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A SVVEET AND COMFORTABLE SERMON FOR A TROVbled Conscience. PROV. 18. 14. The spirit of a man will sustaine his infirmitie:
A SWEET AND COMFORTABLE SERMON FOR A Troubled Conscience. CURAE. 18. 14. The Spirit of a man will sustain his infirmity:
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but a wounded spirit vvho canne beare it.
but a wounded Spirit who can bear it.
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THIS Scripture is not onely woorthie to be grauen in steele with the point of an Adamant, and in letters of golde;
THIS Scripture is not only worthy to be graven in steel with the point of an Adamant, and in letters of gold;
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but also to bee written and registred by the finger of Gods spirit in the tables of the hearte:
but also to be written and registered by the finger of God's Spirit in the tables of the heart:
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which sentence, brieflie speaketh thus much vnto vs;
which sentence, briefly speaks thus much unto us;
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that what trouble soever befalleth a man, his mind vnapalled, he will indifferently beare it out:
that what trouble soever befalls a man, his mind appalled, he will indifferently bear it out:
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But if the spirite of a man be once troubled and dismaied, he cannot tell how to be deliuered.
But if the Spirit of a man be once troubled and dismayed, he cannot tell how to be Delivered.
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And no marvell, for if the minde of man be that fountaine of comforte, which ministers comfort to him in all other troubles,
And no marvel, for if the mind of man be that fountain of Comfort, which Ministers Comfort to him in all other Troubles,
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and if it become comfortlesse, what shall comfort it? if it be voide of help, where shall 〈 ◊ 〉 be helped? If the eye which is the light of the bodie, be darknes;
and if it become comfortless, what shall Comfort it? if it be void of help, where shall 〈 ◊ 〉 be helped? If the eye which is the Light of the body, be darkness;
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how great is that darknes? If the salt which sauoreth all things be vnsauorie, for what is it good? If the minde which sustaineth all troubles be troubled,
how great is that darkness? If the salt which savoureth all things be unsavoury, for what is it good? If the mind which sustaineth all Troubles be troubled,
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how intollerable is that trouble? To shewe this the better, wee will first declare, howe great a punishment of God this wounde of Conscience is.
how intolerable is that trouble? To show this the better, we will First declare, how great a punishment of God this wound of Conscience is.
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Secondly, we will teach, how this trouble of mind may be avoided.
Secondly, we will teach, how this trouble of mind may be avoided.
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Lastly, we will set downe, how Gods children falling in some measure into this affliction of spirit, may be recouered out of it.
Lastly, we will Set down, how God's children falling in Some measure into this affliction of Spirit, may be recovered out of it.
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For the first, the griefe of this maladie is seene, either by some due consideration of the persones that haue felt it,
For the First, the grief of this malady is seen, either by Some due consideration of the Persons that have felt it,
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or by some wise comparison, made betweene this griefe of minde, and other outward griefes incident to a man.
or by Some wise comparison, made between this grief of mind, and other outward griefs incident to a man.
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The persons, in whome we may consider this wounde of spirite, are either meerlie naturall men,
The Persons, in whom we may Consider this wound of Spirit, Are either meerlie natural men,
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or such as be renewed by the spirite of God: the men meerly naturall, are either the heathen, such as never knewe God in Christ:
or such as be renewed by the Spirit of God: the men merely natural, Are either the heathen, such as never knew God in christ:
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or carnall professors, such as haue not protested Christianitie aright: If we looke among the Heathen, howe many of them haue willingly gone vnder povertie,
or carnal professors, such as have not protested Christianity aright: If we look among the Heathen, how many of them have willingly gone under poverty,
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and haue bene content to vnburden themselues of all worldly tresures, how haue some of them,
and have be content to unburden themselves of all worldly treasures, how have Some of them,
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whilest their minds were vnapalled, suffered imprisonment exile, and extreame tortures of bodie, rather than they woulde betraye their Cuntries: &c. How many of them haue devoured many injuries,
whilst their minds were appalled, suffered imprisonment exile, and extreme tortures of body, rather than they would betray their Countries: etc. How many of them have devoured many injuries,
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and born outward troubles with some ease, and with no resistance, whilest their minds were at libertie? and yet look not to the •••nest,
and born outward Troubles with Some ease, and with no resistance, whilst their minds were At liberty? and yet look not to the •••nest,
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but to the best and most excellent men among them, even their wise Philosophers, sweet Oratours, and exquisite Poets;
but to the best and most excellent men among them, even their wise Philosophers, sweet Orators, and exquisite Poets;
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who in bearing and forbearing, they thought the chiefest point of vertue to consist: and yet yee shall see, when once some great distresse of mind did wound them;
who in bearing and forbearing, they Thought the chiefest point of virtue to consist: and yet ye shall see, when once Some great distress of mind did wound them;
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some would make an end of it, by preparing a cup of deadlie poyson; some would violently and voluntarilie run on their enemies pykes;
Some would make an end of it, by preparing a cup of deadly poison; Some would violently and voluntarily run on their enemies pikes;
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some would throwe downe themselues from high mountaines;
Some would throw down themselves from high Mountains;
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some woulde not stick to stabbe most monstrouslie their own bodies with daggers, or such like instruments of death.
Some would not stick to stab most monstrously their own bodies with daggers, or such like Instruments of death.
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All which men, woulde seeme to haue great courage, in sustaining many harmes, so long as their minds were not ouer maistered;
All which men, would seem to have great courage, in sustaining many harms, so long as their minds were not over mastered;
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but when that devine and supreame essence which they acknowledged, did by his power crosse and ouerturne their wittie devises,
but when that divine and supreme essence which they acknowledged, did by his power cross and overturn their witty devises,
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and head-strong attemptes, so as without hope of remedy, they were hampered in pensiuenes and sorrow of mind:
and headstrong attempts, so as without hope of remedy, they were hampered in pensiveness and sorrow of mind:
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then being not able to turne themselues vnder so heauy a burden, they shrink down,
then being not able to turn themselves under so heavy a burden, they shrink down,
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and by violent death, would ridde themselues of that disquietnes and impatiencie of their troubled mindes.
and by violent death, would rid themselves of that disquietness and impatiency of their troubled minds.
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But, let vs come neerer, and whether we behold the Papistes, or the familie of Loue,
But, let us come nearer, and whither we behold the Papists, or the family of Love,
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or the common sort of Christians, we shal see, they will passe quietly through many afflictions;
or the Common sort of Christians, we shall see, they will pass quietly through many afflictions;
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whether for that they haue a spirit of slumbering and numnesse cast on them;
whither for that they have a Spirit of slumbering and numbness cast on them;
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whether because they haue branned themselues through som sensles blockishnes, as men hewen out of hard oaks,
whither Because they have branned themselves through Some senseless blockishness, as men hewn out of hard oaks,
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or grauen out of marble stones, I knowe not:
or graven out of Marble stones, I know not:
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but yet when the Lord shall let lose the cord of their conscience, and shall set before their faces their sinnes committed, see what fearfull ends they haue:
but yet when the Lord shall let loose the cord of their conscience, and shall Set before their faces their Sins committed, see what fearful ends they have:
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so, whilest some of them by hanging themselues, some by casting themselues into the water, some by cutting their owne throates, haue ridde themselues out of their intollerable griefes.
so, whilst Some of them by hanging themselves, Some by casting themselves into the water, Some by cutting their own throats, have rid themselves out of their intolerable griefs.
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Now, wherein is the difference, that some die so sensleslie, and some dispatch them so violentlie? Surely, the one feeling no sinne, depart like brutish hoggs:
Now, wherein is the difference, that Some die so sensleslie, and Some dispatch them so violently? Surely, the one feeling no sin, depart like brutish hogs:
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the other sure charged with sin, depart like barking dogs:
the other sure charged with since, depart like barking Dogs:
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But let vs come to the children of God, who haue in some degrees felt this troble of minde,
But let us come to the children of God, who have in Some Degrees felt this trouble of mind,
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and it will appeare both in the members, and in the heade of all burthens, to be a thing most intollerable to suffer a wounded conscience:
and it will appear both in the members, and in the head of all burdens, to be a thing most intolerable to suffer a wounded conscience:
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and to begin with, let vs set in the first ranke Iob, that man of God, commended vnto vs by the holy Ghost, for a mirrour of patience;
and to begin with, let us Set in the First rank Job, that man of God, commended unto us by the holy Ghost, for a mirror of patience;
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who although for his riches, he was the welthiest man in the land of VZ, and for his authoritie might haue made afraide a great multitude:
who although for his riches, he was the Wealthiest man in the land of VZ, and for his Authority might have made afraid a great multitude:
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whose substance was the greatest of all the men of the East: yet when the Sabeans came violently and tooke away all his cattell;
whose substance was the greatest of all the men of the East: yet when the Sabeans Come violently and took away all his cattle;
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when the fyre of God from heauen burnt vp his sheep & his servants; when the Caldeans had taken away his Camels;
when the fire of God from heaven burned up his sheep & his Servants; when the Chaldaeans had taken away his Camels;
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when a greate winde smote downe his house vpon his children;
when a great wind smote down his house upon his children;
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although indeede he rent his garments, which was not so much for impatiencie, as to shewe that he was not vnsensible in these euills:
although indeed he rend his garments, which was not so much for impatiency, as to show that he was not unsensible in these evils:
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yet it is said, that he worshipped & blessed the name of the Lord, saying: Naked came I out of my mothers wombe, and naked shall I returne thither:
yet it is said, that he worshipped & blessed the name of the Lord, saying: Naked Come I out of my mother's womb, and naked shall I return thither:
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Howbeit, beholde, when at the strong conference of his comfortlesse friendes, his minde began to be agasht, which was not so in all his former tryall:
Howbeit, behold, when At the strong conference of his comfortless Friends, his mind began to be agasht, which was not so in all his former trial:
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when his Conscience began to bee troubled, when he sawe the Lord fasten in him sharp arrowes,
when his Conscience began to be troubled, when he saw the Lord fasten in him sharp arrows,
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and to set him vp as a Butt to shoot at:
and to Set him up as a Butt to shoot At:
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when he thought God caused him to possesse the sinnes of his youth, this glorious patterne of patience, could not beare his griefe, he was heauie,
when he Thought God caused him to possess the Sins of his youth, this glorious pattern of patience, could not bear his grief, he was heavy,
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and so may commend to all, the image of a wounded spirite that shall come after.
and so may commend to all, the image of a wounded Spirit that shall come After.
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Dauid, a man chosen according to the Lords owne heart:David, a man chosen according to the lords own heart:
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Ezeckiah, a pure worshipper of God, and a carefull restorer of true Religion, Ieremiah the Prophet of the Lord, sanctified and ordained to that office before he was formed in his mothers wombe, were rare and singular in the graces of God:Ezekiah, a pure worshipper of God, and a careful restorer of true Religion, Jeremiah the Prophet of the Lord, sanctified and ordained to that office before he was formed in his mother's womb, were rare and singular in the graces of God:
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yet when they felt this wounde pearcing them, with grief of hart; they wer as Sparrows mourning, as Cranes chattering, as Pellicanes casting out fearful cries:
yet when they felt this wound piercing them, with grief of heart; they were as Sparrows mourning, as Cranes chattering, as Pelicans casting out fearful cries:
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they thoght themselues as in the graue, they wished to haue dwelt solitarie, they were as bottels parched in the smoke, they were as Doues mourning, not able without sighes & grones to vtter their wordes, their hartes claue to the dust,
they Thought themselves as in the graven, they wished to have dwelled solitary, they were as bottles parched in the smoke, they were as Dove mourning, not able without sighs & groans to utter their words, their hearts clave to the dust,
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& their tongues to the roofe of their mouth:
& their tongues to the roof of their Mouth:
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but aboue all, if these were not sufficient to perswade vs in this doctrine, there remaineth one example, whome wee affirme to be the perfite annotomie of an afflicted mind;
but above all, if these were not sufficient to persuade us in this Doctrine, there remains one Exampl, whom we affirm to be the perfect annotomie of an afflicted mind;
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that is, the Lord and Saviour of vs all, Christ Iesus, the Image of the Father, the heade of the bodie, the mirrour of all graces:
that is, the Lord and Saviour of us all, christ Iesus, the Image of the Father, the head of the body, the mirror of all graces:
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the wisedome, righteousnes, holines and redemption of all Saints;
the Wisdom, righteousness, holiness and redemption of all Saints;
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who sustained the crosse, even from his youth vpwarde, besides povertie, basenes, and hunger, did willingly vndergo that great trouble of contempt and reproch,
who sustained the cross, even from his youth upward, beside poverty, baseness, and hunger, did willingly undergo that great trouble of contempt and reproach,
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and that among them, where he should haue had a right deserued honour, in respect of the doctrine that hee taught them,
and that among them, where he should have had a right deserved honour, in respect of the Doctrine that he taught them,
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and in regard of the manifold miracles wrought among them: as the healing of the sicke;
and in regard of the manifold Miracles wrought among them: as the healing of the sick;
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the giuing sight to the blinde; and restoring life to the dead: this vnkindnes neverthelesse, did not so much stick into him;
the giving sighed to the blind; and restoring life to the dead: this unkindness nevertheless, did not so much stick into him;
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but, at what time hee was set as a sacrifice for all, when hee was to beare our infirmities, and carie our sorrowes;
but, At what time he was Set as a sacrifice for all, when he was to bear our infirmities, and carry our sorrows;
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at what time hee was plagued, smitten of God, humbled and wounded for our transgressions;
At what time he was plagued, smitten of God, humbled and wounded for our transgressions;
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when hee should be broken for our iniquities, and the chastisement of our peace was vpon him,
when he should be broken for our iniquities, and the chastisement of our peace was upon him,
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then he cried out, My soule is heauie euen vnto the death, then hee praieth, O Father, if it be possible, let this cup passe from me:
then he cried out, My soul is heavy even unto the death, then he Prayeth, Oh Father, if it be possible, let this cup pass from me:
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but how praied hee? even with sweating: howe sweated he? even drops of blood:
but how prayed he? even with sweating: how sweated he? even drops of blood:
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how often praied he? three times: when ended his agonie? not till hee was deade:
how often prayed he? three times: when ended his agony? not till he was dead:
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what said he being ready to depart? My God, my God, why hast thou forsaken mee? was this for his humane death,
what said he being ready to depart? My God, my God, why hast thou forsaken me? was this for his humane death,
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as some haue imagined? no, wee wicked men haue died without complaint, whose patience then might haue seemed to exceede his:
as Some have imagined? no, we wicked men have died without complaint, whose patience then might have seemed to exceed his:
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it was his suffering in his humane spirite, which encountered with the wrath of God, his God-heade suppressing it for a while, hee suffered many torments in his bodie,
it was his suffering in his humane Spirit, which encountered with the wrath of God, his Godhead suppressing it for a while, he suffered many torments in his body,
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but much more heavilie did the wrath of God lie vpon his soule:
but much more heavily did the wrath of God lie upon his soul:
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if this consideration of an afflicted spirite in these examples, doth not sufficiently shew, what a grieuous thing it is to suffer a wounded conscience, let vs proceed with the comparing of this with other euils, which falleth into the nature of man:
if this consideration of an afflicted Spirit in these Examples, does not sufficiently show, what a grievous thing it is to suffer a wounded conscience, let us proceed with the comparing of this with other evils, which falls into the nature of man:
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there is no sicknesse, but phisick prouideth it a remedie: there is no sore, but Chirurgerie wil afforde a salue: freindship helpeth povertie:
there is no sickness, but physic Provideth it a remedy: there is no soar, but Chirurgery will afford a salve: friendship Helpeth poverty:
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there is no impresonment, but there is hope of libertie; sute and favour recouereth a man from banishment:
there is no impresonment, but there is hope of liberty; suit and favour recovers a man from banishment:
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authoritie and time weareth away reproch. But what phisick cureth: what chirurgerie salveth: what riches ransome: what countenance beareth out: what authoritie asswageth:
Authority and time weareth away reproach. But what physic cureth: what chirurgery salveth: what riches ransom: what countenance bears out: what Authority assuageth:
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what salue delayeth a troubled conscience? All these banded togeather in league:
what salve delayeth a troubled conscience? All these banded together in league:
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though they would conspyre a confederacie, cannot help this our distres of a troubled or vnquyet mynde.
though they would conspire a confederacy, cannot help this our distres of a troubled or unquiet mind.
