SECTION I.

TOuching himselfe who is Distressed this is carefully to be practised.

1. And before all things, let him loo [...]redge [...] to the estate of his body: for though See M. Bol­tons instruct. for comfort. afflict. consc. pag. 207. touch­ing the diffe­rences between Melancholy, & an afflicted Conscience. trouble of mind doth not alwayes ar [...]redge [...] from distemperature of body, yet s [...]redge [...] dome is there trouble of minde seen [...]redge [...] which is not accompanied with very gre [...]redge [...] distemperature in this kind, especially [...]redge [...] Complexions subject to See M. Bur. Melanc. p. 536. &c. & pag. 46. Melancholy whereby the former trouble is much This hu­mour doth naturally give extraordinary entertainment and edge [...]redge [...] terrors and sorrowes. Boltons Instruct. for comf. afflict. Consc. p. 464▪ i [...]redge [...] [Page 3] creased, the parties being by this meanes made lesse capable of good Counsell, and more fit for Sathans Temptations to work on, who are thus Distempered.

And therefore my first advise, and coun­sell to such, is this. Assoone as thou doest begin to be thus troubled in minde, See Ecclus. 38. 4. &c. M. Burtons Melanc. p. 544. send speedily for some Godly, and learned Phy­sitian for thy body, and be content to be ruled, and advised by him in the course of Physick, that he shall prescribe thee, what­soever Sathan shall suggest into thy minde to the contrary. For I know, Barbara im­manitate, & de­plorandâ inscitiâ contemnunt prae­cepta sanitatis, mortem & mor­bos ultro accer­sunt. Melanct. de anima. he will be [...]ledge [...]ufie with thee (as he hath beene formerly with others of Gods Children in like case) to seeke to disswade thee (if possibly he can) from this course, as knowing none to [...]ledge [...]e more prejudiciall unto him, and more [...]ledge [...]eneficiall unto thee, then this (through the [...]ledge [...]lessing of God) will be.

And this advise of mine, I limit with [...]ledge [...]hese Caveats. I. That this Physitian to [...]ledge [...]hom thou sendest be not Baal-zebub, the God of Ekron; 2 King. 1. 3. I meane some cunning [...]ledge [...]an, or woman (as they are commonly [...]ledge [...]ermed) though indeed they be very Wit­ [...]ledge [...]hes: For this were to cast out Mat. 12. 24. Sathan by [...]ledge [...]athan, they being no other then the very [...]ledge [...]struments, and limbs of the Devill. And [...]ledge [...]uch better were it to want Cure, then to [...]ledge [...]ave the Devill for thy Physitian. And surely [Page 4] he is thy Physitian, and not God, whe [...]redge [...] thou sendest to such people for health. An [...]redge [...] therefore though thy ignorant neighbours and gracelesse friends that are about thee shall advise, and urge thee in this time o [...]redge [...] neede to send to such justly suspected per­sons, See the Pract. of Piety, pag. 782. All our Di­vines, School­men, and such as write Cases of Conscience, are against it. See M. Burtons Melanc. p. 191. hearken not unto them, nay hat [...]redge [...] their advise, as bad as Sathan himselfe, an [...]redge [...] resolve rather to suffer any inconvenienc [...]redge [...] in thy body, where more lawfull meane [...]redge [...] cannot be had for helpe, then to use suc [...]redge [...] whose help cometh wholly from Satan. Fo [...]redge [...] be thou assured of this, that Sathan, who [...]redge [...] thy deadly enemy, 1 Pet. 5. 8. A seductoribus fallacibus, à pa­tre mendacii, ab hoste crudelissi­mo, quid boni, quid veri, quid commodi speras, tu videris. Gers. de error. mag. part. 3. Daemones et si sanarent, Deo irato sanarent: Corpora sana­rent, ut necarent animas, &c. ib. and desireth nothi [...]redge [...] so much as thy destruction, cannot wis [...]redge [...] thee so well, as to procure thee health [...]redge [...] body, unlesse it be to procure greater hu [...]redge [...] by it unto thy soule.

Another caveat is this, that though tho [...]redge [...] use the bodily Physitian for thy neede, y [...]redge [...] that thou have a care not to trust in th [...]redge [...] Physitian but in God for thy health. It w [...]redge [...] Asa his fault, and he felt the smart of i [...]redge [...] The Physick he used could not helpe hi [...]redge [...] because he relied more upon the Physitia [...]redge [...] then he did upon God, 2 Chron. 16. 12.

2. Ubi desinit Medicus, ibi incipit Theologus. Never so true as here. After thou hast thus rectified t [...]redge [...] distemperature of thy body, and art [...]redge [...] meanes of it made capable of good cou [...]redge [...] sell for thy souls health: my next advise [...]redge [...] [Page 5] that thou speedily send for some Ex his vocandi sunt, si noveris, peritiores & cu­riosiores.—Et si dici liceat spiritaliores. Aug. tom. 9. p. 2. de visitat. in­firmorum, l. 2. c. 7. God­ly and learned Minister of Gods Word, (that Interpretour, one of a thousand, as Job calls him, Job 33. 23.) upon whose fi­delity, and secresie thou darest relie; and discover unto him what that is, that doth most trouble thee, that so he by his learned advise and Godly counsell, may through Gods blessing afford thee comfort. And in case thou knowest not, or art not ac­quainted with any such Minister, or canst not speedily come to him, or he to thee, open thy minde to any In casu ne­cessitatis quilibet Christianus est sacerdos. Mag­deburg. Epist. Dedicat. prae­fix. centur. 7. Et si defuerit sacerdos, proxi­mo, vel socio fa­cienda est confes­sio Lombard. Scot. alii in sent. 4. dis. 17. neer, or dear friend about thee: For temptations smo­thered, as fire, burn more inwardly: And like inward See M. Bol­tons instruct­ons for com­forting afflict­ed consciences, p. 549. B. Halls pract. cases of cons. decad 3. sect. 9. wounds do drown the heart with bleeding before any hurt be discerned. Whereas the readiest way to put out this fire is to give it vent, and the readiest way to cure this wound, is to draw it to an out­ward issue by confession.

I know that this is a thing, which Sathan by suggesting shame, Many are pudoris magis memores, quàm salutis, saith one. Stulto­ [...]ledge [...]um incurata pudor malus ulcera celat. See M. Bolton ubi supra, pag. 466. or fear Sua vulnera nutrit, Qui tegit, & plagam trepidat nudare medenti. Se­dul. li. 3. oper. paschal. M. Burtons Melanc. pag. 242. of danger or the like unto thee, will seeke to disswade thee from, but beleeve him not in this nei­ther: for the shame, or danger be it what [Page 6] it will be, cannot be comparable to the least comfort that will by this meanes re­dound unto thy soule. Others of Gods Children in this case have tryed it, and their experience may be to thee a proofe suffici­ent of the truth of it.

