To the right honourable my very good Lord, Robert Devoreux, Earl of Essex and Ewe, Viscount of Hereford, Lord Ferrer of Chartley, etc. Master of the Queen's majesties horse, knight of the most noble order of the Garter, and one of her majesties most honourable privy Counsel, the continual increase of God's everlasting favour, peace and comfort in this, and in the world to come.  
Many men (right Honourable) when they intent some evil, I mean when they have resolved freely and boldly to trade in some sin without check and controlment, do seek to shroud themselves under the cloth and countenance of some great persons of Worship and Honour. If my purpose or practice were such, I might justly fear to be crossed and cursed in this my enterprise. The searcher of all hearts knoweth, that my purpose, prayers, and endeavours (through his gracious assistance) are, and shall be, to keep a good conscience in my ministery, to walk in the uprightness of my heart, and to be kept blameless to the coming of jesus Christ. In this resolution, may it seem good unto your Honour, as you have already (at the earnest and humble suit of many my very good and worshipful friends) received me to favour: so still to continue your most honourable protection for my further encouragement in well doing. May it also please your honourable and religious disposition, to comfort and countenance this Mite, and small measure of comfort, which according to grace received, I have once addressed, and now the second time published, and enlarged for the relief of such as grieve and groan under the heavy but then of their sins. Behold I presume to present it unto your Honour as the best present I have, to testify my humble duty, service, and thankfulness. And if by God's good favour and blessing there shall be ame one sentence, word, syllable, or letter, which may bring, or add comfort to you or yours, I shall be occasioned the rather, hearty to bless God for so great mercy, and to pray more instantly, that your Honour may be blessed for ever.  
Your honours most humble and bounden servant in the Lord, Robert Linaker.   

A COMFORTABLE TREATISE FOR THE relief of such as are afflicted in conscience.  
IT is not long since I promised you some small remembrance of my hearty desire to afford you some comfort, oncerning the inward affliction of your mind, if the Lord should any way enable me thereunto. I have now therefore (according to the measure of grace received) performed that my promise, as you shall understand by reading these leaves following. Whereby if you shall reap so much comfort, as from the depth of my heart, I entreat the Lord you may, I shall account myself for ever most nearly bound by all manner of duty, and thankfulness unto his blessed majesty. Howsoever it fall out, you shall receive and keep this poor treatise by you, as an undoubted record of my good meaning towards you, and some others, of whose particular estate I have some certain knowledge, and for whom I pray most hearty, 
Inward afflictions are neither common nor easy.  as I do for you.  
I confess your affliction is neither common nor easy to be born. And that because it is not outward, but inward, not of the body but of the mind. For as Solomon saith, A sorrowful mind drieth the bones. Proverbs 17.22. Again, A man will sustain his infirmity, but a wounded spirit who can bear it? Prou. 18.14. His meaning is, that no outward grief or discommodity whatsoever, but may be endured, and borne with great patience and constancy, but if the conscience be wounded, and stricken with the feeling of God's wrath for sin, or any other great cause, there is neither man nor woman which is able to endure, and bear it out long, without great & gracious assistance from God. That this is so, you can speak of your own experience, yet for your comfort, remember that you are not alone, the due consideration whereof may not a little cheer up your heart. For you read of some in the scriptures, some you hear of, and some you know yourself, who groan under the same burden, whose consciences are set very hard upon the rack, & whose poor souls are in little ease, as well as yours.  
This is one principal point, 
A principal comfort for the troubled mind.  which I would have you think upon continually, but then especially, when Satan would bear you down, that you are alone in this kind of affliction, and that no body is so troubled as you are. For this purpose you may remember that sweet sentence of the holy apostle, 
1. Pet. 5.9.  wherein he doth you to understand, that the same afflictions which you endure, are also accomplished and suffered of your other brethren which are abroad in the world: as if he should say, let not such a thought as this is oversway you, 
The best affected are your partners  that you should think you have no fellows. For there be a number of God's dear children, who are as much and as often troubled with the same grief of mind aswell as you. For as there is no man so wise, so strong, or so rich, but there be many as wise, as strong, and as wealthy: so there is none so greatly grieved in body or mind, but there be many who are as deep in the same grief as they be. Again, 
Another chief comfort against Satan's temptation.  if your wily enemy shall by this kind of temptation assay to wound your weak conscience, that you belong not to God, because the correction is so sharp, and the rod wherewith you are beaten so smarting, you may boldly step to him, wring his weapon out of his hand, & therewith thrust him thorough: for the manner of your chastisement doth prove very strongly to your conscience, that you are highly in God's favour, and that because you are not only partaker of that correction whereof all the sons and daughters of God are partakers (for so many as are without correction are bastards & not children) but of that kind of chastisement, 
●abr. 12.8.  which only is proper to those, who above many others have been in greater favour with God. For example, David was a man (as you have learned from the scriptures) according to Gods own heart, 
David was greatly loved of God, and grievously afflicted.  that is, such a one as the Lord set great store by, he notwithstanding was thoroughly whipped with this three stringed whip, as you may read at large not in one but in many Psalms, by name the sirt Psalm throughout, a great part of the two and twentieth, the eight and thirty the whole Psalm, the one and fifty, and many more, which you may find by diligent reading in the book of the Psalms, where you shall vndestand that his estate is all one with yours.  
Again you may remember that Paul the Apostle was a chosen vessel, 
Acts 9.15. Galat. 1.15. Paul a chosen vessel sharply handled.  whom God had separated from his mother's womb: and therewithal you can not be ignorant, how sharply he was handled, when the messenger of Satan was sent to box and buffet him very sore, and that for a long season: so that although he prayed often and earnestly, 
2. Cor. 12, 7, 8, 9  yet could he not be delivered. This only he received as an answer from the Lord, that his grace should be sufficient to underprop and stay him in his greatest temptation, for my power (saith he) is made perfect thorough weakness. 
Pass not by this example without some good meditation.  In this resolution he rested himself as well contented, until such time as the Lord should grant him full release. These are choice examples of choice persons, 
Trouble of mind a great privilege of God's favour.  and not many such to be sound in the whole body of the Scripture: that you may consider how great a privilege of favour God hath vouchsafed upon you, to make you equal with his dearest children, and that in such afflictions, as for their suffering of them, they are above many thousands most renowned. But why stand I upon these examples, when as jesus Christ himself (being the son and heir in whom only the Father is most highly well pleased) was not only in measure and mercy thus chastised as you are, 
Mat. 3.17. The Son of God most troubled.  but as we say commonly, beaten without mercy, yea he was turned and beaten, so as through the exceeding great anguish of his seule, 
Luke 22.44.  he sweat such a sweat in the garden, as never man sweat the like, that is, drops like drops of blood, trickling down to the ground. 
your affliction is but a flea b●●ing to that which your Saviour hath suffered for your sake, that you might have case.  Yea further, being brought and hanged upon the cross (beside all the villante offered and done to him by the malicious cruel jews) his own father handled him so extremely, not like a father, but as a most just judge, that he could not any longer bite in his grief, but in great bitterness he breaks out into these words savouring of deep despair, 
Mat. 27 46.  my God, my God, why hast thou forsaken me? These words, I say, savour strongly of despair, because he cries out that God had forsaken him: yet was he far from despair, because in the greatest conflict with Hell and Sa●han, his whole trust was in God, and therefore with great confidence, not once, but again he doubleth his speech saying, My God, my God. Thus you have not only many of the faithful, but the son of God▪ (clad in your nature) more than a partner with you in your sufferings: 
Rom. 8.28.  which I have alleged to this end, that you may know that as a● things work for the best to those that love God, 
The sharpest afflict on● work the sweetest comfort.  even to them that are called of purpose: so this affliction of yours, which because it is so sharp, shall therefore work your good a grea● deal the rather. For, experience teaheeths, that that purgation which for the time doth work most strongly, and putteth the patiented to the greatest pain, doth in the end bring the most ease to him who hath received it. 
One exception.  But it may be you will take exception against this last example of Christ jesus, and say that he was not so tormented for his own, but for your sin, 
Hebr. 4.15. 1. john 2.1, 2.  because he was without sin. Therein you speak most truly for the Apostle saith, 
Rom 4.25.  He was delivered to death for our sins, as if he should say, whatsoever grief or torment he endured living, or dying, he endured it for our sakes, that the whole fruit & comfort thereof might redound to us. And to this agreeth that which is written in the first Epistle of Peter, 
1. Pet. 2.24.  Who his own self bore our sins in his body on the tree, that we being delivered from sin, should live in righteousness, by whose stripes we are healed. From henceforth therefore may you reap no small comfort, for the peace of your conscience in the greatest heat of temptations. 
Christ hath suffered the torments of hell, that we might not suffer them, yea, that you may never suffer them.  For in as much as he sufred not for his own, but for your sin, you may be therefore well assured that you shall never taste of those hellish torments, which your sins have deserved, and that because your surety, your mediator, your Saviour jesus Christ hath in your nature, but in his own person (even to the uttermost of God's justice) suffered them for you, that you might never luffer them, but be fully and for ever discharged, both in this world, and in the world to come. For as the Apostle witnesseth. 
