The Oil of Gladness, Tract

The Oil of Gladness · Tract

p. 1THE OYLE OF GLADNESSE: OR Comfort for dejected Sinners.

2 SAM 12 24, 25.

And David comforter Bathſheba his wife and went in unto her and lay with bar, and ſhe hare a onne, and called his name Salomon and the Lord loved him.

And he ent by the band of Nathan the Prophet, and be called his name Iedidiah becauſe of the Lord.

CHAP. I.

WHen agood chyrurgion meeteth with a feſtered ſore: p. 2Firſt, hee applyeth corraſives and cleanſing things, to cate out the dead and proud fleſh, and to draw away the filth and putrifaction. This done, he layes healing playſters to perfect the cure. So did the Lord proceed with David, his wounds did ſtink and were putrified, as himſelfe ſpeakes in the Pſalme. The Lord had uſed reproofe by Nathans mouth, and correction by his own hand. Theſe ſharper medicines had wrought excellent well upon him, and p. 3brought him to a ſerious confeſſion, and a ſolemne faſt of ſeven daies continuance, (as in likely.) Now it was time to give him ſome comfort, and make him to heare joy and gladneſſe, that the broken bones might rejoyce. This is done in the verſes which I have read. And here he hath, firſt comfort in his owne minde, by which he was able to comfort Bathſheba. For he ſhould have beene a poore comforter of her, unleſſe he had firſt comforted himſelfe: ſecondly outward comfort, p. 4in giving him a ſon by her, and giving that ſonne two names, and that by the meſſage of Nathan the Prophet, one Shelomo, that is, peaceable or his peace, or the peace of the Lord, and the ſecond Iedidiah, the Lord will love him, becauſe both God did love him, and he was to bee an inſtrument of abundance of proſperity and peace to Iſrael; yea becauſe God would love him with a conſtant love; for Iedidiah ſignifies the Lord will make to love. And now the breach betwixt p. 5God and David is fully made up. For in calling Salomon by that name, he would ſignifie that he was now at peace with David. And by calling him Iedidiah, hee would ſignifie that the Lord did love him alſo. The words are plaine enough, and the matter will bee fuller underſtood, if you reade in 1 Chron. 22.9. where David tells Salomon, that God tels him that a ſon ſhould bee borne unto him, whoſe name ſhould be Salomon, and that hee would give him reſt and p. 6peace; whence it is apparant, that even before the childe was borne, GOD ſent to him to give him this name, and to let him underſtand, that this ſonne was hee that was meant in the former propheſie of Nathan, who muſt raigne after him, and build the houſe of the Lord. Now this could not but exceedingly rejoyce David to make him aſſured that God was reconciled to him, becauſe he would chooſe a ſonne of his, begotten of the ſame woman, after the ſin, to be p. 7King after him, to build him a houſe.

Now let us ſee what inſtructions we may gather out of theſe words.

CHAP. II.

§. I.

DAavid becomes a comforter of Bathſheba, by which it is evident that he was in good meaſure comforted himſelfe.

We heard him confeſſing his ſin, we ſaw him lying in the duſt, clothed with ſackcloth, tumbling in aſhes: Now you ſee p. 8him cheerefull againe ſpeaking cheerefully to Bathſheba, and ſtriving to revive his drooping ſpirits, for doubtleſſe ſhee was in fault as well as David, and when ſhee heard of Nathans reproofe, and ſaw her childes ſickeneſſe and death, ſhe cryed peccavi, and ſhe caſt downe her ſelfe as well as he.

Hence learne this leſſon

§. 2.

That the people of God, having humbled themſelves after their ſins, muſt then labour p. 9alſo to take comfort.

When wee have caſt downe our ſelves before the Lord, and confeſſed and bewailed our offences, be they what they will, then muſt we raiſe vp our ſelves, and ſtrive to ſettle peace and quietneſſe, and gladneſſe in our hearts againe.

Conſolation ſhould follow mourning, and gladneſſe ſhould come after ſadneſſe.

If any Saint have fallen into ſome great ſinne, yet when he hath renewed his repentance for the ſinne, hee ſhould p. 10againe take comfort in God, notwithſtanding that ſinne.

The Apoſtle Paul hearing of the inceſtuous Cortuths great griefe, writes to them to comfort him, and confirme their love to him, 2 Cor. 2.8, 9.2 Cor 2:82 Cor 2:9that he might not be ſwallowed up of too much ſorrow. Loe there is a time when a man muſt wade out of his griefes, for feare of being drowned in them. Therefore you know our Saviour promiſeth to comfort them that mourne, Mat. 5.4.Matt 5:4and to give them the oyle of gladneſſe inſteadIſa. 61.3.Isa 61:3 p. 11of the garments of ſadneſſe: It is not Gods purpoſe to make his people goe alwaies in black, hee would have them weare lightſomer colours after a time.

The Apoſtle Paul after hee had ſeene the Lord in the way,Acts 9.19Acts 9:19 was in very great heavineſſe, for three daies and nights, but after, he was baptized, and took comfort and began to preach Chriſt. The people Acts 2.37, 46. were pricked in heart, but we read after, that they did eate their meate with gladneſſe. p. 12The Iayler parted cheerefully with Paul and Silas, though he had a lamentable meeting with them.

§ 3.

Now there is great reaſon that the Saints ſhould take comfort after they have taken griefe.

Firſt,Reaſon. becauſe they have as good and ſure grounds and cauſes of comfort as of ſorrow. Secondly, becauſe they ſhall glorifie God as much. Thirdly, becauſe they ſhall profit themſelves p. 13as much by taking comfort as by their mourning.

Firſt, I ſay a good man that hath mourned, hath as great cauſe to take comfort as ever he had to mourne; for he hath the promiſes of God to the penitent, as well as his threats againſt the ſinner. He hath his mercy to the humble as well as his juſtice againſt the tranſgreſſor. He hath Chriſts prayers, merits, interceſſion to ſtand for him, as well as the cry and clamour of his ſinnes to ſtand againſt p. 14him. God hath as plainely and as ſtrongly tyed himſelfe, to accept the repenting ſinner, as to puniſh the unrepenting: and hath as carneſtly required us to believe his promiſes as his threats, and is altogether as true in his promiſes, and as carefull to performe them, as to performe his threats. And it is the office and worke of the Spirit to be a Comforter, and to convince of righteouſneſſe, as well as of ſinne. The Lord hath as plainely ſaid,Ezek. 18.21, 24.Ezek 18:21Ezek 18:24 If the wicked man neturne from p. 15his wicked waies he ſhall live; as if the righteous returne from his righteouſneſſe, he ſhall die. Hee hath promiſed refreſhing to all heavic laden, as well as threatned deſtruction to all wilfull and wicked tranſgreſſors, and to wound the hairy ſcalpe of ſuch an one as goeth on in his treſpaſſes.Pſal. 68.21.Ps 68:21

Seeing the Lord offers himſelfe gratiouſly to them, therefore have they cauſe to enjoy theſe conſolations of his Word.

Yea the Apoſtle ſhewes that the Word p. 16was written that through comfort of the Scriptures we might have hope. Rom. 15.4.Rom 15:4So that it may appeare that Gods chiefe end in compiling the Scripture, was to prepare comfort for the ſonnes of men, if they humble themſelves and become capable of it.

Yea the Spirit of God is called the Comforter, and God is called the God of all conſolation, and the God that comforteth the abject, all which grounds of conſolation being offered us, we are bound to receive them.

p. 17§ 4.

Againe, it is a worke as truly honourable to God, and maketh as much for his glory, that his people doe take the cup of conſolation at his hands, as that they drink the bitter cup of wormewood, yea and more too. For to grieve even for ſinne, further then it tends to comfort, and ends in it, is nothing at all to the glory of God of it ſelfe: for in hell they grieve enough, but that griefe is not in them a worke tending to Gods p. 18glory, becauſe it aimes not at comfort, but is a deſperate forlorne and uncomfortable griefe. For in grieving for our ſinnes, we give God the glory of his juſtice, acknowledging them to be vile and loathſome and grievous. But in comforting our ſelves we give him the glory of his mercy, acknowledging him to be more full of goodneſſe, then our ſelves bee of badneſſe, which is to doe him the higheſt honour. For the Lord delighteth in ſhewing mercy, and p. 19therefore cannot but delight that men ſhould eſteeme and account him ſo ready to ſhew mercy. For whoſoever loveth to doe any good and commendable thing, loves to bee accounted ready and able to do that thing.

And indeed God is not well pleaſed nor honoured, as I ſaid before, with his Saints teares further then thoſe teares bee meanes of fitting them for, and making them capeable of comfort: As the Chyrurgion delighteth not in the ſmart of p. 20his patient further then it is a meanes of healing the ſore: nor the Phyſitian in the bitter potions of his patient, or his ſickneſſe, further then it procureth health. Therfore (if we conſider) in the old Law,Deut. 16.14.Deut 16:14 he calleth vponupon them to bee ſure that they doe rejoyce in their feaſts. And whereas he appointed one only ſolemne faſt throughout the yeare,Levit. 26.19.Lev 26:19 and that but one daies continuance alone, he appointed three ſeverall moſt ſolemne feaſts in every yeare; and thoſe alſo of p. 21ſeaven daies continuance each of them.Exod. 23 14.Exod 23:14 Whereby it is manifeſt that hee takes farre more content in their gladneſſe and ſolace, then in their ruth and lamentation. For indeed hee liketh their griefes alone, as I ſaid before, as a preparative to their Joy.

Now ſeeing our care muſt be to doe that that may glorifie and pleaſe God, and our joyes will glorifie and pleaſe him, after wee have beene humbled, as well as our humiliation before: it is needfull for us to p. 22cheare up our hearts, as well as to depreſſe them.

§ 5.

Thirdly, this comfort is a thing altogether as profitable to our ſelves, and as much availeable to our ſanctification and good living, as griefe: nay griefe will doe at all no good to the working of holineſſe and beating downe of ſinne, further then it is ſo ordered and moderated, that it may conclude in conſolation. As a man is fitteſt to doe any naturall work, when he hath his p. 23limmes all at eaſe and reſt: ſo to do any ſpirituall good thing, when he hath his minde at eaſe and reſt.Nehem. 8.10.Neh 8:10 The joy of the Lord is your ſtrength, ſaith that holy man to the people in Nehemiah, which is the cauſe that God hath confirmed his promiſe by oath, that as the Apoſtle ſaith,Heb. 6.18.Heb 6:18 wee might have ſtrong conſolation. The herbs and graſſe and corne doe ripen beſt in warme and fun-ſhine weather: ſo the ſun-ſhine of conſolation, doth bring up the herbe of vertues in our hearts. p. 24Carnall and earthly joyes doe nothing further the growth of piety, but ſpirituall conſolations, ſuch as this we intreate of doe make it proſper and flouriſh exceedingly. Never is a Chriſtian man in better caſe to doe any good duty, to beare any miſery for Gods ſake, to love God, to pray, to heare the Word, to doe works of mercy to the afflicted, or to performe any other ſervices, then when he can comfort himſelfe in God. Then the heart hath more full communion p. 25with God, and therfore is in beſt plight to doe any thing well. I confeſſe ſorrow hath its uſe, it is as plowing, and as breaking of the clods, that make the ground ready for the ſeed: It is as it were the ſweeping and cleanſing of the houſe, that maketh it fit for the Holy Ghoſt as for agueſt to inhabit and to dwell in. But the very proper confirmer and ſtrengthener of the ſoule is comfort: that doth miniſter to it ability to worke Gods works. As God loves, in matter of p. 26bounty, a cheerefull giver: ſo in all ſervices a cheerefull ſervant. And doubtleſſe the ſervice will not be cheerefull if the heart be not comforted: therefore in heaven, where God hath the beſt ſervices, men have the moſt comfort. And in Paradice, where God had the beſt ſervice next to heaven, man had the moſt comfort. And in the Theſſalonians, 1 Theſſ. 1 3, 6.1 Thess 1:31 Thess 1:6in whom Saint Paul did commend, the labour of love, the worke of faith, the patience of hope, and whom he praiſeth, becauſe p. 27their love and their faith did grow exceedingly, hee ſhewes the foundation of this growth to have beene, becauſe they received the Word with joy in the Holy Ghoſt.