But here I must also give thee these Ca­veats. I. If it be sinne that troubleth thy conscience, content not thy selfe onely with a generall acknowledgment of sinne, but descend further to particulars, yea to that very particular sinne, which above all others doth most trouble thee. I have seene some thus distressed dealing with God, and his Ministers in confession of their sinnes Dan. 2. See M. Bolton ubi sup. p. 209, 210. as Nebuchadnezzar with his inchanters about his Dreame that he had dreamed, he told them, and desired an interpretation, but what his Dreame was he could not tell. So these confesse themselves Sinners, and cry out that they are grievous Offenders, and desire pardon, but wherein they have sin­ned, and what their sinnes are, they cannot, or will not tell.

But how can the Si vis curari agnosce languo­rem. P. Chryso­log. Serm. 30. Absque causarū observatione, morbos nec prae­cavere, nec cura­re licet. Fernel. Patholog. li. 7. c. 11. Physitian help him that saith he is not well, but will not tell him where? And how can the Physitian of the Soule comfort that sinner, which is thus Soule-sick, and will not tell what sinne it is that troubleth him? Nay perhaps though he may doe it to others, not thus [Page 7] distressed, by applying generall comforts to generall distresses: Yet in this case where there is a particular cause of a particular Distresse, I never heard of the particular Distress cured, without the particular cause first opened: and let me tel you mine And others have found the same, for Mr. Bolton tells us of one that he knew, who con­cealed for 20. yeares together a temptation of Blasphemy, by meanes of which the Devill all that time kept him in perpetuall terror, and oftentimes urged him to make himselfe a­way, and from this fearfull estate was never freed, till he discove­red it. Bolton ubi supra, pag. 550. ex­perience in this kinde. I have observed the disposition of most in this miserie to be such, that except they can finde Comfort touching the very particular thing that was the occasion of their Distresse, there is little or no ease brought to the Distressed.

2. As I doe perswade thee to discover thy particular sinne, which is the cause of thy Distresse, so I would also perswade thee to discover with it (as neere as thou canst) all the circumstances whereby Sathan seeketh to aggravate it unto thy conscience. For sometime Sathan frameth his Distresses not so much from the sinne it selfe, that is committed, as from the circumstances of it, attending it in the committing, using those as tenter-hookes to stretch it by, to the utmost rack of aggravation. And there­fore the safest course here, and that, that is likely soonest to finde ease, is to discover [Page 8] even these circumstances too. To the Physi­tian thou wilt discover even thy mos [...]redge [...] shamefull Diseases, the fruits of thy filthies [...]redge [...] wickednesse; and in case thou shouldest her [...]redge [...] conceale but one circumstance, it may cos [...]redge [...] thee thy life: surely so thou must doe her [...]redge [...] too, or thou must looke for the like issue. Let me here also tell thee, what I have knowne: I have known in this kinde many circumstances discovered, and yet one cir­cumstance undiscovered (on which Sata [...]redge [...] hath especially wrought) to have kept th [...]redge [...] Conscience still on the rack.

3. And lastly, as in this kinde thou mus [...]redge [...] take heede, and beware of Spirituall guile in hiding ought; so of the same Spirituall guile too, in relating ought for a Medicus quando aegritu­dinem discutit, si curet quod per a­liquam causam factum est, & ipsam causam per quam factū est non curet, ad tempus videtur mederi, sed cau­sa manente mor­bus repetitur. Aug. in Joh. 25 cause of thy trouble, which is not: For, herein thou wilt give Satan a greater advantage against thee, then before he had, and thou thy self wilt be as farre to seek of Comfort, and Ease, as ever thou wert, notwithstanding this thy Confession. Nay, many times such deceitfull dealing with our Spirituall Physi­tian, makes him apply a cleane contrary Salve to our Soare, which will put us to farther Smart for the present, and to grea­ter Anguish too afterwards, as oftentimes we have seen it proved. And therefore when thou dost thus discover thy minde, be as carefull to avoid Collusion, and Deceit, as Reservation.

SECT. II.

THe second sort of things which the Child of God is to doe in this time of spirituall Distresse, respects his God. And they are two: the first is to Pray un­to him, and the second is to give him Thankes.

Thouching Prayer, this advice I give thee. 1. (Because they that are thus Di­stressed, commonly complain that they can­not Pray.) I would have thee alwayes to re­member, that thou doe pray as thou canst, though not as thou wouldst, or shouldst: For better is Dr. Sclatter, Mr. Schudder, and others. weak performance in this kind, then whole Omission; and safer it is to pray weakly, then not to pray at all. For if we pray as we are able, we have this Comfort. 1. That Gods Spirit Rom. 8. 26, 27. within us will help our infirmities, and make us pray Etiam solis vagitibus infans matrem commo­vet ad miseri­cordiam. Macar. hom. 31 Videmus vulgò parentes magis delectari balbu­tienti infantiá infantium quàm universa elo­quentia hominū eloquentissimo­rum. Rolloc. in Johan. cap. 4. acceptably, though (to our seeming) we pray uneffectually: it being a priviledge [...]ledge [...]elonging unto God, to know the mea­ning of his Spirit, praying in us, when we know it not our selves. And 2. That our Prayers, though in themselves; and as they come from us, be never so unperfect, yet before they come unto God, they are made perfect Rev 8. 3. 4. by Jesus Christ: It being a part of his Advocation to propitiate as well for [Page 10] our weaknesses, and imperfections i [...]redge [...] Prayer, as for any other of our Sinnes whereof we stand guilty in the sight of God.

Againe, (because such distressed Soule [...]redge [...] doe most commonly more distaste the Form of Prayer, then the Action of Praying, a [...]redge [...] not enduring any long, or set Forme o [...]redge [...] Prayer to be made, either by themselves, o [...]redge [...] others in this time of their Distresse) there­fore my second advice is this. If the case stand thus with thee, have a care that tho [...]redge [...] be the more frequent in shorter, and Sen­tentiary For which see the sick Souls Ejacula­tions hereafter set down. Luke 18. 13. ejaculations, and Expressions o [...]redge [...] thy minde unto God, such as was that o [...]redge [...] the Publican, O God be mercifull unto me [...]redge [...] sinner: That in the Lords Prayer, Lord lea [...]redge [...] me not into temptation, or the like, according as the present sense of thy want, doth teach thee, and enforce thee to pray. For such Prayers as these are, arising (as most com­monly they doe) out of the sense of our present wants, do passe from us with grea­test ardency of Affection, and therefore cannot but finde soonest audience with God for our present supply: his Word as­suring us, That the Prayer of a Righteous James 5. 16. man shall much prevaile with him, where it is Fervent.