Rom. 8.1.  There is no condemnation to them that are in Christ jesus. 
Another exception.  Here again I know well you will thus reply that you will grant, 
To be in Christ jesus is true happiness to him or her which is assured thereof.  there is no condemnation to them that are in Christ jesus, that must needs be true. But all the doubt lies in this, whether you yourself be in Christ jesus or not. For of that cannot you be persuaded. If you could be assured thereof, than you would not doubt, but you were without all danger of condemnation. But this is one point, which doth work no small trouble in your conscience. Go to then, let this be one chief point to deal with you in.  
And first to begin withal, let me ask you this one question. And I do not only pray, 
A great charge.  but on God's behalf for his glory, and the good of your soul, I charge you to answer me plainly & truly. 
Once assured and ever assured of salvation.  Had you ever any assurance of salvation in all your life▪ were you ever persuaded by the preaching of the word to be saved by the death of Christ jesus▪ 
An unsained so●o● for sin, a deadly hatred, a sound purpose of amendment, are undoubted ma●ks of God's child.  did you ever feel the power of true repentance in your soul by these marks, that you were more grieved & sorry at the heart for your sins, then for any thing in the wh●le world: did you, and do you bear a deadly hatred against them, 
2. Co●. 7.9, 10, 11  as against the devil himself: did you, and do you purpose to the uttermost of your power, to forbear and forswear the practice of them all, 
Luke 7.15. See you answers to every artiele truly as you will answer at you● peril.  and to walk in holiness and righteousness all the days of your life▪ did that word which you have heard so long, so sound, and so powerfully preached to your conscience, 
Psal. 1.2. Phil. 3.8.  which you read so diligently, wherein 〈◊〉 meditate and take so great delight as that you count all worldly things but dung in comparison thereof: did that word, I say, never speak peaceably to your conscience by the holy ministery? did 〈◊〉 never give you assurance and joy in the holy Ghost: did it never work such sweet comfort, as no worldly joy could be like unto it: did you never hear such a sermon from your own godly and careful pastor, or from any other, that you have said at your coming home, you would not for all the world's good but you had heard it, because it was so sweet, and comfortable: did you never speak that word, from the true feeling of the heart, which might warrant your soul, that you are in Christ jesus? If this word hath had this gracious and powerful work in your soul (as I am fully persuaded it hath, 
Ephes. 4.30.  and yourself cannot deny it: for if you do, beside the great wrong you offer your own soul, you trespass against that spirit, whereby you have been sealed unto the day of redemption) then know assuredly you are so gra●●ed into that body of Christ jesus, 
God's love is everlasting and ●●changeable.  as nothing shall be able to separate you from that love which the Lord your God beareth you in his dear Son, in whom he hath so loved you once, 
john 13.1.  as he must needs love you for ever. And that because the Evangelist saith, whom he loves he loves to the end. For the gifts and calling of God are without repentance. Again, 
Rom. 11.29.  God is not as man that he should lie, 
Num. 23.19.  neither as the son of man that he should repent. Hath he said, and shall he not do it? and hath he spoken it, and shall he not accomplish it? No, be you well assured, and write upon it, 
1. Sam. 15.29.  that the strength of Israel will not lie nor repent. For, as the apostle james saith, 
jam. 1.17.  with him there is no variableness nor shadowing by turning. Let these and such like places be always in your remembrance, and give yourself unto the continual meditation thereof. For they shall stand you in great stead, if you can call them to mind, when your temptations shall assail you with greatest strength. And forget not, 
Therefore read them often and continually that you may always have them at your finger's end.  often to think of such excellent places as that is, which you find written in the eight chapter of the Epistle written to the Romans, and the six and thirtieth verse, after this manner, What shall separat us from the love of Christ? shall tribulation or anguish, or persecution, or famine, or nakedness, or peril, or sword, etc. No, I am persuaded, that neither death nor life, angels nor principalities, nor powers, nor things present, nor things to come, nor height, nor depth, nor any creature shall be able to separate us from the love of God which is in jesus Christ our Lord. And full sweet to this purpose are those words of the holy prophet David. 
Psal. 34.18, 19  The Lord is near unto them that are of a contrite heart, and will save such as be afflicted in spirit. Great are the troubles of the righteous: but the Lord delivereth him out of them all. 
Psal. 30.5.  Again, weeping may abide at evening, but joy cometh in the morning. But you find no such matter you say, for this trouble of mind hath holden you, not only nights and days, but weeks and months, yea and years, and yet you can find no ease nor comfort. Be it so, yet be not therefore out of heart, for the longer it be before you have ease, the more welcome it shall be when it cometh. And to this purpose are the words of the Wiseman where he saith, The hope that is deferred, is the fainting of the heart, but when the desire cometh it is a tree of life. Lastly, let the words of Eliphas the Temanite be fast bound unto your soul, which you shall find thus reported in the book of job, the fist chapter 17, 18, 19 verses. Behold, blessed is the man whom God correcteth: therefore refuse not thou the correction of the Almighty. For he maketh the wound and bindeth it up: he smiteth, and his hands make whole. He shall deliver thee in six troubles, and in the seventh the evil shall not touch thee. The sum & drift of all that which hath been set down from the beginning to this present place, is to encourage you concerning the manner of your affliction, which though it be very sharp & bitter to the flesh, because no chastisement for the present seemeth to be joyous but grievous: 
Hebr. 12.11. A principal co●fort for the afflicted soul.  yet there is a time, when it shall bring the quiet fruit of righteousness unto them that are exercised thereby. In regard hereof Moses the man of God saith, 
Deut. 8.16.  that the Lord humbled his own chosen people and proved them, that he might do them good at their latter end. And truly, in my poor judgement, you may gather more undoubted assurance of God's everlasting favour towards your soul by these inward afflictions, 
Afflictions better tokens of Gods love then riches and prosperity.  then by any outward prosperity of any worldly blessing whatsoever, whether it be of health, of riches, or such like. And that, because in these your afflictions you are most like unto your head Christ jesus, 
Hebr. 1.2.  who though he were the right son and heir of the whole world: yet had he not a house to hide his head in, 
Matth. 8.10.  as himself confesseth. 
Hebr. 2.10.  But it pleased the Father (seeing he would bring many children unto glory) to consecrate the prince of their salvation through afflictions. Now, as the holy Apostle reasoneth. 
●. Tim. 2.11, 12.  This is a true saying, if we be dead with him, we shall also live with him. If we suffer with him, we shall also reign with him. To be short, the Holy ghost saith, 
Act. 14.22.  That we must by many afflictions enter into the kingdom of God. And once again, 
Rom. 8.28.  Those whom he knew before, he also predestinated to be made like to the Image of his Son, that he might be the first-born among many brethren. So that you may well perceive you are not thus far forth, any whit out of your way, but you keep the road, 
Afflictions the highway to heaven.  even the good way which leaveth you as straight as a line unto the kingdom of heaven. And therefore as no traveler, who keeps his right way and knows it, will be sorry, but very glad, because he trusteth to come to that place, where his desire is to abide: so no more cause have you to be grieved, but rather to rejoice, because you know you walk in the straight path, which shall bring you to that place of your abode, where you would so feign be, and where you shall abide most blessed and happy for ever. Thus much have I thought good to offer unto your godly meditations, to encourage you concerning the manner of your afflictions. The Lord grant you a rich portion of his spirit, that your soul may reap a gracious blessing.  
Now you shall further understand in few words, what shall be the substance of all the matter which followeth in the remainder of this poor treatise. 
The substance of the whole Treatise following.  I purpose so near as I can, to gather together those objections, which you and others do object against yourselves: and so far as the Lord shall afford me his grace, I intend in order to answer them.  
The first and principal obicetion (so far as I can conceive & learn by conference with you, 
The first objection and answer.  and with so many as I have any acquaintance) is this, 
The troubled mind doubts of God's favour.  That you doubt much of God's favour towards you; that you fear it greatly you are not the child of God, and if you be, yet can not you be thereof certainly persuaded. This objection hath aireadie been answered in part: not withstanding because it is as the foundation of all the other objections, I will in hope of God's gracious assistance endeavour myself to answer it more fully, for your better contentment. First therefore I would gladly learn this one thing of you, or of any other (who is your partner in these temptations) who it is that beareth you so greatly in hand, 
A needful point therefore mark it well.  you are not the child of God. If you answer, your conscience, through the greatness of your sin doth tell you so: then do I again demand of you, who it is that sets your conscience a work to urge this point & to what end. 
hearken to God's 〈◊〉 for he seeks 〈◊〉 God.  If it be God's spirit, you may be right glad, because than it is for your good, namely the you may go out of yourself, & seek the forgiveness of your sins and everlasting salvation in Christ his death and obedience, to the full assurance of God's favour, and the everlasting peace of your conscience. 
