THE SUM OF A SERMON, PREACHED AT SOWTHELL THE thirtieth of March. 1596.  
By T.W.   printer's or publisher's device 
BY PEACE PLENTY. BY WISDOM PEACE  
LONDON Printed by the Widow Orwin, for Thomas man.. 1597.   

Lord jesus begin, and make an end.  
A Sermon preached at Sowthell.  THE TEXT. Matth. 11. vers. 28. 29. 30. 
28 Come unto me, all ye that are weary and laden, and I will ease you.  
29 Take my yoke an you, and learn of me, that I am meek and lowly in heart: and ye shall find rest unto your souls.  
30 For my yoke is easy, and my burden light.  
THAT brother said very well, who ere while out of this place told us, that the exercises of this day, are or should be the same to our souls, that physic is to the body. The reason is, because as many times medicines help corporal infirmities, so these holy and heavenly exercises of fasting, prayer, and preaching, should heal the maladies of our minds. Though these things be true, and we willingly acknowledge the evidency & certainty of the same, in all the parts & pieces thereof, yet this also is no less true or certain, that as physicians for the body, notwithstanding all their skill and experience, are sometimes deceived, in the very particular sickness itself of their patients, and the causes of the same, and thereupon minister many times matter that doth small good, and if sometimes it do not much hurt it is well: so the ministers and preachers of Gods holy word, sometimes by means of the ignorance of the state of the people, with whom they deal, sometimes by partial or corrupted respects in themselves, sometimes by the waywardness and wickedness of the hearers, and sometimes by one means, and sometimes by another, do now and then propound that, that either is impertinent, or else unprofitable: not sure as in regard of itself, being the lords truth (for so it is always good and wholesome) but as in respect of the people or persons, to whom it is propounded, who either thorough carelessness or profaneness of heart, or some other corruption lying lurking in themselves, profit not thereby in knowledge, care, conscience, or comfort. Howbeit because we know there is this difference in particular, betwixt the bodily medicines for the outward man, and spiritual physic for the soul, that that which is for the body must have the present use, or be presently used, otherwise it will do ●he patiented no good, & as in regard of itself, will mould and putrefy. But that which is for the soul, though it fall out as many times it doth indeed that it is not powerful at the first, or for the time present, yet (as that that never will corrupt, but abide unto eternal life) it may and no doubt shall be profitable afterwards (for the word that is delivered shall never go forth in vain) we are in that hope, and will in confidence thereof deliver that, that God hath been pleased, not only by art, but by heart to acquaint us withal.  
And to persist a little in our begun metaphor or similitude, of bodily physic. You have by the two first preachers been travailed withal (though it were as a man may say, by bitter potions, and biting medicines, I mean as in regard of man's corrupted nature) for the purging of bad humours, & the curing of dangerous, yea deadly diseases and wounds. Now as skilful and tender hearted physicians and chirurgeons, do after bitter purgations and biting plasters, minister some sweet things, and as we may say gentle and lenitive salves, that by that means the patients may conceive some hope of health, yea help and cure: so though in conscience I think the most here, have not present need of sweet comfort (and yet what your case is or may be that way I know not) as who I fear me for all that is past, & even particularly for this days exercise, are not humbled as you should, yet will I assay in love, because charity is not suspicious, and in hope that though presently it be not, yet in time to come it may be fit for you, to my power uttermost to lay open, and to minister unto you the comforts of God.  
In regard whereof, and for the better performance of which duty, I have chosen this present place read unto you, for the better understanding whereof, I pray you mark that in the verse that goeth next before these that we have read, Christ our Saviour had in plain and evident terms declared, that the fullness of all good things both bodily and spiritual, for this life present & that which is to come, were from the father communicated unto him, That so of his fullness we might all receive even grace for grace. Which lest we might suppose he had propounded, as many vain glorious men do their glory & glittering, their plate, wealth and substance, their wit, health, & strength, to show what they have, and so to hunt after estimation and credit thereby, and not to do other men good, unless it be to dazzle their eyes, and to amaze their understandings, quickly as it were, not affected only but overcome, with the sight & sense of such things: he doth in these words give all to understand far otherwise, yea he declareth the quite and clean contrary: for he showeth, that neither the greatness, and excellency of his own glory, nor our own poor and weak estate, nor any thing else in him or from ourselves, should hinder us from coming to him, and being made plentiful partakers thereof, but further us rather: for where there is fullness, & the same offered unto us for our good, in coming being called to partake of it, we shall not lose our labour: and where there are wants in ourselves, we cannot (if we have any sense or feeling thereof) but feel a supply, and indeed receive it to, when it is so freely offered. Now because we do sometimes from Christ's person in the greatness of it, and sometimes from the wonderful riches and excellency of grace that is in him, and sometimes from our own beggary & need, gather arguments of discouragements unto ourselves, & so sundry times lay stumbling blocks in our own ways to hinder us, from approaching to such sovereign good, our Saviour laboureth to remove all these impediments, and stones of offence whatsoever, and lovingly inviteth us unto himself, and freely offereth to make us partakers of all his graces, in this sweet and comfortable saying, Come unto me all ye that labour and be heavy laden, and I will refresh you, etc.  
In which words or verses there are contained two special things to be marked. First grave exhortations, or holy commandments if you wi●… Christ thereby provoking and stirring us up to come unto him, & these are contained vers. 28.29. which course he knew was necessary, as well because many times we imagine things to be arbitrary, as also because we are backward, by reason of our dullness, generally to every good thing, and particularly to this, though it highly concern our own spiritual benefit. The second is a weighty reason joined to those exhortations or commandments, the better both to prove the truth of that Christ had said, and also the more effectually to persuade us to walk in the obedience and practise thereof, and this reason is comprehended, vers. 30.  
True it is indeed, that the reason doth more specially concern the latter exhortation or commandment, as we shall show hereafter if God will. Howbeit it may not improperly also in some sort and sense be applied and referred unto the first. But because this is not a point greatly material now, we will let it pass and proceed to more necessary matter.  
Now concerning the exhortations or commandments, they are according to the number of the verses in which they are contained, two. And yet if I be not deceived, both of them tending to one end, namely by calling men, to come unto Christ, and to learn of him to minister comfort of conscience to them that were heavy hearted. And yet we must not think, that they are needles tautologies, or mine repetitions, but serve as to express Christ's singular love, towards afflicted persons, he urging them as we see again and again: so to let us understand, in the doubling and trebling of these sweet and comfortable exhortations or commandments, that it is no easy thing to comfort a wounded spirit, and that a broken and troubled heart, doth not by and by, though gladly it would, admit and receive comfort. For if that were so, one exhortation, commandment, call or promise, would suffice, but rather that even for their mind, that is true in them, that is said in the Prophet jeremiah, and is repeated in this Evangelist chap. 2 Rahel weeping for her children, and would not be comforted, because they were not.  
And yet further between these two exhortations or commandments I make this difference, that in the first he calleth us simply, without any other respect, than of our own miseries and his mercies, to come unto him for relief. And in the other he calleth on us, or commandeth us to learn of him, and to profit by our coming, and not to be as bad scholars, that have very good teachers or masters, and yet learn little or nothing from them. And we are further to mark, that in delivery of these exhortations or commandments, Christ observeth this order. First he putteth down the exhortation or commandment itself, as ver. 28 Come unto me ally, etc. & ver. 29. Take my yoke upon you, etc. And then addeth promises, full of comfort and consolation, as, I will refresh you, in the end of vers. 28. and again, Ye shall find rest unto your souls, the last words of verse 29. which our Saviour Christ presseth as we see by doubling of them, not so much to express the infinite treasure of spiritual joy that is in him, as to assure us that coming at his call, we shall have that in great measure and plenty bestowed upon us, that shall ease our smart. But all these things with many other more, we shall see more plainly and understand: more fully in the particular exposition of the words themselves as they lie in the text, and in the observation of doctrines, arising out of them. To them therefore we come.  
Verse. 28. It is said, Come unto me) In this verse, two things contained: First, the exhortation or commandment itself in these words, Come unto me, etc. Secondly, a promise adjoined as for our greater encouragement to well doing, so for the better assurance of it in our hearts, in these words, And I will refresh you, or make you to rest and find ease. In the exhortation or commandment, we are to consider the person exhorting or commanding which is Christ, comfortably saying, Come unto me: and the persons exhorted or commanded in these words, all ye that labour, etc. who are described by adjuncts or attributes, setting out their miserable estate: and they are two, to wit, labouring and being heavy laden. And indeed the promise following respecteth also these two persons, that is to say, Christ's person promising to refresh, and the labouring or heavy laden, who are to be refreshed.  
The word Come, whether it be of exhorting or commanding, doth not comprehend in it, either readiness, willingness or power of them that are called, as of themselves, as the Pelagians in former times supposed, and our popish adversaries have dreamt of late, because we know the scripture saith, it is God that worketh in us both the will and the deed according to his good pleasure: and we believe that to be true, that our Saviour Christ himself testifieth saying, No man can come unto me, unless the Father draw him: but rather the singular care and love of the caller, and that not so much for his own glory (who in the death and destruction of men can get & will get himself a name) as for our good, who when we think no such thing, no nor of our own good neither, being distressed in spirit (for then commonly we are either dull and heavy hearted, or else thorough fear are grievously cast down, and disquieted in ourselves) doth yet notwithstanding call upon us and to us, & willeth us to go or come, not to others, for than we might imagine, either that he had no power or will in himself, or that he meant to shift us off: & beside they either cannot or will not yield us relief, if we should repair unto them, but unto himself, yea to himself alone, and no others with him, for so much do I take these words, unto me, to import.  