Seeing well-grounded comfort is the moſt profitable thing that can be for our ſoules, we muſt ſtrive for it.

§ 6.

OnelyOnly brethren you muſt remember how we limited the point, viz. that after we have humbled our ſelves we muſt p. 28then take comfort, and not before.

There is a time ſaith Salomon to mourne and a time to laugh, we muſt take time to rend our hearts and to turne to the Lord with mourning and contrition; and then we muſt take time alſo to ſtirre up, and to revive our hearts, and to embrace the Lords mercies with all joyfullneſſe: we muſt beware of making too much haſt to comfort our ſelves, as alſo of being too ſlow to the worke. If the ſore bee not throughly drawne p. 29before it be healed, then the feſtered matter will breake out againe, and the cure will not be well effected, and if it be not healed after drawing, no ſoundneſſe will come to the member affected. As the body, ſo the ſoule muſt be healed ſoundly, and to the bottome, and not skinned over with untimely and prepoſterous and ungrounded conſoations.

I pray you to obſerve this caution and this limitation, that none of you may abuſe, and miſapply the point to your p. 30owne hurt, for nothing is more dangerous then falſe comfort. Of the twaine, it is much more ſafe, though it ſeeme far more troubleſome, to be too much and too long in mourning, then to fetch in comfort before we have at all mourned, or before we have mourned in due meaſure: for to comfort ones ſelfe untimely, is to truſt in a lie, and is the ſureſt way to cut off all ſound and good comfort, and to keepe a mans ſelfe uncapable of true comfort. Thus daubing with untempered p. 31morter will never make any good worke, downe will that daubing come, in the day when the ſtorme and winde ſhall blow upon it.

§ 7.

If any man aske how he ſhall be ſure not to take comfort too ſoone, I anſwer him:

That he muſt not bee bold to take any comfort, till he have gotten ſuch a meaſure of ſorrow, and let ſorrow continue ſo long in his heart, that it hath wrought him p. 32to a plaine, and free, and full confeſſion of his ſins to God, and to a firme and ſtedfaſt purpoſe and determination of will, to leave, forſake and abandon them. And when he hath brought himſelfe to this, then muſt hee mixe his ſorrow with ſome comfort, and after a while he muſt bid his griefes adew, and feed conſtantly and principally upon comforts, renewing his griefes at fit times and ſeaſons (as it were dipping in ſome ſharpe ſauce to keepe him from ſurfeting) alwaies p. 33retaining an humbled heart in the ſight of ſinne, but not alwaies a ſad heart; for as the heart may be ſad, and not humbled: ſo it may bee humbled and not ſad.

CHAP. III.

Vſe 1 BVt now for Vſe of the point.

§ 1.

Firſt, it gives cauſe of a gentle reprehenſion to many of Gods ſervants, that keepe on their garments of ſorrow too long, and ſtill feed on p. 34wormewood and gall, almoſt refuſing to bee comforted, then, when comfort is due to them. Though they have ſearched their hearts and confeſſed their ſinnes, and brought their hearts to a full purpoſe of amendment; yet they faile in that they doe not take ſome meaſure of comfort to themſelves, and doe not partake of the conſolations of God which he offers to them in his holy Word.

There are ſome that make too much haſte to comfort themſelves, and p. 35ſome that doe not make haſt enough. The Commoner, and the greater fault, is, to put away ſorrowes too ſoone: yet that of putting away comfort too farre and too long from the ſoule is a fault alſo, and muſt not be denied where it is. Many of Gods people I ſay are exceſſive in their mourning, even for their ſinnes, in that when they have true right to comfort, and God doth ſpeake peace unto them, yet they doe not give reſt and peace unto their owne ſoules, p. 36but ſurfit upon wormewood and bitterneſſe, and thruſt comfort away from themſelves through unbeliefe. Somtimes men mourne too much and too long for croſſes (that point doth not now come to bee handled) and ſometimes they mourne as thoſe that have no hope, in regard of ſinnes, and that is the fault we have now to declare and to reproove.

§ 2.

Know then O yee ſervants of God, that when you doe even torment p. 37your ſelves, and keepe your hearts ſtill upon the racke as it were, you doe greatly diſhonour God, in this unmeaſurable mourning, and greatly hurt your ſelves too. For what? is there not goodneſſe in God as well as Iuſtice? Is he made all of anger? Are his mercies cleane gone for ever? Hath he ſhut up his tender compaſsion in diſpleaſure? It is a diſcredit to the maſter of the family if his ſervants be alwaies ſad and whining: For if they had a good and mercifull p. 38Maſter, why ſhould they be ſtill languiſhing and complaining? See then, that ye doe offend in this caſe, by not acknowledging the infinite mercies and tender compaſſions of your God. For in not comforting your ſelves, you doe actually deny him to bee mercifull. For if he be mercifull, why doe wee not taſte and feele how good he is?

§ 3.

And take notice that in not comforting your ſelves you be alſo injurious to your own ſoules: p. 39You make your ſelves unfit to ſerve God, in any good duty, unfit to pray, unfit to heare, unfit to live, unfit to die, by being ſtill heavie and diſcouraged. When the ſoule goes mourning and bowed downe to the ground, ſtill in feare that God will not accept, and will not pardon, it lies open to manifold temptations, to murmuring, to wearineſſe of well-doing, to impatiency, to frowardneſſe, and cannot ſet it ſelfe reſolutely, to doe the worke of holineſſe, which God requireth. p. 40Thou hindreſt the growth of grace in thy ſelfe, for want of faire weather as it were. Thou makeſt the fruits of the Spirit to be farre leſſe and fewer then they would be, becauſe they have not warmth enough to bring them up. Wherfore thou art to reprehend thy ſelf and to ſay, This is my weakeneſſe and infirmity, this is my fault verily, which I muſt not excuſe but acknowledge and blame in my ſelfe.

§ 4.

Object.If any ſay alaſſe I would comfort my ſelfe if I p. 41could, I doe not deſire to go languiſhing, but oh I cannot chooſe, the burden of ſin is ſo preſſing, & lies ſo hard upō my ſoule.

Anſw.I anſwer, the thing that thou muſt bee blamed for, is not becauſe thou art not actually comforted, for therein thou muſt be a patient and take it when it comes, even when God will give it, but becauſe thou doſt not ſet thy ſelfe to enjoy comfort, that thou doſt not offer to thy minde the conſolations of God, and doſt not take paines to binde up p. 42thy broken and rent heart. I ſay thou doſt not take paines to get comfort, but yeeldeſt unto ſorrow, and hangeſt downe thine hands, and ſuffereſt thy knees to be feeble. Thou doſt not call to mind the promiſes of God. Thou doſt not ponder upon the death of Chriſt. Thou doſt not entertaine ſuch thoughts as are fit to bring comfort to thy ſoule, but ſelleſt over thy ſelfe to ſadd and fearefull & diſcouraging thoughts; ſtill ſtill looking to the greatneſſe and multitude p. 43of thy ſinnes, and not raiſing thine eyes to, and fixing thy thoughts upon the mercies and loving kindneſſes of God, not earneſtly imploring and begging the helpe of his Spirit to comfort thee, and this is thy fault, (ariſing from hence, that thou art too ready to hearken to Satan, who doth lye unto thee, and denies thine intereſt unto comfort.) Now ſuffer a gentle and mild reproofe for it, and know it to bee a fault; for why ſhouldſt thou not enjoy thine own portion and take that p. 44that God giveth thee. If thou anſwereſt ſtill, I cannot, I cannot. I anſwer ſtill thou canſt labour, ſtrive, endeavour, and thy not labouring and endeavouring is that that is blamed in thee.

§ 5.

As in outward croſſes wee are often too peremptory mourners (and with Iacob will not bee comforted) and reſolve, we will goe mourning to the grave. So ſometimes in regard of ſinnes, wee will not be comforted. p. 45Sometimes this ariſeth from an error in Iudgement, becauſe we thinke not our ſelves to have any intereſt unto comfort, when we have, and are afraid to take it, leaſt it ſhould not belong to us. Many times Gods people thinke they have not cauſe to take comfort, when they have, and therefore put comfort from themſelves, becauſe they miſtake their owne eſtate.

§ 6.

But tell me haſt thou not afflicted thy ſelfe? p. 46haſt thou not wept and mourned? haſt thou not turned thy laughter into ſorrow, and thy Joy into heavineſſe? haſt thou not caſt downe thy ſelfe before the Lord? and found out and acknowledged all thy faults againſt thy ſelfe, (ſo farre as by ſearching thou waſt able to find them.)

If thy ſoule can ſay I have laboured to ſee all my ſinnes; and laboured to confeſſe and weepe for them, and complained of them, and ſhamed my ſelfe and p. 47judged my ſelfe.

Queſt. Then I aske againe haſt thou not renounced thy ſelfe, and all thine owne merits?

Anſw. Yes htat I have too.

Queſt. Haſt thou not reſolved to take Chriſt youake? haſt thou not made a Covenant with God, to fight againſt thy ſinnes, and to reforme and amend thy life, and make they heart and ſpirit new?

Anſw. Yes that I have too, I have reſolved, but alaſſe I find little power.

I anſwer, upon thy p. 48reſolution to obey after mourning and confeſſing, thou haſt intereſt to comfort, and it muſt bee comfort that muſt ſtrengthen thy reſolutions, and confirme thee in obedience.

Now then ſee thy miſtaking, and know thou art one to whom comfort is due, and let not error over-ſhadow the ſunne of comfort from ſhining upon thee.

§ 7.

Another cauſe of not being comforted is infidelity, the moourners cannot p. 49believe that the comforts appertaine to themſelves: but this is a fault too. For why? doth not God call to him, all that be heavie laden with ſin; and in calling them to him, even bind them to take comfort?

Indeed the divell envies the comfort of the Saints, and ſeeketh to hinder it with multitude of objections. And ſome of Gods people bee ſo weake, that they ſuffer the divell to have his will on them this way, and hearken too much to his leaſenings. But p. 50now, ſee that this is a fault, that doth even diſgrace piety to many, and make them thinke that godlineſſe, and joy cannot dwell in one heart, ſo that they refuſe piety for feare of wanting joy, whereas no companions will better agree then theſe two.

I have beene long in this reproofe, and yet as you ſee, milde and gentle enough. It is a weakeneſſe, it is a frailty. It is a thing hurtfull and offenſive, take notice of it, and reprehend thy ſelfe for it.

p. 51CHAP. IIII.

§ 1.

Vſe 2 ANd ſecondly, let me nowpreſſe the Saints of God to follow David in the paths of conſolation. You heard him confeſſing, you ſaw him in aſhes, now you ſee him chearefull againe.

