of a thing that is not remembred For our owne parts let vs know that as Sathan laboureth to root out of our hearts generally all the seede of the worde that thereby keeping vs in blindnesse and ignorance hee maie make vs runne riot at his pleasure so especially he trauaileth either to hinder vs from receiuing or hauing receiued from making good vse of the sweet comfortable promises of the worde the verie matter if I may so saie and a speciall meane I am sure of our spirituall comforte For the redressing and repressing also of which enormities in vs a godly man that is in some sorte ignorant should laboure to abound in the knowledge of them as he that is forgetfull should refresh his memorie by often reading meditation and cōference in them and that not onely by and with his owne heart but euen by other men also and they that want feeling of them should looke vnto Iesus Christ in whom all the promises of God are yea and amen and should be much and often in the vse of all the meanes wherby Christ is become ours as the word sacraments praier sasting c. But aboue all they should regard and labour for the holie spirit to be shed abroad in their hearts both to make all these things before named powerfull in them and to pledge vp also the truth and certaintie of the promises themselues because it is the carnest pennie of our adoption and inheritance That so sith sathan there laboureth to assault vs most and shake our faith as in that behalfe wee might thither bring all our aides and defences as they doe that are in a besieged hold and so we better made able not onely to indure the assault but to driue our foes with their forces from our gates walles And hee or shee or they whosoeuer that can do this they maie wel assure their hearts that howsoeuer they maie now then or for a while be buffeted beaten yet they shal neuer be vanquished or ouercome because he that is in thē with them for thē by himself his blessed spirit and all other effectuall meanes of consolation and comfort is stronger greater than al. Secondly it is verie fit and meet for confutation of a conceit that riseth vp in mens minds yea is deliuered also by the mouthes of some specially our popish aduersaries who tell vs that this propounding of comfort in the promises of the Gospell acquainting the people therwith maketh mensecure carelesse But herein surely they shew themselues blinde blockish as who haue not yet learned to distinguish betweene a thing good in it selfe and mans corruption abusing that which is good They may by the selfe same reason abolish all the other parts of the word and disanull or euacuate the sacraments because infinite thousands in the world abuse them to the increase of sin and licentiousnesse in themselues yea if they will or can make frustrate Gods grace because manie turne it into wantonnes and say sith is this true that where sin hath abounded there grace hath superabounded therefore let vs continue in sinne that grace maie abound And if for or in outward things we should reason as they doe and haue it followed that so is deliuered we might easily bring all disorder and confusion into the world and ouerthrowe the whole course and rase of mankinde Some abuse drinke to drunkennes and other some meate to gluttonie and gourmandise therefore there must be no vse of meate and drinke what is this els but to starue the excellētest of Gods creatures man I meane Many abuse apparell to pride and puffing vp It were best therefore to haue men goe naked which what were it els but to become or bring in new Adamites Diuers turne magistracy authoritie into tyrannie and therefore with the Anabaptists away with all ciuill authoritie and gouerment which what were it els but to bring in Anarchie worse than tyrannie by much But to the point indeed The promises of themselues and in the seruants of GOD bring forth no such effect For as they are deliuered for the comfort and consolation of them that are afflicted and mourne in Sion as may appeare in euerie place where they are alledged namely in the two first verses of the 40. chapter of Isay and tend indeede to manifest Gods loue and mercy that so in the truth and performance of his word wee might bee well assured that nothing should put an eternall separatiō between him and vs that hath loued vs so tenderly and giuen vs such gracious promises of truth life So surely the doctrine euery where adioyned to those promises in the word doth plainely shew that God meaneth not to make men secure and carelesse thereby or would haue them to inferre anie such thing thereupon And therefore when in the latter end of the sixt chapter of the second epistle to the Corinth hee had alledged manie promises of peace goodnes he beginneth the seuenth Chapter thus Seeing thē wee haue these promises dearely beloued let vs cleanse our selues from all fi lt hines of the flesh the spirit and finish our sanctification in the feare of God And the like he doth in the second chapter of the second epistle to Timothy