And that this is the true meaning indeed, both places of Scripture, and reasons drawn from religion do plainly prove. In the xiiii. of Hosea, the Lord by the Prophet speaketh thus unto the people. O Israel return unto the Lord thy God, as though he should say, to him only, and to none other beside or with him. To the same end, yea and worthy to be noted, as serving also for confirmation and exposition, of all the words of this very verse, tendeth that which Christ himself saith, Isaiah 55. which no man doubteth to be an evident prophecy of Christ and the graces, that we shall find in him, if with a lively and steadfast faith, we labour to lay hold of him, Incline your care & come unto me, hear and your soul shall live, & I will make an everlasting covenant with you, even the sure mercies of David. And so much indeed must Christ's words import, both there and here, or else we shall see a more dangerous consequence than we think of. For if any were to be respected besides him or joined with him in that work of spiritual joy. then were he not God all-sufficient, because if any were joined with him, he were not sufficient of himself: and, if he were not the God of all comfort, as well as the Father of mercies, he were not God indeed, and so our faith & the grounds of the word or Christian religion should be shaken. Besides if it were so, and he told us not of it, but as a vain glorious person would take all to himself, and more indeed then did belong unto him, then shall he be wrapped up in a double transgression, the one against his father, towards whom he hath carried himself unfaithfully, whilst he hath not revealed unto us all his counsels communicated unto him for our good: and the other towards man, because he hath dealt deceitfully with us, in that he hath deprived us of hope & help, that we might have from others with or besides him. But all these things are most false and untrue: for he was the faithfullest in all the house of God, even as a son, and coming out of the Father's bosom, hath communicated unto us all his counsels, and we know and believe that there was never guile found in his mouth. And therefore that sense must of necessity be true, yea the only true sense. It followeth in the verse.  
All ye that labour and are heavy laden. As the former words respected the person calling and exhorting or commanding us to come unto him, so these words concern them that are called, exhorted or commanded. Wherein Christ first showeth, that he is free from all partiality or respect of persons, in as much as indefinitely or generally he calleth all heavy hearts, and as it were commandeth them to repair unto him. Which doth not only serve to show his great care and love towards them, whilst he both calleth them all, and calleth them when they think least of any such matter (for if we would respect him in his magnificence, or men in their own unworthiness, what are they that should receive any favour, specially so great a grace as this?) but also answereth that, that many distressed spirits imagine that God hath promised or showed favour to such and such, because of some rare & singular grace in them, and not for his own mercy's sake, or for their miserable distressed estate. But he that will well weigh the course of Gods works that way, or the truth of the word, he shall find this to be but an imagination of man's heart and head, or a suggestion and temptation of Satan, rather to hinder the course and passage of God's grace and goodness, from troubled and afflicted souls. For as for God's mercies, they are and must be altogether free, or else they are not mercies. For who knoweth not that man in his best estate after regeneration, cannot merit the meanest mercies of God, not in things appertaining to this life, no not in a crumb of bread, or drop of water, much less spiritual graces and eternal life. And though it be true that God acknowledgeth his own graces in his own servants, as the fruits of their faith, and good testimonies of their willing obedience, yet he may if he will by reason of the imperfection that cleaveth thereto reject all. And no doubt would do it, as in regard of his absolute and exact justice, but that he hath provided in Christ as a gracious means for the forgiveness of all our sins thorough his death, so a plentiful supply of whatsoever is wanting in us, thorough the most perfect righteousness that is in him.  
And me thinketh we may see this to be true, through the disclaim that God's people have made of all, or any good thing in themselves, as David for example in the xvi. Psalm. My goodness, O Lord, reacheth not unto thee: & Isaiah for himself & all the faithful, Chap. 64. Our righteousnesses before thee, are as filthy & stained clothes. Yea we may see it by the course they have kept, in pouring forth of prayers unto God, in which they have respected simply and only these two things, God's mercy and their own misery, and used them as principal arguments, both to uphold their own hearts, and to provoke him to pity, as we may plainly see in many Psalms of David, but specially in the 86. throughout. So that we may safely say, God respecteth nothing in man, no not his misery (though I doubt not but that many times he is much moved therewith) for if it were so, he should either leave all or none in misery, and that our own experience teacheth us the contrary: or if man's misery should be the working cause in him, than those that are most miserable, should soon and most of all be respected, but that is not uriversally true neither. And again, if misery should be the first moving cause in God, why dost not thou that art distressed, and in thine own judgement so much as no man before thee, from thine own estate and confession, gather comfort unto thyself from the Lord? Wherefore let the troubled spirit cast away these conceits, and fully assure himself that as in no respect, God is a respecter of persons, so not in distributing and bestowing his graces, specially spiritual graces. And that therefore so often as this or such like thoughts come into their heads, they should know that they are, either from the ignorance or diffidence of their own souls, or from the malice of Satan against them, and therefore they should beware how they admit them, for men can hardly carry such fire in their breasts and not be burnt. But let us proceed.  
Lest this general and indefinite term of our Saviour, should be stretched further than his meaning, he knowing also even wicked men to be more forward that way than they ought, he doth restrain it, by two particular adjuncts or attributes saying (ye that labour, and are heavy laden) Where first we are to mark, that as in other places of the Scriptures, and other cases also, God is wont to resemble spiritual things by bodily, and to speak of them by metaphorical and borrowed kind of speeches; whether they be things in himself, or without him: so here he doth the like, for under these terms of labouring and being heavy laden, which are properly referred to outward actions and bodily burdens, he meaneth sense of sin, conflict of conscience, and tugging and wrestling as it were, with and under the wrath of God, sometimes in outward afflictions, sometimes in inward sorrow, yea & condemnation for the same. And as this is an usual thing with the spirit of God, here and in other places of Scripture, & namely Isaiah 55. saying: Ho every one that thirsteth, come ye unto the waters, & ye that have no silver come buy & cat, come I say, buy wine and milk, without silver, and without money, understanding there by thirst that which he doth in this place by labour and burdening, and by water, wine, and milk, that which he doth by refreshing & ease: so he doth it not without cause, specially as in regard of us, who do not only understand outward things better than inward, but volesse that we be taught of the inward by the outward, we can hardly comprehend them. He not meaning under these borrowed terms, to signify that these outward are able to the full, and as it were lively to set out the inward and spiritual (for that no eye hath seen, no ear hath heard, no heart can conceive, nor tongue can utter) but by them so well sorting with our nature, to give us some sight, smack or taste of them. And even herein also appeareth Christ's love, that he is pleased to stoop down so low unto us, and in such base terms to express unto us such excellent things.  
But yet let us a little more particularly examine the words. That word that is here termed labour, doth not signify simply every labour, but such a labour as is sore, and hath joined with it toiling of the body, and moiling of the mind, with cark and care, yea and weariness both of body and mind joined with it as an effect flowing from it, and that causeth some also to turn it thus, Come unto me all ye that are weary. Whatsoever it be, we may see, that Christ mindeth by this Metaphor, to express this much unto us, that distress of spirit upon what cause soever it arise, and conflict of conscience, is no small pain, but a great and grievous sorrow, entering deep into the soul, disquieting the spirit, distempering the body, and making all parts and powers unfit for all or any duty almost. And this to be true, the Scripture elsewhere showeth it, and namely Prou. 18. Where it saith. The spirit of a man may endure his infirmity, but a wounded spirit who shall bear it? And our own experience can witness it, if either we have been humbled ourselves, or have been acquainted with other men's sorrows that way: in whom it hath taken away for the time, sleep from the eyes, hearing from the ears, speech from the mouth, appetite from the stomach: nay I will say more, it hath caused some, to assay the finishing of their pain, as they supposed, with a shameful & fearful end had it been accomplished. Which yet notwithstanding is not spoken here, or propounded elsewhere unto us in the word, to discourage or oppress them that be in that combat: but as on the one side, to teach all men to cast away security and carelessness, so on the other side to instruct them that are so weak in themselves to rely upon him that is the God of their strength, who being in them and with them, and for them, will doubtless make his strength and power to appear in their weakness.  
That other word heavy laden, is metaphorical also and translated from bodily burdens unto spiritual, that is to say, to the burdens of sin and iniquity, which lie more hard upon the soul and spirit, though worldly men feel them not, than any outward doth or can upon the body: yea though a man should be pressed therewithal unto death, because that only reacheth unto the body, and in the midst of the pains thereof, the soul little or nothing touched, nay, it may be very cheerful and comfortable spiritually, and so cause the soul almost to find no grief, as in the Martyrs, that have been so many ways, and so grievously tormented, may and doth appear: but when the soul is overclogged with sin and the sense thereof, or of God's anger against it for the same, the very body is tainted thereby with sundry sorts of sicknesses, and divers kinds of diseases, some recoverable and some unrecoverable.  
And we shall find it much used in the scripture, that sin itself is compared unto a burden, which may in part appear not only by this, when the Prophets call the judgements of God, that should fall upon men for their sins, burdens, that so there might be some proportion between the iniquity they had committed, & the punishment that was executed upon them for it: but also by a plain place of the Prophet David, in that eight & thirty Psalm, that we sung before this Sermon, when he saith: Mine iniquities are gone over my head, and as a weighty burden they are too heavy for me to bear. By all which we may see, that sin is not so slight or light a matter, as men make it, but a wonderful weight indeed, whether we consider it in it own nature, as being the fearful violation & breach of the law of God; or God that is offended thereby, whose pure eyes cannot behold that that is evil, & his hand in justice is priest and ready to strike, or the dangers & damages they pull upon themselves, in body and in soul, for this life present, and for that which is to come: as terror and fear of heart, shame and confusion of face, discredit amongst men, specially godly, discords yea anarchies in Kingdoms, common wealths and families, and what not?  