Haſt thou followed him in that heavie path? follow him in this gladneſſe. Now that the Lord pipeth to thee, ſee that thou dance. Now that God biddeth thee take comfort, ſee that p. 52thou take it. Coe hither all yee Saints, that have long beene clad in black, and have rolled your ſelves in aſhes, and have mingled your drinke with teares: Come hither and learne of David to comfort your ſelves: O heare joy and gladneſſe, and let your broken bones rejoyce. You I ſay that have ſate in darkeneſſe, that have wept and wailed, that with bitter ſighs and ſalt teares have blamed and ſhamed your ſelves before God, come hither now, and behold David, p. 53and follow him, put on thegarments of gladneſſe and comfort your ſelves in Gods mercy. It is as needfull and as plaine a duty to believe Gods promiſes as his threats, to acknowledge his goodneſſe as your owne badneſſe. You have done the one, now doe the other alſo, and let everlaſting joy be upon your heads. Doth not Chriſt tell thee, that hee came to comfort the mourners? hee is here now in his Ordinances to comfort thee: ô let him not comfort thee in vaine.

p. 54Sitrre up thy ſelfe, and ſay, Iought to take comfort, and Lord through thine helpe, I will take comfort to my ſelfe, and give thee the glory of the riches of thy grace in Chriſt.

§ 2.

If any ſay, but I can feele no comfort. I anſwer, Thou muſt believe it firſt, and then thou muſt feele it after. Firſt, thou muſt draw out of Gods booke happie condluſions of comfort. That thy ſinnes are pardoned, that God is p. 55reconciled, that thy ſoule ſhall bee ſaved, and then muſt ſo preſſe and urge theſe concluſions upon thy ſoule, and binde thy ſelfe to conſent to them, that in time ſence of comfort may follow after.

§ 3.

Now that you may be able to comfort your ſelves againſt ſinnes, and the feare of Gods wrath and damnation for them, (for you ſee that the Text calleth us to miniſter that comfort, you p. 56muſt take notice of foure things needfull to further men in comforting themſelves when they be made fit for comfort. Firſt, one notable impediment to comfort whereof you muſt take heede. Secondly, the true ground of comfort. Thirdly, the degrees by which comfort groweth. Laſtly, the meanes of comforting your ſelves.

§ 4.

1. For the firſt, if you will take comfort indeed, you muſt reſolve to beleeve neither the p. 57divell, not the fleſh, neither to credit Satan nor your owne hearts, but onelyonly God, ſpeaking in his holy Word.

The divell is a knowne, and wilfull, and purpoſed lyar, and alwaies almoſt frameth his tale againſt turth.

If he meete with a ſinner that feeleth not ſinne at all; hee will flatter him with falſe hopes, and make him (if he can) to beleeve that all is well, and that God will ſhew mercy to him, though he have no manner of right unto it. And p. 58by his good will hee would have men lulled a ſleepe, with theſe falſe and vaine and worthleſſe comforts, even till their dying day. But when he cannot hold them any longer in this ſweete dreame, but that they begin to ſee and to feele ſinne, and to feare Gods judgements; then hee will tell them a quite contrary tale. That there is no hope, that the time is paſt, that God will not receive them, taht their offences afe unpardonable, that it is in vaine to ſeeke mercy, that the p. 59date of grace is gone and paſt, that ſo if it were poſſible they might bee drowned in deſpaite, Wherefore whoſoever would finde comfort muſt ſtop his eares againſt Satan, and reſolve to beleeve nothing he ſayes.

Thou foundeſt him a lyer in his comforts, formerly, now know him a lyer too in his preſent terrors. Hee is equally falſe when hee roares as when he ſings.

p. 60§ 5.

Againe, beleeve not thy ſelfe, (thine owne heart) for that is falſe and deceitfull and full of error. Thou muſt not conclude I have no intereſt unto comfort, becauſe I thinke I have none. Gods waies are not our waies, nor his thoughts our thoughts: What we thinke, it matters nor, but what hee ſaith in his Word. Thou mayeſt ſee the falſehood of thine owne heart alſo by experience, doſt thou not know p. 61well, that thy heart deceived thee heretofore, in telling thee, that all was well with thee, when thy caſe was very miſerable? Did it lie then, in miniſtring to thee ungrounded and lying conſolations? then know, that it is as likely to lie at this time, in denying comfort to thee. So farre as we ſuffer our eares to be open to the ſuggeſtions of Satan, and to the conceits of our owne hearts, ſo farre we hinder our ſelves of comfort. But we muſt ſay, I will heare what God p. 62ſaith, Pſal. 85.8.Ps 85:8he will ſpeake peace. I will believe him and not the divell, not my ſelfe. Well now thus the heart is ſet in way of taking ocmfort.

§ 6.

Now in the ſecond place, I will ſhew you the ground and foundation of this ſpirituall comfort, whereof we are now ſpeaking. There is indeed, a comfort againſt outward evills, and againſt other ſorrowes then thoſe for ſinne, concerning which, many things might well bee p. 63ſpoken, but I have not to doe with them at this time. Alone I am to ſhew the ſole baſe and ground-worke of ſpirituall comfort, which is the ſtedfaſt and aſſured apprehenſion or perſwaſion of the remiſſion of our ſinnes, and the love and favour of God in Chriſt.Pſal 30.1Ps 30:1 This David proveth, ſaying, Bleſſed is the man whoſe ſinnes are covered, whoſe iniquity is pardoned, and to whom the Lord imputeth no ſinne, And againe, having ſaid Pſal. 51.8. Make mee to heare joy and gladneſſe that p. 64the bones which thou haſt broken may rejoyce, hee adds immediately, Hide thy face from my ſinnes, ver. 9. The ſame our Saviour declareth plainly, ſaying to the poore Palſy-man, Sonne bee of good comfort thy ſinnes be forgiven thee, Mat. 9.2.Matt 9:2and to that ſorrowfull weeping woman in the Goſpell (who made her eyes as it were a yewre to waſh his feet) Daughter thy ſinnes are forgiven. There is nothing ſuffcient to beare up true comfort, but a true and well grounded aſſurance, of this unſpeakeable p. 65goodneſſe of God, which is the foundation of all other benefits. And as any mans ſoule hath a more ſolid and ſtedfaſt and well built perſwaſion of this mercy: ſo is he the more comfortable, at leaſt more capeable of comfort: as hee hath leſſe firme or leſſe true know-ledge of this, ſo is hee leſſe fit and able to receive conſolation. So then this concluſion muſt be written in the heart, God hath pardoned my ſinnes, and received me gratiouſly in Chriſt, p. 66afore it can bee duely comforted, and ſo you ſee the ground of the comfort we ſeeke for.

§ 7.

Thirdly, I will ſhew you by what degrees this comfort groweth in the heart uſually. When a mans ſinnes lie moſt heavie upon his ſoule, and that the law like a ſword hath ripped up and launced his very heart that it runs and bleeds againe; then he heareth the doctrine of the Goſpell, teaching remiſſion of ſins by Ieſus Chriſt, and p. 67doth aſſent to the truth of it, as that it is an undoubted verity, and then ſtrives to apply it to himſelfe, and hath a ſecret perſwaſion that it ſhall be performed even to himſelfe, now this perſwaſion groweth up in three degrees.

Firſt, the promiſe makes him thinke with himſelfe, Aſſuredly my ſinnes may be pardoned: The righteouſneſſe of Chriſt is ſufficient to juſtifie me, and God can accept and forgive me. This makes him runne crying and praying to p. 68God for pardon, and affoords a little glimmering of comfort, as when a ſick man knowes his diſeaſe to be curable, and that the Phyſitian can cure him, this is one graine of faith.

Secondly, having continued to pray to God for aſpace, he then conceiveth a little ſtronger hope, and ſaith in himſelfe, I hope God will pardon me, which makes him yet more warme in in his ſuit, and bringeth a little more conſolation, this is an other graine of faith.

p. 69Laſtly, he begins to conclude, God hath pardoned me; at firſt, making this concluſion fearefully, (not without admixture of many doubts, which he reſiſteth, and laboureth to reject) and at length with more ſtrength and leſſe doubting, till he attaine a very full aſſurance, that ſcarce findeth any wavering, and then hath his ſoule a ſtrong conſolation, even a full weight of comfort.

Thus I have ſhewed you the third thing I intended, that no man p. 70may bee diſcomforted utterly, becauſe he is not at firſt able perfectly to comfort himſelfe, as ſometimes good people are, thinking that they have no faith becauſe they have not the higheſt degree thereof.

CHAP. V.

§ 1.

NOw in the fourth place, I will tell you by what meanes you muſt ſtrengthen your p. 71faith, that it may affoord you large and ſtrong conſolation: for though no labour of man without the power of Gods Spirit can worke this comfort, yet doth the Spirit of God beget it, by meanes of ſuch holy labours and endeavours as himſelfe incites us to. Theſe meanes are chiefly foure: Meditation, Prayer, Conference, and a due information of judgement concerning this matter of remiſſion of ſins.

The firſt then is Meditation, and that principally p. 72of foure things.

1. Of the perfect merits of Ieſus Chriſt. 2. Of the infinite mercies of God. 3. Of the large and unlimited promiſes of the Word. 4. Of Gods gratiouſneſſe to other ſinners, out of all which ſound conſolation may be taken, by the moſt broken heart that is or can be.

§ 2.

The firſt thing then to be ſeriouſly pondered upon is, the perfection of Chriſts merits, for upon this foundation p. 73doth comfort moſt depend. For our ſelves it matters not what we have deſerved, or can deſerve, for it muſt be confeſſed that our deſerts extend to nothing but ruine and deſtruction. But our Lord and ſurety Ieſus Chriſt hath made a full and perfect ſatisfaction to the juſtice of God, and deſerved full and perfect remiſſion of ſinnes for all that ſeeke unto him. For of him the Scripture beareth witneſſe,Mat. 3. ult.Matt 3 That in him God is well pleaſed, and that by him all that beleeve, Act. 13.38, 39.Acts 13:38Acts 13:39are juſtified from p. 74all things, from which they could not bee juſtified by the law of Moſes. And him hath God ſet forth to be a propitiation through faith in his bloud. Rom. 3.25.Rom 3:25Hee hath redeemed us from the curſe of the law, Gal. 3 1Gal 3:1being made a curſe for us. 1 Cor. 1.30.1 Cor 1:30Alſo He is our Wiſedome, Righteouſneſſe, Sanctification and Redemption. And in Him wee have redemption through his bloud, Epheſ 1.7Eph 1:7the forgiveneſſe of ſinnes. And He hath taken away the ſinnes of the world. Joh. 1.29John 1:29And His bloud cleanſeth us from all ſinne. 1 Ioh 1 71 John 1:7And He is able to the uttermoſt, Heb. 7.25.Heb 7:25to p. 75ſave thoſe that come unto God by him. All theſe places doe teſtifie the fullneſſe and abſolute perfection of his righteouſneſſe and ſatisfaction, that as by the ſinne of one man, the firſt Adam, many have beene made ſinners, ſo by the righteouſneſſe of one man the ſecond Adam,Rom. 5.9.Rom 5:9 many be made righteous.