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And yet this one comfort of a quyet mynd doth wonderfullie cure, and comfortablie aswage all other griefes whatsoeuer.
And yet this one Comfort of a quiet mind does wonderfully cure, and comfortably assuage all other griefs whatsoever.
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For if our assistance wer, as an host of armed souldiers: if our friends were the Princes and all the governours of the earth:
For if our assistance were, as an host of armed Soldiers: if our Friends were the Princes and all the Governors of the earth:
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if our possessions were as large as betwene the east and the west: if our meat were as Manna from heaven:
if our possessions were as large as between the east and the west: if our meat were as Manna from heaven:
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if our apparell were as costelie, as the Ephod of Aaron: if euerie day were as glorious as the day of Christs resurrection:
if our apparel were as costly, as the Ephod of Aaron: if every day were as glorious as the day of Christ resurrection:
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yet our mindes, beeing appalled with the judgement of God, these things would little comfort vs. Let experience speak,
yet our minds, being appalled with the judgement of God, these things would little Comfort us Let experience speak,
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if a troubled mynd impaireth not helth & dryeth not vp the blood, consumeth not the marrowe, pyneth not away the fleshe, and consumeth the bones:
if a troubled mind impaireth not health & drieth not up the blood, consumeth not the marrow, pineth not away the Flesh, and consumeth the bones:
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if it make not all pleasures painefull, and shortneth not the life:
if it make not all pleasures painful, and shorteneth not the life:
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surely no wisedome can conceale it, no counsell can advise it, no advise can asswage it, no asswagement can cure it, no eloquence can perswade it, no power can overcome it, no scepter will affray it, no Enchanter can charme it; and yet on the contrary.
surely no Wisdom can conceal it, no counsel can Advice it, no Advice can assuage it, no assuagement can cure it, no eloquence can persuade it, no power can overcome it, no sceptre will affray it, no Enchanter can charm it; and yet on the contrary.
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If a man languish in sicknesse, so his heart be whole, and he is perswaded of the health of his soule;
If a man languish in sickness, so his heart be Whole, and he is persuaded of the health of his soul;
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his sicknes doth not grieue him.
his sickness does not grieve him.
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If a man be reproched, so he be precious in the sight of God and his Angels, what losse hath he? If a man be banished,
If a man be reproached, so he be precious in the sighed of God and his Angels, what loss hath he? If a man be banished,
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and yet doubteth not, that heaven is his cuntrie, and that he is a Citizen among the Saints, it doth not appall him.
and yet doubteth not, that heaven is his country, and that he is a Citizen among the Saints, it does not appall him.
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If a man be in trouble, and findeth peace of Conscience, he wil quietly disgest his trouble:
If a man be in trouble, and finds peace of Conscience, he will quietly digest his trouble:
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but if the minde be troubled, who dareth meete with the wrath of the Lord of Hostes? Who can put to silence the voice of desperation? Who wil step out & make an agrement with the highest to spare vs? Who dare make a covenant with the devill, that he would not lay claime to vs? If then a good conscience helpeth all evills,
but if the mind be troubled, who dareth meet with the wrath of the Lord of Hosts? Who can put to silence the voice of desperation? Who will step out & make an agreement with the highest to spare us? Who Dare make a Covenant with the Devil, that he would not lay claim to us? If then a good conscience Helpeth all evils,
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and all other benefites of this life, in them selues cannot help a troubled conscience,
and all other benefits of this life, in them selves cannot help a troubled conscience,
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nor see it true by proofe, which heare it by prouerb, The spirit of a man will sustaine his infirmitie,
nor see it true by proof, which hear it by proverb, The Spirit of a man will sustain his infirmity,
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but a vvounded spirit who can beare it? Againe, in all other afflictions, we may haue some comfort against sin,but a wounded Spirit who can bear it? Again, in all other afflictions, we may have Some Comfort against since,
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but this is ever accompanied with the accusation of sinne:
but this is ever accompanied with the accusation of sin:
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A man may be sick, reproched, imprisoned, and yet in all these haue a cleare conscience, his own heart telling him, that there is no spirituall cause of these crosses in him,
A man may be sick, reproached, imprisoned, and yet in all these have a clear conscience, his own heart telling him, that there is no spiritual cause of these Crosses in him,
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but that he may suffer them for the triall of his faith, or for righteousnes sake and wel doing:
but that he may suffer them for the trial of his faith, or for righteousness sake and well doing:
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but where the spirit is wounded, there is still a guiltines of sinne;
but where the Spirit is wounded, there is still a guiltiness of sin;
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and when a mans spirit is troubled, hee suspecteth all his waies, hee feareth all his sinnes, he knoweth not what sinne to begin with, it breedeth such hurlie-burlies in him;
and when a men Spirit is troubled, he suspects all his ways, he fears all his Sins, he Knoweth not what sin to begin with, it breeds such hurlyburlies in him;
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that when it is day, hee wisheth it were night, and when it is night, he would haue it day:
that when it is day, he wishes it were night, and when it is night, he would have it day:
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his meate doth not nourish him, his dreames are fearfull vnto him, his sleep often tymes forsaketh him;
his meat does not nourish him, his dreams Are fearful unto him, his sleep often times Forsaketh him;
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if he speake, hee is little eased; if hee keepe silence, hee boyleth with disquietnes of heart:
if he speak, he is little eased; if he keep silence, he boileth with disquietness of heart:
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the light doth not comfort him, the darknesse doeth grieue him; to prosecute our comparison:
the Light does not Comfort him, the darkness doth grieve him; to prosecute our comparison:
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where all other evills are the more tollerable, because they be temporall and pursues vs but to death;
where all other evils Are the more tolerable, Because they be temporal and pursues us but to death;
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this not being cured, endeth not in death, but becommeth eternallie: for even the Heathen men thought, that death was the end of al miseries:
this not being cured, Endeth not in death, but becomes eternally: for even the Heathen men Thought, that death was the end of all misery's:
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the perswasion thereof, made them being in some miserie, to make an end of themselues, and hasten their owne death;
the persuasion thereof, made them being in Some misery, to make an end of themselves, and hasten their own death;
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as Sathan doeth make many now adaies to do, who are ignorant of the Hells, which is a place of far greater paine,
as Sathan doth make many now adais to do, who Are ignorant of the Hells, which is a place of Far greater pain,
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than any they can suffer in this world whatsoeuer. Howbeit, a tormented conscience, if before it was begun, is now continued;
than any they can suffer in this world whatsoever. Howbeit, a tormented conscience, if before it was begun, is now continued;
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or if it were not before, nowe beginneth, and never endeth, world without end.
or if it were not before, now begins, and never Endeth, world without end.
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For, though true it is, that povertie, imprisonment or banishment, haue ended their times in death,
For, though true it is, that poverty, imprisonment or banishment, have ended their times in death,
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yet a wounded heart, which was temporall in this life;
yet a wounded heart, which was temporal in this life;
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that which before death was in hope recoverable, is after death made both vncurable, and vnrecoverable.
that which before death was in hope recoverable, is After death made both uncurable, and unrecoverable.
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It is good then to considder, if even in this life, the torment of Conscience bee so fearefull,
It is good then to Consider, if even in this life, the torment of Conscience be so fearful,
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how much more grievous it is to sustaine it in hell, where that is infinite, which here is finite;
how much more grievous it is to sustain it in hell, where that is infinite, which Here is finite;
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where that is vnmeasurable, which heere is measurable, where is the sea of sorrowe, whereof this is but a drop;
where that is unmeasurable, which Here is measurable, where is the sea of sorrow, whereof this is but a drop;
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where is the flame of that fyre, whereof this is but a spark:
where is the flame of that fire, whereof this is but a spark:
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But to shut vp argument, some there haue beene, that throughout their life time, haue beene free from other troubles;
But to shut up argument, Some there have been, that throughout their life time, have been free from other Troubles;
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so as either they felt them not at all, or in very smal measure, and by that meanes never knewe their head-ache:
so as either they felt them not At all, or in very small measure, and by that means never knew their headache:
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For povertie, never knewe what want meant: who for discredit, were never euill spoken of; who ever put farre from them the evill daye of the Lord:
For poverty, never knew what want meant: who for discredit, were never evil spoken of; who ever put Far from them the evil day of the Lord:
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who haue made a league with death (as it were) and a covenant with hell;
who have made a league with death (as it were) and a Covenant with hell;
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who thoght they could crucifie every crosse rather than come vnder any, yet they could never escape a wounded conscience, either in this life or in the life to come:
who Thought they could crucify every cross rather than come under any, yet they could never escape a wounded conscience, either in this life or in the life to come:
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true it is, that Gods children by faith and repentance doe oft escape it;
true it is, that God's children by faith and Repentance do oft escape it;
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but the wicked and such as are borne to it, as to their sure inheritance, the more they flie from it, the more it pursueth them.
but the wicked and such as Are born to it, as to their sure inheritance, the more they fly from it, the more it pursueth them.
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If we transgresse the civil lawes, the Iudge by bribes may be corrupted:
If we transgress the civil laws, the Judge by Bribes may be corrupted:
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If a man haue committed some capital offence by flying his Cuntrie, hee may escape the Magistrates hands:
If a man have committed Some capital offence by flying his Country, he may escape the Magistrates hands:
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But our conscience telling vs, that we haue sinned against God:
But our conscience telling us, that we have sinned against God:
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what bribe shall wee offer, or whither shall wee flee? where shall we go from his spirite,
what bribe shall we offer, or whither shall we flee? where shall we go from his Spirit,
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or whither shall we flee from his presence? If wee ascend into heauen, is hee not there? If we lie downe in hel, is hee not there? If wee flie to the vttermost partes of the earth, is he not there also? there nedeth no Paritoure to summon vs, there needeth no Bailife to fetch vs, there needes no accuser to giue in verdite against vs:
or whither shall we flee from his presence? If we ascend into heaven, is he not there? If we lie down in hell, is he not there? If we fly to the uttermost parts of the earth, is he not there also? there needeth no Paritoure to summon us, there needs no Bailiff to fetch us, there needs no accuser to give in verdite against us:
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sinne will arrest vs, and lieth at the doore, our owne conscience will impanell a queast against vs, our own hearts will giue in sufficient evidence,
sin will arrest us, and lies At the door, our own conscience will impanel a queast against us, our own hearts will give in sufficient evidence,
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and our iniquities will pleade guiltie to our faces:
and our iniquities will plead guilty to our faces:
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Thus wee see, both by the experience of them that haue suffered the wound of the spirit,
Thus we see, both by the experience of them that have suffered the wound of the Spirit,
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and the comparing it with other evills:
and the comparing it with other evils:
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what a weight most grievous, and a burthen intollerable it is, to haue a tormented Conscience.
what a weight most grievous, and a burden intolerable it is, to have a tormented Conscience.
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Nowe, let vs shewe howe we may preuent it, and by what meanes Gods children often fall into some degrees of it:
Now, let us show how we may prevent it, and by what means God's children often fallen into Some Degrees of it:
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but if it rage in extremitie, it is an euill vnrecoverable, yet many safely and quietly be deliuered from it:
but if it rage in extremity, it is an evil unrecoverable, yet many safely and quietly be Delivered from it:
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and heere a just complaint is to be taken vp;
and Here a just complaint is to be taken up;
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and it is a woonder to be marked, (if we may wonder at Gods works) that we see many so carefull and watchfull to avoide other troubles,
and it is a wonder to be marked, (if we may wonder At God's works) that we see many so careful and watchful to avoid other Troubles,
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and so few or none take any paine to escape trouble of minde, which is so grievous;
and so few or none take any pain to escape trouble of mind, which is so grievous;
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we see men loving health, and loathing sicknesse; in dyet temperate; in sleepe moderate; in phisick expert; skilfull to purge;
we see men loving health, and loathing sickness; in diet temperate; in sleep moderate; in physic expert; skilful to purge;
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and so to avoid such corrupt humours which in time many breede, though presently they do not bring forth sicknes:
and so to avoid such corrupt humours which in time many breed, though presently they do not bring forth sickness:
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yet to avoide the diseases of the soule, no man abateth his sleepe, none abridgeth his dyet, no man prepareth phisick for it, no man knoweth when to be full, and when to be emptie:
yet to avoid the diseases of the soul, no man abateth his sleep, none Abridges his diet, no man Prepareth physic for it, no man Knoweth when to be full, and when to be empty:
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howe to want, and howe to abounde:
how to want, and how to abound:
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others, carried away with the loue of riches, and fearfull to fall into povertie, will not stick to rise early, to take sleepe lately, to fare hardly, to travell and tyre their fleshe in labour, by Land and by Sea, in faire and fowle weather, by rockes and by sands, from farre and from neere:
Others, carried away with the love of riches, and fearful to fallen into poverty, will not stick to rise early, to take sleep lately, to fare hardly, to travel and tyre their Flesh in labour, by Land and by Sea, in fair and fowl weather, by Rocks and by sands, from Far and from near:
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but to fall into spirituall decay, to avoide the pouertie of Conscience, noe man taketh such paines,
but to fallen into spiritual decay, to avoid the poverty of Conscience, no man Takes such pains,
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as though salvation and peace in mind, were a thing not worth the labouring for:
as though salvation and peace in mind, were a thing not worth the labouring for:
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some ambitiouslie hunting after honour, and not easilie digesting reproach, behaue themselues neither sluggishly nor sleepily,
Some ambitiously hunting After honour, and not Easily digesting reproach, behave themselves neither sluggishly nor sleepily,
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but are actiue in every attempt, by loue and by counsell;
but Are active in every attempt, by love and by counsel;
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by prudence & prowesse, by wit and by practise, by labour and learning, by caring & diligence to become famous,
by prudence & prowess, by wit and by practice, by labour and learning, by caring & diligence to become famous,
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and to shun a civill reproch:
and to shun a civil reproach:
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yet to be glorious in the sight of God and his Angels, to fall before the heavens,
yet to be glorious in the sighed of God and his Angels, to fallen before the heavens,
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and in the presence of the Almightie, to be covered with shame and confusion of conscience, wee make none account,
and in the presence of the Almighty, to be covered with shame and confusion of conscience, we make none account,
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as they, who neuer vse means to obtaine the one, nor avoid the occasions which may bring the other:
as they, who never use means to obtain the one, nor avoid the occasions which may bring the other:
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others vnwilling to come within the daunger of the Lawe, that they may escape imprisonment of the body,
Others unwilling to come within the danger of the Law, that they may escape imprisonment of the body,
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or confiscation of goods, will be painfull in penall statutes, skilfull in every branch of the civill lawes;
or confiscation of goods, will be painful in penal statutes, skilful in every branch of the civil laws;
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and especially, will labour to keep themselues from treasons, murther, fellonies, and such like offences of life and death;
and especially, will labour to keep themselves from treasons, murder, felonies, and such like offences of life and death;
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yet when the Lord God, threatneth the losse both of soule & bodie, the attaching of our souls ▪ the confiscating of our consciences; the banishing vs from heauen;
yet when the Lord God, threatens the loss both of soul & body, the attaching of our Souls ▪ the confiscating of our Consciences; the banishing us from heaven;
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the hanging of vs in hell; the suspending of our salvation; the adjudging of vs to condemnation, for the breach of his commandements:
the hanging of us in hell; the suspending of our salvation; the adjudging of us to condemnation, for the breach of his Commandments:
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no man searcheth his eternall Lawe, no man careth for the Gospell, neither the sentence of an everlasting devorcement from the Lord:
no man Searches his Eternal Law, no man Careth for the Gospel, neither the sentence of an everlasting divorcement from the Lord:
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neither the covenant of reconciliation is esteemed of vs. And to reache out our complainte one degree farther:
neither the Covenant of reconciliation is esteemed of us And to reach out our complaint one degree farther:
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beholde, the more wee seeke outward pleasures, and to auoide the inward trouble of mind, the more we hast and runne into it:
behold, the more we seek outward pleasures, and to avoid the inward trouble of mind, the more we hast and run into it:
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and we speed to plunge our selues in a wounded spirit, before we be aware:
and we speed to plunge our selves in a wounded Spirit, before we be aware:
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who posteth more to become riche, who hopeth lesse to become poore, than the Marchant man? who adventureth greater treasures, who hazardeth his goods, who putteth in jeopardie his life,
who posteth more to become rich, who Hopes less to become poor, than the Merchant man? who adventureth greater treasures, who hazardeth his goods, who putteth in jeopardy his life,
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and yet suddenly hee rusheth vpon the rock of hardnes of heart, or else is swallowed vp of the gulfe of a dispairing mind, from which happilie, he cannot be redeemed with a ship-full of golde? Wofull proofe hath confirmed,
and yet suddenly he Rushes upon the rock of hardness of heart, or Else is swallowed up of the gulf of a despairing mind, from which happily, he cannot be redeemed with a ship-full of gold? Woeful proof hath confirmed,
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howe some men whollie set vpon pleasure, such as could not away to bee sadde, and hedged vp alwaies of godly sorrowe, haue had their troubles made snares vnto them,
how Some men wholly Set upon pleasure, such as could not away to be sad, and hedged up always of godly sorrow, have had their Troubles made snares unto them,
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and even their excesse of pleasure, hath brought excesse of sorrowe:
and even their excess of pleasure, hath brought excess of sorrow:
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and whilest they laboured to put the euil day farre from them, they haue vsed such follies,
and whilst they laboured to put the evil day Far from them, they have used such follies,
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as haue bene the bitter and most speedy hangmen of their sorrowfull Consciences.
as have be the bitter and most speedy hangmen of their sorrowful Consciences.