But here remember two Rules. 1. In all thy Prayers for Ease, and Deliverance [Page 11] [...]ledge [...]eferre all to the good will and pleasure of Mat. 26. 39. [...]ledge [...]od, to be granted, or denied, as will stand [...]ledge [...]est with his Glory, and the Good, and [...]ledge [...]alvation of thy Soul. 2. Have a care that [...]ledge [...]hou do not limit, and prescribe God, the [...]ledge [...]me, or meanes of thy Deliverance, but [...]ledge [...]eave that wholly to the disposing of his [...]ledge [...]ise Providence, who knoweth better then [...]ledge [...]hou doest, when, and how to give thee Ease, Comfort, and Deliverance.

The other thing, respecting thy God, which thou art to performe, is to give him Thankes. And touching that, this is also [...]ledge [...]ine advice. If thou receive never so little Ease, Release, or Comfort, give thankes [...]ledge [...]nto God for that, and this will be a means [...]ledge [...]hat in Gods good time thou shalt finde * Gratiarum actio est ad plus dandum invi­tatio. Ambros. Mat. 25. 29. [...]ledge [...] more: For he hath promised in his Word, That to him that hath, and useth what he [...]ledge [...]ath, to the Glory of God that gave it, [...]ledge [...]here shall be more given, and he shall have it [...]ledge [...]n abundance.

SECT. III.

THe third sort of things which Gods Child is to doe in this time of Spiri­ [...]ledge [...]uall Distresse, respects his Spirituall enemy, [...]ledge [...]atan. And they are two.

The first is, that he have a care to with­ [...]ledge [...]and his Temptations when they are first [Page 12] suggested. And touching this, this is min [...]redge [...] advice. That whensoever Satan doth suggest unto thee any wicked Temptation: [...]redge [...] to Blaspheme God, for the present sma [...]redge [...] which thou feelest under his visiting hand which was Jobs Temptation. Or that tho [...]redge [...] Job 2. 9. art wholly cast out of his sight, because he th [...]redge [...] grievously afflicteth thee: which was Jona [...]redge [...] Jonah 2. 4. his Temptation. Or that it is in vaine [...]redge [...] serve God, considering he so punisheth thos [...]redge [...] that serve him, and letteth the wicked go free [...]redge [...] which was Davids Temptation, or the like Psal. 73. 13. Let it be thy care to withstand them, ( [...]redge [...] possibly thou canst) at the See D. Tailor in Matth. 4. 1. p. 35. & 372. M. Downames Warfare, part 4. p. 355. 357. &c. Jam. 4. 7. Ma [...]. 4. 10, 11. first suggestio [...]redge [...] for so thou shalt be sure to be ridde of Satan for the present, it being his propert [...]redge [...] cowardly to flie from, where he findes he i [...]redge [...] resisted: and shall free thy Soule from [...]redge [...] great deal of Trouble and Misery; in which such Temptations usually implunge those that give any way unto them without resi­stance.

The other thing, respecting Satan thy Spirituall enemy, which I would also have thee to performe, is this, to have a care that after one Temptation is ended, thou expect, and prepare for Sola hic secu­ritas est, nunquā esse securū. Rob. Grosthead, Epist. 65. a new assault, using the time of Satans Intermission, as a brea­thing time to recover strength against the next Encounter. For as Souldiers besieged, after they have sustained one assault, and [Page 13] given their Enemies the Repulse, doe not securely give themselves to idlenesse, and sleep, but prepare all things ready against the next Conflict, mending the Breaches, and repairing those places, which in the time of Fight they found to be most weak See D. Sclat­ter in 1 Thes. 3. pag. 218. B. Lakes Serm. part 1. pa. 248. Nanquam bella bonis, nunquam dissidia cessant. Prosp. in Epig.. So when thou hast withstood some of Satans Temptations, and given him the Repulse, thou art not to give thy self to rest, sleeping in security, as though thine Enemy were wholly overcome See Mat. 4. 3, 5, 8, &c. & Luk. 4. 13.: But rather, in the In­termission of this Spirituall Conflict, thou art to prepare thy selfe against the next as­sault, using all meanes to confirme thy strength, where thou discernedst in the time of Fight, that thou wert most weake, and more strongly to Arme thy self against those Temptations which thou foundest most forcible, and powerfull to prevaile against thee.

SECT. IV.

THe fourth and last thing which the Child of God is to doe in this time of Spirituall Distresse, respecteth the Godly, his Fellow-brethren in Christ, who for­merly have been thus Distressed, but are now (through Gods mercy) Delivered. And that is, to confer with them, or with [Page 14] others about them, the better to lea [...]redge [...] what God hath done for their Soules; th [...]redge [...] so, he taking the like Courses that the [...]redge [...] have done, may expect the like mercy fro [...]redge [...] God towards his Soul.

And touching this, this is mine advic [...]redge [...] 1. That thou doe conferre with such, [...]redge [...] often as thou canst, that can Experime [...]redge [...] tally relate unto thee, what God in th [...]redge [...] kinde hath done for their Soules, or ca [...]redge [...] shew thee what God hath done for othe [...]redge [...] in like case. For, hearing them relate th [...]redge [...] deep Distresses wherein they have been, an [...]redge [...] Gods wonderfull mercy towards the [...]redge [...] in their Deliverance; it will both encourage thee to beare with more patience thy present Trouble, and with greater assu­rance of Comfort, to waite for Gods ap­pointed time of thy Deliverance here­after.

And secondly, if thou shouldst meet with no such living precedents of Gods favou [...]redge [...] vouchsafed in this kinde, I would then ad­vise thee to peruse the Anima, quae amat, ascendit frequentèr, & currit familiari­riter per plateas coelestis Hieru­salem, visi tando Patriarchas, & Prophetas, salu­tando Apostolos, admirando exer­citus Martyrū, &c. Aug. to. 9. p. 2. pag. 1003. Monuments o [...]redge [...] the Dead, and to call to minde the Ex­amples of See Job 13. 24, 26. & 19. 11. & 30. 21. Job, Psal. 38. 4, 8. & 77. 7. & 8. &c. Psal. 51. 11. David, Psal. 88. per totum. Heman [...]redge [...] and the like Saints of God Registred in Scripture of purpose for the Confirmation, and encrease of thy Rom. 15. 4 Patience, Comfort, and Hope, evermore remembring, that though they were implunged in far deeper [Page 15] Distresses, then thou art, or canst be, yet they found an happy Issue in the end Jam. 5. 10, 11. to Gods Glory, and their own Souls unspeak­able Comfort.

And thereby assure thy self, that thou shalt have the like happy Issue of all thy trouble, if thou dost continue in their Holy practice of Patience, and reposed Trust in God. For Gods dealing with his Children in this kinde, is 1 Tim. 1. 16 Exemplary, he shewing in one, what all in like case may on like Conditions expect. And thus have we seen what the Child of God is to doe in this time of Spirituall Distress.

SECT. V.

THe other things respecting practice, wherein the child of God at this time needeth advise, are such things, as he is to leave undone. And those are especially two.

The First is, that he doe not muse, and meditate on his present Miseries, or recall to minde those that are past, or through feare anticipate those that are to come.