Now as it is in the caſe of a debtor and of his ſurety, ſo it is betwixt God and us in this matter. Though the debtor being a meere banquerupt, cannot poſſibly p. 76diſcharge his owne debt, yet if his ſurety have already made payment of all his debts, or fully diſcharged them, he is ſafe enough from danger: So, though we be utterly deſtitute of all ability to ſatisfie for our ſinnes, and to deſerve pardon of them; yet if our ſurety Ieſus Chriſt have fully ſatisfied for them, as he hath, there is hope enough of our being pardoned. For our Lord Ieſus Chriſt was both God and man, a perſon infinitely more excellent then all men, p. 77and therefore his ſufferings and obedience are of ſuch infinite worth and valew, that by him the wrath of God is fully appeaſed towards us. For it was a great demonſtration of Gods juſtice to puniſh him his onelyonly begotten Sonne for our ſinnes in ſuch ſort as he did, as if he had puniſhed us to all eternity. Suppoſe divers debtors, one owing 10000 lb. another 5000 another 1000 another 100 lb. ſome more, ſome leſſe, but each one more then his ſubſtance could p. 78poſſibly ſatisfie: yet if ſome able perſon had laid downe divers Iewels of farre greater valew then all their debts did amount unto, then were their debts ſufficiently anſwered for, neither need they be diſcouraged at the greatneſſe of them. Even ſo, when we have committed innumerable ſinnes, deſerving eternall death, and can no way ſatisfie for our ſelves, yet ſo long as he hath perfectly fulfilled the law for us, being made under the law in our ſteed, and hath p. 79perfectly ſatisfied the juſtice of God by bearing the curſe for us; our eſtate is good enough in him, though never ſo irrecoverable in our ſelves. Wherefore compare thy ſins to Chriſts merits, and thinke, is not he my Saviour? hath not he diſcharged my debt? hath not he anſwered for mine offences? are not his death, ſufferings, and obedience, much more able to pacifie Gods anger, then my tranſgreſſions to provoke it? Doubtleſſe it is ſo: no man that profeſſeth p. 80Chriſtian Religion will deny it, and therefore by his bloud peace of conſcience may come unto the greateſt ſinner.

§ 3.

If it be objected, Ah, J know his redemption is perfect and all-ſurficient, but how can I tell that it ſhall be granted unto me? I anſwer, put off that queſtion a little, till thou have firſt anſwered ſome few queſtions which I ſhall propound unto thee. Doſt not thou thinke that the bloud of p. 81Chriſt is ſufficient to waſh away all thy ſins? is not his ſatisfaction full, compleate and of worth enough to anſwer for all thy tranſgreſſions, even though they were more then they bee? If thou ſayeſt no, thou denyeſt the truth of the fore-alledged Scriptures, and diſparageſt the merits of our bleſſed Saviour, which I hope thou wilt not dare to doe: but if yea, as needs thou muſt ſay yea, then hearken yet further a little, and for thine owne intereſt into this ſatisfaction, receive p. 82ſatisfaction by this reaſon: Our Saviour Chriſt calleth unto him, all that travell and are heavy laden with ſin, and promiſeth refreſhing & reſt unto their ſoules. Tell me, art not thou laden? art not thou cruſhed? Doſt not thou confeſſe thy ſins to be a moſt inſupportable burden, and ſo heavie a loade that they will ſurely preſſe thee downe to hell, if he doe not eaſe thee? if thou doſt not or doſt not deſire ſo to doe thou art none of them whom I intend to comfort, if thou doſt, why p. 83then in Gods name, let that loving invitation of our Lord ſatisfie thy forementioned doubt, and conclude thou thus for thy ſelfe. Every one that being heavy laden will come unto Chriſt, ſhall bee refreſhed, ſhall have reſt to his ſoule, and therefore ſhall have his merits beſtowed upon him, without which there can bee no reſt to his ſoule. Now I am heavy laden, and I will runne to Chriſt (and ſo doe J pray thee, without doubting or feare any longer) and then p. 84thou muſt conclude infallibly, I ſhall be refreſhed, I ſhall have the merits of Chriſt to be mine, according to the truth of his promiſe.

§ 4.

And ſo you have the firſt meditation. The ſecond muſt be of the infinite mercies of God in Chriſt, who is gratiouſly ready in him, the Sonne of his loves, to accept of every ſinner that renouncing himſelfe, and all his owne righteouſneſſe, doth flie wholy to p. 85him for refuge. For the Lord is a God,Exod. 14 6.Exod 14:6 gratious & mercifull, ſlowe to anger, abundant in kindneſſe and truth, reſerving mercy for thouſands, forgiving iniquity, tranſgreſsion and ſinne. His mercy is as high above us as heaven is above the earth. Pſal 103 11.Ps 103:11He will abundantly forgive, Iſa. 55.7, 2, 9.Isa 55:7Isa 55:2Isa 55:9and his waies are not as our waies, nor his thoughts as our thoughts, for as the heavens are higher then the earth, ſo are his waies higher then our waies, and his thoughts above our thoughts. Yea hee hath multitude of tender p. 86compaſſions, and is rich in mercy to all that call upon him, Rom. 10 12.Rom 10:12and his mercy endureth for ever. You ſee by theſe words of Scripture what ſtore of mercy there is in God, and what quantity of compaſſion poore ſinners that are humbled, muſt looke to finde with him. Now conſider further, what is this mercy and compaſſion of God? Doubtleſſe it is a willingneſſe, promptneſſe, readineſſe, forwardneſſe, full reſolution to accept of miſerable ſinners that p. 87have made themſelves moſt wretched by their ſinnes, and to relieve their miſeries when they humbly ſtoope unto him. Mercy is not an ability to pardon and helpe if one will, but a willingneſſe to helpe and pardon when one is able. Wee doe not call him a mercifull man, that could help a poore diſtreſſed perſon if he would, but it is not his pleaſure ſo to doe, for ſo it may be with a moſt cruell and hard hearted fellow. The moſt rigorous and exating rich Uſurer, could forgive p. 88his debtor (that is a banckerout and can pay him nothing) if hee would, but he will not though he can, and therfore doth not deſerve to be called mercifull. The moſt fierce and furious tyrant might forgive his ſubject, if he would, that hath offended, but becauſe he is not willing, therefore no man ſtyles him pitifull and gratious. So neither were the God of heaven full of grace, mercy and compaſſion, if onelyonly he were able to forgive humbled ſinners, and would not; p. 89that were not mercy I ſay, that were not compaſſion, but this is grace, this is compaſſion. He is willing to receive the humbled wretch, he is ready to forgive, and fully reſolved with himſelfe to blot out all his ſinnes from his remembrance, bee they what they will for number or haighnouſnes, when once he converteth unto him. Now therefore that thou knoweſt the ſtore of mercy that is in God, and alſo what mercy is. Compare thy ſinnes alſo to Gods mercy, and ſee p. 90if they can be in any ſort equall thereunto. For are not his mercies in Chriſt infinite, endleſſe, boundleſſe, and therefore farre ſurpaſſing all the ſinnes of all ſinners, which bee they, what they can be, for weight and number, yet doubtleſſe infinite they cannot bee.

Thou ſeeſt how great a thing this globe of earth and water ſeemeth to be to them that walke upon it, yet in compariſon of the heavenly ſpheare that doth incompaſſe it, what is it elſe, but p. 91a poynt, a prick, a center, a thing of nothing, that holdeth no proportion to thoſe higher regions, and know aſſuredly, that there is no more proportion betwixt all the ſins of all men, and Gods mercies, then betwixt the poynt of earth, and the circumference of the skies. He is willing to pardon more then all of them can commit, and therefore onelyonly they bee not pardoned, becauſe they will not humble themſelves to ſeeke pardon. Thus then muſt thou raiſe up thy falling p. 92heart, I have to doe with a moſt infinitely mercifull and tender hearted Father, that doth not deſire the death of him that dieth, but is ten thouſand thouſand times more willing to give me pardon then I am to crave or accept it. It pleaſeth him more to beſtow forgiveneſſe, then me to receive it. O doe not ſo great an injury to God, as to ſet any bounds and limits to his goodneſſe, to diminiſh or detract from the boundleſneſſe of his compaſſion, to thinke p. 93that thou canſt poſſibly exceed his goodneſſe with thy badneſſe, but go unto him and acknowledge, ſaying, O Lord, the multitude of thy mercies doe farre ſurmount the multitude of my rebellions, O therefore be gratious to mee according to the multitude of thy mercies, and ſo thou ſhalt bee ſafe.

But thou wilt ſay perhaps how can I tell that God will ſhew mercy to me? I anſwer, Art not thou one of thoſe to whom he hath ſealed up mercy p. 94in baptiſme? yea but thou wilt ſay, many are baptized that never finde mercy. I anſwer, not one that in ſence of want of mercy, and in a perſwaſion that God can bee mercifull to him, doth ſeeke to the throne of grace for it. And for a fuller anſwer to this doubt, now proceed to the third meditation.

§ 5.

This is of the wideneſſe and largeneſſe of Gods promiſes to ſinners, which are of ſuch p. 95an unlimited extent, that they exclude no ſinner for no ſinne, and in no time of comming to him. For in all theſe reſpects, are his promiſes wondrous large and of great extent. J ſay firſt they ſhut not out any ſinner, but runne in this generality, Come unto me (All) that are heavie laden, even all, all without any exception, ſo that whoſoever he be that is heavy laden, hee ſees the gate of Gods goodneſſe ſtanding open to him, and wide enough to receive even him alſo p. 96among the reſt of ſinners; next hee excepts not any ſinne, but telleth us thus, The bloud of Chriſt purgeth us from all ſinne. 1 Joh. 1.71 John 1:7And againe, if your ſinnes were as red as ſcarlet they ſhall bee as white as ſnow. Iſa. 1.18.Isa 1:18And againe,Ezek. 18.22.Ezek 18:22 I will blot all his iniquities out of my remembrance, and he bids them pray thus, Take away all iniquity, Hoſ. 14.2.Hos 14:2and allowed David to cry and ſay,Pſal. 51.9Ps 51:9 Blot out all mine iniquities. Doe you not heare how generall theſe promiſes bee, not narrowed with any exception, p. 97but alone to be underſtood with this qualification of the perſons, if they be humbled for ſin. And in like manner for the time of comming lies not the promiſe, in the day that the ſinner turneth? Ezek. 33.12.Ezek 33:12meaning when ſo ever, ſooner or later, firſt or laſt, ſo that hee turne in truth, you ſee no time excepted for the grant of pardon of ſinne. Indeed in regard of croſſes, it may fall out, that a man may ſeek to God for freedome of them and not find it, but for pardon of ſinnes, he p. 98that comes in truth, comes never too late. And here now is the right uſe of thoſe univerſall promiſes, which are ſet downe in Scripture. God would have no man periſh, but would have all men ſaved and come to the knowledge of the truth, 1 Tim. 2.4.1 Tim 2:4and He is a propitiation for the ſinnes of the whole world, 1 Ioh. 2.2.1 John 2:2and Hee gave himſelfe a ranſome for all, 1 Tim. 2.6.1 Tim 2:6and He taſted death for every man. Heb. 2.9.Heb 2:9Which the Lord hath of ſet purpoſe conceived in this ample forme of words, that there might p. 99bee ſure and certaine ground and footing, for the faith of any man whatſoever, that being tyred with his ſinnes, doth runne unto this grace of God in Chriſt to finde helpe in time of need. Seeing God hath not excepted thy perſon, or thy faults, or thy time of comming, doe not thou except thy ſelfe, make not the gate of Gods promiſes ſcanter, or narrower then it is. He hath opened both the leaves of theſe dores as wide as may bee, and thinkes it not fit to p. 100cloze them up, againſt any humbled and confeſſing ſinner, at any time: O doe no thou put a diſtruſtfull hand upon them, to ſhut them againſt thy ſelfe, but let them ſtand wide open, and enter boldly, and aske mercy, and looke for mercy, and finde it.