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There be some of an other sorte, who never dreaming of a troubled mind, haue had their hearts set on nothing,
There be Some of an other sort, who never dreaming of a troubled mind, have had their hearts Set on nothing,
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but howe they might get some great fame & renown, and therefore haue slipt into such dangerous attempts & foule flatteries,
but how they might get Some great fame & renown, and Therefore have slipped into such dangerous attempts & foul flatteries,
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as they haue not onely lost the peace of their Consciences, but also fallen most deeply into shame, which they sought to shun.
as they have not only lost the peace of their Consciences, but also fallen most deeply into shame, which they sought to shun.
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Nowe, as the peace of Conscience and joy of mind, is such a treasure, as the eye hath not seene, the eare hath not heard,
Now, as the peace of Conscience and joy of mind, is such a treasure, as the eye hath not seen, the ear hath not herd,
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nor the tongue cannot expresse, but passeth all vnderstanding: nor the tongue cannot express, but passes all understanding:
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so the wounded spirit is such, as the eye hath not seene, the eare hath not heard,
so the wounded Spirit is such, as the eye hath not seen, the ear hath not herd,
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nor the tongue vttered it, but passeth all vnderstanding ▪ and as they onely knowe what the peace of minde meaneth that feele it,
nor the tongue uttered it, but passes all understanding ▪ and as they only know what the peace of mind means that feel it,
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so they alone can in trueth speake of a troubled minde, that haue tasted of it by experience.
so they alone can in truth speak of a troubled mind, that have tasted of it by experience.
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But let vs shew what way is to be vsed, to keep vs from this wound of spirit;
But let us show what Way is to be used, to keep us from this wound of Spirit;
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it is the vse of Phisick, as to cure vs from diseases when wee are fallen into them,
it is the use of Physic, as to cure us from diseases when we Are fallen into them,
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so to preserue vs from sicknesses, before it hath taken holde of vs: so it is the power of the word, as to aswage the trouble of Conscience,
so to preserve us from Sicknesses, before it hath taken hold of us: so it is the power of the word, as to assuage the trouble of Conscience,
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when it doeth once presse vs, so to prevent it before it hath overtaken vs. It is a chiefe point of worldly wisedome, not to tary for the vse of phisick, till we be deadly sick;
when it doth once press us, so to prevent it before it hath overtaken us It is a chief point of worldly Wisdom, not to tarry for the use of physic, till we be deadly sick;
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but to be acquainted with Gods mercifull preservatiues to defend vs from it:
but to be acquainted with God's merciful preservatives to defend us from it:
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likewise, it is a chiefe pollicie of a godly Christian, not onely to seeke comfort when the agonie is vpon him,
likewise, it is a chief policy of a godly Christian, not only to seek Comfort when the agony is upon him,
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but also to vse all good helpes, to meet with it before it comes:
but also to use all good helps, to meet with it before it comes:
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and if wee condemne them of follie, who will not as well labour to keepe themselues out of debt,
and if we condemn them of folly, who will not as well labour to keep themselves out of debt,
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as to pay the debt when we owe it:
as to pay the debt when we owe it:
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so it is a madnes, not to be as circumspect, to avoid al occasions which may bring trouble of minde vpon vs:
so it is a madness, not to be as circumspect, to avoid all occasions which may bring trouble of mind upon us:
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as we would be provident to enter every good way, which may drawe vs out of this trouble when wee haue once entered into it:
as we would be provident to enter every good Way, which may draw us out of this trouble when we have once entered into it:
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these remedies preservatiue are first the searching of our sinnes, and then the examining of our faith:
these remedies preservative Are First the searching of our Sins, and then the examining of our faith:
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the examining of our sinne, is either the due acknowledging of our sinnes, or the sence and feeling of them, the acknowledging of sin, is either of those that be past,
the examining of our sin, is either the due acknowledging of our Sins, or the sense and feeling of them, the acknowledging of since, is either of those that be past,
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whether we haue repented of them, or of those that are present, whether we are truly greued for them:
whither we have repented of them, or of those that Are present, whither we Are truly grieved for them:
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Thirdly, of those secreet corruptions to come, whether we are reverently afraid of them:
Thirdly, of those secret corruptions to come, whither we Are reverently afraid of them:
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concerning sins past, we must call to mind the sinnes done of old in our youth, in our middle age,
Concerning Sins past, we must call to mind the Sins done of old in our youth, in our middle age,
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and in our old age, that we judging of our selues, may not be judged of the Lord;
and in our old age, that we judging of our selves, may not be judged of the Lord;
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that accusing our selues, Sathan haue no occasion to accuse vs; and throwing downe our selues before the Lord, he may lift vs vp:
that accusing our selves, Sathan have no occasion to accuse us; and throwing down our selves before the Lord, he may lift us up:
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for many going quietly away, and sleeping securelie in their sleeues, notwithstanding the sinnes of their youth;
for many going quietly away, and sleeping securely in their sleeves, notwithstanding the Sins of their youth;
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and neglecting to make conscience of their sins done long agoe, sodainly haue fallen into such horrour of mind, that the violent remembrance of all their sinnes sure charging, they haue beene overwhelmed:
and neglecting to make conscience of their Sins done long ago, suddenly have fallen into such horror of mind, that the violent remembrance of all their Sins sure charging, they have been overwhelmed:
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this examination doth then rightly proceed, when it is reached to the errours of this life,
this examination does then rightly proceed, when it is reached to the errors of this life,
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and to the sinnes of our youth;
and to the Sins of our youth;
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because many, even from their childe-hood, by a civill righteous life, hauing escaped grosse sins, wherewith the world culd never charge them, haue notwithstanding caried the burthen of more secreet sins done in their youth:
Because many, even from their childhood, by a civil righteous life, having escaped gross Sins, wherewith the world could never charge them, have notwithstanding carried the burden of more secret Sins done in their youth:
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David Psalm. 25. 7. prayeth the Lord, not to Remember the sinnes of his youth: David Psalm. 25. 7. Prayeth the Lord, not to remember the Sins of his youth:
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Iob, the man of God confesseth, that the Lord writing bitter thinges against him, made him to possesse the iniquities of his youth:Job, the man of God Confesses, that the Lord writing bitter things against him, made him to possess the iniquities of his youth:
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what shall wee think, that David, or Iob were giuen to notorious wickednesse in their youth, no:
what shall we think, that David, or Job were given to notorious wickedness in their youth, no:
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but they knew they were subject to youthfull wantonnes, and vntamednes of affections;
but they knew they were Subject to youthful wantonness, and untamedness of affections;
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which though it did not burst out, yet it made them lesse careful to glorifie God;
which though it did not burst out, yet it made them less careful to Glorify God;
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with loosenes, the way to lewdnes; with weaknes, the way to strange vanities;
with looseness, the Way to Lewdness; with weakness, the Way to strange vanities;
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with wantonnes, the way to open wickednes, is even in the best of Gods Children in the daies of their youth:
with wantonness, the Way to open wickedness, is even in the best of God's Children in the days of their youth:
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which being afterward in the time of their regeneration, brought as it were to judgment, and laid before their consciences, doth cause them to repent.
which being afterwards in the time of their regeneration, brought as it were to judgement, and laid before their Consciences, does cause them to Repent.
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But heere is a thing to be blushed at, which maketh mens eares to tingle when they heare it, that many men no doubt, farre from this true Repentance, can largely indeede discourse of the things done in their youth,
But Here is a thing to be blushed At, which makes men's ears to tingle when they hear it, that many men no doubt, Far from this true Repentance, can largely indeed discourse of the things done in their youth,
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but with such a braverie, with such a bosting, & pleasing of themselues therein, as besides, that they provoke others to sinne in the like,
but with such a bravery, with such a boasting, & pleasing of themselves therein, as beside, that they provoke Others to sin in the like,
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and set a flat back of brasse against Repentance, and this Christian examination;
and Set a flat back of brass against Repentance, and this Christian examination;
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they seeme to renewe the decaied colours of their old sinne, with the fresh sent of their second pleasure therein:
they seem to renew the decayed colours of their old sin, with the fresh sent of their second pleasure therein:
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But alasse, what pleasure haue they in those things whereof they haue no profit? What profite haue they of those things, whereof they should be ashamed? neither in this straint can wee forget the madnes of them, who may seeme to steppe one degree further towards this examination of sinne,
But alas, what pleasure have they in those things whereof they have no profit? What profit have they of those things, whereof they should be ashamed? neither in this strain can we forget the madness of them, who may seem to step one degree further towards this examination of sin,
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than did the former, by thinking that the leauing of sin, and the repenting of sinne is all one:
than did the former, by thinking that the leaving of since, and the repenting of sin is all one:
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against these, both daily experience, and the word of God doeth sufficiently declare.
against these, both daily experience, and the word of God doth sufficiently declare.
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Iosephs bretheren, (Iacobs sons,) who devised evill against their brother, put him into the pitte, Joseph's brethren, (Iacobs Sons,) who devised evil against their brother, put him into the pit,
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and solde him to strangers, did cease from this crueltie; but yet are not read to haue remembred their sin with any remorse;and sold him to Strangers, did cease from this cruelty; but yet Are not read to have remembered their since with any remorse;
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vntill 13. yeares after this sin was committed, as we may see in the processe of the historie:
until 13. Years After this since was committed, as we may see in the process of the history:
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David had left his sinnes of murther and adulterie, as thinking all quitte, and well the space of a whole yeare:David had left his Sins of murder and adultery, as thinking all quit, and well the Molle of a Whole year:
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After which time, being admonished of the Prophet Nathan, hee repented of it:
After which time, being admonished of the Prophet Nathan, he repented of it:
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and experience hath tryed in many that haue had some-working of God in them, that though they left their sinnes many yeares agoe,
and experience hath tried in many that have had some-working of God in them, that though they left their Sins many Years ago,
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yet because they repented not truly for them, they haue rebounded vpon them with terrible sightes,
yet Because they repented not truly for them, they have rebounded upon them with terrible sights,
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and fearefull visions to humble them, and to bring them to a serious examination of them, beeing done and lefte long since.
and fearful visions to humble them, and to bring them to a serious examination of them, being done and left long since.
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Examples whereof, we need not fetch from farre, seing so many Preachers as ar acquainted with fearefull spirites, will giue vs witnesse hereof:
Examples whereof, we need not fetch from Far, sing so many Preachers as Are acquainted with fearful spirits, will give us witness hereof:
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the fruite of which amazed minds for sinnes, alredy is ours, to beware of sinnes that are to come;
the fruit of which amazed minds for Sins, already is ours, to beware of Sins that Are to come;
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and that other mens harmes may teach vs blessed wisedome.
and that other men's harms may teach us blessed Wisdom.
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Let vs labour not onely to leaue sinne, which one may do for profite, for feare, for praise, or for wearisomnes;
Let us labour not only to leave sin, which one may do for profit, for Fear, for praise, or for wearisomeness;
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but also to repent of it for Conscience sake. This examination of our sinnes past, must be partly of those which we committed before,
but also to Repent of it for Conscience sake. This examination of our Sins past, must be partly of those which we committed before,
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and partlie of those we haue done after our calling:
and partly of those we have done After our calling:
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every man, especiallie hauing his reason reformed by the word of God, will graunt an examination of the life,
every man, especially having his reason reformed by the word of God, will grant an examination of the life,
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before our true knowledge of God in Christ, to be most needfull:
before our true knowledge of God in christ, to be most needful:
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but it may be thought, we neede not to be so precise in the searching of those sins which were after our knowledge:
but it may be Thought, we need not to be so precise in the searching of those Sins which were After our knowledge:
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but seing of al other, those sinnes bite the sorest, and pearce deepest, for that they are aggrauated with all the mercies of God going before ▪ and sin is then most sinfull,
but sing of all other, those Sins bite the Sorest, and pierce Deepest, for that they Are aggravated with all the Mercies of God going before ▪ and since is then most sinful,
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when after we knowe the trueth; after we haue bene delivered from sinne;
when After we know the truth; After we have be Delivered from sin;
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after we haue beene enlightned with the good grace of God, we haue fallen into it.
After we have been enlightened with the good grace of God, we have fallen into it.
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I think that examination most especially is to be had of these sins:
I think that examination most especially is to be had of these Sins:
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wherefore, to iterate our former examples in a new matter, as we may see the former kinde of examining:
Wherefore, to iterate our former Examples in a new matter, as we may see the former kind of examining:
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first, from sins before our calling, in the sonnes of Iacob: so wee haue a patterne of the latter in the practise of the Prophet David, who at the hearing of his sinne was so troubled in his spirit, that he could not rest:
First, from Sins before our calling, in the Sons of Iacob: so we have a pattern of the latter in the practice of the Prophet David, who At the hearing of his sin was so troubled in his Spirit, that he could not rest:
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in the Prophets speach, telling him his sinne was forgiuen him, but stil was disquieted as one vtterly forsaken of God,
in the prophets speech, telling him his sin was forgiven him, but still was disquieted as one utterly forsaken of God,
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and as though he could finde no comfort of Gods spirit in him:
and as though he could find no Comfort of God's Spirit in him:
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For, as it fareth often in sores, so also it commeth to passe in sinnes, we are loath to haue our woundes often grated on, we cannot so well away to haue our sores rifeled, seared, lanced, but fedde with healing salues:
For, as it fareth often in sores, so also it comes to pass in Sins, we Are loath to have our wounds often grated on, we cannot so well away to have our sores rifled, seared, lanced, but fed with healing Salves:
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so we are hardly brought to haue our Consciences seared, or our sinnes ransacked, sifted and ripped:
so we Are hardly brought to have our Consciences seared, or our Sins ransacked, sifted and ripped:
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but coulde still haue them plastered with sweet promises, and bathed in the mercies of God:
but could still have them plastered with sweet promises, and bathed in the Mercies of God:
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whereas it is farre safer, before incarnatiue & healing medicines, to vse corasiue and mundifying waters:
whereas it is Far safer, before incarnative & healing medicines, to use Corasiue and mundifying waters:
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without which, though our sores may seeme to close and skinne vp apace, yet they proue worse,
without which, though our sores may seem to close and skin up apace, yet they prove Worse,
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and being rotten still at the core, they haue aboue a thinne skinne, and vnderneath deade flesh:
and being rotten still At the core, they have above a thin skin, and underneath dead Flesh:
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In like maner we would cloak, wee would hide and couer our sins as it were with a curtaine:
In like manner we would cloak, we would hide and cover our Sins as it were with a curtain:
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but it is more sounde Chirurgery, to prick and parch our conscience with the burning yron of the law,
but it is more sound Chirurgery, to prick and parch our conscience with the burning iron of the law,
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and to cleanse the wounde of the soule, by sharp threatning;
and to cleanse the wound of the soul, by sharp threatening;
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lest that a skinne pulled over the conscience for a while, wee do lament the rotten corruption, which remaineth vncured vnderneath:
lest that a skin pulled over the conscience for a while, we do lament the rotten corruption, which remains uncured underneath:
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and so wee be constrained to crye out, that our sinnes openeth.
and so we be constrained to cry out, that our Sins Openeth.