And indeed this were a point well worth the wading into, by reason of the grossness and corruption of the age wherein we live, making so small or no conscience at all of sin and transgression, were it not that we are to be occupied in some other points of comfort and consolation. Howbeit this much we may say, that as it argueth small conscience of sin in men, that mitigate & mince it; so it ministereth small hope of comfort unto themselves or others, of the happy recovery out of it. For how is it likely, that they should be cured of a disease, that either know it not, or feel it not, or take it not to be so deadly and dangerous as it is? Whereas on the other side the tender conscience charging, yea surcharging itself, with more than it should, it may be (& yet that can hardly be, if men consider rightly the height and the heinousness, yea the infiniteness & innumerableness of their own sins general and particular) though in that accusation it suffer much grief, yea, & plunge itself as it were into distrustfulness, is in more hope of a gracious recovery (which in the midst of such sorrow of heart should minister some comfort) because sin felt is more likely by repentance to be cured and healed, then that that men make no keep or account of. But to let this point pass, and to come to that that doth more nighly concern our purpose at this present.  
Now there followeth the last words of this 28. verse: And I will refresh you, and contain in them the second part thereof, namely a sweet & comfortable promise for the better drawing yea alluring of us, unto him that calleth us unto himself, but yet for our spiritual good. A thirsty body indeed would rejoice to hear, though it were but of water and not of drink, to slake the thirst withal: the reason is, because he knoweth it, and taketh it, to be a mean to maintain life. The tidings of ease, and lighting of him in some sort of a great and grievous burden, to him that carrieth it, is no doubt of it gladsome and joyful also, because it is a toil and a moil, a wearisomeness and weakness to body and mind to bear a weight (yea though it be but small) continually. Reason & our own experience teacheth us the truth hereof, in these worldly things. But how much more shall this be found true, as in regard of cooling yea satisfying our spiritual drought, or as in respect of easing the griefs and burdens of our minds: which in deed shall be so much the better welcome unto us, when God shall be pleased in mercy to vouchsafe us the same, by how much the burdens that we bear, and the pains we endure, are indeed grievous, and (as we may say and shall find it too, without grace and assistance from God) unbeareable. In these outward matters, the more that is promised the better we like, and the more great and faithful the party is that giveth us his word, the more constantly we assure ourselves: but if together with words, we find undeceiveable accomplishment, then is our joy, as a man may say, at the top and full. Mark these things here, and then we shall see our comfort increased.  
Where are more bountiful promises of truth and life then those that every where sound in the holy Scripture? Do not they reach to the good things of this life present, and that which is to come especially? Who more excellent than the Lord that hath made them? Who more great for power? Who more certain for good will? Who more assured for fastness and fidelity than he? Should not all these raise up our spirits in ourselves, that are fallen down within us, and even as it were cause us in hope or under hope, to believe against hope? Which that we may the better perceive in ourselves, and persuade our hearts of, let us a little insist or stand upon the words.  
He saith, and I will refresh you. Who speaketh it? He that either cannot or will not perform it? no verily. But Christ God and man in one person, consisting yet notwithstanding of two several and distinct natures, the godhead and the manhood, hath delivered it, that so we might be well assured, as of his eternal power by reason of his godhead, so of his infinite good will, by reason of his humanity, and in both of them inseparably joined together from the time of his conception, persuade our hearts for the faithful accomplishment of this most gracious and sweet promise. And we must needs refer it to, and understand it of his whole person, not only because in him consisteth the fullness of all goodness as we have heard, yea, even the very fullness of the godhead bodily, but also because that delivering this as the King, Priest, and Prophet of his Church, and not accomplishing any of these offices, in either of his distinct natures severally, but in his whole person, he must in his person needs both deliver this sweet and comfortable promise, and also effectually perform the same in the hearts of his faithful people.  
The word refresh is metaphorical, and well answereth indeed the terms before going, of labouring and being heavy laden. A man that laboureth sore would be glad of ease: who doubteth of that? The party that hath a sore burden on his back would willingly be lighted. Nature, reason, experience & all teacheth the truth of this. How much more than he, that is pressed if not depressed with the sight of sin, with the beholding of his own infirmities, with the feeling and fear of God's wrath against him for the same, would be glad to find refreshing, ease, and comfort. Which if it be offered and meant as here it is, is excellent: but if it be received and felt, is so much the more notable, by how much the soul is better than the body, & the griefs of the one more great than the other, and therefore they being helped and cured, the mercy ministered and made effectual, and the comforts flowing therefrom, far surpassing all. Wherein our Saviour Christ surely offereth no more, than what he is able to perform, nay, then that which he will accomplish indeed, so that we labour by that eye of faith, which he hath been pleased to vouchsafe unto us, and that hand of faith that he hath bestowed upon us, steadfastly to look upon it, to lay hold of it, and to apply it to our own souls, because the promises of God, though most holy, heavenly, & excellent in themselves, yet without faith to feel and apply the same unto our hearts, they are as in regard of men, as if they were not at all.  
And yet to say truth, and that indeed for the further enlarging of the comfort of distressed consciences, we are to mark, that the word signifieth much more than refreshing: though I deny not but that that considered, as it cometh from God, or in it own self, is a very singular grace. And it shall both appear, and be so much the more gracious, by how much all and every one of us, are unworthy of it, yea most worthy of all discomfort & judgement, both for the time present and all continuance. But to the word, I say, it being compounded of a preposition or particle, and a verb that signifieth to finish, end or cease from, our Saviour noteth not only refreshing from the pains, and pangs that we endure, but putting an end unto all troubles, and sorrows that are upon us, whether they be outward or inward, which though it shall be principally, yea only and most absolutely performed in the life that is to be revealed, according to that of the spirit in the xiiii. of the Revelations. Blessed are the dead that die in the Lord, for they cease from their labours, and their works follow them: yet it is in manner and measure begun here, & by faith we steadfastly believe the full fruition of it, and thorough hope hold fast, and with patience look for, the continual enjoying thereof And no doubt of it our Saviour hath used so significant a word, that he might the better provide for, and propound comfort to the wounded spirit, which as it is in anguish and grief for the present distress, so doth it trouble and torment itself, with this temptation, that it seethe no end of the miseries and calamities thereof. But be not dismayed saith Christ, for the time shall come faith Christ, wherein I will wipe all tears from your eyes, all grief from your hearts, all sorrow from your souls and not only stay there, but give you perpetual rest with them that are sanctified, and saved thorough me.  
Hitherto we have tranailed, and I trust not unprofitably, chief in the exposition of the words, interlacing now and then some things of comfort and consolation, no whit I am sure strange from the meaning of Christ, or improper or unfit for this present exercise and assembly. Now it remaineth, that before we go any further in the words of our text, we do from this verse gather some such good lessons, as it doth afford us, for doctrine or consolation; because this indeed may most properly be called the life of the word, when men learn from the same good instructions, and endeavour to make good and profitable use thereof.  
The first point of doctrine issuing out of this text is this, that true and sound comfort for an afflicted conscience is no where else, either to be sought or found, but in lesus Christ only. Where I beseech you first to mark, both how this doctrine ariseth from hence, and then the terms in which I do propound and deliver the same. It is gathered from this place, because our Saviour calleth us unto him yea unto him alone, which if it had not been the will of his Father, and very truth indeed, or if he alone had not had abundant, yea infinite matter of strong and  comfort in himself, he would never have done, as we have already heard in the beginning of this exercise. And for the words I do not say, there is no comfort to be found: for meat, drink, sleep, friends, recreation, and such like, are comforts I confess, but not true and sound comfort, for a distressed spirit. For the affliction of the mind is inward, and these are but outward, & therefore are not fit for a person or party so affected: and I would as soon think and say, that bodily food were the proper and sound nourishment of the soul, as suppose that these outward things, were the true and sound comfort of a broken and contrite heart. But that yet we may be the better persuaded of the truth of this point, let us proceed unto some further proofs of it.  
This was not in my mind obscurely signified, under all the sacrifices of the old law, whether they were ordinary, or extraordinary, daily or yearly, general or particular, all and every one of them, in measure more or less, tending still unto him, whom they did prefigure and signify, as the Apostle at large declareth in the Epistle to the Hebrews. And why him because he was he alone, in whom God was pleased to reconcile the world unto himself, and to make the one and only object of our faith. And this is plainly propounded unto us and proved also, by manifold texts of Scripture both in the old and new testament. I will not trouble you with many, for I like not much of that course. Out of that great store let us take two or three both plain and pregnant for this purpose. In the 55. Chapter of the book of the Prophet Isaiah, a place cited before, and is as we all know and confess an evident prophecy concerning Christ, and the graces that we shall find in him, if with a lively and steadfast faith we labour to lay hold of him, it is said, Incline your ear and come unto me (Oh mark how like this evangelical Prophet & our Saviour himself speak & let this phrase also I beseech you serve for a confirmation and exposition of these words of our text) Hear and your soul shall live: and I will make an everlasting covenant with you, even the sure mercies of David. Every word hath his weight, he, yea, he alone will establish not a momentany, but an everlasting covenant with all his faithful, of which that we might be the better certified, he telleth us it shall be sure, yea, as sure as the mercies manifested unto, and bestowed upon David, which as they were large and almost innumerable, so were they irrevocable and could never fail. To the same purpose serveth a notable sentence of the Apostle 2. Cor. 1.5. As the sufferings of Christ abound in us, so our consolation aboundeth thorough Christ. By sufferings of Christ, he meaneth not only those things, that we endure at the hands of persecutors for Christ's sake: for Christ did not only suffer that way, but even those anguishs also, that we have in our souls and in our spirits, Christ being as much, yea, far more thrown down and humbled that way than all flesh, as appeareth by his conflict in the garden, and by his outcries upon the Cross, saying: My God, my God, why hast thou forsaken me. And though these have been, were, and are, very good indeed (as those that have felt and do feel them, know and confess) yet to the end that we might assure ourselves, that our joys should match them, he saith, Our consolations abound thorough him. For if there were not a proportion betwixt our heaviness and our comfort, nay I will say more, a superabundance of our joys above our griefs, then sure, what by reason of Satan's malice against us, and the dullness and hardness of our own hearts to believe, and the greatness of our griefs & sorrows beside, it would go hard with a distressed spirit. And therefore as for the comforting of us, against the hugeness and height of our sins, we say with the Apostle, where sin hath abounded there grace hath overabounded. So in this case of inward afflictions, particularly we say, our sorrows may be sore and our griefs great, yet our light affliction, which is but for a moment, causeth unto us a far most excellent and eternal weight as of glory in the life to come, so of joy in this life raised up in our hearts by the comfortable feeling thereof.  