saying The strong foundation of God remaineth sure and hath this seale the Lord knoweth who are his but withall let euery one that calleth vpon the name of Christ depart frō iniquity And let this suffice for these wordes of the 28. vers with the rest I cannot proceed because we haue been somewhat long and as I am wearie in my selfe so am I loath to bee troublous or tedious vnto you God may be pleased hereafter to giue both occasion time and place to pursue these things and to finish the residue In the meane while it shall not bee amisse in a word or two to apply that hath been saide to our persent assemblie and causes thereof and so to shut vp this exercise The causes that haue moued vs thereto are great grieuous iniquities preuailing vpon al euery one of vs the heauie rod of penurie and scarsity that ouerfloweth the land warres and rumors of warres and the same intended and threatned against vs both outward and inward at home and abroad To diuert or turne away the punishments for our sinnes and the iudgements that wee confesse and acknowledge we haue iustly deserued therefore no outwarde thing will serue though it bee neuer so great glittering or seeme neuer so pleasant or painefull but soundnes of heart and humble walking with our God in all our waies and all the dayes of our liues To this we haue been exhorted and prouoked by manifolde good meanes and namely by propounding singular comforts and consolations which the Lord hath vouchsafed vnto vs the better to meet with our backwardnes from approching to him wee being sometimes discouraged from doing of that dutie by his almightie greatnes and excellencie and sometimes let from it by the consideration of our owne base and vnworthie estate But yet sith hee hath so louingly and fatherly called vs and for our better incouragement giuen vs gracious promises let vs drawe neere with a true heart in assurance of faith our inward parts being pure from an euill conscience and washed in our bodies with pure water And so no doubt the punishments wee presently feele shal be remooued the feare of our foes at home and abroad shall be put farre away and wee shall not need to dread the curses of that Balaam of Rome not the vaunts and attempts of that proud and persecuting notion of Spaine nor of anie other our enemies bodily or ghostly because that our consciences being quieted with the comforta blefeeling of all Gods fauours and specially of the forgiuenesse of our sinnes and the saluation of our soules wee may comfortably say as the saithfull that haue gone before vs haue done I will not bee afraid for ten thousand of the people that should beset me round about Nay though I should walke in the valley of the shadow of death I will yet feare none ill for thou art with mee thy rod and thy staffe they comforte mee Yea that wee are perswaded that neither death nor life nor Angels nor principalities nor powers nor things present nor things to come nor height nor depth nor any other creature shall bee able to separate vs from the loue of God which is in Christ Iesus our Lord. Now let vs pray that God would giue a rich and plentifull blessing in our seuerall hearts to al the good things that haue been deliuered vnto vs at this time and let vs humbly intreat him to make them profitable in vs not onely for this present but for all the daies of our liues to his glorie and our euerlasting comforte thorowe Christ FINIS
regard of cooling yea satisfiyng our spirituall drougth or as in respect of easing the griefes and burdens of our mindes which in deed shall be so much the better welcome vnto vs when God shall be pleased in mercy to vouchsaue vs the same by how much the burthens that we beare and the paines we indure are indeed grieuous and as wee may say and shall finde it too without grace and assistance from God vnbeareable In these outwarde matters the more that is promised the better we like and the more great and faithfull the party is that giueth vs his word the more constantly we assure our selues but if together with words we finde vndeceiueable accomplishment then is our ioy as a man may say at the toppe and full Marke these thinges here and then we shall see our comfort increased Where are more bountifull promises of truth and life then those that euery where soūd in the holy Scripture Doe not they reach to the good things of this life present and that which is to come especially Who more excellent than the Lorde that hath made them Who more great for power Who more certaine for good will Who more assured for fastnesse and fidelity than he Should not all these rayse vp our spirits in our selues that are fallen downe within vs and euen as it were cause vs in hope or vnder hope to beleeue against hope Which that we may the better perceiue in our selues and perswade our hearts of let vs a little insist or stand vpon the words He sayth and I will refresh you Who speaketh it He that eyther cannot or will not performe it no verely But Christ God and man in one person