§ 6.

Now followes the laſt meditation, which muſt be of the examples of Gods grace, in performing theſe promiſes to other ſinners, as bad, p. 101if not worſe then any of us can be. For the Lord hath made good theſe words of his in his Son to as great, hainous, willfull, preſumptuous offendors, as any have beene, are or can bee in the world, that will come unto him. No man can name, ſo great a ſinne or ſinnes, with ſo great aggravations, but that the Scriptures affoord us examples of as grievous ſinnes pardoned, and as grievous ſinners ſaved, if they have framed themſelves to humiliation and converſion. For what p. 102may thy ſin bee or thine obſtinacy in ſin? Is it murder and adultery runne into with fore-reſolved deliberation? continued in with great hardneſſe and obduration? behold theſe were Davids faults, and thou ſeeſt him pardoned and comforted, yea though he ran unto them in old age after many benefits received, and after a long time of forwardneſſe in the true religion and ſervice of God. Haſt thou beene an Idolater? a Buggerer? a Drunkard? a Rayler? an p. 103Extortioner? why ſuch were ſome of the Corinthians, (as Paul remembers them) and yet they were waſhed, ſanctified, juſtified, as he alſo telleth them. Haſt thou beſides Idolatry followed Sorcerers and Witches? and practiſed inchantments and ſorceries? and that with ſo much and ſo long obſtinacy, as to kill thoſe that ſhould admoniſh thee of theſe faults? Why ſo did Manaſſes too, and yet he is pardoned. Haſt thou perſecuted Chriſt? blaſphemed p. 104him? made others to blaſpheme? and put them to death that would not? why ſo did Paul alſo, (and that after divers yeares ſpent in thoſe places, where many wonders and miracles were wrought to confirme the Goſpell of Chriſt) and yet he is pardoned. Haſt thou beene an harlot? ſo was Rahab, and the ſinnefull woman in the Goſpell. Haſt thou beene a theefe? ſo was hee that defended Chriſt on the Croſſe. Haſt thou denied and foreſworne Chriſt? ſo p. 105did Peter alſo after hee had beene diverſe yeares his diſciple, and yet all theſe are pardoned. Yea verily brethren, the firſt ſinne that ever was committed, was in many reſpects the greateſt of all particular acts of ſin that ever were committed ſince. It was virtually, radically, cauſally all ſinne, and yet loe Adam and Evah that did commit it, they are ſaved. The ſmalneſſe of the matter makes the fault farre greater, being a light and eaſie thing, propounded meerely for p. 106a triall, and as a ſigne and profeſſion of their obedience, as if a man ſhould forbid his childe a very ſlender thing, and that which hee might eaſily forbeare, to teſtifie his obedience unto him, he would be more offended againſt him in this caſe, by how much hee had made choyce of a more triviall matter to proove his obedience withall. Now for ſuch perſons at ſuch a time, in ſuch a place, in ſuch a ſtate, on ſuch motives to diſobey their maker in ſuch a thing, ſo eaſie to p. 107bee obſerved, and given to them onelyonly to proove their obedience, ſurely a greater diſobedience (and therefore a greater ſinne) can hardly be named, and yet as I ſaid before, this ſinne is pardoned, and thoſe ſinners ſaved. And who now can be hopeleſſe? who now can caſt off comfort? Now therfore ſtay and look upon thoſe effects & proofes of Gods mercy and truth, and ſay unto thy ſelfe, is not God the ſame God that of old? was not his juſtice and anger againſt p. 108ſin, as great then as now? and is not his mercy and truth, as large and ſure now as then? and why then ſhould not J alſo take heart, to ſeeke unto the ſame God and reſt upon him. And theſe be the moſt comfortable meditations that I could propound, to the ſorrowfull and fearefull heart of the broken ſinner, for the ſuppling of his wounds, and fitting his ſoule for conſolation.

p. 109CHAP. VI.

§ 1.

NOw theſe meditations muſt be concluded and intermixed, with confeſſions and ſupplications. The poore ſinner muſt gather up his thoughts into petitions and requeſts, and refuſing to be hindered by any feares, doubts, or objections, muſt take to himſelfe boldneſſe to fall downe before the p. 110throne of grace, and following the counſell of the Holy Ghoſt, muſt take to himſelfe words, and ſay, receive me gratiouſly, and take away all iniquity. Addreſſe thy ſelfe unto the God of heaven in the name of Chriſt his Sonne, and ſay, Lord behold here the worſt of ſinners, appearing before thee, caſting himſelfe as low as hell, deſirons to bee as full of ſhame and ſorrow as is poſſible, and therefore troubled, becauſe he cannot be more grieved & more abaſed. I am Lord p. 111indeed a vile and grievous ſinner, and theſe and theſe evills have I done, but ô for the merits ſake of Jeſus Chriſt alone, thy deere and onelyonly begotten Sonne, accept me, forgive, and according to the multitude of thy mercies, waſh mee throughly from all my ſinnes. Remember O Lord the thing that thou haſt promiſed and ſealed up to al that ſeeke thee, even blot out all mine offences out of thy remembrance, and for my ſinnes and iniquities, O p. 112Lord remember them no more. Be not wearie of making theſe requeſts, though thou ſeeme to thy ſelfe to receive none anſwer to them, but fly conſtantly, and runne boldly to the throne of grace, to attaine mercy to helpe in time of need. If thy ſoule be vexed with new feares, confirme thou it with new prayers, and reſolve, if thou muſt be damned to be damned praying, and if thou muſt needs periſh, to periſh with a prayer in thy mouth, then thou canſt p. 113not bee damned, then thou canſt not periſh. Call upon God in the day of thy trouble, make thy prayers to him in the flouds of great waters, and ſure they ſhall not come neere thee, for he will fullfill his promiſe, and will grant thee all that thou beggeſt in the name of his Sonne. Thus have you two helpes to comfort, prayer and meditation.

§ 2.

The third followes, and that is conference. p. 114Make thy caſe knowne to others of Gods people, for wiſdome lies not all in one breſt, ſo that any one man ſhould bee able for himſelfe to anſwer all Satans crafty cavills, eſpecially the weake Chriſtian cannot, therefore muſt he ſhew his caſe, and crave counſell; David could comfort himſelfe, Bathſheba could not. Wherefore devoure not thy ſorrowes all alone, but aske advice, ſeeke abroad for comfort, and make an happy uſe of the fellowſhip and communion of p. 115Saints. More eaſily can the divell over reach one then many, communicate therefore thy griefes and feares, to ſome or other of Gods faithfull people or Miniſters. Now is the time of hearkening to the counſell of Saint Iames, who bids us, Confeſſe our faults one to another, James 5.16.Jas 5:16and pray one for another that you may be healed, when men that are tormented in ſpirit, ſuffer themſelves to bee ſtopped by ſhame or feare, from opening their wounds, they multiply their own p. 116miſeries, and increaſe the flames by ſtifling them. Do not ſo therefore any longer, but make manifeſt thy terrors, and acknowledge thy ſinnes to ſome or other comforter. A man in a deſperate diſeaſe will runne to the Chyrurgion. Bee ſure thou haſt not committed any ſo grievous ſins, but ſome or other of Gods children have committed as bad. Bee ſure that no temptation ceaſeth upon thee, ſo foule and hideous, but the ſame or as bad, hath p. 117beene found before in ſome or other of the Saints. J ſay therefore againe, make haſte to ſeeke advice, and diſcover thine whole ſoule freely and fully to him whom thou takeſt for thy Phyſitian, and leave nothing, no nothing unuttered that doth trouble thee; and reſolve to beleeve rather the words of him that ſeekes to comfort thee, then thine owne ſtrong fancies, and Satans lying cavills againſt thee. It is evident that a ſound man can eaſily doe that for a ſick p. 118man, which hee by no meanes is able to doe for himſelfe in the time of his ſickneſſe. Therefore doe the ſicke ſend for the whole, and the whole come to the ſicke, and even ſo muſt the ſick and comfortleſſe ſoule doe likewiſe, onelyonly doe this ſpeedily, and put not off till thou beeſt already overwhelmed with griefes. As a bone out of joynt, that is too long afore it bee ſet, is farre more hardly reſtored to his place, and is ever ready to be ſlipping out againe: ſo a diſtreſſed p. 119ſoule that defers to crave counſell, is much more hardly comforted, and doth much more eaſily fall againe into his wonted griefes. Speed is neceſſary therefore in the latter of theſe two caſes as well as the former, and great is the hurt of deferring. If thou haſt carryed thy griefes in ſilence long, that that is paſt cannot be remedied, and thou muſt bee ſure it will bee harder and longer afore thou canſt be helped. But if thou beeſt one that now begins to faint, let nor p. 120Satan hinder thee from revealing thy caſe, as he will endeavour. Two eyes ſee more then one, and one man alone is eaſily couſened. Shame, ſhame, carnall ſhame hinders many a ſoule from inward comfort; he is aſhamed to tell to others what he findes in himſelfe, as not knowing that all men labour of the ſame diſeaſe of originall ſinne, which is an aptneſſe to every ſinne. If a man have a foule diſeaſe and bee aſhamed to ſhew it, either hee muſt bee the better p. 121skilled in Surgery himſelfe, or elſe he dies for it, ſo it is for ſinnes. Make ſpeed therefore to look abroad for comfort, if thou finde not thy ſelfe ablt to deale with thine owne feares and objections.

§ 3.

Doe this alſo plainely and fully, without any reſervation, ſticke not at any thing that troubles thee, but cleere thy minde fully, and wholy, and be not like a childe that holdeth out the p. 122wrong finger, and will not bee knowne where his worſt paine is. If need be, thou maiſt tie thy Phyſitian to ſecrecy, by the ſtrongeſt bond of an oath, but be not thou in any one thing ſecret or reſerved, chiefely conceale not that ſinne ſinnes or temptations that doe moſt perplexe thee, or any one aggravating circuemſtance of them. All labour is loſt till this be done. Till the thorne be pulled out, that cauſeth ſwelling, the ſwelling will not be aſſwaged. The anſwering p. 123of all other objections will availe nothing for thy comfort unleſſe this be anſwered. Let nothing make thee hold backe any of thy griefes, more then ſtay too long before thou begin to crave helpe. Feare not, ſqueame not to lay open the worſt of thy ſores, let the very iſſue and leproſie bee ſeene that ſhould be healed. A man ſhall but bungle in the cure that is not throughly informed of the ſickneſſe. And as ſick men doe, ſo doe thou; they beleeve their tender rather p. 120duplicate page p. 121duplicate page p. 122duplicate page p. 123duplicate page p. 124then their own eyes or conceits: for ſicke men are exceeding apt to miſtake things out of their bodily diſtemper, and ſo are alſo troubled and diſtempered hearts. Gods words alone can bee the ground of comfort, mans may and muſt bee the inſtrument of comfort, that by beleeving man, wee may bee helped to beleeve in God. As a man muſt hope above hope, ſo hee muſt beleeve above beleefe. He muſt captivate his reaſon to his comforter that ſeeles to a comforter, p. 125and ſay, what hee concludes for mee out of Gods Word, I will credit, though I cannot feele it to be ſo, and will rely more on his judgement then mine owne. And why ſhould not a wiſe and godly Miniſter bee rather credited, then a lying and malitious ſpirit, and a diſtracted and diſquieted heart? The ſicke mans pallate deemeth ſweete things to be ſower, his dimned eyes can ſee no light at noonetide, finding this he credits thoſe about him, that have better diſpoſed p. 126ſences, and judges of things, not as himſelfe thinketh, but as others tell. In this vertuous credulouſneſſe, muſt bee the ſicke ſoules firſt beginnings of comfort, and he that will thus betake himſelfe to counſell, ſhall finde that in the multitude of counſellours, there will bee peace.