Hearken not to sathan, for he hath vowed your destruction.  But speak the truth, is it not rather a strong temptation of Satan your deadly enemy to trouble the peace of your conscience, and if it be possible, to drive you to desperation. If it be so, as I fear it greatly, then say I unto you, there is no cause why you should believe him. First because he is a liar. 
joh. 8.44.  Secondly because he is your enemy, who means you no good at al. That he is a liar it is manifest, because he hath been so from the beginning, And he cannot now change his nature. It is as much against his nature to speak the truth, as it is possible that God should lie, 
Heb. 6.18. Rom. 3.4.  who is only & ever true. Therefore, there is no cause why you should believe such a common liar as the Devil (who will lie as fast as a dog can troth, as we use to say in our common speech. You have just cause therefore to except against him in this respect. Again, you need not doubt that he is your enemy, 
Revel. 12.10. 1. Pet. 5.8.  and that to the death; because he is the common accuser of the brethren, and like a roaring Lion goeth about continually seeking whom he may devour. In regard whereof you are not to hearken to him, 
No credit to be given to the devil though he speak the truth, because his meaning is bad.  or believe any thing he shall say unto you, no although he speak the truth. And my reason is, because he will not tell you the truth, to help, but to hinder you, not to cheer, but to choke you, not to save, but to spill your blood. And whereas you will reply, you cannot deny, but he saith the truth concerning the greatness of your sins, and that just condemnation which you have deserved for them. I answer thereto after this manner. That you are not to take the knowledge of your sins from Satan, because he will not tell you the truth, and the whole truth as it is in deed. 
Mark thed evils cunning.  For either he will pair your sins, and make them less than they be, to make you altogether careless, or else he will make them greater than they be, to throw you headlong into despair. But you are to take the perfect knowledge of your sins, 
The holy use of the ministery.  from the true understanding of the Law of God, 
Rom. 7.7.  fast girded to your conscience, by the holy ministery, which GOD hath ordained for this purpose, 
Regard and re●erence the ministery if you love your soul.  that you may thereby come to true and unfeigned repentance of all your sins, and be saved through faith in Christ his blood. For the blood of Christ doth cleanse you from all sin. 
1. john. 1.7.  And if you will yet reason against yourself, that your sins are so great, that you can gather no assurance of God's favour towards you: 
Examples of notorious sinners who repent and were pardoned.  then let me offer to your consideration some one or two examples of such notorious known sinners, as the world cried shame of, and yet repenting had their sins forgiven them. I mean of set purpose to make choice of those persons and people, who in the scriptures are noted to be most infamous. Because you and such as are so exercised as you are, do indeed charge yourselves further than you ought. 
No easy matter to comfort a troubled mind.  For you make yourselves so bad, as though none were to be compared unto you, or as though God had no mercy in store for you. And hereupon it comes to pass, that almost there is not any word of God which can bring peace unto your troubled consciences. I intent therefore to match you so, and with such, as you shall be forced to confess you are outmatched. The end shall be this, to bring glad tidings to your heavy and sorrowful soul, that God both is and will be more favourable to you, than you can as yet be persuaded. For if God have showed mercy to those, 
Reasons to persuade the afflicted.  who by reason of their known sins, were in all men's judgement further from mercy: how can he deny you mercy, 
The Lord persuade your heart.  who never broke into that outrage of sin, and yet do most humbly sue unto him for mercy. That good master, who forgave his bad servant at his own intreatte, ten thousand talents, would not have been hard unto him, who ought but a hundred pence, if he had sued unto him, as he did to his cruel and unmerciful fellow servant, who by no means would be entreated, to show that favour in a little debt, which was showed him in a very great sum. Remember, I pray you, that you have to deal with a God, who is far more merciful: and therefore you may be sure to find more favour. You read in the Gospel of Saint Luke the seventh chapter, 
Marry Magdalen a notorious and known sinner.  from the thirty and sir verse unto the end of the chapter, of Marie Magdalen, and of her behaviour, being a woman not only vehemently suspected of lewd life, but openly known for a common harlot, and generally so taken, as may appear by the words of Simon the Pharisie, who receiving Jesus Christ into his house, 
Luke 7.38, 〈◊〉 The hypocrisies Pharisie is offended with Christ.  thought neuer● deal the better, but much the worse of him, because he suffered so bad a woman to come so near him, but especially to lay any hand upon him, as to wash his feet with her tears, and to wipe them with the hairs of her head: to kiss his feet, and to anoint them with aintment. A●this notwithstanding, 
1 jesus Christ likes Mary's doings.  mark what marvelous great mercy Jesus Christ shows to this so wretched and sinful 〈◊〉 man. First he takes in very good part, whatsoever she had done unto him, whereas Simon looked he should not onhave showed his great disliking of her dealing, but to have shaken her up, & that roundly for her sawtines, to come so near him without his love and leave. Secondly he is so far off from misliking her behaniour in that present action, 
2 Christ comme● Mary's reare● more than 〈◊〉 mons great 〈◊〉 dinner.  that he doth highly commend her to Simon, and that after so special a manner, that he gives him to understand he takes better liking of her kindness, then of all the great provision which he had made for him: because whatsocuer she did, she did it with an upright heart towards him, and in a sincere love for the good of her own soul. Thirdly for the ease of her heart, 
3 A●●ies sins ungiven her.  which now was grievously tormented for her wicked life past (as appeared by the abundance of tears she powered out) he saith to Simon in her hearing, 
Luke 7.47.4  that many sins were forgiven her. Fourthly, that she might take better hold of his words, 
4 Christ speaks particularly to Marie for her comfort.  and apply them to herself for the comfort of her own soul, he turns his speech particularly unto her, and saith in more special manner, 
Verse, 48.50.  Thy sins are forgiven thee, Thy faith hath saved thee. Lastly, that she might departed a joyful and blessed woman indeed, wanting nothing which might make for the peace of her conscience, 
5 Mary's happy farewell. Verse 50.  he gives her a most sweet farewell, saying, Go in peace.  
Now let me reason a little with you, 
The application of the first example.  concerning this woman, can you when you have strained out your sins to the uttermost, make yourself as bad as this woman. No, you cannot, you may not, you dare not. For how dare you staunder your own self, 
Apply the plaster to the sore that your soul may have ease.  when it is not any way lawful to staunder another? and if you be bound to tender the good name of your brother as well as your own, than it must needs follow, you are by nature most bound to tender your own. If then you cannot deny, but you are by great ous outmatched in this example, show me what sound reason you can bring to prove, why jesus Christ should not entreat you as kindly, & show you as much favour as he she wed to Mary, especially when as your sins (even by your own confessiou) are neither so notorious, nor so apparent, and open in outward transgressions, to be seen and judged by the world, as hers were. 
The tears you shed are not spile for the Lord hath put them all into his bottle.  And yet for all that your tears as many, your heart as much tormented with sorrow, your kindness as great to Christ in his members, and your desire as great to be wholly his at his commandment. Did he regard her, and will he reject you? did he not show her a hard countenance, and will he look sowrelie upon you? did not she let so much as any one tear fall in vain? did her tears move him to compassion? and do you think he will not have pity upon you & put up all your tears into his bottle? 
Psal. 56.8.  were many sins forgiven her, and can any of your sins be unpardoned? was her faith strong to save her, and shall your faith want strength to save you? did Christ for a farewell, bid her go in peace, and will he send you away empty without peace? No verily. If you think so, you think much amiss, and therefore such a thought must not departed without some ●ue chastisement. 
A familiar resemblance.  Suppose there is a man of so great wealth, that he knows no ●●de of his goods. And suppose that this man hath many debtor, which own him very great sums of money. As for example, some own him thousands, some hundreds, and some many scores of pounds. Amongst them all there is one poor man, who owes him twenty pounds, which he is no way able to pay, nor any penned thereof, if he should be east in prison, and lie there till he rot. If this great rich man shall cause a proclamation to be made, that all and every one of his debtor should come to him, and he will frankly and freely forgive them all. although the debt were never so great, upon this condition, that they will confess and acknowledge the debt to be due, whether it were more or less. If the poor man should come in among the rest of the debtor, and confess himself to owe him such a sum as I have named, 
He that forgives a great debt, will readily forgive a small.  lay forth his poverty, and therewithal humbly upon his knees with tears beseech him to show some favour toward him●● should not he in this case have good hope to be forgiven, especially if before his face he should see one to have thousands forgiven for a word of his mouth. 
Labour to apply if you desire to have comfort.   
These things concern you very nearly, and therefore I am so much the rather to entreat you, not to make wash way of them, but as they do nearly concern you and your good, so to lay them near unto your heart, by reverent meditation, that your soul may find a gracious and comfortable blessing. 