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As it is a folly then to dissemble our sores whilst they bee curable, and after to make them knowne when they be vncurable.
As it is a folly then to dissemble our sores while they be curable, and After to make them known when they be uncurable.
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So it is as great folly, to dissemble our sinnes whilest they may be remedied,
So it is as great folly, to dissemble our Sins whilst they may be remedied,
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and so after be constrained with shame for to blaze them abrode, when they are vnremediable.
and so After be constrained with shame for to blaze them abroad, when they Are unremediable.
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But of this by the way, because we shall more largely touch it in the part to come:
But of this by the Way, Because we shall more largely touch it in the part to come:
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It is sufficient to commit sinne before knowledge, but after knowledge to sinne, breedeth either hardnesse of heart, or a troubled heart;
It is sufficient to commit sin before knowledge, but After knowledge to sin, breeds either hardness of heart, or a troubled heart;
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both which we shall avoide, if in trueth we be carefull to watch our affections, and beware after our deliverie, wee fall not into sin againe.
both which we shall avoid, if in truth we be careful to watch our affections, and beware After our delivery, we fallen not into since again.
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Severall men, subject to severall sinnes, haue their severall cloggs in their consciences:
Several men, Subject to several Sins, have their several clogs in their Consciences:
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some are overcome with wrath, and yet after the moodie sitte, they can tell that the wrath of a man doeth accomplish the righteousnes of God:
Some Are overcome with wrath, and yet After the moody sit, they can tell that the wrath of a man doth accomplish the righteousness of God:
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Some are subject to lust, and afterward they say, it profiteth them nothing:
some Are Subject to lust, and afterwards they say, it profiteth them nothing:
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some are giuen to a continuall course of vanitie, whome notwithstanding canne say, that mans life hath another end:
Some Are given to a continual course of vanity, whom notwithstanding can say, that men life hath Another end:
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Some sleeping deepe into worldlinesse, and yet they be often wakened with terrible checks of Conscience:
some sleeping deep into worldliness, and yet they be often wakened with terrible Checks of Conscience:
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well, blessed are they, whose heartes are truely grieved with sinne: and let them beware that make a daliance with sinne:
well, blessed Are they, whose hearts Are truly grieved with sin: and let them beware that make a dalliance with sin:
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for either hardnesse of heart will overtake them, or a troubled Conscience will confounde them:
for either hardness of heart will overtake them, or a troubled Conscience will confound them:
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Wherefore, it oftentimes commeth to passe, that many spending of their bodies on lust, do lament that euer they so abused their strength;
Wherefore, it oftentimes comes to pass, that many spending of their bodies on lust, do lament that ever they so abused their strength;
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many given too much vnto the pleasures of this life, haue great griefe and sorrowe comming vpon them, to remember howe they haue mispent Gods graces, lauished his good giftes, and misspent their tyme:
many given too much unto the pleasures of this life, have great grief and sorrow coming upon them, to Remember how they have Mis-spent God's graces, lavished his good Gifts, and misspent their time:
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or else, if they haue not this griefe, they fall into voluptuousnesse, and drawe such a thick skinne vppon their heartes,
or Else, if they have not this grief, they fallen into voluptuousness, and draw such a thick skin upon their hearts,
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as will cause the most strongest denouncing of Gods just judgements to redownd, be they driven on never so harde:
as will cause the most Strongest denouncing of God's just Judgments to redound, be they driven on never so harden:
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And sure it is the sinne of this world, when men being controwled in their owne heartes and Consciences;
And sure it is the sin of this world, when men being controwled in their own hearts and Consciences;
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and that whilest they are a praying, do feele a secreete charge laide against them, to make them to beware of falshoode in bying and selling:
and that whilst they Are a praying, do feel a secreete charge laid against them, to make them to beware of falsehood in buying and selling:
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for, either they haue these checks lesse and lesse, and so they grow too prophane;
for, either they have these Checks less and less, and so they grow too profane;
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or else, afterwarde they are woonderfullie wounded, that they haue beene so worldlie, so greedilie pursuing earthly things,
or Else, afterward they Are wonderfully wounded, that they have been so worldly, so greedily pursuing earthly things,
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and so coldly purchasing heavenly things: thus even our privie thoghts not profited by, are breeders of farther trouble.
and so coldly purchasing heavenly things: thus even our privy thoughts not profited by, Are breeders of farther trouble.
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Nowe the remedie against this trouble, is willingly and wittingly not to cheerish sinne, to wish that the minister should touch our most privie and secreet sinnes;
Now the remedy against this trouble, is willingly and wittingly not to cherish sin, to wish that the minister should touch our most privy and secret Sins;
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to be glad privatlie to be admonished, to profit by our enemies when they do reproch vs;
to be glad privately to be admonished, to profit by our enemies when they do reproach us;
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rather to desire in such a cause to be humbled, than to suffer our selues to be flattered:
rather to desire in such a cause to be humbled, than to suffer our selves to be flattered:
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This trying of our selues must yet stretche it selfe further, not only to the committing of evill,
This trying of our selves must yet stretch it self further, not only to the committing of evil,
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but to the omitting of good:
but to the omitting of good:
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as when after some good working and feeling of the spirit, we beginne to fight and conflict with our own consciences, saying:
as when After Some good working and feeling of the Spirit, we begin to fight and conflict with our own Consciences, saying:
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though I must pray, I must haue time also to prouide for my Family:
though I must pray, I must have time also to provide for my Family:
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If I go to heare the word, surely I shall be in danger to lose this profite:
If I go to hear the word, surely I shall be in danger to loose this profit:
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If I thus attend vpon this exercise of Religion, I shall be cut short of the vse of my pleasures.
If I thus attend upon this exercise of Religion, I shall be Cut short of the use of my pleasures.
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Wherefore, it shall be good to search our heartes, both in the careles not vsing the means, saying to our selues in this manner.
Wherefore, it shall be good to search our hearts, both in the careless not using the means, saying to our selves in this manner.
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I haue heard a Sermon, but alas! without any feeling or working of my afflictions: I haue bene praying, but with no power of the spirit:
I have herd a Sermon, but alas! without any feeling or working of my afflictions: I have be praying, but with no power of the Spirit:
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I haue receiued the Sacraments, but without those joyes glorious and vnspeakable which I was wont to taste of:
I have received the Sacraments, but without those Joys glorious and unspeakable which I was wont to taste of:
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I sawe the Discipline of the Church executed, but without any feare of sinne in my selfe,
I saw the Discipline of the Church executed, but without any Fear of sin in my self,
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or compassion of the members censured:
or compassion of the members censured:
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And heere I dare for my owne observation, assuredly affirme, that outwarde sinnes haue not bene sometimes so grievous to Gods children;
And Here I Dare for my own observation, assuredly affirm, that outward Sins have not be sometime so grievous to God's children;
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as that they haue sometimes vsed the meanes with little reverence, and with lesse fruite:
as that they have sometime used the means with little Reverence, and with less fruit:
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and no marvell, for we shal see, that many men are sometime not so much grieved for their sicknesse it selfe,
and no marvel, for we shall see, that many men Are sometime not so much grieved for their sickness it self,
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as for that they haue, either willinglie neglected the meanes, which might haue preserued their health;
as for that they have, either willingly neglected the means, which might have preserved their health;
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or they haue abused the Phisicke, which might haue restored their health to them againe.
or they have abused the Physic, which might have restored their health to them again.
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In like maner I say it fareth with them, who either vnreverently haue refused the meanes which should keep their souls from forgetting:
In like manner I say it fareth with them, who either unreverently have refused the means which should keep their Souls from forgetting:
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or else vnthankfully haue abused those helpes, which might haue recovered them againe.
or Else unthankfully have abused those helps, which might have recovered them again.
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From hence it commeth, that some men are as much grieved, for not vsing their good giftes to the benefite of Gods Church,
From hence it comes, that Some men Are as much grieved, for not using their good Gifts to the benefit of God's Church,
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as others are troubled for pestering of the Churche with vnprofitable corruptions:
as Others Are troubled for pestering of the Church with unprofitable corruptions:
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As wee shall see a rich man sometimes as much humbled for not giving money to the poore, which hee might haue done:
As we shall see a rich man sometime as much humbled for not giving money to the poor, which he might have done:
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As for heaping vp riches falsely, which hee ought not to haue done.
As for heaping up riches falsely, which he ought not to have done.
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And thus many hauing received good giftes and graces from the Lord, are received and sanctified by affliction, wherby they are taught to put their giftes in vre,
And thus many having received good Gifts and graces from the Lord, Are received and sanctified by affliction, whereby they Are taught to put their Gifts in use,
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and to offer their service vnto Christ: and others are feared to hide their gifts;
and to offer their service unto christ: and Others Are feared to hide their Gifts;
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who cannot be without some decay of Gods glory, without any offence to the weake, without the losse of many saints, which otherwise might be woone to the Gospell;
who cannot be without Some decay of God's glory, without any offence to the weak, without the loss of many Saints, which otherwise might be won to the Gospel;
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and without the strengthening the hand of the aduersarie, to slaunder our dumb and dark profession:
and without the strengthening the hand of the adversary, to slander our dumb and dark profession:
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all which things, will in the end bring terrour of minde;
all which things, will in the end bring terror of mind;
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because, if the Lord cannot worke vpon vs, by taking away goods, freinds, credite, wife, children,
Because, if the Lord cannot work upon us, by taking away goods, Friends, credit, wife, children,
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or such like, to bring vs to repentance; hee will surely whip our naked consciences, he will enter even into our very entralls, & pearce our secreete bowels:
or such like, to bring us to Repentance; he will surely whip our naked Consciences, he will enter even into our very enthralls, & pierce our secreete bowels:
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As we must examine our souls thus for sinnes past, and sinnes present; so must we loose this practise in sinnes to come, and this is very needefull,
As we must examine our Souls thus for Sins past, and Sins present; so must we lose this practice in Sins to come, and this is very needful,
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for were it that our life were such, as neither before nor after our callings, men might justly accuse it;
for were it that our life were such, as neither before nor After our callings, men might justly accuse it;
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yet the hidden corruptions of nature, may threaten som hainous downfall in time to come; which hath made men of very good report and conversation, to hang downe their heades,
yet the hidden corruptions of nature, may threaten Some heinous downfall in time to come; which hath made men of very good report and Conversation, to hang down their Heads,
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and feare their secreet hypocrisie, as that which may break faith, to the shame of all the former in time to come:
and Fear their secret hypocrisy, as that which may break faith, to the shame of all the former in time to come:
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But because we forget to speak of them, that in the examining of their liues past, were much grieved for the want of sinceritie,
But Because we forget to speak of them, that in the examining of their lives past, were much grieved for the want of sincerity,
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and privie vaine glory in themselues:
and privy vain glory in themselves:
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Let vs before wee go to the searching of our heart in sinne, to come to speak somwhat of this, men traveling for this privie pride are either touched or not touched.
Let us before we go to the searching of our heart in sin, to come to speak somewhat of this, men traveling for this privy pride Are either touched or not touched.
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If the vale of sinne was so great in them, that it hidde Christ from them;
If the vale of sin was so great in them, that it hid christ from them;
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it is the good will of God, that by this sight of the most secreet sinnes, they should come to see that righteousnes that is in Christ Iesus,
it is the good will of God, that by this sighed of the most secret Sins, they should come to see that righteousness that is in christ Iesus,
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and so they shall the better be kept from being justiciary Pharisies;
and so they shall the better be kept from being justiciary Pharisees;
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for being a long time well brought vp, and leading a ciuill life, the devill woulde perswade vs of some inherent righteousnes in vs:
for being a long time well brought up, and leading a civil life, the Devil would persuade us of Some inherent righteousness in us:
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It is the wisedome of our God to touch vs with the conscience of most hidden corruptions,
It is the Wisdom of our God to touch us with the conscience of most hidden corruptions,
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as also to terrisie and make knowne vnto vs, that euen from our birth, there was ever secreet seed of sinne in vs, which without the Lord watching over vs, wold surely haue broken forth to his dishonour:
as also to terrify and make known unto us, that even from our birth, there was ever secret seed of sin in us, which without the Lord watching over us, would surely have broken forth to his dishonour:
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As for them that haue had some working in them, and yet are often plagued with sore diseases:
As for them that have had Some working in them, and yet Are often plagued with soar diseases:
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this trouble commeth to them for two special causes, either for some hypocrisie, that they did more in shewe than in trueth:
this trouble comes to them for two special Causes, either for Some hypocrisy, that they did more in show than in truth:
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wherefore, the Lord bringeth them backe againe, to see their corrupt proceeding;
Wherefore, the Lord brings them back again, to see their corrupt proceeding;
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and that they may knowe all their Religion to be but hypocrisie, all their righteousnes to be vnrighteousnes:
and that they may know all their Religion to be but hypocrisy, all their righteousness to be unrighteousness:
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or for the abusing of their knowledge, in that they made it but a mask to jugle in,
or for the abusing of their knowledge, in that they made it but a mask to juggle in,
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and that they made their affections to fight with their dreamy judgment: wee must remedie this, by not thinking of our selues aboue that which is meet,
and that they made their affections to fight with their dreamy judgement: we must remedy this, by not thinking of our selves above that which is meet,
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and by laboring to imbrace the truth in truth:
and by labouring to embrace the truth in truth:
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And heere lette vs note, that many of Gods children accuse themselues of hypocrisie, when indeede they offend not in it;
And Here let us note, that many of God's children accuse themselves of hypocrisy, when indeed they offend not in it;
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for the most righteous persons are their owne greatest accusers; and yet that accusation doth justly arise of some fault of their partes:
for the most righteous Persons Are their own greatest accusers; and yet that accusation does justly arise of Some fault of their parts:
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for though they haue done things in truth; yet because with trueth, they laboured not to see their secreet corruptions;
for though they have done things in truth; yet Because with truth, they laboured not to see their secret corruptions;
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in some other matters, they sustaine this trouble of minde;
in Some other matters, they sustain this trouble of mind;
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so that there is nothing harder, than to sift and search our hearts to the bottome:
so that there is nothing harder, than to sift and search our hearts to the bottom:
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whether we respect our sinnes past, or our sinnes present; whether we looke to our privie pride, hidden wants, or secreet corruptions:
whither we respect our Sins past, or our Sins present; whither we look to our privy pride, hidden Wants, or secret corruptions:
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and to returne from whence we were digressed, to the examining of our hearts in sin to come;
and to return from whence we were digressed, to the examining of our hearts in since to come;
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Let vs obserue, that in Gods Children, there is such a jealosie, as they tremble at the first motions,
Let us observe, that in God's Children, there is such a jealousy, as they tremble At the First motions,
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& quake at the least occasion of sin: although because vice will sit in residence very neere vnto vertue;
& quake At the least occasion of since: although Because vice will fit in residence very near unto virtue;
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there may be somtime in them too much scrupulousnes: this feare causeth the dearest Saintes of God to reason in this sort:
there may be sometime in them too much scrupulousness: this Fear Causes the dearest Saints of God to reason in this sort:
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O Lord, I see howe many excellent in giftes and beginnings, whose death were not like to their liues:
Oh Lord, I see how many excellent in Gifts and beginnings, whose death were not like to their lives:
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This is true, whether we look into the word, or into the world: and it is a thing that may much humble vs:
This is true, whither we look into the word, or into the world: and it is a thing that may much humble us:
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For though we may remember what wee haue beene, and knowe what we are; yet who canne tell what may come to him heereafter:
For though we may Remember what we have been, and know what we Are; yet who can tell what may come to him hereafter:
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Oh that the serious meditation hereof, woulde dwell longer vpon our Consciences, that with an holy jealousie, wee might prevent the sin that is to come:
O that the serious meditation hereof, would dwell longer upon our Consciences, that with an holy jealousy, we might prevent the since that is to come:
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But alasse, there bee some venturous Knights, which think it no masterie to offer themselues to masking, minstrilsie, and dauncing:
But alas, there be Some venturous Knights, which think it no mastery to offer themselves to masking, minstrilsie, and dancing:
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nor to runne into quarrels, brawles, and contentions:
nor to run into quarrels, brawls, and contentions:
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as though they had their eies, their eares, their hands, and their feet in their own power, at commandment to vse as they list:
as though they had their eyes, their ears, their hands, and their feet in their own power, At Commandment to use as they list:
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howbeit, Gods children better fenced with grace, than those bold buzards ar afraid of these occasions;
howbeit, God's children better fenced with grace, than those bold buzzards Are afraid of these occasions;
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as knowing that their eies may soone be provoked to lust; their eares may quickly listen to vnchast delights;
as knowing that their eyes may soon be provoked to lust; their ears may quickly listen to unchaste delights;
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their hands may suddainly strike a deade blowe; their feete may easilie be snared in carnall pleasures:
their hands may suddenly strike a dead blow; their feet may Easily be snared in carnal pleasures:
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Beware O man, be circumspect O woman; that thou prosecute not thy selfe to so much libertie:
Beware Oh man, be circumspect Oh woman; that thou prosecute not thy self to so much liberty:
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for though in comming to such lascivious or contentious places, thou didst purpose none evill;
for though in coming to such lascivious or contentious places, thou didst purpose none evil;
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yet for thy ventering without warrant, thou maist bee over the shoes in sinne, and plunged in some wicked attempt, over head and eares ere thou be aware,
yet for thy venturing without warrant, thou Mayest be over the shoes in sin, and plunged in Some wicked attempt, over head and ears ere thou be aware,
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& yet because vice is so consine vnto vertue.