consisting yet notwithstanding of two seuerall and distinct natures the godhead and the manhood hath deliuered it that so we might be well assured as of his eternall power by reason of his godhead so of his infinite good will by reason of his humanitie and in both of them inseparably ioyned together from the time of his conception perswade our hearts for the faithfull accomplishment of this most gracious and sweete promise And wee must needes referre it to and vnderstand it of his whole person not onely because in him consisteth the fulnes of all goodnes as we haue heard yea euen the very fulnes of the godhead bodily but also because that deliuering this as the King Priest and Prophet of his Church and not accomplishing any of these offices in eyther of his distinct natures seuerally but in his whole person he must in his person needes both deliuer this sweete and comfortable promise and also effectually performe the same in the hearts of his saythfull people The word refresh is metaphoricall and well answereth indeede the tearmes before going of labouring and being heauy laden A man that laboureth sore woulde bee glad of ease who doubteth of that The party that hath a sore burthen on his backe would willingly be lighted Nature reason experience all teacheth the trueth of this How much more then hee that is pressed if not depressed with the sight of sinne with the beholding of his owne infirmities with the feeling and feare of Gods wrath against him for the same would be glad to find refreshing ease and comfort Which if it be offred and meant as here it is is excellent but if it be receyued and felt is so much the more notable by how much the soule is better then the body the griefes of the one more great then the other and therefore they being holpen and cured the mercy ministred and made effectuall and the comforts flowing therefrom farre surpassing all Wherein our Sauiour Christ surely offreth no more then what hee is able to performe nay then that which he will accomplish indeed so that wee labour by that eye of fayth which he hath bin pleased to vouchsaue vnto vs and that hand of fayth that he hath bestowed vpon vs stedfastly to looke vpon it to lay hold of it and to applie it to our owne soules because the promises of God though most holy heauenly excellent in themselues yet without fayth to feele and apply the same vnto our hearts they are as in regarde of men as if they were not at all And yet to say trueth and that indeede for the further inlarging of the comfort of distressed consciences wee are to marke that the word signifieth much more then refreshing though I deny not but that that considered as it commeth from God or in it owne selfe is a very singular grace And it shall both appeare and be so much the more gracious by how much all and euery one of vs are vnworthy of it yea most worthy of all discomfort iudgement both for the time present and all continuance But to the word I say it being compounded of a preposition or particle and a verbe that signifieth to finish ende or cease from our Sauiour noteth not onely refreshing from the paynes and pangues that we indure but putting an ende vnto all troubles and sorrowes that are vpon vs whether they be outward or inward which though it shal be principally yea onely and most absolutely performed in the life that is to be reueiled according to that of the spirit in the xiiii of the Reuelations Blessed are the dead that dye in the Lord for they cease from their labors and their works follow them yet it is in manner and measure begunne here by fayth we stedfastly beleeue the full fruition of it and thorowe hope holde fast and with patience looke for the continuall enioying thereof And no doubt of it our Sauiour hath vsed so significant a word that he might the better prouide for and propounde comfort to the wounded spirit which as it is in anguish and griefe for the present distresse so doth it trouble and torment it selfe with this temptation that it seeth no ende of the miseries and calamities thereof But be not dismaied sayth Christ for the time shall come fayth Christ wherein I will wipe all teares from your eyes all griefe from your heartes all sorrowe from your soules and not onely stay there but giue you perpetuall rest with them that are sanctified and saued thorow me Hitherto we haue tranailed and I trust not vnprofitably chiefly in the exposition of the words interlacing now and then some things of comfort and consolation no whit I am sure strange from the meaning of Christ or improper or vnfitte for this present exercise and assembly Now it remayneth that before we go any further in the wordes of our text we doe from this verse gather some such good lessons as it doth afford vs for doctrine or consolatiō because this indeed may most properly be called the life of the word when men learne from the same good instructions and indeuour to make good and profitable vse thereof The first point of doctrine issuing out of this text is this that true and sound comfort for an afflicted conscience is no