A second example of the great rebellion of Israel.  The second example whereof I would have you to make diligent consideration, is written in the first chapter of the prophet Esay, and the eighteenth verse, where the Lord makes a marvelous large offer of great mercy unto a people, who had highly offended him, I mean the people of Israel. To these Israelites in most loving manner the Lord speaketh, Come, saith he, 
Esai. 1.18.  let us reason together, though your sins were as crimson, they shall be made white as snow, though they were red as scarlet, they shall be as wool. What the offer is you hear, and how great it is, yourself is able to judge: even so large an offer of mercy as none can be greater. In one word, it is as if the Lord should say. O Israel thou hast sinned against me thy good God most grievously, and hast deserved that I should not only punish thee sharply, but for ever cast thee clean out of my favour. Notwithstanding upon thine unfeigned repentance for all thy sins past, and a resolute and full purpose of amendment hereafter, 
A general pardon offered.  I am content to forgive & forget them all, and to give thee my gracious general pardon, to acquit and discharge thee of all and every one of thine iniquities, that not so much as any one of them shall be able to condemn thee in this world, or in that which is to come.  
Here I pray you consider a little with me, 
The cursed condition of the Israelites.  the estate and condition of this people, at the time of this loving offer, and therewith also consider, what cause there was why the Lord should show so great favour to this people. Begin you at the second verse of the forenamed chapter, and mark advisedly what manner of complaint the Lord takes up against them. 
1 An appeal to all the creatures of disobedience.  First he calls heaven and earth with all the creatures therein to witness their rebellion and disobedience against him. 
2 Unthankfulness.  Secondly he challengeth them of so monstrous unthankfulness, that it is too too shameful: for he shows they were so far gone in this point, that the brute beasts, even the ox and the ass, which were dumb and without reason, were more thankful in their kind, to their owners for their fodder, than they were for so many thousands of blessings, which he had bestowed upon them. 
3 A large indictment.  Thirdly in the third verse he draws out against them, a very substantial indictment both for words and matter, wherein he lays forth all their ill behaviour, 
Esa. 1.3.  and paints them out in most lively colours, calling them with great detestation, A sinful nation, a people laden with iniquity, a seed of the wicked, corrupt children. Fourthly, 
4 A proof of the indictment.  he proves this indictment and every part thereof, by charging them to their faces with murder, and blood, by reason of their horrible oppression, and cruelty towards all in general, 
Verse 15.17.  but more specially towards the poor, the widow, the stranger and the fatherless, all this is done in the fifteenth and seventeenth verses. In the practice of which sins, and all other kind of filthiness, they were such exquisite workmen, 
Verse 10.  that they were more like the people of Sodom and Gomorra (whom the Lord with fire from heaven destroyed) then that people whom the Lord had chosen, 
Exod. 29.5, 6  and picked out from all the nations of the world, 
Verse 11.12.13.14.15.  to be a peculiar and a holy people unto himself. Fiftly, they were such hollow hearted hypocrites in all the outward exercises of religion, 
Hypocrites in the service of God.  that the Lord detested all their sacrifices, and utterly abhorred all their prayers, as you may read in the 11.12.13.14. and 15. verses. To make an end with so bad a people, as lightly could not be worse, they were so desperate, and hardened in their wickedness, that they were past cure, and no hope or very small (if any at all of the greater part) of their amendment, because the Lord had assayed by all good means, to bring them to some goodness. He had wooed them with blessings, and feared them with his judgements: 
Sam. 7.14.  he had chastised them often with rods, and many times scourged them with the plagues of the children of men: 
Verse 5.6.  but all in vain, the more they were corrected, the worse they were, and grew to be more desperate, as appears out of the fift and sixth verses. After all this bad dealing, as though they had been no such lewd and graceless people, or as though they had not offended so grievously, 
The Lord entreats peace at their hands which had highly offended him.  nay rather as though the Lord had done them some great wrong, he seeks to them (whereas they should have both sued and sought to him) that there might be a treaty of peace, and a full reconciliation made between them. For which purpose he offers in most friendly and loving manerto common with them, saying, 
Verse 18.  Come let us reason together.  
Now give me leave once again to deal with your conscience in this point. Charge your soul with as many sins as ever you can possibly call to mind, 
A particular application of the former example.  in any part of your life, either before or since your calling, in ignorance or in knowledge, in youth or in age, howsoever, or with whom soever you have committed them, eithert by thought, word or deed, in the light of the day, or in the darkness of the night. Bind them all and every one of them in one bundle, cast them into the one end of the balance: when you have so done, take up the sins of this people, put them into the other end and weigh them together without ante deceit. Nay, for this once you shall have leave to show your best cunning, and see if you can make your end heavier. If you can not (as I am sure you can not, except you will use some notable deceit, which will be soon found out, so as you shall never be able to answer it) then know you, and let your conscience also understand, 
A strong reason to prone and persuade.  that if the Lord said unto a wicked people, frozen in sin, come, he doth much more say to you, who would so feign leave your sin, come, and again come, let us two reason together. For, although thy sins be in thine own sight as crimson, yet shall they be made as white as snow, though they be (to thy seeming) as red as ever was the scarlet, yet they shall be as white as any wool, because they shall be all so perfectly scoured and washed in the blood of jesus Christ, 
Rom. 8. ●.  as not any one of them shall be able to condemn thee, either in this world or in the world to come.  
And that you may be the more bold to come, behold your sweet saviour (who being made sin for you that you might be made the righteousness of God) saith also unto you, 
2. Cor. 5.21.  come: 
Matth. 11.28. Another reason of great weight: will you not come when your Saviour calleth you for your good.  yea for your further encouragement be offers, and is ready to take you by the hand, and to go with you himself unto the father, for whose sake you must needs be most heartily welcome. And if you shall thus answer your Saviour jesus Christ, that gladly you would come, but that your sins do so clog, and load your heart with sorrow: then hear how again he replies upon you saying. 
The tired sinner may boldly come to Christ.  If the case stand so with thee, then come in any wise, yea therefore the rather come. For if thy sins do put thee to pain, and be as a heavy burden, to big for thee to bear, come thy way, and say them all upon my shoulders, for my back is broad enough to bear them all, were they never so many. I am well content to bear the whole load of them mine own self, that thou mayest be fully and for ever discharged. 
Matth. 11.28. Mark well that Christ will save humbled sinners and none other.  For such sinners do I call, and such sinners only will I save, as are in pain and throughlie tired with their sins. As for such sinners as have store of sins hanging upon them, and either do not feel them, or care for no help, I have nothing to do with them, neither will I be any Saviour unto them. For, the whole need not the physician but the sick. 
Matth. 9.12, 13.  I came not to call the righteous, but sinners to repentance.  
Thus far I have endeavoured to satiety your first and main objection, and to my power aimed at this mark, namely, to pacify your troubled conscience with this comfortable and sound persuasion, 
Rom. 5.1.  that being justified by faith, you have peace toward God through our Lord jesus Christ, by whom you have boldness and entrance unto God the Father, 
Ephes. 3.12.  and that by the powerful working of God's spirit, which is the spirit of adoption which you have received, 
Ro. 9.15, 16, 18.  whereby you cry Abba Father. The same spirit beareth witness with your spirit, that you are the child of God. And if you be a child, then are you also an heir of God, and a joint heir with Christ. And therefore not I, but God's holy spirit in the Epistle to the Hebrews (whose words you ought both to regard and reverence) saith unto you in this wise: 
Hebr. 4.17.  Let us go boldly unto the throne of grace, that we may receive mercy and find grace to help in time of need.  
I beseech you mark advisedly that the author of the epistle calleth upon you to go, and to go boldly. 
Labour to cast off fear when God would have you bold.  But whither would he have you go? forsooth to the throne. And to what throne? 
You are lovingly called to come to a lovely throne, hanged all over with hangings of grace and mercy.  Not to a throne of justice, of wrath, and condemnation, but to a throne of grace and mercy. It is indeed a throne of justice, of wrath, and condemnation, but not to you, nor any such as you are. The throne against your coming is covered and hanged all over from end to end, both wide and side with most rich & costly cloth of grace and mercy. Then hangings are all of grace and throughout embroidered with nothing but mercy. View them yourself, look upon them thoroughly, and you shall find all mercy and nothing else but mercy. Therefore you are willed to come to this throne boldly, because it is a throne of grace and mercy. And that you may know before hand what you shall gain by your coming thither, 
Mercy welcomes you.  you are told plainly & truly, you shall find (that which your soul most longeth after) store of grace, and you shall receive so much mercy as may help you, when you shall stand in most need of mercy. Thus must is needs be, 
you must needs be welcome, for the judge is your great friend.  and otherwise it cannot be, because the judge himself, who sits upon the throne, is a judge full of mercy, clad altogether with rich robes of mercy, and your great friend, who will show you all that favour that may be. For why, he is jesus your Saviour, 
Matth. 1.21.  who will in no case suffer you to miscarry.  