& yet Because vice is so consine unto virtue.
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Beware also of suppression, for still the enemie laboureth, either to make thee too hardy in sinne;
Beware also of suppression, for still the enemy Laboureth, either to make thee too hardy in sin;
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or else he will cause thee to be too fearefull, and superstitious; either he will puffe thee vppe with presumption, or assault thee with desperation:
or Else he will cause thee to be too fearful, and superstitious; either he will puff thee up with presumption, or assault thee with desperation:
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to these temptations our nature is very plyable. First, to presumption, as may appeare by our common speaches:
to these temptations our nature is very pliable. First, to presumption, as may appear by our Common Speeches:
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Tush, the Preacher is but a man as I am; I am sure he hath infirmities as others haue:
Tush, the Preacher is but a man as I am; I am sure he hath infirmities as Others have:
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we are no Angels, our nature is corrupt, wee are but men: I am sure hee would not haue vs Gods:
we Are no Angels, our nature is corrupt, we Are but men: I am sure he would not have us God's:
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Thus the Devill commeth to tempt them; but hee apparelleth himselfe in an other suite, when hee commeth to accuse;
Thus the devil comes to tempt them; but he apparelleth himself in an other suit, when he comes to accuse;
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and then of a flie, hee maketh an Elephant; of a prick of a pin, a globe of the whole earth; of a mouldhill, a mountaine:
and then of a fly, he makes an Elephant; of a prick of a pin, a Globe of the Whole earth; of a mouldhill, a mountain:
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and presseth sillie souls with feares and terrors, that they knowe not how to wind themselues:
and Presseth silly Souls with fears and terrors, that they know not how to wind themselves:
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If he can bring them to make no conscience, where they should make conscience: hee will labour to bring them to make conscience, where they shoulde make no conscience:
If he can bring them to make no conscience, where they should make conscience: he will labour to bring them to make conscience, where they should make no conscience:
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hee careth not whether ye will be remisse or superstitious, so ye will be one of them:
he Careth not whither you will be remiss or superstitious, so you will be one of them:
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If hee cannot get you to followe the Epicure sinne of the world, as Libertines in dyet and apparell, he wil make you so precise,
If he cannot get you to follow the Epicure sin of the world, as Libertines in diet and apparel, he will make you so precise,
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as to thinke it an hainous sinne to eate one bitte of meat, or to weare one ragge of cloth more than for necessity.
as to think it an heinous sin to eat one bit of meat, or to wear one rag of cloth more than for necessity.
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Howe needfull therefore, it is to sayle with an even course: we may conjecture by other things, which will bewray the corruption of our nature:
Howe needful Therefore, it is to sail with an even course: we may conjecture by other things, which will bewray the corruption of our nature:
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In the time of a plague, we shall see some so bolde, that without any lawfull calling or godlie warrant, they will rush into places infected,
In the time of a plague, we shall see Some so bold, that without any lawful calling or godly warrant, they will rush into places infected,
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and then falling sick, their conscience pricks them for their tempting of God, by an vnadvised boldnes in the houre of their death;
and then falling sick, their conscience pricks them for their tempting of God, by an unadvised boldness in the hour of their death;
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others plunged as deeply in a contrary extremity, are too fearefull, when they do but heare of the sicknes,
Others plunged as deeply in a contrary extremity, Are too fearful, when they do but hear of the sickness,
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and for very feare haue beene brought to deaths doore, by imagining themselues to haue bin infected,
and for very Fear have been brought to death's door, by imagining themselves to have been infected,
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when they haue bin most free, who often hauing even dyed without any naturall cause, that ever could be knowne,
when they have been most free, who often having even died without any natural cause, that ever could be known,
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but only through an immoderate feare, and the judgment of God comming vpon them for their infidelitie and vnbeliefe.
but only through an immoderate Fear, and the judgement of God coming upon them for their infidelity and unbelief.
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Thus it is with vs in our extremitie, in that as wel the oppressing of our selues with too much feare to be overcome, as the carnall securitie in not fearing to be overcome, may bring sinne vpon vs:
Thus it is with us in our extremity, in that as well the oppressing of our selves with too much Fear to be overcome, as the carnal security in not fearing to be overcome, may bring sin upon us:
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Gods children must labour for a measure, and that must be sought for in the word, which wil teach them,
God's children must labour for a measure, and that must be sought for in the word, which will teach them,
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howe they shall neither decline on the right hand, nor on the left; but wil guid them in the narrowe way;
how they shall neither decline on the right hand, nor on the left; but will guide them in the narrow Way;
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shewing in every thing what is the vertue, and what is the vice; what is the meane, and what is the extreame:
showing in every thing what is the virtue, and what is the vice; what is the mean, and what is the extreme:
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among many examples let vs consider, zeale a most precious vertue in christianitie, so long as it is free from the extreamities:
among many Examples let us Consider, zeal a most precious virtue in christianity, so long as it is free from the extremities:
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otherwise, if wee be cold in zeale, it is a sin on the left hand;
otherwise, if we be cold in zeal, it is a since on the left hand;
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if we be zealous without knowledge, it is preposterous, and becommeth a sin on the right hand:
if we be zealous without knowledge, it is preposterous, and becomes a since on the right hand:
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but cannot we come to som perfection? No, if ye vnderstand it for an absolute vnspottednes;
but cannot we come to Some perfection? No, if you understand it for an absolute unspottedness;
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albeit, to that perfection, which the scriptures take for soundnes, trueth and sinceritie of heart, which is voide of carelesse remission, wee may come:
albeit, to that perfection, which the Scriptures take for soundness, truth and sincerity of heart, which is void of careless remission, we may come:
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neither doeth the Lord deale with vs after our sinnes, nor rewarde vs after our iniquities;
neither doth the Lord deal with us After our Sins, nor reward us After our iniquities;
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in whose eies, the most glorious actions of man, are but as waters flowing purely from the conduit,
in whose eyes, the most glorious actions of man, Are but as waters flowing purely from the conduit,
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but defiled by passing through a filthie channel.
but defiled by passing through a filthy channel.
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Wherefore, though we haue our imperfections, let vs not seeke to be more righteous than we can be, saying for every errour of this life, Oh, I am none of Gods sonnes, I am none of his daughters:
Wherefore, though we have our imperfections, let us not seek to be more righteous than we can be, saying for every error of this life, O, I am none of God's Sons, I am none of his daughters:
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for I cannot finde that perfection which is to bee required:
for I cannot find that perfection which is to be required:
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but let vs comfort our selues in the trueth of our hearts, and singlenes of our desires to serue God,
but let us Comfort our selves in the truth of our hearts, and singleness of our Desires to serve God,
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because he is God, and so we shal be accepted of God.
Because he is God, and so we shall be accepted of God.
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I speak this to this end, that poore souls might heare comfort, and know, that if they abhorre sinne as sinne,
I speak this to this end, that poor Souls might hear Comfort, and know, that if they abhor sin as sin,
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if they examine themselues for it, if they grone vnder it, if they mislike themselues for it,
if they examine themselves for it, if they groan under it, if they mislike themselves for it,
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if they feare to fall into it, the Lord wil not pursue them with the rigour of the Lawe,
if they Fear to fallen into it, the Lord will not pursue them with the rigour of the Law,
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but will giue to them the sweetnes of his promises, they are noe more vnder the curse, but vnder grace:
but will give to them the sweetness of his promises, they Are no more under the curse, but under grace:
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but farther to inforce our exhortation, to avoid too scrupulous, a feare which hindereth the true examination of our hearts:
but farther to enforce our exhortation, to avoid too scrupulous, a Fear which hindereth the true examination of our hearts:
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Let vs thinke, that it hapneth in the spirituall conflict, as in ciuill warres:
Let us think, that it Happeneth in the spiritual conflict, as in civil wars:
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We reade, that many Citties lying in great securitie, haue suddenly, beene both assaulted and overthrowne:
We read, that many Cities lying in great security, have suddenly, been both assaulted and overthrown:
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and also how some Cuntries, too much negligent in the warres, thorowe an excessiue fearfulnes, haue encouraged their enemies with more gredie violence to praye vpon them:
and also how Some Countries, too much negligent in the wars, thorough an excessive fearfulness, have encouraged their enemies with more greedy violence to pray upon them:
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with which kinde of stratagems, our adversarie the Devill beeing well acquainted with, often practiseth this pollicie,
with which kind of stratagems, our adversary the devil being well acquainted with, often Practiseth this policy,
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if he seeth vs without all feare, too quietly to rest in our selues, he thinketh his assault must needes be the stronger,
if he sees us without all Fear, too quietly to rest in our selves, he Thinketh his assault must needs be the Stronger,
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because our assistance is the weaker:
Because our assistance is the Weaker:
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Againe, if hee discrieth in vs a cowardlie feare and fainting of heart, before wee once begin to joyne battell with him, he wil set vpon our moderate feare,
Again, if he Describeth in us a cowardly Fear and fainting of heart, before we once begin to join battle with him, he will Set upon our moderate Fear,
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and as villanouslie as suddenly, stabbe vs to the heart, and make a present spoile of vs:
and as villanously as suddenly, stab us to the heart, and make a present spoil of us:
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common practise doth further teach vs, that when wee can heare the worde without all trembling at Gods judgements;
Common practice does further teach us, that when we can hear the word without all trembling At God's Judgments;
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when wee can pray without all feare before the Majestie of God;
when we can pray without all Fear before the Majesty of God;
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when wee can come to the Discipline of the Church, without al reverence of the ordinance of the Lord, al in vaine.
when we can come to the Discipline of the Church, without all Reverence of the Ordinance of the Lord, all in vain.
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Again, let vs heare with too much trembling, and we shall learne nothing;
Again, let us hear with too much trembling, and we shall Learn nothing;
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let vs pray with too servile a feare, and our woorshipping of God, will bee without all comfort, vncheerful.
let us pray with too servile a Fear, and our worshipping of God, will be without all Comfort, uncheerful.
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Thus if we neither lessen sin, that is indeede; neither make sin of that which is not sin in trueth;
Thus if we neither lessen since, that is indeed; neither make since of that which is not since in truth;
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it is good to proceed to this threefold examination, & to lay the edge of this doctrine more neere our afflictions,
it is good to proceed to this threefold examination, & to lay the edge of this Doctrine more near our afflictions,
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because many will be found in this ripenes of knowledge, and barrannes of conscience, to speak and dispute of all these things very skilfully, which flickring, in the circumference of the braine,
Because many will be found in this ripeness of knowledge, and barrannes of conscience, to speak and dispute of all these things very skilfully, which flickering, in the circumference of the brain,
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& not setling at the heart, do seale vp a more just sentence of condemnation against them:
& not settling At the heart, do seal up a more just sentence of condemnation against them:
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To help this evill with, we must meditate deeply vpon the law and Gospell, togither, with the appertenances of them both;
To help this evil with, we must meditate deeply upon the law and Gospel, together, with the appurtenances of them both;
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that finding our selues far from Gods blessing, and seeing our selues neere to the curses due vnto the breakers of the lawe, we may raise vppe some sence of sin in our selues:
that finding our selves Far from God's blessing, and seeing our selves near to the curses due unto the breakers of the law, we may raise up Some sense of since in our selves:
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yet herein we must not stay, but go forward:
yet herein we must not stay, but go forward:
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for whereas many by the diligent viewe of the law, haue come to the sense of sin in themselues, and saw their own condemnation:
for whereas many by the diligent view of the law, have come to the sense of since in themselves, and saw their own condemnation:
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yet because they labored not to see their guiltinesse acquited, by the remission of sinne in Christ;
yet Because they laboured not to see their guiltiness acquitted, by the remission of sin in christ;
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they plunged in a bottomles sea of sorrowes:
they plunged in a bottomless sea of sorrows:
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others having passed those degrees, & hitherto made these steps to avoid the wound of Conscience, haue come short of the mark;
Others having passed those Degrees, & hitherto made these steps to avoid the wound of Conscience, have come short of the mark;
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who, besides the sense of sinnes pardoned by the deth of Christ, felt not the vertue of his passion crucifying sin in them,
who, beside the sense of Sins pardoned by the death of christ, felt not the virtue of his passion crucifying since in them,
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but saw, that with remission of sins was not joined mortification of sin;
but saw, that with remission of Sins was not joined mortification of since;
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feared that there was no forgiuenes for them, but stil languishing with sorrow, they thought their soules to stand charged with their former guiltinesse;
feared that there was no forgiveness for them, but still languishing with sorrow, they Thought their Souls to stand charged with their former guiltiness;
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yea, and which more is, for that such men haue not truly bin instructed, nor surely haue bene grounded in the doctrine of Christ his death and resurrection:
yea, and which more is, for that such men have not truly been instructed, nor surely have be grounded in the Doctrine of christ his death and resurrection:
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that is, for that they sawe not aswell power flowing from his death to sley sinne in them,
that is, for that they saw not aswell power flowing from his death to slay sin in them,
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as vertue to pardone sin in them;
as virtue to pardon since in them;
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for that they felte not aswell strength vnto sanctification, striving from the rising again of Christ,
for that they felt not aswell strength unto sanctification, striving from the rising again of christ,
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as they were perswaded of justification & righteousnes therein:
as they were persuaded of justification & righteousness therein:
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They haue lyen still bleeding at the heart, in such sort, that the wound of griefe could hardly or neuer be stopped and stanched:
They have lyen still bleeding At the heart, in such sort, that the wound of grief could hardly or never be stopped and staunched:
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wherfore, let vs strengthen our weake soules with this sevenfold coard of consolation, against these bitter assaults:
Wherefore, let us strengthen our weak Souls with this sevenfold coard of consolation, against these bitter assaults:
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let vs first labour to know sinne, then to sorrow for sinne, after to feele our sinnes in Christ forgiven;
let us First labour to know sin, then to sorrow for sin, After to feel our Sins in christ forgiven;
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farther to looke for power to crucifie the same, then to lay holde on Iustification, by his Resurrection;
farther to look for power to crucify the same, then to lay hold on Justification, by his Resurrection;
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and lastly, hope for strength, to proceede from thence to further vs in sanctification, and holines of life even vnto the end.
and lastly, hope for strength, to proceed from thence to further us in sanctification, and holiness of life even unto the end.