And the Second is, that he doe not rea­son, and dispute with Sathan in his private thoughts, or otherwaies.

Unto both which (we finde by experi­ence) that the child of God is too too [Page 16] much subject at this time: And that many of them for want of a godly care, and Chri­stian endeavour to withstand them, have beene driven by meanes of them to feare­ful extremities. Now that thou mayest the better take heede of them, and learne to prevent them, I give thee this advise.

First, touching musing, and meditating, the better to avoid that, I would have thee carefully to shun Solitariness, and Idlenesse, which are the Nemo est ex imprudenti­bus qui relinqui fibi debeat: tunc mala consilia a­gitant, tunc aut aliis aut ipsis, futura pericula struunt, &c. Senec. Epist. 10. Nihil agend [...]redge [...] discunt homines malè agere. Cato. Non est aliqua cogitatio, tam turpis, abominabilis, mala, & execranda, quam non inveniat otiositas, &c. Gerson de modo habendi, se contra mal▪ immisc. Parents commonly, or the Nurses of such musing thoughts.

As for Solitarinesse, the best way to avoid that, is to keepe thy selfe alwaies i [...]redge [...] the company of God, or good Men.

Thou art in Gods company then more especially, when either God talkes to thee or thou to God. And this is done by two Exercises especially, by Prayer, and by Rea­ding the Bible, or some other good Books For by Prayer thou speakest unto God, and by Reading these Books God speaketh un­to thee. So that which soever of them thou doest performe, and in performing of i [...]redge [...] doest intend, and minde what thou art a­bout, thou maist truly say of thy selfe a [...]redge [...] sometimes that Romane Nunquam minùs solus, quā cum solus. Scipio in Cicer. Offic. li. 3. Captaine di [...]redge [...] [Page 17] of himselfe, Nunquam minùs solus, quàm cum solus. Scipio in Ci­cer. Offic. lib. 3 Thou being alone, thou art not alone, for thou hast God to beare thee Com­pany. The company of good men, is also a very good meanes to avoide solitarinesse. I say of good men, for if they be not good, I [...]ledge [...]eane such as feare God, and are able by [...]ledge [...]heir gracious words, or godly deeds to [...]ledge [...]oe thee good, thou wert better be alone, [...]ledge [...]hen be in their company.

And here I would advise thee to shun [...]ledge [...]he company of foure sorts of People especi­ [...]ledge [...]ly: which in this case, are likely to prove [...]ledge [...]ore dangerous unto thee, then Solitari­ [...]ledge [...]esse would be.

The first are men notoriously Wicked, who [...]ledge [...]ould perswade thee to laugh these thy [...]ledge [...]rrowes out of countenance, by joyning [...]ledge [...]ith them in mirth, that is either immode­ [...]ledge [...]te, or immodest, or to drowne thy griefe [...]ledge [...]y excessive drinking, See Master Hierons Works, in fol. vol. 1. pag. 159. Mr. Greenham in his Sermon of Repen­tance. Mr. Dike of Repent. cap. 3. Mr. Marbury in his Sermon upon Psal. 32. or the like. For the [...]ledge [...]est good that these can doe thee, is but to [...]ledge [...]rocure thee a seeming Truce, no sound [...]ledge [...]eace: Their best comforts proving but as [...]ledge [...]ater cast on the Smiths Fire, which [...]ledge [...]aketh for the present an abatement of [...]ledge [...]e flame, but in the issue we see it is a [...]ledge [...]eanes to increase both the flame, and the [...]ledge [...]eate too; the return of the trouble, and [...]ledge [...]squietnesse, paying the interest of the for­ [...]ledge [...]er deferring with more then once multi­ [...]ledge [...]ied use.

The second, are men notoriously Ignora [...]redge [...] who at such times come more of custom [...]redge [...] to see, then of Conscience to say any thi [...]redge [...] that may be for thy Comfort: or if th [...]redge [...] chance to say ought tending that way, [...]redge [...] many times proves (through their want [...]redge [...] Spirituall wisdome and Christian expe [...]redge [...] ence in businesses of this Nature) mo [...]redge [...] hurtfull, then helpfull to those to whe [...]redge [...] they speake it.

The third, are men extreamly Rigid, a [...]redge [...] See Mr. Down. Warfare, part 3 lib. 2. chap. 32. Sect. 3. too too tart, and harsh in their beh [...]redge [...] viour and carriage towards Gods afflict [...]redge [...] ones. For these are more likely to g [...]redge [...] thy new skinned wounds, and to ma [...]redge [...] thy Soares of sorrow almost healed, [...]redge [...] to bleed afresh; then by the balsame [...]redge [...] Comfort, and discreet counsell, to g [...]redge [...] unto thee (the grieved patient) any [...]redge [...] freshing.

And the fourth, and last, are those w [...]redge [...] being in the contrary extreame are too [...]redge [...] sorrowfull, and over passionate, for th [...]redge [...] will See Master Downam, ubi supra. weep over thy Wounds, instead [...]redge [...] curing them, and by their Sorrow rede [...]redge [...] thine: thou thinking that they see, [...]redge [...] are grieved for more, then thou seest in, [...]redge [...] by thy selfe.

The other meanes to prevent such [...]redge [...] sing, and Meditation in time of Spiriti [...]redge [...] Distresse, is to avoid Idlenesse: for [...]redge [...] [Page 19] [...]ledge [...] Idle mans Head is the Devils Shop, wherein Vide Cornel à lap. in Pauli' Epist. p. 725. Col. 1. &c. B. B. King. on Jon. p. 433. Eccles. 33. 28. Idleness teach­eth much evill, Graec. [...]. See Dr. Saun­d [...]ledge [...]rs Sermon on 1 Cor. 7. 24. pag. 411. Master Burtons Melancholly. pag. 73. 74. [...]ledge [...]e is never more at work, then when we are [...]ledge [...]dle: Idlenesse laying a man open to all [...]ledge [...]ellish Snares and temptations; and ma­ [...]ledge [...]ing the heart, like unmanured ground, fit [...]ledge [...]or nothing but the wildest, and rankest [...]ledge [...]eedes of Sinne; like standing Pooles natu­ [...]ledge [...]ally prepared, and pregnant to breed, and [...]ledge [...]eed the Vermine of vilest thoughts, and [...]ledge [...]nnaturall Filth: yea, like thorow-fares for [...]ledge [...]atans most hideous, and horrible injecti­ [...]ledge [...]ns to wander, and walk up and down in, [...]ledge [...]ithout restraint, or remedy.