Here is good occasion offered to answer a second objection of yours, 
The second objection and answer.  which is, that you believe, that jesus Christ is a perfect and an able Saviour, but not your Saviour: 
The troubled mind cannot apply Christ to itself.  that he saith come, but he saith not come to you. But I will prove he speaketh to you as well as to any other, and that as particularly and as plainly as if he should call you by your name, and say, come M. P. E. I speak unto thee by name.  
First, 
Advise yourself well, that he that knows you calls you. Esa. 43.1. Fear not, for I have redeemed thee, I have called thee by thy name, thou are mine.  you will grant, that in those words (which you find thus written, in Matthew chap. 11. verse 28. Come unto me all you, that are weary and laden, Christ jesus calleth all sinners generally, you are one among the rest. Therefore he calls you. For he saith, he came to call sinners to repentance.  
Secondly, in the forenamed words he calls such sinners only particularly and by name as are weary and laden with their sins. 
judge you, whether you be called.  Are your sins pleasant to your palate, and sweet unto your taste? Doth the remembrance of your sins make you laugh, as though ye were tickled, when you think upon them? Is it the joy and pleasure of your sins, which draws so great store of fault tears from your eyes, and fetcheth so many deep sighs from your heart: Do your sins lie upon your conscience like some little light feather: or rather do they not press and hold you down as a wonderful weighty burden: If you be in this case, then may you know, if you will know that which shall do you good, that he speaks to you by name, and saith unto you, come boldly and fear not, I will ease thee of all those thy sins, which are so great a burden to thy conscience, and will give thee a gracious general pardon in my death and passion. Moreover, I will from top to toe cover and  thee with the rich robes of mine own righteousness unto the full assurance of everlasting life.  
The third objection followeth, 
The third objection & answer. The troubled mind complains of the weakness of faith.  that your faith is weak, and so weak, as you are fully persuaded there is no child of God hath so weak a faith as you have. I perceive it fareth with you as it doth with one that is greatly troubled with that toothache, gout, stone, or some such strong disease, who being in very great pain, in the extremity thereof cries out, that there was never any creature in the world so cruelly tormented. And why saith he so: forsooth because he feels his own pain, and no other man's beside: 
Enery man complains of his own pain.  therefore he speaks of that which himself feeleth, and not of that which he doth not feel. For there be a great many more as greatly tormented as he: but he thinks not so, because he d●th not feel it so: Thus do you deal, you are greatly troubled with the weakness of your own faith which you feel: therefore according to your feeling you complain, 
Many dear servants of God are greatly grieved for the weakness of their faith.  that none hath so weak a faith as you have: not withstanding there be a great number besides yourself, who are as much troubled this way as you. But I will take your own words. You say your faith is weak. Yea, than you grant you have faith. And therefore say I, or rather the Lord himself for your comfort, you cannot possibly perish. For God so loved the world, 
john 3.16.  that he gave his only begotten son, that whosoever believeth in him might not perish, but have everlasting life.  
But your faith (as you say) is so weak, that you cannot think it to be any faith at all. 
A weak faith is a good faith, therefore make much of it, and labour to strengthen it.  And I again do answer you with a better warrant than your thought, that a weak faith is a faith, yea a good and a sound faith. The weakness of faith doth not take away the nature and being of faith, that because there is weakness in it, therefore it should cease to be a faith. Will you say a weak man is no man, because of his weakness: No, 
A weak man is a man.  for he is a man though never so weak, as long as there is any life and breath in him. Neither doth his weakness take away his goodness: for he may be a very good man although he be very weak: So say I of your faith, the weakness thereof takes not away the goodness. It is a good, a sound and a lively faith, although it be weak. I never yet heard of any believing man or woman, 
Weakness of faith, a general complaint of all the godly.  but have complained of the weakness of their faith. Nay for my part I have marked it in sundry examples, that the more godly and believing, the more they have complained. I could from mine own experience, name diverse to prove this paint, and some of them well known unto yourself. But I will name some one or two out of the Scriptures, and leave the rest to your own good consideration.  
You read in the Gospel of Mark the ninth chapter and four & twentieh verse of so good and faithful a man, 
mark 9.24. Example of a weak faith in a very good man.  as you will yourself confess, he had a true and sincere faith, because he said unto jesus Christ, Lord, I believe. Nevertheless, this good man was sick of your disease, and felt his faith to be weak, yea very weak, and therefore he entreats the Lord jesus very earnestly, yea crying out with tears saith, Lord help my unbelief, etc.  
Again you read in Saint Luke's Gospel, the seventeenth chapter and fift verse, of the holy Apostles, 
The Apostles weak in saith.  whom our Saviour Christ had chosen to preach, and by their preaching to beget faith in others: yet even these men do in like manner find and feel great want and weakness in their own faith. For which cause they put up their humble supplication unto their Lord and master jesus Christ, that he would increase their faith.  
So that now you see very plainly, 
Weakness and wants will wait upon us to our grave.  there is no cause, why you should too much discourage yourself, with the consideration of the weakness of your faith. Because the best and most faithful servants of God, do halt of this sore as well as you, and shall do as long as they live in this world. For there is no perfection of any good grace in this life. 
1. Cor. 13.9.  We see and know in part, and therefore must needs also believe and practise in part. Perfection is no where to be found but in heaven, 
Weakness of faith a special means to humble us.  that that we may long to be there, and so be fully perfect. God useth this as a holy and good means rightly to humble you and many of his dear children for your good, that by the true feeling of this weakness, and many other infirmities, you may see how much need you have to run continually for strength and succour at the hands of your sweet Saviour, who hath throughlie supplied all your wants, and who will so strengthen you, that your faith (though never so weak to your own feeling) may never fail you. For which purpose I would have you to lay sure hold of these words full of sweet comfort, delivered unto Peter by out Saviour Christ, for the strengthening of all the faithful. Simon, Simon, 
Luke 22.31.  Satan hath desired to winnow you as wheat, 
All the faithful are as dear to Christ as Peter.  but I have prayed for thee that thy faith fail not. Mark I pray you, how jesus Christ promiseth to pray for Peter, and not for him only, but for all the faithful. For is he only Peter's Saviour? 
He prayeth for all the faithful as well as for Peter, and for you.  is he not also the Saviour of all the faithful in the world? Is he not your Saviour as well as Peter's? yes truly. Then he will pray for you also. For so he saith in that most sweet prayer which he makes to his heavenly father, for all the faithful which shall believe in him to the world's end. 
joh. 17.20.  I pray not for these alone, but for them also which shall believe in me through their word. And if he in whom only the father is wholly and altogether well pleased, 
Math. 3.17.  and for whose sake he can not be displeased with you, do pray for you, shall not he be heard, and his prayer fully granted: Yes it can not be denied.  
But yet you say he speaks to Peter, 
Christ in Petes speaks to all the faithful by name.  and promiseth to pray for him by name. Yea, and that is as much as if he should call you by your name, and say that he will pray for you, and for so many as Satan hath any desire to winnow. But satan hath a great desire not. only to winnow Peter, but all the rest of the faithful also. For so are Christ's words, saying, Satan desires to winnow, not thee, 
Satan's malice in deadly against all the faithful.  but you, as if he should say, his malice is not against one alone, but against all. Therefore as all must look to themselves: so Christ promiseth to pray for so many as are windowed, and particularly for you, because you can tell that you are winnowed. And whereas it pleaseth the Lord thus to winnow and sift your faith, you may be sure not to lose, but to gain thereby. For this you know, the more the good corn is fanned, and winnowed, the cleaner it is; and the oftener gold is put into the fining-pat, the more pure and excellent it is. To this end therefore are you fined after this manner, that the trial of your faith being much more precious than gold that perisheth, 
1. Pet. 1.7.  though it be tried with fire, might be found unto your praise and honour, and glory at the appearing of jesus Christ.  
Now I come to answer a fourth objection of yours. 
The fourth objection and answer concerning prayer,  That you cannot pray. What, can you not pray at all? can ye never pray? Yes you thank God for his mercy, you can pray sometimes, but neither so often, nor so zealously as you desire, and as your need enforceth you. Sometimes you pray, 
Cold prayer better than no prayer.  but very coldly, and with very little or no feeling. Sometime you pray more earnestly, and for all that, you find small comfort. And sometimes though you do what you can, you can not pray for your life. This is as I know by some woeful experience a very just and true complaint: yet I remember when I demanded whether you could pray at any time, you could not deny but you could pray sometime, and I am persuaded with good feeling and sweet comfort to your soul. Whereupon I prove once again to your conscience, that you have a true faith unto salvation, because prayer is an undoubted, and plain fruit of a lively faith, 
Rom. 1● 13.  accompanied with everlasting salvation: for whosoever calleth upon the name of the Lord shall be saved.  