And he that knoweth sound, and feelingly believeth, the names, natures, person and offices of our Saviour Christ, together with the effects that from him in them are communicated to us, cannot choose but see, feel, and confess the truth of this point. He is good, & in him there is not, or cannot be any thing, but that which is absolutely good, as in whose face and presence also, there is the fullness of joy for evermore, and at his right hand pleasures for ever and ever. He is likewise so good, that yet notwithstanding he is man like unto us in every respect, sin only excepted, and one that hath been touched with the feeling of our infirmities, by means whereof we may the more boldly come unto the throne of grace, & so receive mercy, and find grace to help in time of need. Yea, these two natures are so joined & knit (as we may say) inseparably in one person, even from the very time of his blessed conception in the womb of his mother, for the accomplishment of the work of our redemption, and our full comfort thereby, as that they cannot be divided or sundered, he being man that so he might suffer, and God that so he might overcome, the perfection and full accomplishment of our redemption standing upon these two parts, suffering for sin: this is the first, and then overcoming sin, and death, & him that had the power of death, that is the devil.  
And why is he called jesus? but because as it is said Matth. 1. He should save his people from their sins. For sin, and that that ensueth upon sin, as shame and confusion of face, horror of heart, condemnation etc. is it that most stingeth men's minds and souls. Now all these being taken away in Christ, why should they not as well and comfortably sing that triumphant song, O death where is thy sting? O grave or hell where is thy victory? the sting of death is sin, and the strength of sin is the law. But thanks be unto God, which hath given us victory, thorough our Lord jesus Christ: as well as mournfully utter that sorrowful voice, Wretched man that I am, who shall deliver me from the body of this death! His other name Christ, and his stately offices, of King, Priest, and Prophet, contained in it, and under it set out unto us, what do they else, but prove this point? For why was he all in all, but to give us to understand that as all was in him, so all must be fet from him, or else it could no where be sound. And though it be true that divers persons had as some one or other of those names (for example jehoshua) so one or divers of those offices upon them, at one & the self same time (as Melchisedech if you will) yet neither had they all, or if they had them, they had them but as figures of him, whose person and place they did for a while represent, and those graces also they had in measure, whereas in him they were in all fullness, that so of his fullness we might all receive even grace for grace: that is, abundance of grace, and yet when he hath given us all that we have, he having never a whit the less in himself.  
And this very thing have all the godly in all ages felt in themselves, and confessed before others, that so if it were possible, they might be made partakers with them of the self same comfort. Abraham, saith Christ in the Gospel after john chap. 8. rejoiced to see my day, and indeed saw it, and was glad. Christ meaning thereby that the abundant riches of God's grace that was in him, was made manifest in all former ages, the fathers by the eye of faith (as the Apostle plainly showeth it Hebr. 11.) seeing in the promises that he should come: of whom also as they did very joyfully lay hold on by faith so in respect of him and the sweetness of his promises they contemned all outward things. And David no doubt of it in many places, fetteth out this grace and feeling to have been in himself, and he to have found favour with the Lord, as in regard of comfortable assurance of this matter. How gloriously in many places of the Gospels, doth Peter & the rest of the Apostles acknowledge it. In the 16. Chapter of this Gospel, in the great variety of opinions, that was amongst men concerning Christ, some saying he was Elias, some jeremias, or one of the Prophets. Peter in his own name and in the name of the rest, being demanded what they thought, answered for them all, Thou art Christ the Son of the living God: Which what was it else, but to acknowledge that in him alone, and in none other, was the fullness of all goodness, truth, life, comfort or whatsoever else we can think of, or reckon up? And in the sixth of the Gospel after john, where it is showed, that even for some points of doctrine which our Saviour Christ did deliver but were not rightly understood, many of his disciples went back, and walked no more with him, Christ demanding of the twelve, whether they also would go away, Peter answered (as he was always a forward fellow) Master, to whom shall we go? as if he should say, certainly we cannot tell, Thou hast the words of eternal life, and we believe and know that thou art that Christ that Son of the living God. But amongst all others yea above the rest as seemeth to me, the Apostle Paul is most plain and plentiful in this point, whose several sentences recorded in his holy Epistles concerning this matter, would make almost a volume. But let us take one or two in steed of all the rest. In his first Epistle to the Corinthians, and first Chapter thereof towards the end, he saith concerning Christ, and for the body of the faithful, that he is made of God unto us, wisdom, righteousness, sanctification, and redemption, meaning thereby, that all, even the chiefest graces that we can wish or would have, as true and heavenly wisdom, absolute righteousness even before God, honest and holy life in the sight of men, and deliverance from all sin, and all miseries and calamities whatsoever, are to be found only in him and no where else. And in the Epistle to the Colossians, once or twice for failing, he saith, that it pleased the Father that in him should all fullness dwell. chap. 1. And in the 2. chap. he saith, that in him dwelleth the fullness of the Godhead bodily: meaning thereby that he was replenished, not only with most plentiful, but with infinite abundance of all things, both divine and human, he being not only most perfect in himself, and passing all other things, but teaching his, that whosoever hath him, need require nothing more. Yea, that we might see in him, what we ourselves should strive unto, even every one of us, as in regard of our own part or feeling, he doth not only tell us comfortable things, 1. Tim. 1. but setteth a worthy preface before it, saying, This is a true saying, and worthy by all means to be received, that Christ jesus came into the world to save sinners, of whom I am the chief.  
Neither need we to think this strange, that godly men have every where acknowledged it, for even the devils and wicked men, convicted with the evidence and clearness of this truth, have been constrained, though it have been full sore against their wills, & but for the further increase of their condemnation to confess it, saying, What have we to do with thee, O Christ, the Son of the living God? And this is it also that S. james meaneth, when he saith of them, the devils believe & tremble.  
And surely God himself doth not obscurely, but most plainly rather propound this point, both in the giving of his gracious promises concerning Christ, and in the reiterating of them also, because as the Apostle saith, In Christ jesus all the promises of God are yea and Amen. As for example, when to our first parents after the fall, he saith, the seed of the woman shall break or bruise the serpent's head. And when to Abraham he saith, in thy seed shall all the nations of the earth be blessed. Which he doth repeat in Genesis, twice or thrice at the least for sailing: and the Apostle doth notably expound it in his Epistle to the Galathians, saying, in thy seed as of one, which one is Christ. That so in the particularizing of it we might see still this to be most true, that no where we can seek for or find sound consolation, but in him alone. Which also may yet further appear by this, that God the Father hath not only provided for the continuance and conveyance of this truth, over or unto men, by the audible voice of preaching in the public ministry of the Gospel, teaching them to sound and to publish it, saying, This is my well-beloved Son, in whom I am well pleased, hear him: but hath offered to seal it up in the hearts and consciences of them, by instituting & ordaining certain visible signs and Sacraments, both in the law and under the gospel, all leading us not only unto Christ, but unto all those sweet graces and heavenly comforts that we receive from him.  
To omit to speak of the sacraments of the old testament, which yet notwithstanding were for substance and matter, the same to the fathers that ours are to us, and to come to them of the new Testament, yea and but to touch one of them only, namely the Lords supper. What wonderful and unspeakable comfort, doth God in Christ offer unto us therein? To say nothing of those that we receive there, the pledges of his death, and blood shedding, and of all the graces that flow unto us therefrom, as forgiveness of sins, sanctified use of the creatures, reconciliation to God, and sundry such like: what a marvelous mercy is this, that under those elements of bread and wine, he should seal up in our hearts not only the spiritual strength we have from him, to die the death of sin, and to live the life of righteousness, thorough his power, but also the heavenly comfort that he communicateth unto us: bread no more effectually or lively strengthening our hearts, nor wine more effectually making us to be of cheerful spirits, than Christ partaken of by faith, filleth us with all manner of heavenly and holy joy.  
And by arguments taken from privation if I may so say, we may prove this point. The comfort that we speak of is no where else to be sound: therefore it must of necessity be in him alone. If we would look to Angels and saints departed out of this life, there is a double exception against them, for first we are uncertain of their good will and sound affection towards us as in this behalf: then we are sure they cannot afford us that we desire, as who neither have that power in themselves, because it properly & only belongeth unto the Lord; and beside are sundered so far from us, in respect of distance of place, that they are not able to stretch out their aid though they could help. As for the rest of the creatures, they are as far unable and weak for this work as the other, if not more. The devils and damned spirits will rather do what they can to torment us, then yield any consolation. Man and woman that live with us in the world are infirm, and stand in need as we ourselves, and not able in the greatness of their distress, to comfort themselves, much less us: unreasonable creatures are tainted with our sins, and sith the wicked enjoy them in greater portion than we, cannot yield consolation. Our own things that we have in our own power, as our wives, our children, and friends, either in hard heartedness against us, will become miserable comforters unto us, as jobs wife and friends were, all the sort of them, or else when we shall consider what injuries and indignities we have offered them will increase our sorrow. And the like may we say of our health, wealth, strength etc. which being abused, will cast down rather then comfort.  
But whither am I carried in confirmation of this point? It is time as I take it, to make use of it, and so to proceed to the handling and hearing of some other doctrines.  