And the better to avoid this too, I would [...]ledge [...]dvise thee to take this course: 1. What [...]ledge [...]me thou hast to spare from thy formerly [...]ledge [...]rescribed exercises of Religion and Pie­ [...]ledge [...] Res age, tutus eris. Ovid. de remed. Amor. See Dr. Saun­derson, ubi supra. Semper b [...]ni ali­quid operis faci­to ut Diabolus te, semper inve­niat occupatum. Hieron. ad Ru­sticum. Tom. 1 Epist. 4.: which are Prayer unto God, reading [...]ledge [...] Gods Word, Godly Conference, and the [...]ledge [...]ke: I would have thee carefully, and con­ [...]ledge [...]ionably to imploy thy self in the honest workes [...]ledge [...]d labours of thy particular Calling. For [...]ledge [...]ese conscionably followed, as they are [...]ledge [...]od to free the minde from present evill [...]ledge [...]oughts, so they have seldom gone without See Luk. 2. 8. blessing from God for the further com­ [...]ledge [...]rt of those that have followed them.

But yet See M. Dow­nams Warfare, part. 3. l. 2. c. 32. [...]ledge [...]ct. 4. In ludi defectu potest esse peccatum. See M. Gataker of Lots, [...]ledge [...]g. 188. M. Burtons Melancholly. pag. 73. excessive and unremitted labour, [...]ledge [...]th proved to some in this case as hurt­full [Page 20] as Idlenesse; and therefore to preven [...]redge [...] the like inconvenience in thee, my secon [...]redge [...] advise to thee is this. That as thou do [...]redge [...] spend the chief part of thy time in takin [...]redge [...] paines, and in performing the duties o [...]redge [...] piety, and of thy calling, the better to p [...]redge [...] out of thy minde such false apprehension [...]redge [...] and idle conceits: so thou wouldst als [...]redge [...] allot some share thereof for thy Recreatio [...]redge [...] and refreshment. But here take heed of fo [...]redge [...] things.

1. That the recreation which thou use [...]redge [...] be not That is nei­ther forbidden by the Lawyer, as against the Statutes: nor by the Physiti­an, as against Health: nor by the Divine, as against Con­science. Master Fullers holy State. pag. 183. See M. Gataker of Lots. pag. 94. &c. 189. &c Mr. Fenner of Recreat. Rules speciall Sect. 1. unlawfull, or at least of ill rep [...]redge [...] amongst the Children of God, and such [...]redge [...] fear him. For this will be so far from [...]redge [...] freshing thee, and giving thee comfo [...]redge [...] that it will rather put a new whip into S [...]redge [...] tans hand for the further lashing of thy [...]redge [...] ready-wounded Soul, as some of Go [...]redge [...] Children in this case can tell thee out [...]redge [...] their miserable, and much to be pitied e [...]redge [...] perience.

2. Take heed that the recreation whi [...]redge [...] thou usest, be such a one, as in the time [...]redge [...] recreating thy self therewith, may exerc [...]redge [...] and keep thy minde imployed, as well (if [...]redge [...] more) then thy Body; those being the b [...]redge [...] See Master Burtons Me­lancholy. p 230 Recreations at this time, that doe wh [...]redge [...] take up the mind, and keep it from wo [...]redge [...] thoughts; such as is playing at Chesse, whi [...]redge [...] I have therefore judged ever best, and m [...]redge [...] [Page 21] conducible to this present estate: but herein let every man be fully perswaded in his owne minde, Rom. 14. 5. as the Apostle exhorteth in like cases.

3. Take heed that thou doe not use this recreation, more like a work of thy See Master Gataker of Lots. pag. 229. ordinary Calling, then like a Recreation: my mea­ning is, that thou doe not suffer it to take up thy most, and best houres; for the Devil, that subtle Adversary of thine, is like e­nough to draw thee, thus (if thou wilt be drawn) from one extreame to ano­ther.

4. And lastly, I would have thee especi­ally to take heed that thou doe not use such [...]ledge [...]ecreations too much at the first See Mr. Dow. Warfare. part 3 l. 2. c. 32. Sect. 4. approaching of this thy felt affliction: for by so doing [...]ledge [...]hou wilt be kept from applying it to thine Heart, and from making that Holy, and Sanctified use of it for the furthering of [...]ledge [...]hy Repentance and Mortification, which otherwayes thou wouldst, and oughtest to make. And therefore in the first place al­wayes remember to give way unto Godly [...]ledge [...] sorrow for sinne, which is the cause of this * Dolor melan­cholicus converti debet in dolorem qui est sccundum Deum. Alsted. Theolog. Ca­suum, cap. 5. [...]ledge [...]hy present affliction, and use this Crosse [...]ledge [...]s a Hammer to drive Repentance the more [...]ledge [...]eeply into thine Heart: and when that [...]ledge [...]s done, then spare not to refresh thy mind with such recreations, which otherwayes would be tyred with the waight, & continu­ance [Page 22] of this thy felt Calamity, But yet so, a [...]redge [...] that neither first, nor last, these thy recrea­tions may lessen thy godly sorrow for Sin, which is alwayes too little, and farre shor [...]redge [...] of that it should be: but onely mitigat [...]redge [...] thy grief for thy present misery, which to [...]redge [...] too often is excessive, and immoderate▪ For as the Salve being rightly applyed t [...]redge [...] the Soare doth heal, and cure it; so this medicine of lawfull Recreation, if it be we [...]redge [...] applyed to that sorrow which is occasione [...]redge [...] by this thine Affliction, will doe thee mu [...]redge [...] good, and help to recover thy Spiritu [...]redge [...] health: whereas otherwayes, if it be mi [...]redge [...] applied unto thy sorrow for Sinne, whi [...]redge [...] is a saving Grace, and one of the sounde [...]redge [...] parts of a true Christian, it will be like [...]redge [...] plaister laid upon the whole Skin, whi [...]redge [...] many times doth raise a Blister where the [...]redge [...] was none, and putteth the Patient to a ne [...]redge [...] and a needlesse paine:

SECT. VI.

SEcondly, touching Reasoning and Affectavit quandoque, Dia­bolus veritatem defendendo con­cutere. Tert. D [...]redge [...] sputing with Satan, which was the la [...]redge [...] ter of those two things, that the Christi [...]redge [...] Soul, and dear Child of God was to lea [...]redge [...] undone in the time of spirituall Distresse [...]redge [...] I give thee this advise.