§ 4.

And ſo much alſo for the third meanes of comfort. I will conclude with the fourth and laſt, namely the right information p. 127of our judgements, that we may bee able to anſwer ſuch objections as are brought againſt the remiſſion of our ſinnes, and whereby the divell and the fleſh would have us conclude, but the concluſion is falſe, that our ſinnes neither bee, nor ſhall be pardoned. The cheefe of theſe I will ſet downe in order, with their anſwers ſo well as I am able.

But before I ſpeake of them, I will ſhew you what be the onelyonly true arguments to proove p. 128that a mans ſinnes bee not, nor (whileſt hee ſo continues) can be pardoned.

Firſt, the not feeling of ſinne to bee a burden.

Secondly, the not confeſſing of ſin plainely to God, and in caſes needfull to man alſo.

Thirdly, the not reſolving to leave it.

Fourthly, the not ſeeking for pardon in Chriſt, and in him alone.

Theſe foure do infallibly prove, that a mans ſinnes are not pardoned, p. 129neither ſhall bee, ſo long as hee doth remaine in that caſe. But if theſe foure things be done, viz. 1. That ſinne bee felt with anguiſh and griefe of heart. 2. That it be plainely confeſſed to God and man, in caſe needfull and of offence given. 3. That a man have ſtedfaſtly reſolved to leave it. 4. That he ſeeke and cry for pardon in Chriſt, and in him onelyonly, none other argument that can be alledged againſt the pardon of ſinne is of any ſorce. Now I will ſet downe p. 130the chiefe objections, and ſhew their invalidity. They are drawne likely from foure heads. 1. The greatneſſe of ones ſinnes. 2. The defects of his graces. 3. His owne feelings. And laſtly, his horrible temptations.

§ 5.

From greatneſſe of ſinne there are three grand objections. Firſt then, the newly humbled ſinner, looketh backe upon his life paſt, and finding his out-ſtrayings p. 131ſo many and ſo grievous, and withall, conſidering for how long a ſpace, with how much hardneſſe and obſtinacy, and againſt how many reproofes and checks, he continued to wallow in them, is ready to conclude, that there is no poſſibility of pardon. This reaſon muſt be thus framed, Hee that hath committed many and foule offences, perſiſted long in them, with much willfullneſſe, and againſt many meanes, is ſure unpardoned, and ſhall not be pardoned. But alaſſe p. 132alaſſe, ſo have I done as mine affrighted conſcience doth now beare witneſſe againſt mee: Therefore J neither am nor ſhall bee pardoned. To the which the anſwer is, that the firſt propoſition of the argument upon which the whole is built, is moſt apparantly falſe. There is no Text of Scripture that doth ſay ſo, nor can it bee confirmed by any part of the Word of God, therefore as a falſe ſuggeſtion of the divell or of the guilty heart, it muſt be utterly denied. p. 133Yea the Scripture doth plainely declare the quite contrary, and doth make it moſt evident, that thoſe in whom all the things mentioned in that propoſition, have beene manifeſtly found, have yet beene pardoned or might have beene. For did not Manaſſeh continue a moſt willfull tranſgreſſour in moſt grievous kindes, and that againſt many admonitions of Prophets ſent unto him immediately from God, and that ſo that he ſlew and murdered theſe Prophets, p. 134and that alſo, ſo long, till he was caſt into the darke dungeon and laden with chaines of irons: Yet even then was he accepted, upon his humble confeſſions, and ſupplications: Yea did not Paul proceed in perſecuting with great fury, and after that the Lord had ſent his Apoſtles to worke many ſtrange miracles, to informe him with the reſt of the Jews that Jeſus was the Lord, yet went on to blaſpheme that holy Name, and impriſon them that confeſſed it, p. 135and that all the time from Chriſts reſurrection, till the houre that the Lord did meete him in the way and knocke him downe to the ground: and yet did not God pardon him, and ſet forth him for an example of his longſuffering to chiefe ſinners. It muſt therefore be acknowledged for a certaine truth, that how hainous ſo ever amans ſinnes have beene, how long ſo ever hee have hardened himſelfe in them, how many offers of grace ſo ever he have p. 136refuſed, how many admonitions ſo ever hee have heglected and deſpiſed, yet if hee now doe turne unto the Lord, he ſhall bee accepted. So ſaith Ieremy, Chap. 26.13. Therefore now amend your waies, and your workes, and heare the voice of the Lord your God, that the Lord may repent him of the plague that hee hath pronounced againſt you. God had ſent many Prophets, many yeares together, riſing early, and ſending them, at this time alſo he had ſent Ieremy with p. 137the ſame meſſage againe, and now inſteed of hearing, they laid hands upon, and were ready to kill him, yet even now he tells them, that if now they would turne, the Lord would repent of he evill. Whatſoever therefore is gone and paſt, if in the preſent time thou convert, lament, confeſſe amend, thou ſhalt be forgiven. Sinne may ſo harden the finners heart, that he cannot repent, it cannot ſo harden Gods heart againſt him, that if he repent, the Lord will p. 138not pardon him. O then beleeve not the lying divell. Hee telleth thee, thy ſinnes are ſo many and ſo vile, that they cannot bee forgiven, the Lord tells, as obſtinate and as grievous ſinners as ever were, that if they now turne, hee will repent him of the evill, and conſequently they ſhall be pardoned, wilt thou not give credit to God rather then to the divell? This is the firſt doubt taken from ſinne.

p. 139§ 6.

An other and a ſorer followes. Ah I, ſince the time that I thought my ſelfe called and converted, have yet againe ruſhed into groſſe and grievous ſinnes, and that alſo willingly and upon deliberation, and what ſhall I doe then, ſure I was but an hypocrite, and ſure J cannot bee pardoned, at leaſt I am not. This reaſon alſo muſt bee caſt into this forme. Whoſoever after his calling and converſion committeth p. 140great ſinnes willfully, was ſure but an hypocrite, and is not nor can bee pardoned. But ſo have I done, therefore J am but an hypocrite, I am not pardoned nor can be. To this I anſwer againe, that the firſt part of the argument is apparantly falſe, and therefore ſuch is alſo the concluſion. It is falſe that he which hath ſo ſinned after calling was but an hypocrite, and is not pardoned, for this was the verycaſe of David whoſe example wee now are handling. Did not hee p. 141fall in the felfe ſame fort as thou haſt ſaid, and yet hee was no hypocrite, but he was pardoned. I demand of the therefore, Haſt thou renewed thy confeſſions nad thy ſorrowes, and thy reſolutions of amendment ſince thy fall, and art thou returned to a forme, purpoſe and endeavour of walking before the Lord in uprightneſſe. If thou haſt, then I aſſure thee by warrant of Davids example, that thou waſt ſincere before, and that thou art pardoned. If thou haſt not, I require p. 142thee now, in Gods name, ſettle about theſe things, & apply thy ſelfe ſeriouſly to renew thy repentance, and to turne againe to God, and thou ſhalt be pardoned. So is the ſecond doubt anſwered taken from great ſinnes.

§ 7.

The third followes, and that is worſe then both the former. Ah I have made long defections from the covenant of grace, and revolted, backſlided, apoſtated from the waies of God, and in my backſliding p. 143veine have runne into, I know not how many and how grievous offences. Since I found ſome good things working in my ſoule, and had for a great ſpace and with great forwardneſſe, continued to walke in the paths of piety. I have againe broken forth and continued a long time in my wandrings, without any care of returning, and therefore now I feare that my caſe is deſperate, and that J have committed the unpardonable ſinne. This argument muſt bee likewiſe p. 144caſt into this forme, whoſoever hath beene guilty of long and grievous defections and backſlidings, hath his ſinnes unpardoned, and hath committed the unpardonable treſpaſſe, nor can be pardoned. Now ſo I have done, as mine owne heart is too ſure a witneſſe againſt mee: Therefore I neither am nor can bee pardoned. Mine anſwer to this reaſon, is in the ſame manner that the former. The firſt part of it muſt bee denied, as being evidently falſe and againſt the p. 145Word of God. For David in my Text did thus backſlide in ſome degree, but Salomon (whoſe birth is here mentioned, and who is here graced with the name Iedidiah, becauſe the Lord, not alone did but alſo would love him) did make even ſuch an Apoſtacy to the very full and yet hee recovered himſelfe by repentance, hee was upright before, and hee was pardoned. For hath not the Lord promiſed Iſrael to heale her backſlidings? Tell p. 146me then, fince thy backſliding, haſt thou not recovered, and with much ſhame and remorſe craved pardon and returned to doe or labours to doe thy firſt workes. If not, thou art not the man I ſeeke to comfort, unleſſe thou ſhalt now addreſſe thy ſelfe to this reconverſion, as I may ſo terme it. If yea, why then know that thy caſe is good enough, the diſeaſe that is healed doth never kill, but to thee appertaine the promiſes made to backſliding Iſrael. And whereas p. 147thou ſayeſt, my ſinne is ſure that unpardonable ſinne. Underſtand that the Scripture never calleth any ſin unpardonable. Some ſinnes indeed are never pardoned, becauſe the committer thereof doth never repent; but that a ſinne repented of ſhould bee uncapeable of pardon, it is more then the Word of God doth ever afſirme: but if there bee any ſuch ſinne, this ſinne of thine cannot bee that ſinne. For he that wholy falleth away, after ſome degrees of p. 142duplicate page p. 143duplicate page p. 144duplicate page p. 145duplicate page p. 146duplicate page p. 147duplicate page p. 148grace received, it is impoſſible that he ſhould renew him againe by repentance, but thou doſt againe renew thy ſelfe by repentance, for thou confeſſeſt, and lamenteſt thy turning aſide, and returneſt againe to crave pardon. Let thine heart returne a true anſwer; doſt thou not finde it aking, and relenting for thine Apoſtafie, longing, deſirous to come on againe, and carefull to ſeeke pardon for former declinings? if ſo, then art thou renewed by repentance p. 149and therefore didſt not wholy fall away. If backſlidings ſhall breed in any man, either utter hardneſſe, or utter deſpaire, ſo that either one is not ſorry for them, or will not ſeeke forgiveneſſe of them, that is a ſore ſigne of utter relapſing, but thou doſt come backe againe to the Lord, falling out with thy ſelfe, for falling of from him, and caſting downe thy ſelfe before him, above and againſt all hope, doſt crave mercy of him. I am certaine therefore p. 150that thy caſe is good, and thou art or ſhalt bee pardoned. And for this ſo terrible objection of backſliding, let the Prophet fully ſatisfie thee. For to Iſrael that had plaide the harlot from God and followed many lovers, the Lord ſaith by his Prophet, Yet returne unto me, Chap. 3 ver. 1. & ver. 12.Jer. 3.Jer 3 Returne ô backeſliding Iſrael, and I will not cauſe mine anger to fall upon thee, for I am mercifull ſaith the Lord, and will not keepe anger for ever, onelyonly acknowledge your iniquity, and ſo p. 151forth, and then after, Turne ô backſliding children, for I am married unto you, and I will take you, one of a city, and ſo as it followeth in the Prophet. Loe now the truth of God, whatſoever fearefull Apoſtacy thou haſt made, if thou returne and acknowledge, here is promiſe of acceptance, and this very turning, ſhewes that thou haſt not committed that never-to-be pardoned ſin, for that offence is therefore onelyonly never pardoned, becauſe the man that hath runne into p. 152it, will never returne, either out of hardneſſe, or deſpaire, or both.