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And thus much briefly for that second thing which we matched in companie with the examination of sinne,
And thus much briefly for that second thing which we matched in company with the examination of sin,
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euen vnto the triall of faith;
even unto the trial of faith;
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both which rightly vsed, shall in some measure fafegarde vs from the trouble of afflicted mindes.
both which rightly used, shall in Some measure fafegarde us from the trouble of afflicted minds.
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Now let vs hasten to the third part of our division, to shew how Gods children being fallen into this wounde of spirit may be helped out of it:
Now let us hasten to the third part of our division, to show how God's children being fallen into this wound of Spirit may be helped out of it:
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which God willing we also wil performe;
which God willing we also will perform;
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after we haue answered a necessary objection, which in this former part might seeme to encounter against vs:
After we have answered a necessary objection, which in this former part might seem to encounter against us:
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There is no man but will graunt, that David, Iacob, and others of the saints of God, had a sight of their sinnes, a sorrow for their sinnes, a tast of their remission of sinne:
There is no man but will grant, that David, Iacob, and Others of the Saints of God, had a sighed of their Sins, a sorrow for their Sins, a taste of their remission of sin:
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and yet how commeth it to passe, that these men were so trobled in mind.
and yet how comes it to pass, that these men were so troubled in mind.
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To this I answer, that their trouble so befel them, either for failing in some of those former things,
To this I answer, that their trouble so befell them, either for failing in Some of those former things,
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or else they were rather afflicted for the triall of their faith, than for the persecuting of sin in them;
or Else they were rather afflicted for the trial of their faith, than for the persecuting of since in them;
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and therfore be it alwaies provided, that we think not every conflict of conscience, continually & chiefly to be for the pursuing of our sins,
and Therefore be it always provided, that we think not every conflict of conscience, continually & chiefly to be for the pursuing of our Sins,
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but sometime & principally for the scoring of sin, as we may see in Iob, wherevpon, let all men be admonished,
but sometime & principally for the scoring of since, as we may see in Job, whereupon, let all men be admonished,
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when as they see good men thus humbled in minde, to laye their handes on their mouthes from saying:
when as they see good men thus humbled in mind, to say their hands on their mouths from saying:
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Surely, these men are but Hypocrites, doubtles these men be great sinners, the Lord hath found out their iniquitie, the Lord hath discovered their hypocrisie;
Surely, these men Are but Hypocrites, doubtless these men be great Sinners, the Lord hath found out their iniquity, the Lord hath discovered their hypocrisy;
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for good reason there is, that such silence should be vsed:
for good reason there is, that such silence should be used:
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for that the Lord may aswell make triall of their faith, as take punishment on their sinnes:
for that the Lord may aswell make trial of their faith, as take punishment on their Sins:
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for if such afflictions should alwaies & chieflie be sent for sinne, then it should followe, that all others,
for if such afflictions should always & chiefly be sent for sin, then it should follow, that all Others,
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as they exceeded them in sinne, should also exceed them in that punishment of sinne:
as they exceeded them in sin, should also exceed them in that punishment of sin:
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but nowe comming to the salving of this sore, I shal seeme very strange in my cure,
but now coming to the salving of this soar, I shall seem very strange in my cure,
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and so much the more to be wondred at, by howe much in manner of proceeding I differ from the most sort of men herein;
and so much the more to be wondered At, by how much in manner of proceeding I differ from the most sort of men herein;
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I am not ignorant, that many visiting of afflicted consciences, cry still, Oh! comfort them, oh! speake joyfull things vnto them:
I am not ignorant, that many visiting of afflicted Consciences, cry still, Oh! Comfort them, o! speak joyful things unto them:
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yea there be some, and that of the learned, who in such cases are full of those and such like speeches:
yea there be Some, and that of the learned, who in such cases Are full of those and such like Speeches:
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Why are you so heavy my brother, why are you so cast downe my sister, be of good cheere, take it not so grievouslie, what is there that you should feare? God is mercifull, Christ is a Saviour;
Why Are you so heavy my brother, why Are you so cast down my sister, be of good cheer, take it not so grievously, what is there that you should Fear? God is merciful, christ is a Saviour;
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these be speeches of loue indeed:
these be Speeches of love indeed:
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but they often do the poore souls as much good herein, as if they should powre colde water in their bosomes,
but they often do the poor Souls as much good herein, as if they should pour cold water in their bosoms,
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when as without farther searching of their sores, they may aswell minister a malady as a medicine:
when as without farther searching of their sores, they may aswell minister a malady as a medicine:
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For as all nutriture and carnall medecines are not good for every sicke person, especiallie, when the body needeth a strong purgation, then to minister matter restoratiue:
For as all nutriture and carnal medicines Are not good for every sick person, especially, when the body needs a strong purgation, then to minister matter restorative:
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And as all incarnatiue medicines may for a time stay the paine of the patient, but afterwardes the griefe becommeth more grievous:
And as all incarnative medicines may for a time stay the pain of the patient, but afterwards the grief becomes more grievous:
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So comfortable applying of Gods promises, are not so profitable for every one that is humbled;
So comfortable applying of God's promises, Are not so profitable for every one that is humbled;
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especially, when their soules are rather to be cast farther down, than as yet to be raised vp:
especially, when their Souls Are rather to be cast farther down, than as yet to be raised up:
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so, the sugered consolations, may for a while over heale the Conscience, and abate some present griefe:
so, the sugared consolations, may for a while over heal the Conscience, and abate Some present grief:
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but so as afterward the smart may be the sorer, & the griefe may growe the greater.
but so as afterwards the smart may be the Sorer, & the grief may grow the greater.
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Heereof ensueth this effect, that comfort seemeth to cure for a while:
Hereof ensueth this Effect, that Comfort seems to cure for a while:
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but for the wante of wisedome, in the right discovering of the cause, men minister one medicine for another;
but for the want of Wisdom, in the right discovering of the cause, men minister one medicine for Another;
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and so for want of skill, the latter fit grindeth them sorer than the former. Some there are, that without all precepts and practise, will be their owne Phisitions;
and so for want of skill, the latter fit grindeth them Sorer than the former. some there Are, that without all Precepts and practice, will be their own Physicians;
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and these, so soone as the fitte commeth vpon them, thinke it best to chastise & chase away their sorrowe, by drinking at Tavernes, by minstrilsie, in merry companies, by purgeing melancholies, in taking phisick:
and these, so soon as the fit comes upon them, think it best to chastise & chase away their sorrow, by drinking At Taverns, by minstrilsie, in merry companies, by purging Melancholies, in taking physic:
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all which, may seeme to weare away the paines for a while; but yet after it biteth more deeplie;
all which, may seem to wear away the pains for a while; but yet After it bites more deeply;
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when the burning feaver of their spirites shaketh them with the second recourse: and for that they were not before trulie searched, purged, seared and launced;
when the burning fever of their spirits shakes them with the second recourse: and for that they were not before truly searched, purged, seared and lanced;
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it comes to passe, that the second relapse is the more dangerous.
it comes to pass, that the second relapse is the more dangerous.
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To come to our purpose, we must knowe that all griefes are either confused or distinct,
To come to our purpose, we must know that all griefs Are either confused or distinct,
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and sure it is, that the mind is appalled, either for some cause knowne to vs as certaine,
and sure it is, that the mind is appalled, either for Some cause known to us as certain,
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or for something vnknowne to vs, and vncertaine to them which are troubled with such blinde griefes;
or for something unknown to us, and uncertain to them which Are troubled with such blind griefs;
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whereof they can see no reason. As oft it hapneth to Gods children in secreet election, who either neuer knowe God,
whereof they can see no reason. As oft it Happeneth to God's children in secret election, who either never know God,
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or else had but a generall knowledge of him.
or Else had but a general knowledge of him.
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I answere, that as I deny not phisick to be ministred, if in any parte it proceede of a naturall cause,
I answer, that as I deny not physic to be ministered, if in any part it proceed of a natural cause,
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so I require the word especiallie, to shewe the principall and originall cause to beginne in the soule:
so I require the word especially, to show the principal and original cause to begin in the soul:
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I do the rather, because I would haue wisedome both in the considering the state of the bodie if need so require,
I do the rather, Because I would have Wisdom both in the considering the state of the body if need so require,
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and in looking chieflie to the soule, which fewe thinke on:
and in looking chiefly to the soul, which few think on:
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If a man troubled in Conscience, come to a Minister, it may be, he will look all to the soule, and nothing to the bodie:
If a man troubled in Conscience, come to a Minister, it may be, he will look all to the soul, and nothing to the body:
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If he come to a Phisition, he onlie considereth of the bodie, and neglecteth the soule:
If he come to a physician, he only Considereth of the body, and neglecteth the soul:
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For my part, I woulde neither haue the Phisitions counsell seuered ▪ nor the Ministers labour neglected:
For my part, I would neither have the Physicians counsel severed ▪ nor the Ministers labour neglected:
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because the soule and bodie dwelling together, it is convenient, that as the soule should be cured by the word, by praier, by fasting, by threatning, or by comforting:
Because the soul and body Dwelling together, it is convenient, that as the soul should be cured by the word, by prayer, by fasting, by threatening, or by comforting:
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so the body should be brought into some temperature by phisick, by purging, by dyet, by restoring, by musick, and such other like meanes:
so the body should be brought into Some temperature by physic, by purging, by diet, by restoring, by music, and such other like means:
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provided alwaies, that it be done so in the feare of God, and wisedome of his spirite;
provided always, that it be done so in the Fear of God, and Wisdom of his Spirit;
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as we think not by these ordinarie meanes, to smother and smoke out our troble, but as purposing to vse them as preparatiues;
as we think not by these ordinary means, to smother and smoke out our trouble, but as purposing to use them as preparatives;
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wherby both our souls and bodies may be made more capable of the spirituall meanes to follow after:
whereby both our Souls and bodies may be made more capable of the spiritual means to follow After:
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As wee require these thinges to be the matters of our ministerie in such a perplexitie;
As we require these things to be the matters of our Ministry in such a perplexity;
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so we would wish the persons ministring, to be men learned, and of sound judgment; wise, and of godly experience;
so we would wish the Persons ministering, to be men learned, and of found judgement; wise, and of godly experience;
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meek, and of most loving spirits: for when the troubled patient shall be well perswaded of our knowledge & discretion;
meek, and of most loving spirits: for when the troubled patient shall be well persuaded of our knowledge & discretion;
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and therewithall shall perceiue vs to come in loving and tender affection:
and therewithal shall perceive us to come in loving and tender affection:
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I think an entrance is made, and all prejudice taken away, so as we may more freely worke vpon that conscience:
I think an Entrance is made, and all prejudice taken away, so as we may more freely work upon that conscience:
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First, bring them to the sight of sinne, as to some cause of their trouble, wherein we must labour to put away al confusion and blindnes of sorrowe by wisedome;
First, bring them to the sighed of sin, as to Some cause of their trouble, wherein we must labour to put away all confusion and blindness of sorrow by Wisdom;
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to bring the parties wounded to some certaine object and matter of their troble, and so draw out of them the confession of some speciall secreet and severall sinnes:
to bring the parties wounded to Some certain Object and matter of their trouble, and so draw out of them the Confessi of Some special secret and several Sins:
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I say secreete and severall sinnes, because I knowe, howe that many through a palpable blindenes,
I say secreete and several Sins, Because I know, how that many through a palpable blindness,
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or disordered discerning of sinne, talke nothing so much as of sinne, and yet either they cannot descrie severall sinnes,
or disordered discerning of sin, talk nothing so much as of sin, and yet either they cannot descry several Sins,
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or they will not be brought to acknowledge their secreet sins:
or they will not be brought to acknowledge their secret Sins:
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whereof the one proceedeth of the ignorance of the Lawe of God, the other of selfeloue;
whereof the one Proceedeth of the ignorance of the Law of God, the other of Self-love;
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which maketh vs loth, even in our trauell of minde to shame our selues:
which makes us loath, even in our travel of mind to shame our selves:
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Now, that confession of particular sins is requisite, it may appeare by the 32. Psalme, wherein being a Psalme of instruction, concerning the forgiuenes of sinnes:
Now, that Confessi of particular Sins is requisite, it may appear by the 32. Psalm, wherein being a Psalm of instruction, Concerning the forgiveness of Sins:
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the Prophet by his owne experience teacheth vs, that he could finde no reliefe of his sicknes,
the Prophet by his own experience Teaches us, that he could find no relief of his sickness,
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vntill hee had remembred and made confession of his sinnes:
until he had remembered and made Confessi of his Sins:
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What shall we think of the Prophet of God, which taught so wonderfully by the word and by the spirit,
What shall we think of the Prophet of God, which taught so wonderfully by the word and by the Spirit,
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and did not see his sins before:
and did not see his Sins before:
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be it far from vs, rather let vs, knowe, that he had not severally and particularlie ripped vppe his sinnes before the Lord, in a severall confessing of them, which though the Lord knowes farre better than wee our selues,
be it Far from us, rather let us, know, that he had not severally and particularly ripped up his Sins before the Lord, in a several confessing of them, which though the Lord knows Far better than we our selves,
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yet such kind of sacrifice is more acceptable to him.
yet such kind of sacrifice is more acceptable to him.
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Nowe, in this trouble, the persons humbled cannot come to this particular sight of sinne in themselues:
Now, in this trouble, the Persons humbled cannot come to this particular sighed of sin in themselves:
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It is good to vse the helpe of others, to whome they may offer their hearts to bee gaged and searched;
It is good to use the help of Others, to whom they may offer their hearts to be gaged and searched;
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and their liues to be examined more deeplie, by hearing the several articles of the Law, laid open before them:
and their lives to be examined more deeply, by hearing the several Articles of the Law, laid open before them:
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whereby, they may square the whole course of their actions. For as we said before, the grossest hypocrite will generally complaine of sinne;
whereby, they may square the Whole course of their actions. For as we said before, the Grossest hypocrite will generally complain of sin;
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and yet deale with them in particular pointes of the particular precepts, and proue them in the applying of things to bee done or vndone to them, to their owne conscience;
and yet deal with them in particular points of the particular Precepts, and prove them in the applying of things to be done or undone to them, to their own conscience;
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and we shall see many of these poore souls tossed to and fore;
and we shall see many of these poor Souls tossed to and before;
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nowe fleeting in joyes, nowe plunged in sorrowes, not able to distinguish one sin from another.
now fleeting in Joys, now plunged in sorrows, not able to distinguish one since from Another.
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Now, when we shall see the wound of the spirit, to arise of any certaine and knowne sinne:
Now, when we shall see the wound of the Spirit, to arise of any certain and known sin:
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it is either for some sinne already committed wherein wee lie, or else for some sin yet not committed, but whereunto wee are tempted.
it is either for Some sin already committed wherein we lie, or Else for Some since yet not committed, but whereunto we Are tempted.