That (whensoever There be both temptati­ons to sinne, and temptati­ons for sinne. Satan doth lay any sin to thy charge which thou hast commit­ted, or doth further tempt thee unto any sin which he would have thee to commit) thou do not stand See Master Boltons In­struct. for com­forting afflict­ed Conscien. p. 545, & 546. Gerson. de modo hab. contr. mal. immiss. reasoning and disputing the case with him in thy private thoughts, or otherwayes, (for this is that that he desi­reth) but rather, 1. Repell him, and his suggestions with vehement detestation and disdaine, as Christ did, saying, Avoid Satan, Mat. 4. 10. Or 2. as Hezekiah did spread that blasphemous Letter, Esay 37. 15. be­fore the Lord, so doe thou lay open before the Lord his Hellish suggestions, and with him cry mightily unto God, ver. 16, 17. &c. that he would stop the mouth of this railing Rabshakeh of Hell, or give thee support a­gainst him, and his accusations. Or lastly, put him over to Jesus Christ thy Saviour, who hath taken upon him to be not onely thy Redeemer, and thy Mediatour, and Inter­cessour unto God his Father, but also to be thine Epist. John, c. 2. ver. 1. Advocate to plead thy cause, and to answer Rom. 8. 33. 34 See M. Burtons Melancholly. pag. 551. all suites commenced against thee, both by Gods Justice, and the hand­writing of the Law, and also by Satan, and all his Hellish instruments. Nay, he is not onely thine Advocate, but thine Esai. 54. 5. Jer. 31. 32. See Dyke on John 3. 29. Husband too, and as thine Husband he both must, and will defend thee in all just Actions brought against thee, either by Satan, thine owne [Page 24] Conscience, or any other. For the Husband standeth answerable for the Wife: & it is a [...]redge [...] idle plea in the Law Uxeri lis non intenditur., to lay the Action against the Wife, the Husband being alive. An [...]redge [...] therefore in all accusations of Conscience when Satan shall drag thee before God Tribunall, and lay thy sins to thy charge; le [...]redge [...] this be thine answer. Away Satan, neve [...]redge [...] stand thus accusing, or pleading against m [...]redge [...] I am but the Wife, goe to mine Husban [...]redge [...] he shall, nay, he hath already answered th [...]redge [...] Law for me to the full.

And thus hast thou Direction for tha [...]redge [...] which thou art to practise in this time o [...]redge [...] spirituall Distresse. That which followet [...]redge [...] is for the Direction of thy knowledge.

SECT. I.

IT will help much to the increasing of thy patience: if thou wilt but know, and take notice of the particulars which here follow.

[Page 26] 1. That God is the Esai. 45. 7. Amos 3. 6. 1 Sam. 2. 5, 6. Ruth 1. 20, 21. Hos. 6. 1. See Micah 6. 9. Author of thy Di­stresse, whose almighty power is guided by [...]redge [...] most wise providence, and tempered with [...]redge [...] fatherly love; and therefore in afflicting thee thus, can intend nothing but what shall be for his glory, and for thine unspeakable good in the end. And that this hath been [...]redge [...] an excellent meanes, and help to beget pa­tience in Gods afflicted ones, the Scripture doe plentifully shew us.

The consideration of this made Levit. 10. 3. Aar [...]redge [...] to hold his peace, Psal. 39. 9. David to be dumbe, a [...]redge [...] not once to open his mouth: And the like w [...]redge [...] read of Esai. 38. 13. Hezekiah, 1 Sam. 3. 18. Eli, Job 1. 21. 22. Job, and o­thers of Gods Saints mentioned in t [...]redge [...] Scriptures.

Nay not onely Scripture, but even N [...]redge [...] ture too, doth teach us this truth, for what † See M. Dow. Warfare. part. 3 l. 2. c. 6. Sect. 3. beast doe we see, or know, though nev [...]redge [...] so Savage in himselfe, or fierce towar [...]redge [...] others, which will not take Blowes fro [...]redge [...] his Keeper that tendeth him, without Sn [...]redge [...] ling, or repining? And therefore tho [...]redge [...] must be much more brutish then these, [...]redge [...] thou wilt not with patience take this Ch [...]redge [...] stisement at the hand of thy God, who do [...]redge [...] more then feede thee, even give thee wha [...]redge [...] soever thou art, or hast, and (as if all t [...]redge [...] were too little) hath promised to give t [...]redge [...] more, even eternall happinesse hereafter.

SECT. II.

SEcondly, it will much helpe to the in­crease of thy patience, if thou wilt but consider, that thy sinnes Si deus pec­cata respiciat, & iniquitatis me­rita, nullum est adeò ingens sup­plicium quo non meritò affliga­mur omnes, quot­quot originem nostram ex A­damo ducimus. Brent, in John c. 9. have deserved this, and a great deale more at the hands of God; Yea Hell fire it selfe, if God should have dealt with thee in his justice. For if every See M. Down. Warfare part 3. l. 2. c. 18. Sect. 12 Malefactour quietly, and patiently suffereth his lesser punishments, as suppose whipping, or the like, when he knoweth he hath de­served hanging, and thankfully acknowledg­eth the mercy of the Judge therein: Then [...]ledge [...]ow much more patiently, and thankfully shouldest thou endure this thy light, and momentany affliction, seeing that God by this freeth thee from everlasting torments? For when thou art thus judged (saith 1 Cor. 11, 32. Saint Paul) thou art chastened of the Lord, that [...]ledge [...]hou maist not be condemned with the world.

SECT. III.

THirdly, it will much helpe to the in­crease of thy patience, if thou wilt but consider, Nec enim for­tuna querenda Sola tua est; fi­miles aliorum respice casus, Mitiùs ista fe­res. Ovid. Me­tamorphos. l. 15. that others of Gods Children, as [...]ledge [...]eare unto him as thy selfe, have endured the [...]ledge [...]ike affliction before thee, and that others after [...]ledge [...]hee must endure the like too: It being a [Page 28] thing incident to all that are Heb. 12. 8. Sonnes, and not Bastards in Gods account, in one de­gree, or other, first, or last to be thus af­flicted. Now how can that Onus est levius quod ab omnibus portatur. See M. Down. Warfare. part 3. l. 2. c. 29. sect. 10 Mr. Burgis his Chain of Gra­ces. pag. 147. burthen bu [...]redge [...] be easie to one, which is carried by all? I [...]redge [...] thou hadst gone alone in an uncouth way [...]redge [...] which had not beene beaten, and tracke [...]redge [...] by others of thy godly Brethren, thou had [...]redge [...] had some cause of complaint, and mighte [...]redge [...] have beene dismayed in the passage: B [...]redge [...] there being in it the prints of so man [...]redge [...] footsteps of Gods dearest Children, whic [...]redge [...] have gone before thee, and thou having [...]redge [...] † Patienter ab uno sustinendum quod multis ac­cidit. Bern. de modo vivendi cap. 42. many to accompany thee now, and t [...]redge [...] follow thee hereafter, why should it be [...]redge [...] so tedious, so irksome unto thee to goe i [...]redge [...] that way?

SECT. IV.