CHAP. VII.

§ 1.

ANd theſe objections ariſe from the quality of ſinnes committed, either before or after calling. An other troope ariſe, from thoſe many wants and defects which the ſoule doth finde in it ſelfe. p. 153And firſt the ſoule findes fault with it ſelfe for want of repentance, reaſoning thus againſt it ſelfe. Alas I have no repentance, and therefore I am not pardoned. To which I anſwer, that it muſt bee confeſſed for a truth, whoſoever hath not repented is not pardoned. But why doſt thou ſay I have not repented? To anſwer this doubt, informe thy ſelfe aright, what repentance is. It is a duty conſiſting of theſe foure parts: 1. Sorrow for ſin. 2. Confeſſion p. 154of it to God. 3. Earneſt calling upon God in the name of Chriſt for pardon and helpe. 4. A firme purpoſe and endeavour of amendment. Conſider, haſt thou not theſe things, doſt thou not performe theſe actions, or endeavour to performe them? If thou doſt, then thou haſt the grace of repentance, as ſure as he is a man that hath a ſoule and body. O but ſaith the fearefull ſoule, I am not ſorry enough for ſins, I do not grieve for them ſo much as I ſhould, nor p. 155crave pardon of them ſo earneſtly as I ſhould, nor mend them ſo well as I ſhould. J anſwer, that is very true, But where hath the Lord ſaid, that he which hath not performed theſe duties ſo well as he ſhould, hath not true repentance? This is no where found in Scripture, it is one of thy falſe conceits, and a very falſe conceit it is, tanding to confound the Law, and the Goſpell; for the Law requireth to doe all things perfectly, and rejecteth all works which a man doth not p. 156performe ſo well as hee ſhould, but the Goſpell is a doctrine of grace, and accepts endeavours to performe duties, though one fall farre ſhort of that meaſure of duty which he ought to attaine. Doſt not thou ſtrive and endeavour to doe theſe things more and better, and blame thy ſelfe for defects and failings: If ſo, then doſt thou repent as well as thou ſhouldeſt, in the language of the Goſpell. Yea but J doe not lament ſinne ſo much as others doe, and as the p. 157Scriptures tell that ſome godly men have done. I anſwer, but haſt thou not heretofore ſome time with plenty of bitter teares, bewailed thine offences, even allmoſt as much as any the Word ſpeaketh of; & if ſo, then underſtand that theſe large and great ſorrowes are not alwaies to continue; There muſt bee a time of drying ſuch flouds of teares from the eyes of the Saints. I anſwer againe, that if thou haſt not lamented as much as ſome of Gods Saints have done p. 158in Scripture, yet thou haſt lamented as much as ſome others, Thou readeſt not of ſuch extreame lamentation in the converſion of Abraham, or Zaccheus, and Matthew, and ſome others. The Word of God hath left us examples of ſome that have grieved very much, and of others that have not grieved ſo much, if thou haſt not attained to the examples of one of theſe, yet haſt thou followed the other: and againe, I anſwer, that God doth not reject the p. 159ſorrowes of his people, becauſe they bee not ſo great as thoſe which others attaine. It is no where ſaid in Scripture, that hee repents not which grieveth not as much as others doe or have done. And for the point of grieving for ſin, underſtand that not the quantity is ſo much to be reſpected as the quality; if a man grieve never ſo much, and his griefe carry him not to confeſſe and ſeeke pardon and grace and help, and diligently to endeavour amendment, they p. 160be nothing worth, and if they doe bring forth theſe effects, they be accepted, though they bee not very great.

§ 2.

Yea but ſaith the heart yet againe, J cannot aske pardon earneſtly, and heartily, nor at all pray unto God for it with any life or fervency. I anſwer, why wilt thou ſay ſo? That which a man deſireth more then life, and more then all the profits and pleaſures of life, that he deſireth p. 161earneſtly and heartily, I trow, or elſe, who can be ſaid to deſire earneſtly? Now tell me, wouldſt thou not rather chooſe to have thy ſinnes pardoned, and thy ſoule healed, then to have long life, great riches, ſtore of pleaſures, and all worldly contents? if this be true, as thou canſt not denie it, then thou doſt earneſtly pray for theſe things, denying that to be found in thee (as in temptation it is uſuall) which any other man may manifeſtly ſee to be in thee.

p. 162§ 3.

Yea but I want that laſt part of repentance, and that which is the perfection of all, I do not amend, I doe not amend, but J ſtill ſlip into the ſame ſins, and cannot leave them. Why tell me what ſinnes bee they that thou canſt not leave, Is it murder, blaſphemy, whoredome, &c. O no, but I finde deadneſſe, dullneſſe, coldneſſe in prayer, diſtractedneſſe and forgetfullneſſe in hearing, paſſionateneſſe, impatiency, and a number p. 163like faults, ſtill breaking forth in me. J anſwer, what doſt thou make of God and of his mercy, when thou concludeſt from hence that thy ſinnes be not pardoned? Is not hee ready to paſſe by ſuch weakeneſſes in his children and ſervants, as thou canſt eaſily paſſe by in thine. Doth not hee call himſelfe a Father, doth not he tell us that he knowes that we be but duſt. Doth not the Scripture ſay,James 3.2Jas 3:2 In many things wee offend all, and who can ſay his heart is cleane? Pro 20.9.Prov 20:9Sure if this p. 164were a good argument that ones ſins were not pardoned, no ſins were pardoned to any ſinner. For finde me a man or woman under heaven, that hath not cauſe to complaine thus. Aſſure thy ſelfe therefore that theſe continuall weakeneſſes are not contrary to remiſſion of ſinnes. Sanctification muſt bee true, elſe the ſoule is not juſtified, but it is not needfull, nay nor in this life poſſible that it ſhould be perfect. And it is true, ſo long as thou continueſt to confeſſe and lament, p. 165and ſtrive againſt theſe imperfections, though thou bee ſtill cumbred with them, elſe would not Saint Paul have ſaid, The fleſh luſteth againſt the ſpirit, Gal. 5.17.Gal 5:17ſo that yee cannot doe the things that yee would. Away with this objection therefore, it ſavours of pride, thou wilt not think thou art pardoned, unleſſe thou canſt bring to God ſome ſuch meaſure of goodneſſe, as might ſeeme halfe, or allmoſt to deſerve it. If thou wilt not beleeve thou art pardoned, till p. 166thou finde no ſuch faults, thou ſhalt never beleeve thou art pardoned.

§ 4.

Yea but I feele not alone theſe common imperfections, but I feele alſo ſome one or other corruption ſo ſtrong and violent in me, that it doth often even againe and againe breake forth, and that alſo too too palpably and groſſely. I anſwer, But doſt not thou feele in thine heart a perpetuall warring againſt theſe corruptions. Doſt p. 167thou not renew thy ſorrowfull confeſſions, and reſolutions of amendment, as often as thou ſinneſt and farre oftner too? Doſt thou not uſually and ordinarily hold faſt thy reſolution not to ſinne, and art overcome alone ſometimes, but commonly keepeſt under the ſinne from palpable breaking forth? Doſt not thou fall ſeldomer and with leſſe content, and more reluctation, and riſe ſooner out of the ſinne: Yea is it not thy continuall prayer to be kept againſt it, p. 168& doſt not thou find that theſe endeavours keepe thee ſo, that thou offēdeſt not by many degrees, ſo much & often, as before thou didſt, & as elſe thou ſhouldſt doe? I anſwer then, that where ſin hath not dominion, there it is healed, and a mans ſoule is truly ſanctified, and himſelfe in the ſtate of grace;Rom. 6.24.Rom 6:24 For it is ſaid, Sin ſhall not have dominion over you, becauſe you are under grace. Now it is certaine, that where any ſin is thus conſtantly and conſcionably reſiſted & oppoſed with theſe ſpirituall p. 169weapons (namely by the conſideration of Gods goodnes in Chriſt, & of his commandmēts, threats and promiſes in his Word) it is ſubdued, and the dominion there of is broken: Such an one doth mortifie the deeds of the fleſh by the ſpirit, and is in killing them, though they bee not quite ſlaine, that ruleth not that is perpetually reſiſted, oppugned, fought againſt. Therefore though ſome ſuch corruption be very violent, & do both often and palpably break out, yet it p. 170is pardoned, for he doth not love & ſerve ſin that doth thus fight againſt it and reſiſt it. O but J do not repent in truth. J anſwer, doſt thou thus confeſſe and lament and reſiſt every ſin, one as well as an other, and that before God in ſecret? Then ſurely thou repenteſt truly, for no man ſets againſt all ſin, and that before God, but hee doth it in uprightneſſe and ſincerity of ſoule.

§ 5.

Ah but I have no faith, I have no faith, and p. 171therefore I am not pardoned. I anſwer firſt, thou maiſt have it hereafter if thou haſt not yet attained it, yea thou ſhalt have it if thou continue to beg it: yea I anſwer againe, this is a falſe accuſation, thou haſt faith. For he that doth ſo acknowledge the perfect righteouſneſſe of Chriſt, that he concludes, Chriſt can pardon me, and therfore followes him with continuall ſupplications for pardon, he hath faith, and a good meaſure of faith too. For how ſhall they call upon him in whom p. 172they have not beleeved ſaith the Apoſtle, & our Saviour ſaith to the blind men that confeſſed hee could helpe them, and ran crying after him for helpe, according to your faith be it vntounto you. Well therefore thou doſt beleeve, and though thy faith may be weake, yet ſome it is, & that ſo much as ſhall make thee accepted, for weakeneſſe of faith cannot hinder remiſion of ſins, ſeeing the Apoſtles were pardoned, whom yet our Saviour reprooveth, becauſe they were men of little faith. p. 173O but all graces are weak and feeble in me, even ſo weake, that I cannot tell whither I have any or none. I anſwer, an infant is a very weake thing, and hath little and feeble limbs, and ſo ſmall uſe of reaſon, that one can hardly perceive him to have any at all, and yet he is a man, a reaſonable creature. Grace is as little at firſt as naturall life and reaſon in a new borne babe, but if it be true, all is well, then at laſt it ſhall be ſtrong, and true it is, if one find its own weakneſſe, and be made little p. 174in his owne eyes becauſe of its littleneſſe, and mourne becauſe it is ſo little, and would faine have it more, and uſe the beſt meanes he can to increaſe it, and by not finding ſo great an increaſe as he deſireth, is not driven to caſt off all meanes, but rather labours to uſe them more and better, that by them it may at laſt attaine its wiſhed confirmation.

p. 175CHAP. VIII.

§ 1.