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For the former, it pleased God often to bring old sinnes to minde, when we haue not throughly repented of them before,
For the former, it pleased God often to bring old Sins to mind, when we have not thoroughly repented of them before,
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so as it nowe representing them to vs a fresh, we may fall into a more misliking of them;
so as it now representing them to us a fresh, we may fallen into a more misliking of them;
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and yet herein is not al, to mislike our selues for some particulars, although it bee good to be occupied about some speciall sin:
and yet herein is not all, to mislike our selves for Some particulars, although it be good to be occupied about Some special since:
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for, as it is not sufficient for the avoiding of hypocrisie, to see sin generally:
for, as it is not sufficient for the avoiding of hypocrisy, to see since generally:
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so it is not ynough to eschew the damnablenes of the heart, ever to bee purring in every particular,
so it is not enough to eschew the damnablenes of the heart, ever to be purring in every particular,
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and to be forgetfull of the great and generall sins: and lette vs learne by the particulars to passe to the generalls.
and to be forgetful of the great and general Sins: and let us Learn by the particulars to pass to the generals.
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When any such one sinne doth pursue the rest, not onely therein, but say thus rather vnto thy selfe;
When any such one sin does pursue the rest, not only therein, but say thus rather unto thy self;
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O Lord, is this our sinne so grieuous, and doth my God punish this one so sorely? howe great should be my punishment,
Oh Lord, is this our sin so grievous, and does my God Punish this one so sorely? how great should be my punishment,
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if thou shouldest (O Lord) so deale with me for all my other sinnes? Let vs labour to haue a sence, both of particular and generall sinnes,
if thou Shouldst (Oh Lord) so deal with me for all my other Sins? Let us labour to have a sense, both of particular and general Sins,
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lest in time our grief passe away without any fruit, whilest, that not being displeased with one sinne, aswell as with another, we either look to such specially and generally.
lest in time our grief pass away without any fruit, whilst, that not being displeased with one sin, aswell as with Another, we either look to such specially and generally.
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Concerning those sins whereunto we are tempted, as when a man is noted to think blasphemouslie of God the Father,
Concerning those Sins whereunto we Are tempted, as when a man is noted to think blasphemously of God the Father,
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or to doubt whether there is a Christ or no, or to imagine groslie of the holy Ghost,
or to doubt whither there is a christ or not, or to imagine grossly of the holy Ghost,
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or to deny God, or to doubt of the Trinitie, or to be moved to adulterie, or such like.
or to deny God, or to doubt of the Trinity, or to be moved to adultery, or such like.
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In all which temptations, hee feeleth the spirit, oft checking him for them; so as he knoweth not in this case what to doe;
In all which temptations, he feeleth the Spirit, oft checking him for them; so as he Knoweth not in this case what to do;
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that on the one side he dares not listen willinglie to such feareful & monstrous temptations:
that on the one side he dares not listen willingly to such fearful & monstrous temptations:
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and on the other side, he feareth, lest then by long sute, he might fal into them:
and on the other side, he fears, lest then by long suit, he might fall into them:
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or at least, for that hee seeth not howe to be delivered from them.
or At least, for that he sees not how to be Delivered from them.
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I suppose, these motions are not so much to be disputed with, as we by them are to bee provoked to a more instant and extraordinary zeale of prayer:
I suppose, these motions Are not so much to be disputed with, as we by them Are to be provoked to a more instant and extraordinary zeal of prayer:
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Surely, these are dangerous temptations, and therefore are not to be kept close with our nature, which easily will incline vnto,
Surely, these Are dangerous temptations, and Therefore Are not to be kept close with our nature, which Easily will incline unto,
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but particularly are to be confessed of vs:
but particularly Are to be confessed of us:
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for the Deuill will come sometimes to thee, to keep thee still in a general acknowledging of sinne,
for the devil will come sometime to thee, to keep thee still in a general acknowledging of sin,
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and vrge thee on this manner:
and urge thee on this manner:
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Surely, thou must do this sinne, thou seest thou canst haue no ease vntill thou hast consented, thou art ordained to it, the reason why thou art tempted, is because thou doest not thus take thy pleasure, go to deny God, beleeue not his word, it is but a pollicie to keepe men in awe, Religion is no such matter as men make it:
Surely, thou must do this sin, thou See thou Canst have no ease until thou hast consented, thou art ordained to it, the reason why thou art tempted, is Because thou dost not thus take thy pleasure, go to deny God, believe not his word, it is but a policy to keep men in awe, Religion is no such matter as men make it:
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Thus, for feare of yeelding of the one hand, and for shame of disclosing temptations on the other hand, many men haue pyned away,
Thus, for Fear of yielding of the one hand, and for shame of disclosing temptations on the other hand, many men have pined away,
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and almost haue bene overcome by them:
and almost have be overcome by them:
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If we should disclose this, saith these men, what woulde people say of vs? they would count vs Atheists, they would think vs the wickedst men in the world:
If we should disclose this, Says these men, what would people say of us? they would count us Atheists, they would think us the wickedest men in the world:
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Well, for instructions and consolations, let vs learne herein, that these kinde of temptations, are either corrections for some sinnes past,
Well, for instructions and consolations, let us Learn herein, that these kind of temptations, Are either corrections for Some Sins past,
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or punishment for some sinne present, or forwarner of some sinnes to come:
or punishment for Some sin present, or forwarner of Some Sins to come:
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Wee shall see many tempted to adulterie, who no doubt, can not be brought to commit it:
we shall see many tempted to adultery, who no doubt, can not be brought to commit it:
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and because they repented not of it, it came to them againe, that in their youth they haue committed it:
and Because they repented not of it, it Come to them again, that in their youth they have committed it:
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the like may be observed in these, gluttony, and in other temptations, which are not so much seen to vs presently to overcome vs;
the like may be observed in these, gluttony, and in other temptations, which Are not so much seen to us presently to overcome us;
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as to put vs in mind, that sometimes heretofore, we hauing bene overcome with them, shuld now repent for them:
as to put us in mind, that sometime heretofore, we having be overcome with them, should now Repent for them:
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Sometimes a man shal ly in some sins, whereof, when hee will not be admonished,
Sometime a man shall lie in Some Sins, whereof, when he will not be admonished,
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neither by the publick and privat meanes, even then some other strange temptation shall fall vpon him, differing from that wherein he presently lyeth, to admonish him of that other sin.
neither by the public and private means, even then Some other strange temptation shall fallen upon him, differing from that wherein he presently lies, to admonish him of that other since.
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As when a worldling shall be tempted to adulterie, a thing which hee hath no desire to doe:
As when a worldling shall be tempted to adultery, a thing which he hath no desire to do:
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yet it is to make him to look to his worldlines;
yet it is to make him to look to his worldliness;
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when he hath so strong and so through a liking, whereat, if he wil not be awaked, he may suddainly fal into that to;
when he hath so strong and so through a liking, whereat, if he will not be awaked, he may suddenly fall into that to;
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and so by the punishment of God, in punishing one sin with another;
and so by the punishment of God, in punishing one since with Another;
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both his sinnes vnto his shame shall be laid open, and one sinne shall make known another.
both his Sins unto his shame shall be laid open, and one sin shall make known Another.
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Sometime also it commeth to passe, that one shall be tempted with such a sinne, as neither heretofore nor presently he hath given any liking or intertainement vnto;
Sometime also it comes to pass, that one shall be tempted with such a sin, as neither heretofore nor presently he hath given any liking or entertainment unto;
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and yet the Lord by it may forewarne him, howe he may fal into it hereafter;
and yet the Lord by it may forewarn him, how he may fall into it hereafter;
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as also to shewe, that he hath stoode all his former life rather by the grace of God,
as also to show, that he hath stood all his former life rather by the grace of God,
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than by the strength of flesh and blood:
than by the strength of Flesh and blood:
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Wherefore, when thou art mooved to doubt of God, of Christ, of the word, of justification;
Wherefore, when thou art moved to doubt of God, of christ, of the word, of justification;
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do not so much stand wondring at these strange temptations, as think with thy selfe, that it is the mercy of God by them, to cause thee better to discerne of those temptations in others.
do not so much stand wondering At these strange temptations, as think with thy self, that it is the mercy of God by them, to cause thee better to discern of those temptations in Others.
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When thou shalt haue observed with feare and trembling, howe they may make their first entire into a mans hart,
When thou shalt have observed with Fear and trembling, how they may make their First entire into a men heart,
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howe they gather strength, howe they agree with our corrupt nature, in what degrees they come vnto some growth,
how they gather strength, how they agree with our corrupt nature, in what Degrees they come unto Some growth,
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how the spirit of God doth resist them, what be the meanes best to prevaile against them:
how the Spirit of God does resist them, what be the means best to prevail against them:
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and thus if thou make thy profit by them, thou shalt so wonderfully search and descrie by severall veines, the body, age,
and thus if thou make thy profit by them, thou shalt so wonderfully search and descry by several Veins, the body, age,
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& strength of these temptations in others, by an holy experience which God hath taught thee in others;
& strength of these temptations in Others, by an holy experience which God hath taught thee in Others;
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that besides that, thou shalt lay foorth mens secreete corruptions, as if thou were in their bosomes, thou shalt be able by the seede of sorrowe in thy selfe, to beget an vnspeakable joy in others:
that beside that, thou shalt lay forth men's secreete corruptions, as if thou were in their bosoms, thou shalt be able by the seed of sorrow in thy self, to beget an unspeakable joy in Others:
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who in time may be tempted, as thou nowe art.
who in time may be tempted, as thou now art.
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Thus moreover and besides, that such is the efficacie of sinne, that they who nowe are no Papistes, Heretikes, Adulterers or Theeues, may for their secure contemning & foolish passing over of these temptations sent vnto them sodainly, shortly after fall into them:
Thus moreover and beside, that such is the efficacy of sin, that they who now Are no Papists, Heretics, Adulterers or Thieves, may for their secure contemning & foolish passing over of these temptations sent unto them suddenly, shortly After fallen into them:
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because they would not seeme to make some vse of them, nor confesse before the Lord, both their pronenes and worthinesse to fall into them:
Because they would not seem to make Some use of them, nor confess before the Lord, both their proneness and worthiness to fallen into them:
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But if we will humble our selues in such temptations, and learne by them, meekly to discerne the corruptions of our heart, we shall not onely deliver our selues presently from peril;
But if we will humble our selves in such temptations, and Learn by them, meekly to discern the corruptions of our heart, we shall not only deliver our selves presently from peril;
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but be further inabled to assist others hereafter in the like danger: but some will oppose against these things which wee haue delivered.
but be further enabled to assist Others hereafter in the like danger: but Some will oppose against these things which we have Delivered.
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Do you think it is a remedie, to cast downe them that are already humbled, this is rather to be a butcher than a builder of a mans conscience? to whome I answer, that I desire Preachers to be builders, and not butchers:
Do you think it is a remedy, to cast down them that Are already humbled, this is rather to be a butcher than a builder of a men conscience? to whom I answer, that I desire Preachers to be Builders, and not butchers:
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and it is a thing generally to apply, and another thing particularlie to lay the medicine vnto the wound:
and it is a thing generally to apply, and Another thing particularly to lay the medicine unto the wound:
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It is good to begin the sore by the viniger of the Law, and after to supply it with the oyle of the Gospell;
It is good to begin the soar by the vinager of the Law, and After to supply it with the oil of the Gospel;
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both which must be done in wisedome, vsing them to some in greter, to some in lesser measure:
both which must be done in Wisdom, using them to Some in greater, to Some in lesser measure:
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For, as some hauing nothing but a decay of nature, and no naturall humour neede rather restoratiue than purging medicines:
For, as Some having nothing but a decay of nature, and no natural humour need rather restorative than purging medicines:
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so rather some troubled for some spiritual wants, than for grosse sinnes, need not so much the sharpe threatnings of the Lawe,
so rather Some troubled for Some spiritual Wants, than for gross Sins, need not so much the sharp threatenings of the Law,
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as the sweete promises of the Gospell:
as the sweet promises of the Gospel:
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But if the body through some extraordinarie repletion, hath gotten some gret surfet, not so much to the weakning of nature, as to the thretning of imminent death:
But if the body through Some extraordinary repletion, hath got Some great surfeit, not so much to the weakening of nature, as to the threatening of imminent death:
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and therfore, doth rather require some strong purgation, than comfortable and cordiall medicines.
and Therefore, does rather require Some strong purgation, than comfortable and cordial medicines.
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Then the soule brought to deaths doore with extraordinarie sinne, is rather to be boared and pearced, with the denounce of God his judgement than otherwise:
Then the soul brought to death's door with extraordinary sin, is rather to be bored and pierced, with the denounce of God his judgement than otherwise:
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but because we would deale more plainly, and lesse confusedly, it is good in our accesse to an afflicted conscience, to lay these two grounds:
but Because we would deal more plainly, and less confusedly, it is good in our access to an afflicted conscience, to lay these two grounds:
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First, wee must perswade the parties humbled, that their sins are pardonable, and their sores curable:
First, we must persuade the parties humbled, that their Sins Are pardonable, and their sores curable:
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and after, that this visitation is not so much a signe of Gods wrath and anger,
and After, that this Visitation is not so much a Signen of God's wrath and anger,
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as a seal of Gods mercie and favoure:
as a seal of God's mercy and favour:
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in that it is not either blinde or barren, but plentifull in good effects, and fruitful also in godly Issue:
in that it is not either blind or barren, but plentiful in good effects, and fruitful also in godly Issue:
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This sorrowe, how needefull it is, the experience of so many (almost) as haue bene throwne downe, is a sufficient witnes, who haue had this,
This sorrow, how needful it is, the experience of so many (almost) as have be thrown down, is a sufficient witness, who have had this,
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as a tagge tyed to their temptations, that never any wer so plunged as they, none ever had the like temptations:
as a tag tied to their temptations, that never any were so plunged as they, none ever had the like temptations:
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the Lord will surely make an ende of them in some strange and vnknowne temptation, wherein they are not vnlike to men fallen into some dangerous disease, who thinking to be without the fadome of Phisitions skill,
the Lord will surely make an end of them in Some strange and unknown temptation, wherein they Are not unlike to men fallen into Some dangerous disease, who thinking to be without the fathom of Physicians skill,
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and not to be within the compasse of things recoverable, do adde a second and sorer griefe to their former:
and not to be within the compass of things recoverable, do add a second and Sorer grief to their former:
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wherfore, as these men seeme to be half healed;
Wherefore, as these men seem to be half healed;
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when any man of knowledge can be brought, who by experience hath cured the like malady in like degrees in others,
when any man of knowledge can be brought, who by experience hath cured the like malady in like Degrees in Others,
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so then the sorrowfull soules are not a litle by hope refreshed and strengthened, for to look for some ease,
so then the sorrowful Souls Are not a little by hope refreshed and strengthened, for to look for Some ease,
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when they canne see no other temptations to haue overtaken them:
when they can see no other temptations to have overtaken them:
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then such as hauing fallen into the nature of man, haue founde mercie at the handes of God, that he might be feared.
then such as having fallen into the nature of man, have found mercy At the hands of God, that he might be feared.
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This ground work framed, is good to build vp and repaire the decayed joy of the mind;
This ground work framed, is good to built up and repair the decayed joy of the mind;
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partly by the Lawe, to make a preparatiue for those joyes:
partly by the Law, to make a preparative for those Joys:
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If the minde not truly humbled, is not fit truly to be comforted, & namely by the Gospell:
If the mind not truly humbled, is not fit truly to be comforted, & namely by the Gospel:
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if the Conscience kindely throwne downe, is become a fit subject to apply the sweete promises of God in Iesus Christ vnto it.
if the Conscience kindly thrown down, is become a fit Subject to apply the sweet promises of God in Iesus christ unto it.
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And here again, to answer you that deny the Law whollie or not at all to be vsed,
And Here again, to answer you that deny the Law wholly or not At all to be used,
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when we would breed comfort in one.
when we would breed Comfort in one.