Prayer is not a common gift, 
Prayer no common but a special gist given to the elect.  common to all, but a special gift, proper only to the elect, as faith and repentance. The Apostle saith, All men have not faith, 2. Thessalon. 3.2. so say I, all men have not the gift to pray. A wicked man can not pray, because he can not believe, for prayer is a most excellent fruit of faith. The ungodly have not this gift in truth, or in any good measure, howsoever they have many other excellent gifts of wisdom, council, & learning, yet they want this, which the Prophet doth plainly avouch, saying of them, that they call not upon God: as though he should say, they do many other things, but they do not this, and no marvel, for indeed they cannot, because they want that spirit which should teach them to pray, for the spirit helpeth our infirmities, and prayeth in us, yea this same spirit of sanctification which hath wrought a gracious measure of Faith and Repentance in your heart hath taught you also to pray, and to take so great delight therein, that you are glad when you can pray yourself, or can be partaker with others when they pray.  
But you say sometimes you cannot pray at all, 
Prayer is not a common gift.  and therefore you doubt yourself very much. 
The godly cannot always pray as they would.  If you could pray when you would, and as you would (bear with my plainness, for I speak from the feeling of mine own heart) you would be proud, you would think it were but a gift of nature, in your own power and no gift of God: so should God lose his glory, so should you soon forget the right use of a notable blessing, and forget also to be thankful. Now you have it but seldom, or not so often as you would yourself, you know from whom you receive it, and when you have it, you use it with more reverence, and make more account of it, you take more joy in it: and when you want it, you groan to God for it the more earnestly. It is very needful and much for your profit, 
The want of many blessings and graces is very needful and profitable.  that the Lord would excuse the best of his servants with the want of many blessings and graces both for their bodies and souls. 
1 To be sick,  It is good some times to be sick, that we may know how good a thing it is to enjoy the benefit of health. 
2 hunger-bitten,  It is good sometimes to be hunger-bitten, that our meat may be the more savoury, that we may be the more thankful for our food, that we may receive and use it more reverently, and the more willingly relieve such as stand in need. It is good for us some nights to be abridged of our natural sleep, 
3 To want sleep,  that we may know thereby, 
Psal. 127.2  that it is the Lord who gives rest unto his beloved. It is very meet we should sometimes be troubled in conscience, 
4 To have a troubled conscience. Peace of conscience a precious blessing.  that we may know how precious a blessing that is above all others, to enjoy the peace of conscience, and to labour above all things to attain to it, and to maintain the same. It is good for us sometimes to be clean to seek haw to pray, that when we can pray, we may be the more humble, reverent and thankful.  
But if you like to stand upon this point to urge the same against yourself, I will as in the sight of God, to his glory, and mine own shame, confess the truth unto you, as it is with me in this thing. I have more cause a thousand fold, to doubt myself herein, than you have, by reason of the great calling which the Lord hath laid upon me, being a minister and teacher of the word. Therefore the Lord be merciful unto me a wretched sinner. For my wicked evil heart is so narrow and barren in prayer, that many times I cannot pray at all. And this falls out not only in my private meditations between God and mine own soul, but in my daily prayers with my household, wherein I have been forced for the most part to use, 
This hath been in former time, now through Gods grace it is otherwise, yet performed in great weakness, and with many wants, besides some special exercise an other way sufficient to abate the pride of my heart, and to keep me under.  and that almost word for word, a short prayer, which I have set down in a short catechism for the help and furtherance of such as are under my charge. And if upon some special occasion offered, I endeavour myself to pray otherwise, it is such poor, dry, naked, and silly stuff, both for words and matter, that after I have prayed, I am a great while marvelously tormented in conscience. And I should be utterly ashamed, that you or any other should come within the hearing of my babbling prayers. And assuredly, were it not that I felt some more gracious assistance, from the Lord in those prayers, which are offered up in my public ministery, I could have small assurance of God's loving favour towards me. This I confess according to the truth, that you may know you are no more alone in this point, than in the former, and to entreat you to pray for me, following the good advise of the holy apostle Saint james, who counseleth us, 
james 5.16.  to confess our sins one to an other, and to pray for one an other.  
But alas say you, how should I pray for you, 
True prayer is not a set order of fine words.  when I can not pray for myself. If you cannot pray in set words, and in fine order, can you not therefore pray at all? can you not sigh and groan inwardly, in the true feeling of your soul, as one that is so greatly oppressed with grief, that he hath not a tongue to utter that which he hath within his mind. If you can sigh and groan, after this manner, be of good comfort. For you have learned long since, from some of your faithful teachers, who have many times soundly taught this point from the word of God, and that of purpose for the relief of weak consciences, that you pray very effectually. Your sighs are prayers which the spirit, from whom they proceed, understandeth right well, yea although there is not so much as any one word uttered to express them. Words are for our understanding, that we may thereby know one another's meaning. But the hook spirit which is our comfortable schoolmaster, and searcheth the deep things of God, knows our meaning and thoughts before we speak, yea although we speak not at all. For as the Prophet David saith, 
Psal. 139.2.  He knows our thoughts long before. And the Apostle saith, the spirit helpeth our infirmities, for we know not what to pray as we ought, but the spirit itself maketh request▪ for us with sighs, which cannot be expressed.  
These sighs breaking out violently from the consciences of the godly, 
The sighs of the Godly are acceptable prayers.  are prayers, and loud cries, acceptable t● the Lord, and piercing deeply into his ears, as appears in Exodus 14.15. Where the Lord demandeth of Moses why he cried so unto him, whereas the words of the Text make no mention of any one word he spoke or uttered. I pray you tell me this one thing, 
A simile.  if the child of your own body, whom you love dearly, and which is unto you as your own soul, shall be sick, and being full of pain, shall moan himself unto you, tell you how sick he is, where his pain doth hold him, and shall entreat you even as you love him, to do what you can to ease him, will you not do it both willingly and readily: yea, will you not do whatsoever you are able every kind of way for the ease of your dear darling: But if his pain shall increase and grew so great, that it takes away his speech, so as be is not able to speak a word, but to fetch deep sighs, and to moan himself unto you by most grievous groans, will not these groans pierce your heart more deeply, and cause the bowels of compassion to yearn in you more strongly, to strain yourself even to the uttermost of all your power to afford him as much comfort as is possible, both by yourself & by others: shall the groaning of your child work great pity in you, and shall not the the mighty groans of your poor sick soul, move the Lord your God to greater compassion? 
The Lord exceedeth all men in goodness and compassion and therefore will hear and help you readily.  If in such a case you will be so ready to hear and help, know you for certainty the Lord will be more ready to hear and help, whensoever you shall in the anguish of your soul groan unto him. For look how far he exceeds you and all other in goodness: so far also doth he exceed you and all other in mercy and compassion.  
Beside all this, there is no sacrifice more acceptable in the sight of God, than the sighs and groans of a troubled mind. 
Psalm. 51.17. The sighs of the spirit a●e to be regarded.  For so saith the Prophet. The sacrifices of God are a contrite spirit, a contrite and broken heart O God thou wilt not despise. Therefore make as good account of the groans and sighs of the spirit, as of any prayer you can make, even in the best words you can devise. And for a farewell of this matter, remember that the godly and good king Ezekias, 
Ezekias could not pray, but chatter.  could not in smooth and fine words, pour out his prayers before the Lord in his great sickness, but chatter like a swallow or a ●rane, as he confesseth of himself. 
Esa. 38.14.  Consider also that the poor Publican, being ashamed of himself, 
The Publican prayed fervently but said little.  by reason of his sins, and feareing to lift his eyes toward heaven, could not deliver his mind at large, in fit, and choice words, but with much pain, 
Lu. 18.9, 10, etc.  at the last he breaks forth after this manner, O God be merciful to me a sinner. Nevertheless our Saviour Christ giveth sentence on his side, that he went home more justified, than the proud Pharisie, who had both words and wind at will.  
Your fist objection doth thus offer itself, That you cannot leave sin. 
The fist objection and answer, of leaving sin.  And that which doth more trouble you, you cannot leave those sins, which you have vowed to leave, but you fall again into them. First you reason thus against yourself, that you can not leave sin. No marvel, 
Sin cleapes too fast to our nature to part with it in ha●●e.  for although you be one of Gods saints, and have received the spirit of sanctification in measure, to fight the Lords battles against sin, and hell: yet are you no Angel in this world, so as you can altogether cease to sin, because you carry, and shall carry unto your grave, a body, and soul subject to sin. Therefore you must fight this battle even so long as you have breath and life. This enemy of yours is so strong, 
No perfect conquest over sin until death.  that he will never be fully overcome, until you have overmastred him by death. And then you shall have a full and perfect conquest over him and all your enemies. In the mean time, pluck up a good heart, gird you fast with all your Christian armour, 
Christian co●●age and armour.  put on your complete harness, and every part thereof, as you find it set down in the sir● chap. of the Epistle written to the Ephesians, 
Ephe. 6.13, 14, etc.  take your weapon in one hand, I mean the sword of the spirit, and your buckler in the other, that is to say, the shield of faith. Lay about you lustily, with all the strength and cunning you have. Yea, be strong in the Lord, and in the power of his might. And fear not the issue, 
Be careful to fight Christ his ●attell, and fear not the issue.  although you latch and catch many a sore blow, no though you be foiled and wounded, because you have a valiant captain Christ jesus your Samour, who hath already himself gotten the victory for you, and who will not shrink one foot from you, until such time as you also have gotten the victory. For in all these things we are more than conquerors through him that loved us. Rom. 8.37. And that you may have the more courage to fight this field without fainting, understand thus much, 
All the faithful do fight one and the same battle.  that all the faithful do join hands with you to fight out this battle.  