SO have I anſwered thoſe objectiōs which are taken from our owne defects of graces: now follow more, taken from want of feeling, yea from feeling of great terrors even from God. Firſt, I anſwer to that objection taken from want of feeling. It may be thou thinkeſt that thou haſt no feeling: but haſt thou not p. 176ſometimes when thou prayeſt earneſtly ſome little kinde of eaſe and refreſhing and hope? if thou haſt, why that is feeling though thou didſt not know it. And I think ſcarce any Chriſtian can ſay he hath continued long to pray, but he hath had ſome ſuch feeling. Secondly, I anſwer, if thou haſt had yet no feeling, thou maiſt have in due time, for thou takeſt the right way to get it. And againe J anſwer, David had as little feeling as thou haſt, when he complained,Pſal. 119.82, 83.Ps 119:82Ps 119:83 That his eyes p. 177failed in waiting for Gods ſalvation, and that he was become like a bottle in the ſmoke. A man may feele no comfort in remiſſion of his ſins, and yet have his ſins pardoned: for a Chriſtian as J ſaid before, muſt not live by feeling, but by faith, yea he muſt beleeve firſt, and feele after. Sence will deceive in the judging of colours and quantities, how much more in ſpirituall things that bee above ſence. Wherefore what concluſion may be duly diducted out of Scripture, that is moſt p. 178true and certaine, though a man have no feeling of it, yea though hee feele the contrary was this concluſion, I have my ſins pardoned, or ſhall have, may be diducted out of Scripture, (for ſuch a man as feeleth nothing but overwhelming griefes) thus. All that being heavy laden come unto Chriſt ſhall bee refreſhed, but Jam heavy laden and come unto Chriſt, therfore I ſhall be refreſhed and find reſt to my ſoule. For he comes to Chriſt heavy laden, that in the ſence of great p. 179anguiſh continues to cry and pray, therefore muſt hee labour to ſupport himſelfe with hope, that his caſe ſhall bee good, howſoever it bee for the preſent, and ſo animate himſelfe to continue praying and crying.

§ 2.

Yea but J find my ſelfe even weary of praying, and ready to faint & give over. I anſwer, ſo did David too, Pſal. 69. when he ſaid his eyes did faile and he was weary of crying, and yet he cried ſtill, and ſo do thou, which ſo long p. 180as thou doſt, thou art in none other eſtate then he was, and therfore in a good eſtate, onelyonly ſo that thou wilt be content, as I ſaid to live by faith and not by feeling. Yea but I am not alone void of all peace and comfort, but even filled with feares & terrors. I anſwer ſo was David too, in divers places, by name Pſal. 69.1. where he ſaith, that the waters were come unto his ſoule and that he ſtuck faſt in the mire. If any ſay this is meant alone of danger from his outward enemies. J anſwer, beleeve p. 181that who can, I cannot. David was no coward, that the apprehenſion of a meere naturall death ſhould drive him unto ſuch complaints, ſure there was more in it then ſo, his ſoule alſo was well neere overwelmed with temptations & feares of Gods diſpleaſure as well as thine. So was he that made the 77. Pſalme, he ſaith, my ſoule refuſed comfort, he neither could nor ſcarce would take comfort, yea complaines, will the Lord caſt off for ever? ſhewing that hee had much adoe to keep himſelfe p. 182from ſinking under deſpaire. So Heman the Ezrahite, Pſal. 88. ſaith, ver. 16. Thy fierce wrath goeth over me, and thy terrors cut me off, but how behaved he himſelfe in theſe terrors? he cryed unto the Lord, and ſaid, that in the morning his prayers ſhould prevent him. I ſay then to thee, whither do thy terrors drive thee, from God, or to God? If from God, let them do ſo no more, and thou ſhalt have comfort, if to God, do ſo ſtill, and that will prove thy ſtate good.

p. 183§ 3.

And ſo are thoſe objections anſwered, that ariſe from feelings. Now the laſt ſort ſpring from Satans temptations. O J am laden and filled with temptations to deſpaire, to hurt my ſelfe, to blaſpheme God, to deny God and his Word, and other moſt execrable things, and J have long continued in this eſtate. J anſwer, Haſt thou not ſins of thine owne to anſwer for, but that thou wilt alſo charge thy ſelfe with the divels ſinnes? underſtand therefore that this p. 184temptation is grounded upon a meere falſe poſition, that hee who is purſued and moleſted with helliſh temptations is not Gods child, nor hath his ſinnes pardoned. And know that if Satan caſt in the moſt vile temptations (for hee can caſt in temptations, as it is ſaid, he put it into the heart of Iud. is to betray Chriſt) ſo long as thoſe temptations be rejected & abhorred, they be not the mans ſins, but his trialls and afflictions onelyonly. For tell me, was not Chriſt forty daies in the wilderneſſe p. 185tempted of the divell? Doubtleſſe in all that ſpace hee purſued him with all the moſt noyſome temptations hee could invent, we read indeed of three alone, but we may be well aſſured, that they were above 3000. even numberleſſe. It may ſeeme that thoſe three are recorded, becauſe they were moſt crafty and ſubtill: when the divell had ſpent all his skill & paines before to no purpoſe, he proceedeth to theſe as his laſt & maine aſſaults; for the two former were ſo ſubtilly p. 186conveighed, that a man can ſcarce ſee, that Chriſt had ſinned, if hee had yeelded to them, for might not hee as well make bread of ſtones as wine of water? and leape from the temple, as walk on the ſea? But to worke a miracle at the divels ſuggeſtion (either out of doubting becauſe hee ſpake againſt him, or of preſuming becauſe hee ſpake for him) this had beene a fault in Chriſt. And for the laſt it came ſo ſuddenly and violently, that it would have even carried a man away p. 187before he was aware, to give but one bow for ſuch a reward. Now ſure if Chriſt might be thus tempted forty daies, then any Chriſtiā maybe likewiſe tempted as many moneths, as many yeers. Tell me therefore, doſt thou not oppoſe thoſe temptations by the word of God, and when thou canſt too, by prayers, at leaſt by ſecret groanes & inward ſighs? Are they not moſt bitter to thy ſoule, even more untaſtfull then gaule & wormewood, and wouldſt thou not rather then any thing p. 188be rid of them? Canſt thou then bee ſo ill conceited of God as to feare that he will impute them to thee, know that they be only thy miſeries not thy ſins, and this will be a good meanes to rid thee of them. For tell me, hadſt thou a child, which ſome wicked fellow ſhould locke into a roome that he could not get out, and there ſhould tell thy child, thy father is a raſcall, a villaine, a knave, a theefe, a miſcreant, curſe him, wiſh him hanged, wiſh him damned, cut his throat, and p. 189the like, but the childs heart and haire riſeth at the hearing of theſe words, he abhors them, & him that utters them, and would if hee could cut out his tongue that uſeth them. What now wouldſt thou thinke of this child? ſpecially if thy ſelfe ſhouldſt have put them both together, meerely to trie how thy child would behave himſelfe in ſuch a caſe, or for ſome other like purpoſe. Surely thou wouldſt not love thy child one jot the worſe; nay rather much more p. 190for this triall. Now doe but conceive that God is as juſt & mercifull as thy ſelfe wouldeſt be, for this is thy caſe directly and none other; or think that ſome filthy fellow had ſurprized thy wife in a roome by her ſelfe, and there ſhould ſolicite her with ſhamefull words & geſtures, which ſhee did repell with diſdaine, crying out to thy ſelfe that waſt within hearing to come and helpe her, wouldeſt thou account thy wife leſſe honeſt for this? and not rather commend her honeſty the p. 191more for this. Even ſo it is betwixt thy ſelfe and Satan, and therefore ſuch and none other ſhall the Lords ſentence bee of thee.

§ 4.

Yea but I have yeelded to ſome of theſe vile thoughts, I have yeelded to them, and how then ſhall I do? I anſwer, the multitude and violence of them did ſometimes ſo tire thee, and put thee out of breath and ſtrength as it were, that thou couldeſt not give a loud and earneſt, but alone a faint and p. 192whiſpering, nay, & hereupon Satan hath made thee beleeve that thou didſt yeeld, but know that it is one thing to yeeld to a temptation, an other thing to bee overwearied and tyred with it, that a man is not able to make ſuch ſenſible reſiſtance as he did once. If a ſtrong and ſturdy fellow, full of lewd deſires, meeting with an honeſt but weak woman, ſhould ſo long wreſtle with her, till ſhe were quite out of breath and could ſcarce ſpeake or ſtirre any longer, and in that her wearineſſe p. 193ſhould uſe ſome unfit geſture to her, were ſhee the leſſe chaſt wife for that, in the cenſure even of the moſt jealous husband? So then, that that thou calleſt yeelding, was not yeelding, but an inability through faintneſſe, to make reſiſtance. § 5. But ſay thou had ſtyeelded to ſom evil, even moſt loath ſome for a little time, being overtired with reſiſting: Haſt thou not now recalled & recanted thine yeelding, doſt not thou now abhor thy ſelfe for yeelding, crave pardon of it, and p. 194reſolve never to do it, nor yeeld to it hereafter any more? Sure if ſome varlet ſhould by much importunity, intice thy ſervant, to let him into thine houſe that he might rob thee, or do thee hurt, and after many repulſes at laſt, ſhould bee ſo overlaide by importunity, that he ſhould conſent, & promiſe to do it; but ſo ſoone as ever the fellow was gone, ſhould abhorre it, and refuſe to put it in practiſe, and with teares in his eyes, come tell thee what had paſſed, craving pardon, wouldſt thou not p. 195forgive him? wouldſt thou caſt him out of thine houſe? There have been Princes ſo mercifull, that when ſome have beene inveigled to conſpire their death, but after have repented, & of their own accord revealing the conſpiracy, have ſubmitted to their mercy, could and did ſhew them mercy, and will not God bee more mercifull then ever man was or can be? Bee not therefore diſheartned becauſe of thy long temptations, and ſometimes ſodaine yeeldances. This the Lord can p. 196and will paſſe by, and much more then this.

§ 6.

So have I anſwered the chiefeſt of thoſe temptations and objections which I could meete with, that are uſed to hinder the Saints from comfort in perſwaſion of the remiſſion of their ſins. It is your part that would be comforted, to continue meditating, praying, conferring, labouring to informe your judgement aright in theſe things, which in doing, you ſhall not looſe your labour. He p. 197that ſhall come, will come and will not tarry. The night ſhall paſſe, and the day ſhll ariſe: If any ſay, J have long waited for comfort, and finde it not. I anſwer, ſo did David, as J ſaid above, but reſolve to waite ſtill on Chriſt, and to continue ſtriving for comfort though you perceive Little good effect for the time, for the more ſlowly it commeth to you at the firſt, the more fully it ſhall abound in you at thelaſt. If faith cannot comfort you, let hope. If you cannot ſay God hath p. 198pardoned me, yet ſay J hope he will, and ſo ſuſtaine your ſelves. And that hope, which purgeth your hearts, driveth you to prayer, ſets you at defiance with all ſinne, and makes you eſteeme highly of Chriſt, that will ſupport you, and bring grounded and plentifull comfort in the end. Thoſe of you brethren, therefore, that have throwne themſelves downe, pulled down their proud hearts, and tumbled their faces in the duſt before the Lord: Irequire them to p. 199yeeld unto God the glory of his mercy, and to Chriſt the glory of his merits, and to goe away comforted, at leaſt reſolute to labour for comfort, with aſſurance that they ſhall have it, for hee that ſaid, will performe it, Bleſſed bee they that mourne for they, ſhall bee comforted.

FINIS.

End of the text · William Whately, The Oil of Gladness (1637)