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I demaund, whether it being necessary to mantaine the righteousnes of Christ, it be not also as necessarie to maintaine the righteousnesse of the Lawe:
I demand, whither it being necessary to maintain the righteousness of christ, it be not also as necessary to maintain the righteousness of the Law:
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seing the righteousnes of the Lawe of vs not fulfilled, will driue vs to the righteousnes of Christ, to vs imputed;
sing the righteousness of the Law of us not fulfilled, will driven us to the righteousness of christ, to us imputed;
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which is never throughlie and truly esteemed, vntill we see the righteousnes of the Lawe, of vs to be vnperformed.
which is never throughly and truly esteemed, until we see the righteousness of the Law, of us to be unperformed.
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Againe, if our Saviour Christ did foreshew his Disciples, that the first worke of the holy Ghost at his comming, should convince the worlde of sinne:
Again, if our Saviour christ did foreshow his Disciples, that the First work of the holy Ghost At his coming, should convince the world of sin:
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to make men know, that without Iesus Christ, there is nothing but sin:
to make men know, that without Iesus christ, there is nothing but since:
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and then that he should rebuke the world of righteousnes, that they might see, howe Christ died not for his owne sinne,
and then that he should rebuke the world of righteousness, that they might see, how christ died not for his own sin,
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but for the sinne of others.
but for the sin of Others.
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I see not why it should not be very conveniient, first to lay open the righteousnesse of the Lawe, that men may see their sin;
I see not why it should not be very conveniient, First to lay open the righteousness of the Law, that men may see their since;
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and then the righteousnesse of Christ, that men may see their sin discharged in him: besides, where the Lord saith by his Prophet:
and then the righteousness of christ, that men may see their since discharged in him: beside, where the Lord Says by his Prophet:
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At what time soeuer a sinner doth repent him of his sinne, from the bottome of his heart, I vvill put all his sinne out of my remembrance. At what time soever a sinner does Repent him of his sin, from the bottom of his heart, I will put all his sin out of my remembrance.
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It may well bee gathered, that there must a sounde sorrowe for sinne go before,
It may well be gathered, that there must a sound sorrow for sin go before,
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and then the true joy of sin pardoned, may the more frely, by vertue of this promise, be both hoped for, and looked for afterwarde.
and then the true joy of since pardoned, may the more freely, by virtue of this promise, be both hoped for, and looked for afterward.
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Moreover, seeing the whole promises of God in the Gospell, are commended to vs vnder the title and tenour of restoring sight to the blind, hearing to the deafe, strength to the lame, helth to the sick, and life to the dead:
Moreover, seeing the Whole promises of God in the Gospel, Are commended to us under the title and tenor of restoring sighed to the blind, hearing to the deaf, strength to the lame, health to the sick, and life to the dead:
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It is manifest, not onely that there is no disease of the soule which Christ cannot heale;
It is manifest, not only that there is no disease of the soul which christ cannot heal;
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so also, that wee must first finde our selues blinde, deafe, dumb, lame, and dead; before he wil medle with vs:
so also, that we must First find our selves blind, deaf, dumb, lame, and dead; before he will meddle with us:
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because they that are whole, never need the Phisition: and he came to call sinners, and not the righteous to repētance.
Because they that Are Whole, never need the physician: and he Come to call Sinners, and not the righteous to Repentance.
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Now, to do this in wisedome, by neither pressing the conscience too severely; nor releasing the conscience more vnadvisedlie:
Now, to do this in Wisdom, by neither pressing the conscience too severely; nor releasing the conscience more unadvisedly:
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it shall be the safe way, to vse the well tempered speach of the Apostle to the Sorcerer, Repent, that if it be possible, thy sinnes may be forgiuen thee:
it shall be the safe Way, to use the well tempered speech of the Apostle to the Sorcerer, repent, that if it be possible, thy Sins may be forgiven thee:
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where he doth not wholly discourage him, because it may be, his sinne may be pardoned:
where he does not wholly discourage him, Because it may be, his sin may be pardoned:
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neither yet too boldly to incorage him, in that without repentance, hee sheweth it altogether impossible to bee pardoned:
neither yet too boldly to encourage him, in that without Repentance, he shows it altogether impossible to be pardoned:
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and that we be not too preposterous in our consolation, let vs bee warned by that blasphemous speach of that detestable Arian;
and that we be not too preposterous in our consolation, let us be warned by that blasphemous speech of that detestable Arian;
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who of late yeares was put to death at Norwiche: this hellish heretike, a litle before hee should be executed, afforded a few whorish teares:
who of late Years was put to death At Norwich: this hellish heretic, a little before he should be executed, afforded a few whorish tears:
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asked whether he might be saved in Christ or no: when one told him, that if he repented he should surely not perish:
asked whither he might be saved in christ or no: when one told him, that if he repented he should surely not perish:
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he breaketh forth most monstrouslie vnto this speache:
he breaks forth most monstrously unto this speech:
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Nay, is your Christ so easilie intreated as you say, then I defie him and care not for him: Nay, is your christ so Easily entreated as you say, then I defy him and care not for him:
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Oh! howe good a thing had it bene, not to haue cast this precious stone to this swine:
Oh! how good a thing had it be, not to have cast this precious stone to this Swine:
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Oh! howe safe had it bene, to haue dealt more bitterly and to haue dealt more vehemently vpon the conscience of this Caitife.
Oh! how safe had it be, to have dealt more bitterly and to have dealt more vehemently upon the conscience of this Caitiff.
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Now to attaine some discretion in curing of this wounded spirit, we learne wisely to judge of the person afflicted,
Now to attain Some discretion in curing of this wounded Spirit, we Learn wisely to judge of the person afflicted,
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and of the nature of his affliction: First, wee may note, whether it be a man or a woman:
and of the nature of his affliction: First, we may note, whither it be a man or a woman:
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because wee may vrge more carefully, the vse of the law to a man as being the stronger vessell:
Because we may urge more carefully, the use of the law to a man as being the Stronger vessel:
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and as Sathan knewe her to be most easie, and framable to be wrought vpon at his first temptation,
and as Sathan knew her to be most easy, and framable to be wrought upon At his First temptation,
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so hee is not ignorant, that shee is the weaker partie to sustaine accusation; then let vs considder, whether they that are thus humbled haue knowledge or no:
so he is not ignorant, that she is the Weaker party to sustain accusation; then let us Consider, whither they that Are thus humbled have knowledge or no:
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because, if they haue no knowledge, then they think trouble of minde to be so strange a thing,
Because, if they have no knowledge, then they think trouble of mind to be so strange a thing,
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as never any before had it:
as never any before had it:
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If they haue knowledge, then Sathan is redy to accuse them of the sinne against the holy Ghost;
If they have knowledge, then Sathan is ready to accuse them of the sin against the holy Ghost;
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as though every sinne done against knowledge were a sinne of presumption: farther, we are to inquire howe strong or weak they are:
as though every sin done against knowledge were a sin of presumption: farther, we Are to inquire how strong or weak they Are:
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that if they be surely stricken, wee cease to humble them any farther:
that if they be surely stricken, we cease to humble them any farther:
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If they be not sufficiently wounded, then to touch them with some deep sense of sinne:
If they be not sufficiently wounded, then to touch them with Some deep sense of sin:
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also, we must be circumspect to find out, whether by nature they be more fearefull & melancholike or no:
also, we must be circumspect to find out, whither by nature they be more fearful & melancholic or no:
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as also, whether they be vsuall sinners, or haue fallen ever of infirmitie; that so vpon their disposition and inclination, wee may build our speaches the better:
as also, whither they be usual Sinners, or have fallen ever of infirmity; that so upon their disposition and inclination, we may built our Speeches the better:
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To these it is good to adde the consideration of the persons age, estate, and abilitie:
To these it is good to add the consideration of the Persons age, estate, and ability:
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as if the party be troubled for worldlines; whether he be not a great housholder: If hee complaine of his estate;
as if the party be troubled for worldliness; whither he be not a great householder: If he complain of his estate;
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whether he be a young man and vnmaried: If he be humbled with covetousnes;
whither he be a young man and unmarried: If he be humbled with covetousness;
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whether he be not olde, because divers cuntries, callings, ages, conditions, and estates of men, haue their divers & peculiar sins; which wee must rightly discerne:
whither he be not old, Because diverse countries, callings, ages, conditions, and estates of men, have their diverse & peculiar Sins; which we must rightly discern:
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howbeit of what sects, sorts, man or woman; •• what complexion soever they are; of what knowledge to discerne sinne;
howbeit of what Sects, sorts, man or woman; •• what complexion soever they Are; of what knowledge to discern sin;
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of what degree in committing sin; of what age, authoritie, wealth, estate, or condition soever they are:
of what degree in committing since; of what age, Authority, wealth, estate, or condition soever they Are:
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It is good to mark, that there be many, who are more tro••led for the vexation and disquietnes of their minde being distempered,
It is good to mark, that there be many, who Are more tro••led for the vexation and disquietness of their mind being distempered,
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than for the vilenes and horriblenes of their ••nne committed:
than for the vileness and horribleness of their ••nne committed:
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who are wounded more with feare of shame, with feare of being madde, or with the feare of running out of their wittes,
who Are wounded more with Fear of shame, with Fear of being mad, or with the Fear of running out of their wits,
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than with the conscience of sinne: which thing, if wee finde in them, it is our parte to travell with them;
than with the conscience of sin: which thing, if we find in them, it is our part to travel with them;
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that they may make a lesse matter of the outward shame, & more conscience of the inward sinne;
that they may make a less matter of the outward shame, & more conscience of the inward sin;
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neither must we herein forget to make a distinction betwene our speaches vsed to the humbled, in the very time of their extreame agonie,
neither must we herein forget to make a distinction between our Speeches used to the humbled, in the very time of their extreme agony,
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& burning ague of their troubles; and those speaches which we vse then, the fit being past;
& burning ague of their Troubles; and those Speeches which we use then, the fit being passed;
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because the former requireth more consolation & lesse exhortation than the other;
Because the former requires more consolation & less exhortation than the other;
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and the latter wold haue vs more abundant ▪ in admonishing, and more sparing in comforting,
and the latter would have us more abundant ▪ in admonishing, and more sparing in comforting,
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when wee may wisely admonish them to beware of sinne, which so procureth their own woe in this brething time.
when we may wisely admonish them to beware of sin, which so procureth their own woe in this breathing time.
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It is also expedient to exhort them, that for some season, vntill they shall finde greater power in regeneration, they would tye themselues to some holy orders & godly vowes:
It is also expedient to exhort them, that for Some season, until they shall find greater power in regeneration, they would tie themselves to Some holy order & godly vows:
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that thereby, they either may be furthered in mortifying some speciall sin, which for that they could finde no power against it, did most greue them,
that thereby, they either may be furthered in mortifying Some special since, which for that they could find no power against it, did most grieve them,
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or strenthened in some speciall grace, the want whereof, did also wounde them: but before we launch deep into the sea of particular temptations;
or strengthened in Some special grace, the want whereof, did also wound them: but before we launch deep into the sea of particular temptations;
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and begin to sound the dangerous passages of natural corruptions and originall sinne: the troublesome froth whereof, doth almost ouerwhelme many poore Pilgrimes:
and begin to found the dangerous passages of natural corruptions and original sin: the troublesome froth whereof, does almost overwhelm many poor Pilgrims:
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It shall be good to giue this caution, that both in these, and in the former trobles, men would be stil admonished, patientlie to bear with a wounded spirit,
It shall be good to give this caution, that both in these, and in the former Troubles, men would be still admonished, patiently to bear with a wounded Spirit,
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albeit it falleth out so, that they be somewhat pettish, seeing the holy Ghost speaketh so favorably of them:
albeit it falls out so, that they be somewhat pettish, seeing the holy Ghost speaks so favorably of them:
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saying, a wounded spirit who can bear it.
saying, a wounded Spirit who can bear it.
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And surely, our practise in other things, by the law of equitie may vrge this at our handes:
And surely, our practice in other things, by the law of equity may urge this At our hands:
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For if men by the light of reason, can see it to be a dutie convenient, not frivolouslie to travell;
For if men by the Light of reason, can see it to be a duty convenient, not frivolouslie to travel;
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but meekly to suffer, & wisely to put vp vnadvised speaches of a man, distempered in braine, by reson of some burning ague, or other vehement sicknes.
but meekly to suffer, & wisely to put up unadvised Speeches of a man, distempered in brain, by Reason's of Some burning ague, or other vehement sickness.
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We may easily gather even by this rule of reason;
We may Easily gather even by this Rule of reason;
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not so severely to sensure the impatient speaches of him, who by reason of some parching feavour of the spirit, is disquiered in mind;
not so severely to sensure the impatient Speeches of him, who by reason of Some parching favour of the Spirit, is disquiered in mind;
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and hath all the veines of his hart (as it were) in a spirituall agonie vexed:
and hath all the Veins of his heart (as it were) in a spiritual agony vexed:
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wherefore, both vnsavorie of godly wisedome, & vncharitable for want of Christian loue, are their murmuring obtractations, which say, What is the godly man? Is this hee that is trobled for his sins? why see how pettish he is, nothing can please him, no body can satisfie him.
Wherefore, both unsavoury of godly Wisdom, & uncharitable for want of Christian love, Are their murmuring obtractations, which say, What is the godly man? Is this he that is troubled for his Sins? why see how pettish he is, nothing can please him, no body can satisfy him.
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Consider O man, if thou canst bear with a frail body, that thou must much more bear with a fraill mind:
Consider Oh man, if thou Canst bear with a frail body, that thou must much more bear with a frail mind:
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consider, that this his pettishnes doth more wound him to the hart, than any injurie thou couldest pearce him with:
Consider, that this his pettishness does more wound him to the heart, than any injury thou Couldst pierce him with:
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and therefore, seeing he afflicteth his own soule for it, thou must not adde any thing to his afflictions, and to exasperate his smart:
and Therefore, seeing he afflicts his own soul for it, thou must not add any thing to his afflictions, and to exasperate his smart:
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considder, that it is a blessed thing, mercifullie to bethink vs of the state of the needy:
Consider, that it is a blessed thing, mercifully to bethink us of the state of the needy:
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and that to rub a fresh wound, and to straine a bleeding sore, is nothing else,
and that to rub a fresh wound, and to strain a bleeding soar, is nothing Else,
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but that which Iobs friendes did, to bring a newe torment where there is no neede of it.
but that which Jobs Friends did, to bring a new torment where there is no need of it.
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If the wise Father, rather doeth pittie than rebuke his child, when by reason of sicknes the appetite is not easilie pleased:
If the wise Father, rather doth pity than rebuke his child, when by reason of sickness the appetite is not Easily pleased:
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so if wee purpose to do any good with an afflicted mind, we must not be austere in reprehending every infirmitie;
so if we purpose to do any good with an afflicted mind, we must not be austere in reprehending every infirmity;
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but patient in considering of it, as tender frailtie:
but patient in considering of it, as tender frailty:
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neither do I speake this, to nourish pettishnes in any, but wold haue them to labour for patience, and to seeke for peace:
neither do I speak this, to nourish pettishness in any, but would have them to labour for patience, and to seek for peace:
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which though they finde not at the first, yet by praier they must wait on the Lord;
which though they find not At the First, yet by prayer they must wait on the Lord;
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and say, Lord, because there is mercie with thee, that thou maiest bee feared:
and say, Lord, Because there is mercy with thee, that thou Mayest be feared:
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I will wayte vpon thee, as the eye of the servant waiteth vpon the eye of his master: I will wait upon thee, as the eye of the servant waits upon the eye of his master:
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I will condemne my selfe of follie, and say:
I will condemn my self of folly, and say:
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O my soule, why art thou so heavy, vvhy art thou so cast downe within me, still trust in the Lord for he is thy helpe and thy salvation. FINIS.Oh my soul, why art thou so heavy, why art thou so cast down within me, still trust in the Lord for he is thy help and thy salvation. FINIS.
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