We may see by it as if it were in a clear & true looking glass, the miserable estate and woeful condition, of all in the world, that be without the knowledge and feeling of Christ, I say, both knowledge and feeling (and I beseech you join them both together, for they cannot be sundered, no more than the soul and the body) because as all without the knowledge of him are under condemnation, so many that know him, & yet feel him not in faith and obedience, shall certainly perish. For if that be true which Christ himself saith, joh. 17. This is life eternal to know thee to be the only true God and him whom thou hast sent jesus Christ: then this by the contrary must needs be true also, that those that know not God, and him whom he hath sent jesus Christ, rest under eternal condemnation, because Christ saith, he that believeth in the name of the only begotten Son of God, shall not come into judgement, but hath passed out of death into life: and again, he that believeth not is condemned already, because he believeth not in the name of the only Son of God. By which we see what sentence to give not only of the heathen and gentiles, of whom the Apostle speaketh Ephes. 2. that they were without God in the world: neither yet of the jews, Turks & others, who though they acknowledge God the Father, yet obstinately deny and refuse the person of the son: but also of many thousands of Christians, whereof some as heretics deny his natures, as the anabaptists, who deny his humanity, and our popish adversaries defacing his offices of Kingdom, in erecting and exercising another government, than he hath prescribed of priesthood, in placing their daily unbloody sacrifice in stead of it: of prophecy, in bringing in new docirines, and establishing traditions, and other such trash and trumpery. Other some again knowing him, but denying him thorough lose and lewd life, of whom we may say as the Apostle saith of some other not much unlike them that When they knew the power of godliness, they denied it notwithstanding in their deeds: and of whom also we may say though it be to their terror, as Christ saith Luk. 12. He that knoweth the will of his master, and doth it not, shall be beaten with many stripes.  
And yet let no man think this a hard or hasty judgement, for here we speak not the words of our own heart or mouth, but of God, and may in some measure in this behalf say, even as Christ himself saith joh. 12. I judge no man, but there is one that judgeth such, even the word that he hath spoken, it shall judge them, according to which when we judge, we cannot but judge righteous judgement, because it being all and only truth, it can give no sentence, save according to the same. But to draw it more near to our present purpose and occasion.  
We may learn from hence what is the reason why so many distressed spirits lie as it were broiling in the flame & fire of a troubled and disquieted he art. Sure he either they know not Christ, and the power of his grace and spirit, and then no marvel though they boil and broil indeed, when they are touched with the sting of conscience for sin, and condemnation therefore: For how can it be otherwise, seeing there is neither forgiveness of sins, nor overcoming of condemnation, nor any comfortable & continual feeling of any favour but by him. Or else they feel him not with his force and effect that way, though they know their own sin, the punishments due unto them therefore, with the manifold unworthynesses they find in themselves, hindering them from comfort and consolation. As for the former sort, I would wish them carefully & painfully to labour the attainment of knowledge, because than they are and shall be a degree nearer to grace & comfort than before, which having once obtained, and hearty prayer made unto God for the sanctified use, continuance and increase thereof in them, they shall no doubt in good time come to feeling: but till then let them never think of it, for all their thoughts that way shall be but lost labour, because not knowing, they cannot believe, for how can any man be persuaded of the things he knoweth not? And for the other I would in the fear of God counsel them, never to think of sin alone, or of condemnation by itself, or of their own unworthiness apart, for then certainly they cannot choose, but be much discomforted & greatly cast down, but to join always therewith the remedies that God hath provided & given them there against, as opposing against sin, Christ's sufferings, and the merits thereof, which being strong to take away the cause, cannot but utterly remove the effect, that is, condemnation: and to oppose against their own unworthiness, the worthiness of him that hath deserved all in all, not for himself, for he needed no merits, as never having offended; but for us, that in his righteousness we might stand pure and clean in the sight of God. And then no doubt but if we do this, these temptations shall be the more easy, and the sooner overcome, specially if we adjoin therewith all prayer for the increase & strengthening of our faith, to apply unto ourselves all the sweet promises and comfortable examples of the word, which indeed, be not only as many sure seals and pledges set thereunto, but so many particular documents to instruct us what to do, because God is not in this sort or sense, a general God to all, but a particular God to the faithful, & a special God to every one of them, as may appear by these words of the faithful, I thank my God, and in prayer, My God, my God, etc. And yet this applying of him unto ourselves doth not straighten God's goodness in itself, for that is infinitely large, nor hinder it from others, for he may and doth give to all abundantly, and yet all they have to the full, and he himself never a whit the less therefore.  
A second doctrine that we may learn from hence is this, that the estate of a distressed and an afflicted spirit, is not so hard or heavy, so dangerous deadly or desperate, as many men in the world take it, and would make it to be. This is gathered from hence, yea and confirmed also by this, that he doth here so comfortably call upon them, and command them to come unto him, which if they had been past hope he would not have done, for our Saviour hath not done or said any thing in vain. Surely nothing was hidden from him, he knew their estate, and accordingly framed himself thereto. And indeed to say true, it had been to no purpose, because being past hope, it should have been in vain, either to have called or commanded. But Christ showeth rather the quite and clean contrary, namely, that it is good and comfortable, as we may perceive by this, that our Saviour Christ so tenderly regardeth them that be plunged into that misery.  
And this we may understand also by many reasons as well as by that before alleged. All things in the world, and therefore this, must of necessity come from God or from nature. That which is from God, is as himself good yea, very good: that which is from nature, is as nature, vitiated and corrupted. But this indeed is no natural thing, as may appear by this, that nature in the corruption of it rather sootheth men in sin, than any manner of way chargeth them withal: yea nature is so far from working it, that it rather shuneth it, and flieth from it as a most grievous evil. And beside, if it were natural and from man, why should not all be exercised with it, seeing all men are merely natural, and have alike sinned as in regard of the taint of original sin? and though it may be that actually all men have not sinned alike, yet sith every man in his measure or manner, hath broken the law of God: if it were from nature it would follow thereupon that every man either more or less should be touched therewithal, because every man hath more or less sinned. It being therefore from God, as may appear by this also, that he hath ordained many means, and amongst the rest the execution of judgements, and the denouncing of the same, by the ministry of the law, and his using of the same, as a worthy instrument, to bring men there unto; it will follow thereupon that it cannot be but good, because nothing cometh from him who is all sovereign goodness in himself, but that which is good even as he himself is. And if it be good, as it must needs be coming from him, than it is not evil, or so dangerous, deadly and desperate as many men make it.  
Besides, let us but a little regard the persons, who are most touched therewith, & we shall see that they be the dearest & nearest unto God, & are best beloved of him. Amongst the Fathers under the law, were any more excellent than Abraham, than Moses, than David, than Isaiah? Of Abraham it is recorded, that he was the Father of the faithful, & the friend of God. Of Moses it is affirmed, that he was the faithfullest in the house of God, as a servant. Of David, that he was a man even according to the heart of God. And yet how much were every one of these humbled? Let David stand us in steed of al. How many not only here and there sentences or verses throughout his book of Psalms, but whole Psalms of this subject and matter, plainly show him, to have been far thrown down and humbled? To reckon them all would require much time, and therefore to rehearse them in whole or in part much more: but let him that doubteth of the truth of this read Psal 6.13.38.77.102. & 130. and if by them he will not be persuaded, that David was touched to the quick this way, no thing I suppose will cause him to believe it. Under the Gospel we have our saviour Christ himself, the principal preacher or minister thereof, a plain pattern of this point. His whole life was lead under this estate, yea and as we may say, laid down in it also, as it is at long and at large described unto us by the Evangelists. And this argument also, I mean concerning the humiliation of our Saviour, every way the Apostle in his Epistle to the Hebrews, doth not only handle in the six or seven first chapters of that his epistle, but teacheth God's people to make special use thereof for instruction and comfort. And if any will imagine that he was so thrown down, because he was best, yea only able to raise up himself and others also: let us turn our eyes from him unto others, and yet we shall behold the same still. The Apostle Paul was an elected vessel, & chosen to carry Christ's name amongst the Gentiles: and yet his state and condition this way is notably described in many places of his second Epistle to the Corinthians, but specially in the fourth chapter, where he saith: We are afflicted on every side, yet are 〈◊〉 not in d●stresse: we are in doubt, but yet we despair not: we are persecuted, but not forsaken: cast down, but we perish not. And he maketh a particular recit all of many of them in the eleventh chapter following. But specially that of the twelfth serveth for this purpose, where he saith, Lest I should be exalted out of measure, through the abundance or excellency (for the Greek word doth signify both the one and the other) of revelations, there was given unto me a prick in the flesh, the messenger Satan to buffet me: for this thing I besought the Lord thrice that it might departed from me, but he said unto me, my grace is sufficient for thee, for my power is made perfect thorough weakness. And shall we think that God would lay any thing upon these the only worthies of the world, save that which was good indeed? If we imagine so we are much deceived. And think that that will neither agree with God's nature in love, nor stand with the favour & affection that he beareth unto his children. For no doubt but as he loved them most dearly, so he bestowed upon them the greatest and best blessings.  
Again if in all affliction we may in our measure say as David the Prophet said, in some particulars of his own. It is good for me, O Lord, that I have been troubled, for before I was afflicted I went astray, but now I have learned to keep thy law. Then much more in afflictions of this kind, I mean sorrow and sickness of soul for sin past, God using it not only as a mean to draw us to repentance for that which is past, but to make us in time hereafter to come, more wary of and watchful over that, that in former time hath bitten us and pinched us by the heart, and provoking us in the heaviness of our spirits to spend time that way, to provide comfort for ourselves, spiritual I mean, that others are constrained to employ about bodily ease, relief and pleasure. And surely then these inward sorrows & griefs, cannot choose but be good, not only because they are occupied about a more excellent part, the soul, I mean, which God no doubt doth especially regard, but also because they bring forth better, at least sure I am more spiritual effects: as because they pinch more, more earnest prayer for grace to bear with patience, to undergo with profit, and to overcome through strength, and do more conform us unto the Image of our head in his sustringes (who endured much more this way, than any other way) and therefore also better or more excellent. Where we must yet further note, that that is not simply or only, as in regard of the afflictions themselves, but because God accompanieth them with the power of his sanctifying spirit, which maketh us in some measure, not only peatakers of the divine nature, whilst we fly the corruptions that are in the world, but like unto God, as in other respects, so in this, that as he causeth the rage of men to turn unto his praise, and at the beginuing yea and ever since to, commandeth light to shine out of darkness: so we out of the folly of our own sins learn spiritual wisdom, & from their darkness which is more palpable and gross than that of Egypt, labour and learn to setch the spiritual light of a holy life.  