The holy Apostle Paul had received a great measure of sanctification above many thousands of God's children: yet could not he get the full mastery over sin, but that full sore against his will to his heart's grief he fell into it. Therefore with sorrow of soul, he complains in the seventh Chapter to the R●mames. 
Rom. 7.19.  That the good which he would he did not, 
Paul fought a blo●die field with sin.  but the evil which he would not, that did he. And that it may be well understood, that this was not only a sharp hot skirmish, for a short fit, but a set battle to continue to the end of his life, you may read how after sundry and diverse grievous complaints of his own weakness, and of the strength of sin, as a man that is weary of his life, for no cause but this only, that he could not leave sin, he breaks out into these words of great passion. 
V●●se 24.  O wretched man that I am, who shall deliver me from the body of this death? 
Paul could not leave sin as he desired.  In which speech he doth bewray two things. First that he could not leave sinning, although it was his whole study, and the only thing among many, which he most earnestly desired. Therefore he calls himself a wretched man, because he carries about a body of sin and death. Secondly, that he had as longing a desire to cease from sin, as any man could have. And therefore he asketh this question. Who shall deliver me:  
Now tell me I beseech you, is it not thus with you: 
The godly would sane leave sin, and so would you with all your heart.  Would you not feign leave sin if you could, and that with all your heart, are you not weary of it, and sore grieved for it▪ Must it not needs be thus, because you complain so greatly, you can not leave sin: You sin in deed, but not willingly, nor of set purpose; 
●say 5.18.  you draw not sin unto you with cart ropes, as the wicked do, but you are violently drawn by the fury and violence of sin. 
The godly sin 〈◊〉 willingly as the wicked.  You hunt not after iniquity, to pursue and follow after it, with the enticements thereof. But sin hunts and pursues you, till you have lost both wind, and strength, and so it may be, you are many times taken prisoner. In which case you are no more to be blamed, than a Soldier, who in battle is full sore against his will taken prisoner of his enemy, which thing is most manifest to your own conscience, because when you are taken, and you perceive it, you behave yourself as a man, which is fallen into his enemy's hand. For your heart is grieved, ●●d your soul wonderfully troubled, your s●eepe departeth from you, you can eat no meat that doth you good, you take no pleasure in any worldly thing, there is no mirth in you, but you are all heavy and sad. If you be in company, where you are provoked to be merry, you laugh but for company: for it is but from the teeth forward. To be short, so long as you are holden captive of any sin, you are weary of your life. Therefore all your study is how you may break off the fetters of sin, 
The godly study how to break off the fetters of sin.  and be delivered, whereto you apply all your wit, power, cunning, and skill: And if through the great goodness of God, you get any advantage to escape, there was never any fowl more glad of a fair day, or bird that hath broken out of the fowler's net, more ioyfuil than you are of so happy deliverance. And when you are delivered you are ever afterwards more careful a great deal that you fall not again into your enemies hand.  
Again you make not a trade of sin, 
The wicked do trade in sin.  to follow it daily and hourly as the workers of iniquity, 
Mat. 7.23.  who follow it as carefully and continually as any man follows his occupation whereby he must live. 
Ps. 1.2.3.  But the trade which you follow, and the way wherein you walk with delight, is the continual meditation of the law of God, with an earnest desire to practise it in your whose conversation. 
Coloss. 3.2.  Your mind and affections are not set upon the earth, but upon heaven, and upon those things which may bring you to heaven. 
It is better with you than you think for, and therefore be thankful and cheer up your heart in the Lord.  Therefore in the true acknowledgement of God's great mercy towards you, you may with peace to your soul say with the Apostle Paul in the seventh chapter to the Romans and the five and twentieth verse, I thank God through our Lord jesus Christ, because in my mind I serve the law of God, although in the flesh, that is in that part, which is unregenerate I serve the law of sin.  
Touching that other point, namely that you fall often and again into that sin, which you have vowed never to commit again: 
It is no wonder in this corruption to sin often in the same sin.  for as much as the same is against your will through great infirmity, and not of any set purpose, although I wish you in any wise to be as careful as may be therein, and to use all good and holy means of watching over your affections and avoiding all those occasions, 
All good means must be used against every sin.  whereby you may be drawn forward into a●e the least sin, by praying, fasting, and such like holy exercises, whereby you may be better strengthened against all assaults of sin: yet would I not have you to discourage yourself too much with the consideration thereof. 
Consider wisell● and apply with reverence.  For this you know that one which walketh in a supperie way or upon ice, may against his will, yea though he look never so well to his feet, not only take the first, but the second, and the third fall, yea many falls, notwithstanding that he thinketh to set his foot marvelous sure.  
Abraham although he was the father of the faithful, 
Abraham fell more than once into one sin.  and for his godliness highly commended in the Scripture: yet through great weakness, lied first in Egypt to Pharaoh, in denying Sarah to be his wife, 
These examples are to comfort such as would leave sin, and not to encourage any to live in sin.  Genesis the twelfth chapter and thirteenth verse. Again he fell into the self same sin unto Abimelech, the king of Gerar, Genesis the twenty chapter, and second verse. Sarah also gave her consent both times, and was partaker of the sin. Isaac their son upon the ●ke occasion, so readily coined a lie, as if his father and mother had not only by practice, but by precept taught him to lie. I know both what I say, and to whom I speak, for as these examples and such like, may not, nor ought not, to make us bold to run headlong, or to continue with delight in any 〈◊〉 great or small: (for then w● unto us) so they serve to comfort us, that we stand not overmuch amazed at our daily slips in sin.  
Now followeth a sixth objection concerning hardness of heart, 
The ●ixt objection concerning hardness of heart.  That you can not profit by the word preached, and therefore think it were as good or better not to hear at all, as to here to no purpose, and profit. For hardness of heart, which is the first branch of this objection, I answer that it is a principal part of the corruption of the old man, which cleaveth fast unto our nature, and is one of our mortal enemies, which will haunt us unto the death. 
Hardness of har● w●ll hang upon us and haunt vs●o the death.  For our faith shall be exercised therewithal, as long as we shall live in this world. Therefore our best remedy is to arm ourselves with the armour of proof before rehearsed, and to buckle with this adversary, 
Look well to your atmour.  whose edge and courage, by little and l●ttle shall be abated. And for your encouragement this I say, that flesh and blood hath not opened your eyes to see this to be a sin, neither touched your heart, with a misliking thereof: 
Bless gods narre, that now you see and grieve for that sin which in former times you neither saw● nor grieved for.  for than you might long ago have found out this and many other sins, when they reigned in you more strongly, and carried you headsong, without any resistance or misliking into much evil, to commit sin with great greediness. But than you could find no fault at all with yourself, nay you thought yourself in as good case as was possible. 
Your case all one with the Apostle Paul. Ro. 7.9. etc. Acts 26.9.  And no manuel, because you were blinded through the darkness of your own understanding and reason, so as you could judge no colours.  
Now, through God's goodness, for the welfare of your soul, your eyes which were blind, are opened to see those things which you never saw before, and your heart is touched with a wonderful misliking of that which before you lived. Yea indeed you must needs confess, 
Give God leave and he will help that which you can not.  you see and feel your hardness of heart, but you cannot help nor amend it. No, but the Lord both can and will help to amend whatsoever is amiss in his time. In the mean time, 
Psal. 27.14.  do what you can, be patiented, tarry the Lords leisure, wait upon him, and he shall comfort thine heart.  
Where you say, 
A general complaint of the best.  you cannot profit by the word of God preached, that is also a general complaint of all such as are most careful to profit. But your own words do prove against yourself, that you do profit. For if you profited not, how comes it to pass that you have found out this fault, that you cannot profit. It is not the manner of such as do not receive profit by the word preached, to find fault, but to please and flatter themselves most, when they profit least. Therefore this is a great argument and sound proof of your profiting, 
The complaint of not profiting is very profitable, because it m●kes you careful to profit.  in that you can thus blame yourself, that you do not profit. And it pleaseth the Lord thus to exercise you and the rest of his beloved ones, with the feeling hereof, not to discourage you, but that this may be as a whetstone to sharpen your stomach, to hear with greater conscience, and as a spur to make you more eager upon the word, when it is preached, that the oftener you hear, you may desire more and more, to profit by hearing.  
But where as in the end, 
As you love your soul take heed of this temptati●.  you throw down this log in your own way, that it were good, not to hear at all, I am to give you special warning, as you tender the salvation of your own soul, to take heed how you give consent to that temptation, in the least thought of your heart, for it is a strong enchantment of Satan, to bewitch you withal, and a choice bait to catch your soul in everlasting destruction. 