and he told vs not of it but as a vaine glorious person would take all to himselfe and more indeede then did belong vnto him then shall hee bee wrapped vp in a double transgression the one against his father towards whom he hath caried himselfe vnfaithfully whilest he hath not reuealed vnto vs all his counsels communicated vnto him for our good and the other towards man because he hath dealt deceitfully with vs in that he hath depriued vs of hope helpe that we might haue from others with or besides him But all these things are most false and vntrue for he was the faithfullest in all the house of God euen as a sonne and comming out of the Fathers bosome hath communicated vnto vs all his counsels and we knowe and beleeue that there was neuer guile found in his mouth And therefore that sense must of necessitie be true yea the onely true sense It followeth in the verse All ye that labour and are heauy laden As the former words respected the person calling and exhorting or commaunding vs to come vnto him so these words concerne them that are called exhorted or commaunded Wherein Christ first sheweth that he is free from all partiality or respect of persons in as much as indefinitely or generally hee calleth all heauie heartes and as it were commandeth them to repayre vnto him Which doth not onely serue to shew his great care and loue towards them whilest he both calleth them all and calleth them when they thinke least of any such matter for if we would respect him in his magnificence or men in their owne vnworthines what are they that should receiue any fauour specially so great a grace as this but also answereth that that many distressed spirits imagine that God hath promised or shewed fauour to such and such because of some rare singular grace in them and not for his owne mercies sake or for their miserable distressed estate But he that will well weigh the course of Gods workes that way or the trueth of the word he shall find this to be but an imagination of mans heart and head or a suggestion and temptation of Satan rather to hinder the course and passage of Gods grace and goodnes from troubled and afflicted soules For as for Gods mercies they are and must bee altogether free or else they are not mercies For who knoweth not that man in his best estate after regeneration cannot merit the meanest mercies of God not in thinges appertayning to this life no not in a crumme of bread or droppe of water much lesse spirituall graces and eternall life And though it be true that God acknowledgeth his owne graces in his owne seruants as the fruits of their fayth and good testimonies of their willing obedience yet he may if he will by reason of the imperfection that cleaueth thereto reiect all And no doubt would doe it as in regard of his absolute and exact iustice but that he hath prouided in Christ as a gracious meanes for the forgiuenesse of all our sinnes thorow his death so a plentifull supply of whatsoeuer is wanting in vs thorow the most perfect righteousnes that is in him And me thinketh we may see this to be true thorough the disclaime that Gods people haue made of all or any good thing in themselues as Dauid for example in the xvi Psalm My goodnes O Lord reacheth not vnto thee Isaiah for himselfe all the faithful Chap. 64. Our righteousnesses before thee are as filthie stained cloathes Yea wee may see it by the course they haue kept in powring foorth of prayers vnto God in which they haue respected simply and onely these two thinges Gods mercy and their owne miserie and vsed them as principall arguments both to vphold their owne hearts and to prouoke him to pittie as wee may playnly see in many Psalmes of Dauid but specially in the 86. thorowout So that we may safely say God respecteth nothing in man no not his miserie though I doubt not but that many times he is much moued therewith for if it were so he should either leaue all or none in miserie and that our owne experience teacheth vs the contrary or if mans misery should be the working cause in him then those that are most miserable should soonest and most of all be respected but that is not vriuersally true neither And againe if misery should be the first mouing cause in God why doest not thou that art distressed and in thine owne iudgement so much as no man before thee from thine owne estate and confession gather comfort vnto thy selfe from the Lorde Wherefore let the troubled spirit cast away these conceits and fully assure himselfe that as in no respect God is a respecter of persons so not in distributing and bestowing his graces specially spirituall graces And that therefore so often as this or such like thoughtes come into their heads they should know that they are either frō the ignorance or diffidence of their owne soules or from the malice of Satan against them and therefore they should beware how they admit thē for men can hardly carry such fire in their breasts and not be