And a further proof yet we have of this point, in that God himself is pleased well to like of & highly to commend this estate and condition: We know and believe that he alone is the best able to discern of men and matters: and we are thoroughly persuaded of this also, that for his entire uprightness, he cannot give wrong sentence or judgement. For howsoever men thorough blindness, partiality or other corrupted respects have been and are foully misled, & erred in matter of opinion and fact, yet none of these things falling into God, he can do no otherwise but determine according to right, so absolute and perfect is all and every thing that is in God. But he hath told us, that he liketh well of, & will respect and regard indeed those that are this way exercised. Of which if any man doubt, let him but mark and embrace that which we speak according unto godliness and truth, and I doubt not but he shall be well persuaded. In the 51. Psal. David as well experienced in these cases as any man, saith thus: The sacrifices of God (that is to say, such as the Lord now delighteth in and accepteth of) are a broken spirit: by which he meaneth a mind that is bruised and cast down in itself with the privity of his own infirmity and unworthiness. What can be more plain? what can be more pregnant? And yet as though this were not sufficient, he addeth further, A broken and a contrite heart, O God, thou wilt not despise. Gods not despising is indeed esteeming, and he useth so mean a speech, the better to express so excellent a matter, for no doubt of it, but he will well accept thereof, as his own work in us. And agreeable unto this is that of the Prophet Isaiah in the 66. chap. I look to him (saith God) that is poor and broken in spirit, and that tremble that my word. As if he should say, others I regard not though they come with their hands full of sacrifices: for that hypocrites may and do perform, but this none can come unto indeed, but such as be sound hearted, and assuredly belong unto me, and are indeed my holy temple and dwelling place. And what shall we say of that, that Solomon speaketh even from God himself in the 28. chap. of the Proverbs. Blessed is the man that feareth much continually. Is it not a plain proof of this point? And doth it not directly cross our corrupted judgement? We say they are in miserable and wretched estate. But we are ignorant and cannot discern of those matters specially, no more than a blind man is able to judge of colours. But God saith he or they be blessed. If he be the only wise God, why stay we not ourselves upon his sentence?  
To shut up, and that as if it were in a word or two the confirmation of this point, we say that whosoever either considereth God from whom these anguishes and distresses, are sent to good ends doubtless, as in regard of his people; or regardeth the persons upon whom they are laid, to wit the dearest and the best of God's people; or respecteth the fruits and effects that they bring forth in the servants of God; or believeth God so highly accouning of them, he cannot choose but give glory to God, & acknowledge the truth of this, namely that the state and condition of a man or woman wounded in spirit, is not so hard or heavy, so dangerous or deadly, as many times we take it, or men make it to be.  
But now let us descend to the uses of it. By all this we may see how much they are out of the way that judge the disquiet and distressed estate of God's people in this world, either by God to be laid upon them for sin, which is false, for God doth not always punish his for their iniquities, and there are many causes that may move the godly to mourn, as well as for their own sins, for examples, the mischiefs intended and practised against the Church, the disorders and breaches of the common wealth, the general overflowing of sin and iniquity in others with sundry such like: or else take it to be mere madness in them, or at least superfluity and predominance, and overruling of melancholy. As for madness surely, call it by what name you will, frenzy, lunacy, or I cannot tell what, it cannot be so, for than it should go and come, according to the increase and waning of the Moon, and should cause them affected therewith to be so unorderly, yea so unruly, as no man or matter almost should be able to hold or guide them. But those that are in this way touched, we know to be for the most part in one estate, and so far from unruliness, that they are very meek, patiented, and ready to be guided, having so profited under the hand of God, and by the feeling of their own unworthiness, that if any come to them, and handle them roughly in word or deed, they bear it with quietness, and say in some measure as the faithful do in the Prophet Micah. I will bear the wrath of the Lord, because I have sinned against him, until he plead my cause, and execute judgement for me: at which time he will bring me forth to the light, & I shall see his righteousness.  
And as for melancholy, I will not deny indeed, but that the conflict of conscience may be somewhat increased by abundance of that perilous humour? And I think no man that knoweth what it meaneth, and the conceits it worketh in them, in whom it aboundeth, will ever gainsay it. But there is not all. For if it were only from thence, why should not all melancholic persons have it in proportion according to the superabundance of that humour in them? But that is not so, as daily experience showeth. Or why should others, and of other complexions also, besides the melancholic, be sick of this disease? and that many times more dangerously then divers of those that have abundance of melancholy bearing sway in them. Surely God showeth us hereby, not only that their judgement is corrupt that thus think, but also that they are blind, and buzz out a word touching a matter that they have small skill in and less experience of, yea none at all. Small skill, because they know not the Scriptures, nor the power of God, without which indeed no man shall be skilfully acquainted with these causes. No experience, because they never felt hell in their hearts, or God's wrath against men for sin, unless it have been in them, either as a flash of lightning for a while, to make them without excuse, or as a mighty fire and flame to torment them without ease, that so they and the wicked that deny God, heaven, hell, immortality of soul and all, might see in themselves, though they have no comfort thereby, but wonderful terror rather, how much they are seduced. We say and we say truly, that a blind man cannot discern of colours. And why so? because he that must judge thereof, must both have sight and wisdom. One of these the blind man lacketh if not both. Yea we see many that notwithstanding they have their eyes, are not yet able (for want of judgement & experience) to discern of the diversity of colours, specially if so be they be mingled or compounded. He that must determine rightly of this matter, either as in regard of himself, or as in respect of other men, must have more than the eyes of his head, and more than the understanding of his natural heart, for the natural man perceiveth not the things that belong to the spirit of God, neither indeed can he, because they are spiritually discerned, and he is carnal and sold under sin. Yea he must have even the eyes of God, and wisdom & understanding from above, that is spiritual, and such as he vouchsafeth to bestow only upon his own children, and to which also, for their better encouragement of them in it, of his own mercy he promiseth a blessing in the 41. Psalm, saying, Blessed is he that judgeth wisely of the poor, the Lord shall deliver him in the time of trouble. The Lord will keep him and preserve him alive: he shall be blessed upon the earth, and thou wilt not deliver him unto the will of his enemies. The Lord will strengthen him upon the bed of sorrow, thou hast turned all his bed in his sickness.  
Wherefore when the afflicted person hath many times his griefs enlarged within him, not only by the sight and sense of his own sin, and God's wrath against the same, but by this also, that such a man and such a man thinketh so of him, and saith so of him, we may see he hath in a readiness, and may easily answer even for himself in this behalf with the Apostle, or as the Apostle did in another not much unlike saying. It is a small matter for me to be judged of man or of man's days: & the rather too, because God hath not given judgement unto men, but reserved it in his own hands, as who is best able every way most rightly to pronounce. Again he may well and truly say thus to his own soul, they that so censure me, are ignorant, or unexperienced, or hard hearted, or partial, and one way or another souly overtaken and unfit to give sentence: they know not themselves or their own estate, how should they know mine. We must stand or fall to the Lord, and not unto men. With these & such like are they to raise up their hearts, and cheer their spirits against the blind, unexperienced, rash, yea uncharitable judgement of other men, huddled out thick and threefold against them, in the days of their affliction and sorrow. And if in other cases of far lighter weight, the Apostle will not have us to judge one another, but sharply reproveth it, saying, What art thou that judgest another man's servant? He standeth or falleth to his own Lord, yea he shall be established, for God is able to make him stand. Shall we think he would approve or bear, so gross a corruption and foul a fault as this? No verily. Let us learn therefore, to lay our hands even upon our hearts & our mouths both, & not give ourselves liberty either to think evil of, or to speak hardly of, those that be thus thrown down, and humbled under God's mighty hand, for that is presumptuous against the Lord, and uncharitable towards men.  
And another use may be made of this point as in regard of the faithful themselves, who minding too much their own sins, and by means there of misery and unworthiness in themselves, & judgements from God against them for the same, many times make their own mouths means to express fearful things against their own souls: as for example, no man in so woeful taking as I, I fear I am a castaway, or else why should I thus be tormented? And these things I doubt not but they deliver from a heart, that feeleth as much as the mouth expresseth. Howbeit I say, what art thou, that takest the Lord's office into thy hands? and deliverest these hard and heavy things, and that not against other men (which were indeed uncharitable) but even thine own self which is unnatural? Tell me I pray thee. May blindness so far prejudice men's judgements, that it shall hinder them from beholding their own and other men's states? and shall it not obscure thine own also? yea, and that even concerning thyself, and touching thine own present state? But further know this, O man, that sometimes greatness and continuance of griefs, maketh the best of God's Saints to say as much against themselves as thou dost, and yet for all that be in never a whit the worse case. David in the xxii. Psa. crieth out, My God, my God, why hast thou forsaken me? And yet even then he was near unto God, yea & dear unto him also, or else he could not have called upon God, and that in such particular manner, applying him to himself as he did, neither would the Lord have so graciously granted him his requests. And why should not this be thy state, rather than the state of a damned or reprobated wretch? To uphold thy heart, thou hast something, even the sanctified examples of the people of God, but to depress thee so above measure, thou hast nothing but imagination and conceit, either of that which is not in God, or if it be, is not in him to that end that thou supposest: or else of that which is not in thyself; or if it be, is not in that measure and quantity, or to those ends that thou imaginest.  