The devil himself hate● p●e●ching (more than holy water) because it overthroweth his kingdom.  He knows this as well as any man can tell him, that the word preached is the only most principal means, which God hath ordained to strengthen you against the whole battery and force of all his temptations. He knows also that from thence you daily gather courage against him. Whether it be thus or not, I appeal to your conscience. And if you have found this powerful work in your own soul, then so often as he shall thrust in this temptation say unto him avoid Satan, 
Matth. 4.10.  for thou labourest to murder my precious soul, by withdrawing me from the means of my salvation.  
But how doth he urge this point against you, 
The devils crust in reasoning.  and with what reasons. First because you do not feel profit presently. secondly because you do not profit so much as you should. Now mark I beseech you the devils craft in reasoning. First you feel no profit by the word presently so soon as you hear it preached: therefore you do not profit at all. You feel not profit presently, therefore you shall never feel profit. You shall see this cunning laid open to your understanding in a familiar example, after this manner. 
The devils cunning laid wide open by sensible reasons.  A sick man hath Physic given him to help his sickness: He is not helped presently so soon as he hath taken it: Therefore he shall never have help. The husbandman doth sow his seed, and casts it into the ground, that it may grow and bring forth fruit: But it grows not so soon as it is sown: Therefore it will not grow at any time, neither shall ●ee ever reap any crop of his seed.  
Again he reasoneth thus against you, you profit not so much as you should, or not always alike: Therefore you profit not at all. This is as if one should reason after this fashion. One a●re of corn some year brings forth five, ten, twenty, or a hundred fold: But it doth not so every year: Therefore it brings forth nothing at all. Some years an occupier gains a hundred pound by his trade: He gains not so much every year: Therefore he gains nothing. Thus the devil reasoneth with you therefore be yourself judge: of his manner of reasoning, and the Lord in mercy give you wisdom, in all things to take heed of his wiliness, that you be not by him any way abused.  
The seventh and last objection is, 
The last objection concerning evil thoughts.  concerning evil thoughts, which arise in the mind, wherewith I know, some are not a little troubled, for comfort of whose weak consciences, which are many times over much grieved by the consideration thereof: I answer thus from the Prophet jeremy the seventeenth Chapter and ninth verse: 
jerem. 17.9.  that the heart is deceitful, and wicked above all things, who can know it? By which place (if my judgement do not much abuse me) this one lesson may be rightly and kindly gathered, that when the best men and women have done their best, to their best power, they shall never attain, or come to the perfect, 
The heart is like a bottomless pit which can never be drawn dry.  and full knowledge of ' all the corruption, and filthiness which is there hatched, and harboured: because it is like unto a bottomless pit, which can never be drawn dry. Hereupon I reason thus. If we shall never in the whole course of our life, come to the through, and full knowledge of all that venomous poison, which is deep rooted in the dungeon of our understanding: how then shall it ever be possible for us, to attain to the perfect reformation of so many disorders, as are there to be found. 
Genes. 6.5.  Again the Lord himself saith, That all the imaginations of the thoughts of man's heart, be evil, only evil, and that continually. If all be evil by nature before we be regenerate, and borne a new by a second birth of the spirit, and word, and that continually: then no marvel if some be evil, and that continually after our regeneration. Because we be renewed but in part, 
Ephes. 4.24.  and we have so put on the new man, which after god is created in true holiness and righteousness, as that we shall never clean, and altogether put off the old man with all his deceivable lusts, until we put off this flesh, and that by death.  
In this one point standeth a great part of our Christian warfare, wherein we are at all seeles and seasons, to stand upon our guard, 
This is our task to our dying day, to fight against our affections which are our deadly foes.  and to watch with all diligence, in withstanding the evil affections and thoughts of our hearts, which as Peter saith fight against our souls. For these be such spiteful enemies, as lodge themselves close even in the closet of our heart, 
1. Pet. 2 11.  they eat and drink with us, 
Our unruly and lordly lufts do yawe us continually.  they sleep and wake with us, they ride and go with us, they go out and in with us: to be short, when our oth●● enemies, the world, and the devil do grant us some time of truce, their will afford us no peace, because they sit so near us, as that evermore they are at hand ready to assault us, 
Faith and prayer are our best armour.  both before and behind, and on every side. Therefore we are to the uttermost of our power, to arm ourselves strongly against them by faith, by prayer, and all other good and holy means. That we may daily get ground of them, and through God's grace, overmaster them in some good measure, to our everlasting comfort. The rather because the wise man saith. He that is slow to anger, 
Proverb. 16 32.  is better than a mighty man, and he that ruleth his own mind, is better than he that winneth a city.  
But even now while we are speaking of evil thoughts, there comes in one, 
A woeful complaint against evil thoughts.  with a most lamentable complaint, saying, O sir, I am so troubled this way, as I think there was never any child of God so grievously troubled. For I have such wicked and blasphemous thoughts, as make my flesh to tremble, and all my bones to shake, yea they are such as they almost drive me to despair, when I think upon them. For they strike not at men, but at God himself. They exalt themselves against the persons of the Trinity, and some of them against the blessed, and holy Scriptures. What they be in partieular, I am ashamed to speak. If you be ashamed so much as to name them, than I perceive you take no great liking of them, neither do you mean to entertain them. And therefore I answer in few words, they shall not be able to hurt you. 
Psalm 66.28.  If I regard wickedness in my heart (saith the Prophet) God will not hear me. He doth not say, if there be any wickedness at all in my heart, or any thought of wickedness. (For who can say, 
It is one thing to have evil thoughts, and another, to like of them, and delight in them.  my heart is clean,) but if I regard wickedness, that is, if I delight in it, or mean to nourish it within me, than I am sure the Lord will not hear my prayer, nor show me any favour. But as if the Prophet should say, and as I am sure you do say, that is far from me, to take delight in any such ungodly, and blasphemous thoughts, yea so far, as I am not more grieved for any thing, then for this, that any such thought should come into my mind. And therefore he and you, and you as well as he, may be undoubtedly persuaded, the Lord will neither reject you, nor your prayers, which in Christ his name, you shall offer up unto him.  
And whereas you think it so strange, to have so evil thoughts, to arise in your mind, and that you are persuaded, there are no more so tempted beside yourself, I answer upon mine own knowledge, you are therein greatly deceived. There be many who are even as much troubled with the same, or with as evil. And this I dare avouch, 
The most godly are not free from evil thoughts.  that the most godly are not free, but are subject unto most ungodly thoughts, 
Rom. 3.10. and psal. 51.5.  although they yield not unto them. First because they as well as others, do carry with them, a cursed corrupt nature, which is the root from whence all evil springeth. Secondly, because they have such an enemy, as will not spare to tempt them to the greatest evil, yea, to this, 
job tempted to curse God, not in his heart, but with his mouth. job 1.7.  than the which there can be nonegreater, namely, to curse God: as the just and holy man job was tempted. But as that good man withstood the temptation, so do they fight against every evil motion, and are preserved.  
Yet there is one thing more concerning evil thoughts, which is, that you can not be rid of them, but that ever, and anon they come into your mind. To this I answer, 
1. Pet. 2. 1●  that the sooner you check them, and the more strongly you resist them, the sooner a great deal, shall you be rid of them. First, you must resist: for, 
jam. 4.7.  resist the devil and he will fly from you. And here mark, that this resistance, must be by the word, and by prayer. 
The ready way to be rid of evil thoughts, is to resist them.  secondly, you must resist eagerly, and speedily. And therefore as David hasted to fight against Goliath, 
1. Sam. 7.48.  and with courage slang a stone so hard, that it stack fast in the forehead of the uncircumcised Philistim: so must you speedily strike at every such thought, so soon as you shall perceive the same to put out his head, and once to arise in your mind. And as jesus Christ, being tempted of the devil to fall down and worship him, 
Matth. 4.10.  at the same instant gave him his answer, saying, avoid Satan: so must you give them a present answer, and send them packing to the devil of hell, from whence they come, and whither you are in all haste to return them. If when you have vone what you can, you find yourself too weak for them, & that they be too hard a great deal for you, then turn your captain Christ jesus to them, who hath so fully conquered for you, as that howsoever they shall assault you continually, and many times foil you, yet shall they never get the full victory over you, but you in your captain shall be more than a conqueror over them and all the rest of your deadly enemies, 
Rom. 8.37.  for Christ was delivered to death for our sins, 
Rom. 4.25.  and rose again for our justification. To him therefore be glory for ever and ever, Amen.  
Thus you have the pledge of my good will towards you & many others, which I have not done to exclude am grace or blessing of comfort which you may receive in greater measure, from your own godly pastor (most careful of your estate) but that you may more highly account of so excellent graces of God in him. And that what soever is wanting in this my poor treatise, may by him be more fully supplied.  
FINIS.