesus, that you will not willingly lie, nor offer injury to God's spirit, nor to yourself who hath received it. Tell me, what is the reason why you think you have no faith? Verily because you have no feeling, nor any other fruits thereof, as you think. Well, first then agree with me herein (as you must if you will not disagree with the truth) that feeling is but an effect and fruit of faith; & therefore there may be faith without feeling, aswell as the cause may be without the effect, and the tree without any appearance of fruit, yea, of sap for a season. And as a man sore wounded and diseased, may for a season be deprived almost of all operations of the natural life to the outward show of his own indnment and feeling; so may a spiritual man before wounded by satan, and diseased by the present sight and feeling of his sinful corruptions, speally in temptation; that he may think, yea appear to others, that the life of the spirit is not in him. Thus, Peter's faith did not wholly fail, (as you have heard) or else the prayer of our Saviour prevailed not. Thus when David in the one and fifty Psal. the twelfth verse, declared that his heart was unclean, and his spirit crooked or unstable; and in the fourteenth verse, that he had lost the joy of his salvation, and the spirit of liberty, or adoption: yet in the thirteenth verse he prayeth, that GOD would not take his holy spirit from him: therefore hereby it appeared he was not deprived of the spirit of sanctification.  
Hear seemeth to be repugnance, but there is not any: he was deprived indeed for a time of the graces of the sanctifiyng spirit, but not of the holy Ghost wherewithal he was sanctified; which graces, as God restored unto him, so I am persuaded he will do unto you: Yea, and I doubt whether you are deprived of them; but only that partly melancholy, partly Satan working therewith, make you do injury to yourself, and to the graces of the Spirit in you; which I beseech you to take heed of.  
But the messenger cannot stay, and therefore I cannot write as I would, either of this, or of the remedy which you should use; which hereafter I will, as God shall enable me: and I pray you let me understand (as I requested in the beginning) of your estate in particular somewhat more, and by this Bearer if you can; because he is of your acquaintance, and will bring it to me faithfully. Only I do add now unto you, that I have written of hardness of heart at large, that you must diligently observe the Word Create, which David useth in the one and fifty Psalm; declaring that he had no feeling of his heart. To this, join that which the Prophet Esay speaketh in the person of God, 57 23. I create the fruit of the lips to be peace, peace, to him that is far off as to him that is near. Therefore in faith you may as well pray, with hope to obtain as did David: therefore say with him often, and with God's people, Esay 64. 12. O Lord, thou art our Father: we indeed are clay, but thou art our maker, we are the work of thy hands. Know also, God can cause wolves, lions, & leopards, to dwell lovingly with lambs, calves and kids: and that that is unpossible to men, is possible with god, even to cause a cable to go through a needle's eye, that is, to change the hard heart of the unbelieving covetous man; much more yours: yea know that all things are possible to him which believeth. Cry then, I believe, O Lord help my unbelief: & I dare promise ye in the name of jesus Christ, that you shall have your hearts desire in goodness. Thus abruptly I must end; commending you to God and the word of his grace, which is able to build you up, & give you the right of inheritance among them that are sanctified. The very God of peace sanctify you throughout, that your whole spirit and soul and body may be kept blameless until the coming of the Lord jesus Christ. Faithful is he which hath called you, which will do it. Amen. I pray you pray for me, & I trust as I have, so I shall pray for you, and much more. Yours in Christ jesus to use in any need.  
R. G.   

AN OTHER COMfortable Letter by Master R. G.  
BRother beloved in the Lord and Saviour JESUS CHRIST, seeing you have had heretofore not only knowledge, but also experience of God's gracious and merciful goodness in jesus Christ, your own unbelief and Satan's subtleness; I could marvel why you should give such place, and not keep your ground no surer, if I were not much acquainted with such occurrences; I know not therefore whether with words of rebuke, or comfort, I should seek to relieve you. Because I cannot come unto you, my counsel and desire is, that you would come up to London the next Term at the farthest, that so I might ask of God, to frame my speech according to your good. In the mean season, I bessech you call unto mind that which you cannot be ignorant of, that in the law sacrifices were offered for God's people, not only at their first entrance into covenant with the Lord, but also afterwards many times, and that not only by ignorance, but also by error, that is, forgetfulness, frailness, recklessness, carelessness, etc.  
It is manifest that the sin of error is there opposed against the sin committed with an high hand, that is to blaspheme with contempt of GOD, and making his Law of none effect but to be in vain. Which sin I am sure you are most far off from, I would you were as far off from unbelief and distrust; that God's children may fall into divers foul faults, as it may appear by many proofs. First, in the Law, when the Lord speaketh in his Majesty and proclaimeth his glory, yet in how many words commendeth he his mercy, and for how many several sorts of sins, in Exodus the twenty four Chapter, six and seven verses. Doth not Esay the holy Prophet call the people of his days, the people of Gomorrha, and and their Princes the Princes of Sodom? Doth not he accuse them as grievous transgressors both of the first and second Table. Esay the first Chapter, ten and eleven verses▪ etc. And yet doth afterwards promise them in the eighteenth verse, that though their sins were as crimson, they shallbe as white as snow; though they were red like scarlet, they shall be as wool. Doth he not charge them, that they were sunk deep in rebellion, and yet exhorteth them to return unto the Lord? Esay the thirty one Chapter, and sixth verse. Yea, doth he not charge them not only with rebellion, but also with vexing the holy spirit of of God, Esay sixty three, and tenth verse. And read what is written, Esay nine, eleven. Pray as there you may learn, Esay tenth Cham five, six, etc.  