burnt But let vs proceede Least this generall and indefinite tearme of our Sauiour should be stretched further than his meaning hee knowing also euen wicked men to be more forward that way then they ought he doth restrayne it by two particular adiuncts or attributes saying yee that labour and are heauy laden Where first wee are to marke that as in other places of the Scriptures and other cases also God is wont to resemble spirituall things by bodily and to speake of thē by metaphoricall and borrowed kind of speeches whether they be things in himselfe or without him so here he doth the like for vnder these termes of labouring and being heauy laden which are properly referred to outward actions and bodily burdens he meaneth sense of sinne conflict of conscience and tugging and wrestling as it were with and vnder the wrath of God sometimes in outward afflictions sometimes in inward sorrow yea condemnation for the same And as this is an vsuall thing with the spirit of God here and in other places of Scripture namely Isaiah 55. saying Ho euery one that thirsteth come yee vnto the waters yee that haue no siluer come buy cat come I say buy wine and milke without siluer and without money vnderstanding there by thirst that which he doth in this place by labour and burdening and by water wine and milke that which he doth by refreshing ease so he doth it not without cause specially as in regard of vs who doe not onely vnderstand outward things better than inward but volesse that we be taught of the inward by the outward we can hardly comprehend them He not meaning vnder these borrowed termes to signifie that these outward are able to the full and as it were liuely to set out the inward and spirituall for that
where els eyther to be sought or found but in lesus Christ onely Where I beseech you first to marke both how this doctrine ariseth from hence and then the tearmes in which I doe propound and deliuer the same It is gathered from this place because our Sauiour calleth vs vnto him yea vnto him alone which if it had not bin the will of his Father and verie truth indeede or if hee alone had not had aboundant yea infinite matter of strong and solide comfort in himselfe he would neuer haue done as we haue already heard in the beginning of this exercise And for the wordes I doe not say there is no comfort to bee founde for meate drinke sleepe friends recreation and such like are comforts I confesse but not true and sound comfort for a distressed spirit For the affliction of the mind is inward and these are but outward therefore are not fitte for a person or partie so affected and I would as soone thinke and say that bodily food were the proper and sound nourishment of the soule as suppose that these outward things were the true and sound comfort of a broken and contrite heart But that yet wee may bee the better perswaded of the trueth of this point let vs proceed vnto some further proofes of it This was not in my mind obscurely signified vnder all the sacrifices of the old law whether they were ordinarie or extraordinarie dayly or yearly generall or particular all and euery one of them in measure more or lesse tending still vnto him whom they did prefigure and signifie as the Apostle at large declareth in the Epistle to the Hebrewes And why him because he was he alone in whom God was pleased to reconcile the world vnto himselfe and to make the one and onely obiect of our faith And this is plainely propounded vnto vs and proued also by manifolde texts of Scripture both in the old and new testament I wil not trouble you with many for I like not much of that course Out of that great store let vs take two or three both playne and pregnant for this purpose In the 55. Chapter of the booke of the Prophet Isaiah a place cited before and is as we all know and confesse an euident prophecie concerning Christ and the graces that wee shall finde in him if with a liuely and stedfast fayth we labour to lay hold of him it is sayd Encline your eare and come vnto mee Oh marke how like this Euangelical Prophet our Sauiour himselfe speake let this phrase also I beseech you serue for a cōfirmation and exposition of these wordes of our text Heare and your soule shall liue and I will make an euerlasting couenant with you euen the sure mercies of Dauid Euery worde hath his waight he yea he alone will establish not a momentany but an euerlasting couenant with all his faithfull of which that wee might be the better certified hee telleth vs it shall be sure yea as sure as the mercies manifested vnto and bestowed vpon Dauid which as they were large and almost innumerable so were they irreuocable and could neuer fayle To the same purpose serueth a notable sentence of the Apostle 2. Cor. 1.5 As the sufferings of Christ abound in vs so our consolation aboundeth thorow Christ. By sufferinges of Christ he meaneth not onely those thinges that we indure at the hands of persecuters for Christes sake for Christ did not onely suffer that way but