BUt, Fourthly, it will much more help [...]redge [...] to increase thy patience, if thou wilt b [...]redge [...] consider, that See Master Boltons in­struct. ubi supra pag. 527. others of Gods Saints, ha [...]redge [...] endured not onely the like, but a farre great [...]redge [...] measure of affliction in this kinde, then th [...]redge [...] hast endured: As Job 6. 4. & 9. 17, 18. & 13. 24. 26. & 16. 9. & 19. 11. Job, Psal. 6. 3. 6. & 38. 2, 3. & 88. 7. 14, 15, 16. & 77. 7, 8, 9, 10. David, and su [...]redge [...] other Saints of God. I confesse it is a fau [...]redge [...] too generall, and common for men in th [...]redge [...] case, falsely to complaine, that their bu [...]redge [...] then of affliction is heavier then other me [...]redge [...] [Page 29] But I make no question, but if See Master Downam, ubi supra. Babing. in orat. Domin. in fol. pag. 130. Burtons Me­lanchol. p. 255. all the faithfull, that either are, or have beene thus afflicted, should agree together to cast all their Crosses, and miseries in this kinde in­to one common heap, to the end that there might out of the whole be an equall part shared to every one; that the most of those who came thither whining, and complai­ning, would rather take again their owne burthen which they brought, and goe their way, then yeeld to have a share in that proportionable division; and that thou a­mongst the rest wouldst be one.

SECT. V.

FIfthly, it will much helpe to the increase of thy patience, if thou wilt but consider what thy Saviour Vide Chami­er. Panstrat. Tom. 2. l. 5. c. 12, & 13. M. Leeches Ser­mon on Heb. 12. 4. pag. 20. Bishop Lakes Sermons. part 2 pag. 145. Christ hath endured in this kind for thee. His bodily paines were many, and great, but they were nothing in comparison of those which his Soule en­dured. Neither man, nor Angell can con­ceive the taking, in which that heart was, which without all outward violence, meere­ly out of the extremity of his owne passi­on did send forth, through his flesh, and skinne, not some faint dew, but Luk. 22. 44. [...]. sweat like drops of bloud trickling downe to the ground. Onely this much we doe beleive, Bishop Hall in his passion Sermon. that [Page 30] what the infinite sins, of almost infinite me [...]redge [...] committed against an infinite Majesty, de­served in infinite continuance, all that he i [...]redge [...] the short time of this his agony, and passio [...]redge [...] sustained in his Soule for us.

And if Christ have endured so much for thee, Parva tolera­bimus si recorde­mur quid biberit ad patibulum, qui nos invitat ad coelum. Cas­sian. super Psalmos. why shouldest thou thinke it much to endure so little for him, so little fo [...]redge [...] thine own sinnes, which made him endur [...]redge [...] so much, that was without sinne? Prior bibit medicus sanus, ut bibere non dubitaret aegre­tus. August. Serm. 18. in Mat. & in Psal. 48. A Pa­tient cannot have a stronger reason to move him to take a loathed, and suspected po­tion, then to see his Physitian before him, content not onely to tast the medicine, bu [...]redge [...] to drink a much stronger draught of the same kind in a double quantity: So there cannot be a more effectuall Cur ita aspe­rum creditur ut à Deo homo tole­ret flagella pro malis, si tanta Deus ab homini­bus pertulit ma­la pro bonis? Greg. pastor part. 1. c. 13. motive to perswade thee to drinke of this bitter C [...]redge [...] of Christ, then to consider that he himselfe, hath not onely begun to thee in the sam [...]redge [...] Cup, but hath drunke a far greater draught, then he expecteth thou shouldest pledg [...]redge [...] him, even the very dregges thereof unto th [...]redge [...] bottome.

SECT. VI.

SIxtly, it cannot but much help to th [...]redge [...] increase of thy patience, if thou wilt b [...]redge [...] consider the ends, for which God doth ex­ercise [Page 31] thee under this affliction: which (as farre as we may conjecture) is one of these Vel ad demon­strationem debi­tae miseriae, vel ad emendationem labilis vitae, vel ad exercitatio­nem necessariae patientiae tem­poraliter homi­nem detinet poe­na. Aug. in Joh. three, either for the chastisment of sinne past: or for the triall of Grace present: or for the preventing of sinne to come. For which end soever it is, it cannot be but for thine un­speakeable good.

Suppose it be for the first end, for the chastisement of some sinne past, and how can the consideration of this but make thee pa­tient? When thou hast in thy Body a wound, or deep festered Soare, thou wilt voluntarily send for thy Chirurgion, and yeeld thy selfe into his hands, to be used at his discretion for the curing of thy Body: yea thou canst be content, that he shall not onely apply healing Plaisters, but torment­ing [...]. Medicum etiam urentem & se­cantem diligi­mus. Chrys. in Psal. 148. Corasives, and that he should search the Soare to the bottome, launce, and seare it, yea and cut off a Member too, ra­ther then the whole Body should be by that meanes endangered: and fearing lest thou shouldst not have courage, and strength e­nough to endure these torments, thou wilt be content to be bound, that so thou maist not by striving, and strugling hinder him in his Courses. And therefore if in uncertaine hope to recover the health of thy Body which can last but for a moment, and is rea­dy presently after curing by relapse to fall againe into his old griefe, or by some new [Page 32] accident into a worse: thou art content to endure Videte fratres mei in istis lan­guoribus corpe­ris, quanta ho­mines tolerent, ut paucos dies victuri morian­tur, & hos paucos dies incertos, &c. August. Enarrat. in Psal. 102. all these miseries at the ap­pointment of a mortall man, who often is unfaithfull, seeking more his owne gaine then thy health; and often unskilfull, nei­ther truly knowing the nature of thine in­firmity, nor the meanes how to cure it: How much more then shouldest thou with all alacrity, and cheerfulnesse endure this thy present affliction, seeing it is used as a Medicine, and Salve by thy heavenly Chirur­gion for the curing of a most dangerous Soar in thy Soul, to wit, thy sin, which would bring thee in the end unto everlasting death? Especially seeing thou art assured that he wil by this means recover thee unto a perfect, and never decaying health, as be­ing one that is most faithfull, and carefull over thee, and in his wisdome, and skill in­finite, and all-sufficient for the effecting o [...]redge [...] the cure, say therefore here with that goo [...]redge [...] Father Domine hîc ure, hîc seca, ut in posterum sa­nes. O Lord here lance me, here sea me, that thou wilt be pleased hereafter [...]redge [...] cure me.

Secondly, suppose it be for the second en [...]redge [...] that God doth thus afflict thee, to wit, f [...]redge [...] 1 Pet. 1. 7. Deut. 8. 2. 2 Chron. 32. 31 See Master Downams Warfare. part 3. pag. 387. &c. the triall of thy graces present: and how can this but serve to increase thy patienc [...]redge [...] too?

Thou art content to have thy Gold trye [...]redge [...] to know the goodnesse of it: thy Diamo [...]redge [...] [Page 33] tried, to know the worth of it; thine Ar­mour tryed to know the proof of it, &c. And wilt thou be angry with thy God, for that he thus trieth thee? shall not he have as much command over that which is his, as thou hast over that which is thine? Yea, but thou wilt say, God knoweth me, and all that is in me already, and therefore he needeth not to make any such triall.

True; but the end of Gods triall of thee at this time, is not to better Tentat De­us ut sciat, id est ut scire nos fa­ciat: non ut sci­at ipse, quem nil latet: sine tentatione enim, nemo satis pro­batus esse potest, sive sibi ipsi, sive alii. August. diversis locis Operum. his own know­ledge of thee, but to make thee better known, both to thy self, and others.