What doth not the holy Prophet jeremy in the thirty one Chapter, and the eighteenth, nineteenth and twenty verses show, that Ephraim was an untamed Calf, etc. yet so soon as he mourned and was ashamed of himself, doth not the Lord show that his bowels of mercy were troubled for his estate. Doth not the Lord offer mercy unto the profane and forgetful transgressors of his holy covenant, Psalm fiftieth, from the fifth verse to the two and twentieth. Is not this part of the covenant made with all the sons of David in jesus Christ, that if they not only omit many good thinger, also commit rebellions and iniquities, that though he may visit them, yet it shall be with the rod of his children, and that his mercy he will not take from them, nor break of his covenant made with them in jesus Christ. Therefore remember that the holy promises, threatenings, and examples are written that we should not sin, but if any man sin, we have an advocate with the father jesus Christ the just, and he is the reconciliation of our sins, and not for our sins only, but for the sins of the whole world. Doth not the blessed Apostle Paul charge the Corinthians whom he affirmeth in the first Chapter to be rich in Christ, and destitute of no spiritual gift, to be more carnal than spiritual, yet babes in Christ, yea, to be fallen into idolatry, committing of evil things, fornication, tempting not only of God, but of Christ, yea murmuring against them; yet doth he not herein comfort them, that no temptation hath taken hold on them, but such as appertaineth to man, and that God will be merciful unto. David prayeth against presumptuous sins, that they should not reign over him. Psalm nineteenth Chapter, & thirteenth verse. Signifiyng though he sinned presumptuously, yet if he did not persever in presumption obstinately, without desire to repent, that such sin or sins were pardonable: Now the lords covenant towards his in jesus Christ, is not to deal after their sins not to reward them after their iniquities, much less will he not regard in wrathful displeasure their infirmities.  
But if he should so mark what is said or done amiss, who were able to abide it? But with him is mercy in jesus Christ, that he may be feared therefore, lift up your hands which hang down, strengthen your weakknees, and say unto your soul, why art thou so cast down, and so unquiet within me? I will yet trust in jesus Christ and wait upon the merciful graces of God purchased by his mercies. Consider that true humility ariseth of faith in jesus Christ, and that is true faith that engendereth humility; as we may not diminish our sins, so may we not too much aggravate them, nor diminish Christ's merits: have evermore in your mind the examples of the prodigal son, who saith not, I am not thy son, but I am no more worthy to be called thy son; he saith not let me be thy bondslave; nay he saith not let me be thy hired servant, but as one of thy hired servants; his father came and met him, fell on his neck, etc. So shall it come to you good brother; I need make no more application, the holy anointing which you have received, will bring the old mercies of God upon others and upon yourself unto remembrance, and lead you into all truth, which shall be requisite for your salvation. Put your trust in the Lord, & you shall prosper: The Lord jesus came not to break the bruised reed, nor to quench the smoking flax; his grace shall be ever more sufficient for you, and his virtue shall unto the end manifest itself in your weakness. Now therefore I beseech him to preserve your body, soul, & spirit, unto his most glorious appearing; Faithful is he that hath called you, and promised you, who will perform it, Amen.  
Yours in jesus Christ as he hath been Richard Greeneham.   

Sweet and sure signs of Election, to them specially that are brought low.  
A cleared of judgement, by conceiving of the truth, and true meaning of the Scripture making for us or against us.  
A rebuking of sin inwardly, a poverty of spirit fion thence and a mourning therefore.  
A being cast down in our own conceit, and a meekness to bear our own punishment thereby wrought.  
An hungering after the righteousness which is in Christ, and a praising and esteeming it above all earthly things.  
A musing upon, and a desire to think and speak only of heavenly things.  
A conflict of the flesh & spirit, and therein by prayer practise the force of the spirit ever breathing out.  
A sowing into the spirit by use of the means, as by the word prayer, etc.  
A purpose unfeigned, upon strength received, of vowing one's self wholly to the glory of God, and health of his brethren.  
A resignation of ourselves into God's hands.  
An expecting of the daily increase of the hope of our souls health, and our body's resurrection.  
The forgiving of our enemies.  
An acknowledging of our offences with our whole heart, whiles we are sick, and a very doing of it indeed, when we be recovered.  
A delight in God's Saints.  
A desire that after death the Church of God may flourish and have all peace.  
A spirit without guile: that is, an unfeigned purpose always to do well, how soever our infirmities put us by it.  
FINIS.