Besides I beseech you consider, that it is one thing what men speak of themselves, according to their present feeling, either of sin in their souls, or the wrath of God against them therefore, which many times may be more than is either meet or true: & another what God is in his own nature, & what he himself saith of them. God is exceedingly good & merciful, and is not indeed bound to ratify every sentence of man's mind or mouth, which he uttereth either against his own soul, or against others. I hope no man is, sure I am no man can be rightly persuaded, that any particular person is more than the whole Church. And yet God no otherwise approveth the Church's judgement to ratify it in heaven, than they on the earth bind according to his will. And why should it be otherwise as in regard of particular persons? Have they better privileges than the whole Church hath: if it be so, let them produce a law, not of the twelve tables amongst the Romans, but of the ten commandements amongst the people of God, or else there is no credit to be given. O my brethren, it fareth in the diseases of the mind, as it doth in the sickness of the body. Many a man, yea skilful Physicians, take them to be at deaths door, when God giveth afterwards long life. On the other side some bless themselves in their own hearts and think all is well, when death suddenly seizeth upon them, & leadeth them to the grave and hell. Remember I beseech you what was said before out of the 28. of the Proverbs, Blessed is the man (saith the Lord there) that feareth much continually. This state and condition of ours, whensoever or wheresoever it pleaseth God to exercise us therewithal, is a principal argument unto us, that God would not have us perish with this wicked world, he by this as by other means thorough his grace, making us able thus to judge ourselves. And indeed to have such a fearful and checking heart of ourselves, for sin past, or for fear to fall into it hereafter, is one plain difference betwixt the godly and ungodly, who are seldom or never this way touched, at the least with comfortable effect. And therefore let the afflicted soul, gather consolation to his conscience, and correct his judgement: for surely that which he taketh to be bitter as gall or wormwood, is by the Lord himself, and not by the voice of man to be proclaimed to be sweet as honey, or the honey comb.  
The promise specified in the last words of this verse, cometh now to be looked into. Out of which gracious and sweet promise we may learn two things. One, that the fullness of all spiritual joy and comfort is to be found in jesus Christ and no where else: which because it is the same that hath been handled heretofore, we will but only touch, and put you in mind of it, not standing upon it, because it is done already. And indeed though the point be excellent, and would be handled again & again, yet because the time passeth away, & we are to come to other points, we will say no more. Only let the faithful conscience look well unto it, and provide his comfort this way, or else let him know he shall never be comforted indeed.  
The other is this, that if a man will find sound comfort indeed, he must be well acquainted with the promises of the word. This doctrine as others is both gathered out of this place, & confirmed by it, as may appear by this that our Saviour Christ is here so plentiful in the promises, I will refresh you, ye shall find rest unto your souls: which course also he observeth in many other places: I will have mercy and not sacrifice: and again, I came not to call the righteous, but sinners to repentance. And most sweet is that in the third chapped. of the Gospel according to S. john, God so loved the world, that he hath given his only begotten son, that whosoever believeth in him should not perish, but have everlasting life. Neither is this his practice only, but the spirit also in all the writings of the old and new Testament is large this way, and specially in that evangelical prophet Isaiah, as we may see by the manifold promises contained therein, and specially in three or four chapters together, as 53.54.55. etc. But amongst the rest how comfortable is that of chapt. 41. from whence even unto the end of his prophecy almost, he doth nothing else but publish promises and confolations: amongst which howsoever he do sometimes intermingle terror and threatening, yet he doth it to no other onde, but to make the mercies of God, more exceedingly merciful: as sometimes to disgrace a base colour, or to make a colour that is perfect indeed, to appear more beautiful and orient, we set by it another that is nothing so glorious and good. But to our purpose, I say, how comfortable is that of Isaiah. 41. where the Lord commandeth his ministers to comfort, yea to comfort his people, and to seek out for them, and to speak such things unto them, as may delight and affect their heattes, and to proclaim unto them that the set time is accomplished, that their iniquity is pardoned, and that they have received double at the Lords hands for all their sin. And this is yet further made plain by this, that though all the word generally be the object of our faith, teaching us indeed what we should believe and do for God's glory here, and our endless glorification else where; yet the principal props and stays of our consciences, for comfort & consolation indeed, are no where else to befound, but in the gracious and sweet promises contained therein: which also is manifest even by the very practice of God himself every where propounding them to an afflicted and distressed heart, as the principal and peculiar remedy against the sickness of our souls that way. In the 103. Psalm he saith, that look how much more high the heavens are over the the earth, so much doth his goodness prevail upon them that fear him. Again, he removeth our sins as far fromus, as the East is from the West. By two fit similitudes taken from things that are subject to our fight amplifying the grace and mercy of God, & opposing the same against our transgressions. And in Isaiah 1. he saith thus, Though your sins were as scarlet, they shall be as snow, and though they were as crimson, yet they shall be whiter than wool. And fearing lest men would not willingly come, how doth he there intereat us? saying, Come now I pray you and let us reason the cause together, as though he should say, let us friendly confer of the matter. If you will but lend and bend your care, and be touched with the true sense of my righteousness and your own sins, I promise faithfully, that I will for mine own mercy's sake put away all your transgressions whatsoever, though they be never so great or grievous. That shall not let my work in you: my mercy shall surmount all: yea your misery (if you soundly turn) shall magnify the greatness of the abundant riches of my mercy. The new covenant that God maketh with his people in the 31. chap. of jeremy, (and to the end that we might know it indeed to be a promise of the new testament, it is repeated by the Apostle Heb. 8.) how comfortable and full of sweet promises is that? After those days saith the Lord, I will put my law in their inward parts, and write it in their hearts, and I will be their God and they shall be my people: and they shall teach no more every man his neighbour, and every man his brother, saying: know the Lord for they shall all know me from the least of them unto the greatest; saith the Lord, for I will forgive their iniquity, and will remember their sins no more. And if the old testament be so plentiful, what shall we think of the new, which doth as of purpose propound, and handle this point or question? Christ himself saith, Mat. 7. Ask, and it shall be given unto you, seek and ye shall find, knock and it shall be opened unto you. And in the 7. of john, in the last and great day of the feast, he stood & crying out said, He that believeth in me, as saith the scripture, out of his belly shall flow rivers of water of life: and in the 12. of that Gospel, He that believeth in me, yea though he were dead, yet shall he live: and whosoever liveth and believeth in me shall never die. Is not that of the same nature which he speaketh of in another Euangelisst? The whole need not the Physician, but they that are sick. I am not come to call the righteous, but the sinners to repentance. And what may we think of that which is alleged in the 12. of the Gospel after Mathewe, out of the prophet Isaiah, A bruised reed shall he not break, and smoking flax shall he not quench, till he bring forth judgement unto victory? Out of Paul's epistles we have spoken somewhat before in the first point of doctrine that was gathered out of this text, yet take one or two. In the 2. to the Corinth. chap. 6. he saith, We are the temples of the living God, as God hath said I will dwell amongst them and walk there, and I will be their God, and they shall be my people. Yea I will be a Father unto you, and ye shall be my sons and daughters saith the Lord almighty. And the same Apostle delivereth a notable promise, with a glorious & comfortable preface, prefixed before it also. 1. Tim. 1. This is a true saying and worthy to be receined of all men, that Christ jesus came into the world to save sinners, of whom I am the chief. May we not of these and thousands such like, say as the Apostle Peter doth, that most great & precious promises are given unto us, & that even for that end which he expresseth there, namely, that by them we should be partakers of the divine nature, whilst we fly the corruption that is in the world thorough lust? Are not these great promises, and may justly be so called, because they proceed from the great God, & propound unto us great and excellent matters? May we not esteem them precious, not only for the rarity and excellency of them, but also because they underprop our precious faith? Are we not made in a double respect by them partakers of the divine nature? 1. that as in regard God is joyful and cheerful, we are also become comfortable, and replenished with spiritual joy. 2. That as be ceaseth from sin, and is continually occupied in well doing, so we learn thereby in our measure and manner to die the death of sin, and to live the l●fe of righteousness: What other men may think I know not, but to me it seemeth that God thus in his word, setting promises against sin, mindeth nothing else but to show that as sin is it that most stingeth the conscience, so the mean to heal that biting (as if it were the brazen Serpent set up to cure the bitings of fiery Serpents) & to bring comfort against the same, is the promises of God propounded unto us in the word, and felt in our hearts by faith.  
And this is so plain and evident a truth, that even there where God seemeth most to terrify, I mean in denouncing the threats of his law, or judgements against sin, he yet thinketh upon, not only his mercy in himself, but as it is manifested unto men, he even there, either plainly expressing promises of blessing, grace, and favour, or else closely implying & understanding them. Wherein surely he dealeth no otherwise, than he doth in the commandments, by a good thing commanded, forbidding the contrary evil, and by an evil thing prohibited, enjoining straightly the loving and doing of the contrary good, that so we seeing what God aimeth at both in his precepts promises, threats, and all namely not only our obedience and humiliation, but comfort also, we might learn to attain that, and to look to and for that, which he hath provided for our good.  
And yet we shall more clearly perceive and behold this truth, if we respect God's word, or the holy scirptures in the several parts thereof, fundred as if it were from the promises. For if we look upon the threats contained therein against sin and sinners, they will be so far off from performing this duty of comfort and consolation, that they will rather work in us horror and trembling, and make us to be so not only cast down, but dismayed in ourselves, as we shall hardly, or not at all admit comfort. The doctrine of the law separated from the curse and threatening due to the transgressors thereof, will indeed set before us God's absolute and exact righteousness, and discover unto us the duties, that we should do to him and to our neighbours. But when we consider withal that it setteth out our sin against every particular precept, that will be so far from yielding us consololation, that it will over whelm us with despair, when we either respect God's absolure righteousness, or our own innumerable transgressions against his blessed law. And though I doubt not but these former things may be good and powerful to humble us and somake us indeed more fit for consolation and comfort, even as preparatives going before better physic, for the scouring away of bodily diseases, yet can they not of themselves help or heal (but wound and terrify rather) for that is the peculiar both office and work of God's promises made effectual in our hearts by the touch and operation of the spirit. Nay, I will say more than that, though the ground of Christian religion, and the main points of faith be excellent things, and have their use not only for increase of knowledge, but even for the building of us up in care and conscience of well doing, and being well felt may answer many temptations that arise in a scrupulous and doubtful mind: yet still the promises of the word, minister matter of assured comfort and comfortable assurance and feeling: which also we may perceive by this, that many may have the knowledge of faith, and yet in the day of temptation, not be able to strengthen their own hands or others.  