euen those anguishes also that we haue in our soules and in our spirits Christ being as much yea farre more throwne down and humbled that way than all flesh as appeareth by his conflict in the garden and by his outcries vpon the Crosse saying My God my God why hast thou forsaken mee And though these haue bin were and are very good indeed as those that haue felt and doe feele thē know and confesse yet to the ende that wee might assure our selues that our ioyes shoulde match them he sayth Our consolations abound thorow him For if there were not a proportion betwixt our heauines and our comfort nay I will say more a superaboundance of our ioyes aboue our griefes then sure what by reason of Satans malice against vs and the dulnesse and hardnesse of our owne heartes to beleeue and the greatnesse of our griefes sorrows besides it would goe hard with a distressed spirit And therefore as for the comforting of vs against the hugenes and height of our sinnes we say with the Apostle where sinne hath abounded there grace hath ouerabounded So in this case of inward afflictions particularly we say our sorrowes may be sore and our griefes great yet our light affliction which is but for a moment causeth vnto vs a farre most excellent and eternall waight as of glory in the life to come so of ioy in this life raysed vp in our hearts by the comfortable feeling thereof And he that knoweth soundly and feelingly beleeueth the names natures person and offices of our Sauiour Christ together with the effects that from him in them are communicated to vs cannot chuse but see feele and confesse the trueth of this point Hee is good in him there is not or cannot be any thing but that which is absolutely good as in whose face and presence also there is the fulnes of ioy for euermore and at his right hand pleasures for euer and euer He is likewise so good that yet notwithstanding he is man like vnto vs in euery respect sinne onely excepted and one that hath bin touched with the feeling of our infirmities by meanes whereof we may the more boldly come vnto the throne of grace so receiue mercy and finde grace to helpe in time of neede Yea these two natures are so ioyned knit as we may say inseparably in one person euen from the very time of his blessed cōception in the wombe of his mother for the accomplishment of the worke of our redemption and our full comfort thereby as that they cannot be deuided or sundred hee being man that so hee might suffer and God that so hee might ouercome the perfection and full accomplishment of our redemption standing vpon these two partes suffering for sinne this is the first and then ouercomming sinne and death him that had the power of death that is the deuill And why is he called Iesus but because as it is sayd Matth. 1. He should saue his people from their sinnes For sinne and that that insueth vpon sinne as shame and confusion of face horror of heart condemnation c. is it that most stingeth mens mindes and soules Now all these beeing taken away in Christ why should they not as well and comfortably sing that tryumphant song O death where is thy sting O graue or hell where is thy victory the sting of death is sinne and the strength of sinne is the law But thankes be vnto God which hath giuen vs victory thorow our Lord Iesus Christ as well
closely implying vnderstanding them Wherein surely he dealeth no otherwise then he doth in the commandements by a good thing commanded forbidding the contrary cuill and by an euil thing prohibited inioyning straightly the louing and doing of the contrary good that so wee seeing what God aymeth at both in his precepts promises threates and all namely not only our obedience and humiliation but comfort also we might learne to attaine that and to look to and for that which he hath prouided for our good And yet we shall more clearlie perceiue and behold this trueth if we respect Gods worde or the holy scirptures in the seuerall partes thereof fundred as if it were from the promises For if we looke vpon the threats contained therin against sinne and sinners they will be so farre off from performing this dutie of comfort and consolation that they will rather worke in vs horror and trembling and make vs to bee so not only cast downe but dismayed in ourselues as wee shall hardly or not at al admit comfort The doctrine of the law separated from the curse and threatning due to the transgressors thereof will indeed set before vs Gods absolute and exact righteounesse and disconer vnto vs the duties that wee shuld do to him and to our neighbors But when we consider withall that it setteth out our sinne against euery particular precept that will bee so farre from yeelding vs consololation that it will ouer whelme vs with despaire when wee either respect Gods absolure righteousnes or our own innumerable transgressions against his blessed law And though I doubt not but these former things may bee good and powerfull to humble vs and somake vs indeed more fit for consolation and comfort euen as preparatiues going before better physicke for the scouring away of bodily diseases yet can they not of themselues helpe or heale but wounde and terrifie rather for that is the peculiar both office and worke of Gods promises made essectuall in our heartes by the touch and operation of the spirit Nay I will say more than that though the ground of Christian religion and the maine points of faith be excellent things and haue their vse not only for increase of knowledge but euen for the building of vs vp in care and conscience of well doing and being wel felt may answer many temptations that arise in a scrupulous and doubtfull mind yet still the promises of the worde minister matter of assured comfort and comfortable assurance and feeling which also wee may perceiue by this that many may haue the knowledge of faith and yet in the daye of temptation not be able to strengthen their owne hands or others But to proceede a little further in the proofe of this point We cannot but confesse that the examples of mercie and comfort in the word are full of strong sound consolation because they be as if it were so manie seales set vnto the writings of Gods promises that as heretofore hee hath beene to others so he will hereafter or still be fauourable vnto his people And yet wee shall see that they lie open though not of themselues yet by reason of mans corrupted heart to manie exceptions as for example they to whom they were accomplished were better than wee God was more fauourable then than he will be now because we haue more meanes of mercie and haue profited lesse and therefore are not so properly fit for consolation as the promises are For ouer and besides that they are but in men and therefore full of weaknes and wants wee know and confesse euerie where that as we must liue not by examples but by rules so we must bee comforted not so much by examples as by promises And therfore though examples be good yet not so strōg whereas the truths certaintie and power of the promises is from the might and mercy of him that hath made them who also is both greater then all exception and free from the least shew or shadowe of turning And yet let vs be vnderstood I beseech you as we should namely that wee ascribe not this excellent worke vnto the promises themselues though also wee deny not but euen in that respect they are spirituall holy heauenly c. but as by the spirit they are made powerfull in vs and as by the hand of faith wee are strengthned to applie them vnto our selues for otherwise we may say of them as wee do of the rest of the word that without the spirit and faith they are as if it were a sealed book vnto vs for vnderstanding and a dead letter for instruction cōsolation hauing euen no other vse in vs than the rest of the worde not felt or obayed namely to make vs without excuse or to cause our sorrowefull heauie estate to becōe more sorrowfull and heauie because wee see holy heauenly thinges propounded vnto vs and yee haue not either hearts to vnderstand or soules to beleeue This therefore must be our principall care to make that profitable vnto vs that GOD graciously prouideth and propoundeth for our good Now wee come to the vse of this necessarie doctrine which as I take it is or may bee twofolde First for instruction Secondly for confutation For instruction wee may plainly perceiue hereby what is the reason of so much heauines of heart sorrow and feare in so manie of Gods people and children in the world Surely either they are ignorant of these sweet and gracious promises not so much as hauing either heard them or knowne them or els if they haue in some measure of knowledge beene acquainted with them they haue in the carelessenes of their owne hearts or not seeling present vse of them let them slippe out of their mindes like leaking vesselles not able to containe such good things or els if they haue knowne them remembred them thorow want of comfortable feeling of the good things propounded therein they haue beene vnto them as if they had either not been at all or as though they had contained in them no such sweetnes and pleasure as they doe indeed And let vs not thinke this strange for euen as ignorance in religion and carelesnes to obey the things that wee know is a principal cause of all transgression and loose life men not being either willing or able to do the things they are not acquainted withall and for the things that they know blearing out their knowand laying the raines in their owne neckes so they not knowing of the promises or they not minding of them or not striuing comfortablie to feele them is the verie welspring as I maie so call it of all inward and outward discomforte and distresse of conscience especially For how can the wounded conscience admit comforte when he vnderstandeth not the comfort presented vnto him or if hee forget it where is his ioy in the middest of his forgetfulnesse We saie that of an vnknowne thing there is no desire wee maie in proportion saie the same