But to proceed a little further in the proof of this point: We cannot but confess, that the examples of mercy and comfort in the word, are full of strong & sound consolation, because they be as if it were so many seals set unto the writings of God's promises, that as heretofore he hath been to others, so he will hereafter or still, be favourable unto his people. And yet we shall see, that they lie open though not of themselves, yet by reason of man's corrupted heart to many exceptions: as for example, they to whom they were accomplished were better than we: God was more favourable then, than he will be now, because we have more means of mercy, and have profited less: and therefore are not so properly fit for consolation, as the promises are. For over and beside that they are but in men, and therefore full of weakness and wants, we know and confess every where, that as we must live not by examples, but by rules, so we must be comforted, not so much by examples, as by promises. And therefore though examples be good, yet not so strong; whereas the truth's certainty, and power of the promises, is from the might and mercy of him that hath made them, who also is both greater than all exception, and free from the least show or shadow of turning. And yet let us be understood, I beseech you as we should: namely that we ascribe not this excellent work unto the promises themselves, though also we deny not but even in that respect, they are spiritual, holy, heavenly, etc. but as by the spirit they are made powerful in us, and as by the hand of faith we are strengthened to apply them unto ourselves: for otherwise we may say of them, as we do of the rest of the word, that without the spirit and faith they are as if it were a sealed book unto us for understanding, and a dead letter for instruction & consolation, having even no other use in us, than the rest of the word not felt or obeyed, namely to make us without excuse, or to cause our sorrowful & heavy estate, to become more sorrowful and heavy, because we see holy & heavenly things propounded unto us, and ye have not either hearts to understand, or souls to believe. This therefore must be our principal care, to make that profitable unto us that GOD graciously provideth and propoundeth for our good.  
Now we come to the use of this necessary doctrine, which as I take it, is or may be twofold. First, for instruction. Secondly, for confutation. For instruction, we may plainly perceive hereby, what is the reason of so much heaviness of heart, sorrow, and fear, in so many of God's people and children in the world. Surely either they are ignorant of these sweet and gracious promises not so much as having either heard them, or known them, or else if they have in some measure of knowledge been acquainted with them, they have in the carelessness of their own hearts, or not ceiling present use of them, let them slip out of their minds, like leaking vessels, not able to contain such good things; or else if they have known them & remembered them thorough want of comfortable feeling of the good things propounded therein, they have been unto them, as if they had either not been at all, or as though they had contained in them, no such sweetness and pleasure as they do indeed. And let us not think this strange: for even as ignorance in religion and carelessness to obey the things that we know, is a principal cause of all transgression and lose life: men not being either willing or able to do the things they are not acquainted withal; and for the things that they know, blearing out their knowand laying the rains in their own necks: so they not knowing of the promises, or they not minding of them, or not striving comfortably to feel them, is the very wellspring as I may so call it, of all inward and outward discomfort, and distress of conscience especially. For how can the wounded conscience admit comfort, when he understandeth not the comfort presented unto him? or if he forget it, where is his joy in the midst of his forgetfulness? We say that of an unknown thing there is no desire: & we may in proportion say the same of a thing that is not remembered. For our own parts let us know that as Satan laboureth to root out of our hearts generally, all the seed of the word, that thereby keeping us in blindness and ignorance, he may make us run riot at his pleasure: so especially he travaileth, either to hinder us from receiving or having received from making good use of the sweet & comfortable promises of the word, the very matter if I may so say, and a special mean I am sure of our spiritual comfort. For the redressing and repressing also of which enormities in us, a godly man, that is in some sort ignorant, should labour to abound in the knowledge of them: as he that is forgetful should refresh his memory, by often reading, meditation and conference in them, and that not only by and with his own heart, but even by other men also: and they that want feeling of them should look unto jesus Christ, in whom all the promises of God are yea and amen, and should be much and often in the use of all the means whereby Christ is become ours, as the word, sacraments, prayer, fasting, etc. But above all they should regard, and labour for the holy spirit, to be shed abroad in their hearts, both to make all these things before named powerful in them, and to pledge up also the truth and certainty of the promises themselves, because it is the earnest penny of our adoption and inheritance. That so sith sathan there laboureth to assault us most, and shake our faith as in that behalf, we might thither bring all our aids and defences, as they do that are in a besieged hold, and so we better made able not only to endure the assault, but to drive our foes with their forces, from our gates & walls. And he or she or they whosoever that can do this, they may well assure their hearts, that howsoever they may now & then, or for a while be buffeted & beaten, yet they shall never be vanquished or overcome, because he that is in them & with them & for them, by himself & his blessed spirit, and all other effectual means of consolation and comfort, is stronger & greater than al.  
Secondly, it is very fit and meet for confutation of a conceit, that riseth up in men's minds, yea & is delivered also by the mouths of some specially our popish adversaries, who tell us that this propounding of comfort in the promises of the Gospel, acquainting the people therewith maketh mensecure & careless. But herein surely they show themselves blind & blockish, as who have not yet learned to distinguish between a thing good in itself, and man's corruption abusing that which is good. They may by the self same reason abolish all the other parts of the word, and disannul or evacuate the sacraments, because infinite thousands in the world abuse them, to the increase of sin and licentiousness in themselves: yea if they will or can make frustrate God's grace, because many turn it into wantonness, and say sith is this true, that where sin hath abounded, there grace hath superabounded, therefore let us continue in sin that grace may abound? And if for or in outward things, we should reason as they do, and have it followed that so is delivered, we might easily bring all disorder and confusion into the world, and overthrow the whole course and raze of mankind. Some abuse drink to drunkenness, and other some meat to gluttony and gormandize, therefore there must be no use of meat and drink: what is this else but to starve the excellentest of God's creatures, man I mean? Many abuse apparel to pride, and puffing up. It were best therefore to have men go naked, which what were it else but to become or bring in new Adamites? divers turn magistracy & authority into tyranny, and therefore with the Anabaptists, away with all civil authority and government: which what were it else, but to bring in Anarchy, worse than tyranny by much? But to the point indeed. The promises of themselves, and in the servants of GOD bring forth no such effect. For as they are delivered for the comfort and consolation of them that are afflicted and mourn in Zion, as may appear in every place where they are alleged, & namely in the two first verses of the 40. chapter of Isay, and tend indeed to manifest God's love and mercy, that so in the truth and performance of his word, we might be well assured, that nothing should put an eternal separation between him and us, that hath loved us so tenderly, and given us such gracious promises of truth & life. So surely the doctrine every where adjoined to those promises in the word, doth plainly show that God meaneth not, to make men secure and careless thereby, or would have them to infer any such thing thereupon. And therefore when in the latter end of the sixth chapter of the second epistle to the Corinth. he had alleged many promises of peace & goodness, he beginneth the seventh Chapter thus. Seeing then we have these promises, dearly beloved, let us cleanse ourselves from all filled hines of the flesh & the spirit, and finish our sanctification in the fear of God. And the like he doth in the second chapter of the second epistle to Timothy, saying, The strong foundation of God remaineth sure, and hath this seal, the Lord knoweth who are his: but withal let every one that calleth upon the name of Christ, depart from iniquity.  
And let this suffice for these words of the 28. vers. with the rest I cannot proceed, because we have been somewhat long: and as I am weary in myself, so am I loath to be troublous or tedious unto you. God may be pleased hereafter to give both occasion, time and place, to pursue these things and to finish the residue. In the mean while, it shall not be amiss, in a word or two to apply that hath been said, to our present assembly and causes thereof, and so to shut up this exercise.  
The causes that have moved us thereto, are great & grievous iniquities prevailing upon all & every one of us, the heavy rod of penury and scarcity that overfloweth the land, wars and rumours of wars, and the same intended and threatened against us, both outward and inward at home and abroad. To divert or turn away, the punishments for our sins and the judgements that we confess and acknowledge, we have justly deserved therefore, no outward thing will serve, though it be never so great & glittering or seem never so pleasant or painful, but soundness of heart and humble walking with our God in all our ways, and all the days of our lives. To this we have been exhorted and provoked by manifold good means, and namely by propounding singular comforts and consolations which the Lord hath vouchsafed unto us, the better to meet with our backwardness from approaching to him, we being sometimes discouraged from doing of that duty, by his almighty greatness and excellency, and sometimes let from it, by the consideration of our own base and unworthy estate. But yet sith he hath so lovingly and fatherly called us, and for our better encouragement given us gracious promises, let us draw near with a true heart in assurance of faith, our inward parts being pure from an evil conscience, and washed in our bodies with pure water. And so no doubt the punishments we presently feel shall be removed, the fear of our foes at home and abroad shall be put far away, and we shall not need to dread the curses of that Balaam of Rome, not the vaunts and attempts of that proud and persecuting notion of Spain, nor of any other our enemies bodily or ghostly, because that our consciences being quieted with the comforta. blefeeling of all God's favours, and specially of the forgiveness of our sins, and the salvation of our souls, we may comfortably say, as the saithful that have gone before us have done, I will not be afraid for ten thousand of the people that should beset me round about. Nay though I should walk in the valley of the shadow of death, I will yet fear none ill, for thou art with me, thy rod and thy staff, they comfort me. Yea that we are persuaded that neither death, nor life, nor Angels, nor principalities, nor powers, nor things present, nor things to come, nor height nor depth, nor any other creature shall be able to separate us from the love of God, which is in Christ jesus our Lord.  
Now let us pray that God would give a rich and plentiful blessing in our several hearts to all the good things that have been delivered unto us at this time: and let us humbly entreat him to make them profitable in us, not only for this present, but for all the days of our lives, to his glory and our everlasting comfort thorough Christ.  
FINIS.