As for thy self, thou art so naturally blin­ded with Pride, and Self-love, that thou overweenest thy Graces, and good Parts, thinking that thou art, or hast that, which thou neither art, nor Multa vi­dentur quae non sunt. hast. Or contrary­wise thou art many times so dejected at the sight of thine owne infirmities, that thou Multa sunt quae non viden­tur. thinkest that thou art not, or hast not that, which indeed thou both art, and hast. And therefore the Lord bringeth thee unto this triall, that thou maist come to a true esti­mate of that which is in thee: and neither overweene, nor magnifie thy Gifts, and good Parts to be thereby 2 Cor. 12. 7 puffed up in [...]ledge [...]ride through a conceit of thine own excel­ [...]ledge [...]ency: nor too much vilifie, and undervalue [...]ledge [...]he Gifts and Graces which thou hast re­ceived of him, and so rob him of that glo­ry [Page 34] and praise which his due unto him▪

So also for others: they perhaps hereto­fore have either overvalued, or undervalue [...]redge [...] thy vertues, and good parts, and hav [...]redge [...] through mis-conceit either judged the [...]redge [...] more, and better, or lesse, and worser, the [...]redge [...] indeed they have been. And therefore, tha [...]redge [...] men may not any longer rob Gods substan­tiall vertues, and saving graces in thee, o [...]redge [...] their due esteeme, and deserved comme [...]redge [...] dation, nor too highly prize those which t [...]redge [...] them thou makest a shew to have, but ha [...]redge [...] not, he is content to bring thee to the Touc [...]redge [...] stone, and by putting thee into this Prov. 17. 3. Fier [...]redge [...] furnace of tribulation to distinguish his tru [...]redge [...] Golden gifts from the counterfeit Copper, an [...]redge [...] impure Drosse of thy naturall, and seemin [...]redge [...] abilities, which otherwayes through men [...]redge [...] ignorance would never have been distinguished.

But it may be this is not the end neithe [...]redge [...] for which God doth at this time humb [...]redge [...] thee; but it is rather for the third, and la [...]redge [...] end, which is to Quandoque ei qui peccato quo­vis obligatus tenetur, pie im­mittit Dominus amaritudines quasdam, quae mentem occupant homines, & expellunt p [...]redge [...] niciosam dilectionem peccati. Bern. de tripl. misericord. Job 3 [...]redge [...] 16, 17. Hos. 2. 6, 7. prevent in thee some sin [...]redge [...] in the time to come, to which he seeth th [...]redge [...] naturall propensity too much inclining, an [...]redge [...] into which thou art ready to fall.

Suppose this: and how can this but serve to increase thy patience too? For if a vali­ant Souldier is willing with all cheerfulness to runne through a world of miseries, ra­ther then he would be vanquished, and led Captive by his Enemies: and is content to bear his heavy Armour to endure hunger, thirst, heat, cold, to spend the night in watch­ing, and the day in fighting, that he may in the end See M. Down. Warfare. part 3. pag. 433. &c. vanquish, and put his Enemies to flight: And if the wise Patient be content not onely to suffer, but to reward his Phy­sitian, when he goeth about by bitter Pilles, and loathsome Potions, by long Abstinence, and strict Diet to prevent diseases when they are approaching: then how much more cheerfully, and willingly shouldst thou endure the miseries of this Spirituall Warfare against Sinne, Satan, and the other Enemies of thy Salvation, when as they serve as meanes, and helps, whereby thou art enabled to vanquish these deadly Foes, and to obtaine over them so glorious a Victory? And with how much more pati­ence shouldst thou at the appointment of thy Heavenly Physitian take these bitter Pilles, and Potions, of inward Distresse, seeing he useth them as Soveraigne pre­servatives to keep thee safe and sound from the contagion, and poysonous infecti­on of sinne, and from falling into those [Page 36] dangerous diseases which would bring Body, and Soul to everlasting death.

SECT. VII.

SEventhly, and lastly, it cannot but much help to the increase of thy patience, if thou wilt but consider what further good this thy present Affliction shall bring unto thee, if it be patiently endured: namely, a most ex­cellent, and eternall waight of 2 Cor. 4. 17. glory: the Jam. 1. 2. crown of life; and everlasting Job 5. 17. blessed­nesse in Gods Kingdome when this life is ended. Worldly men See Master Downams War­fare. part. 3. pag. 561. we know are con­tent to endure any labour, to hazard them­selves to innumerable dangers, and to suffer many, and grievous miseries, that they may be assured of earthly things, and yet their strongest assurances are but uncertainties, and the best things assured but trifling vanities. The Husbandman, he is content also to toi [...]redge [...] and labour, and to endure much hardnesse in the Seed-time for the hope of a plentifu [...]redge [...] Harvest afterwards, and yet his expectati­on is often frustrated, and in the end h [...]redge [...] hath many times but his labour for hi [...]redge [...] paines. The Marchant also is content to compasse Sea and Land, and to run man [...]redge [...] hard, and hazardous courses, and all t [...]redge [...] get some little wealth, which he is uncer­taine [Page 37] whether he shall obtaine, or ha­ving obtained it, whether he shall re­taine, and enjoy it one day to his com­fort.

And if these Si tanta suf­fert anima mun­dana ut possideat unde pereat, quanta debet sufferre ne pere­at? August. li. de patient. c. 6. men can be content to en­dure all these miseries for such temporary trifles, which they are not sure to obtaine, after all their paines and travell, nor to re­taine them for one day, though they should have them in possession. Then how much more shouldst thou be content to indure this thy present misery, seeing this gives unto thee (if thou take it patiently) most certaine assurances of such riches, as being unvaluable, and unconceaveable, and are al­so out of all danger of comming by an ac­cident, to end, or losse, I mean the everlast­ing possession of God himself, and his ever­lasting Kingdome. And thus farre of those things which are fitting for thee to know for the better increase of thy patience in the time of Spirituall Distresse.

Now follow those things which are fit for thee to know, for the better furthering of thy comfort.

And because Gods Children thus distres­sed seldome finde any ease, or comfort, till their owne very particular Distresse be touched, and they be comforted in respect of that: therefore for the better furthe­ring of thy comfort in this kind, I will here [Page 38] set down the particular Distresses, which (out of mine own experience) I have found, and (out of other mens observation) I have learned, to be the most usuall Distresses of Gods Children at this time; together with the particular Comforts, that may serve to comfort them in respect of any such parti­cular Distresses, applying every one of them to thee in particular, that so whatsoever thy Distresse may be, thou mayest find com­fort accordingly.

SECT. VIII.

TOuching these then, this I would have thee to know: That there are three sorts of Distresses, which above all others, doe most perplex, and trouble the mindes, and Consciences of Gods Children exerci­sed in this Spirituall conflict.

The first are such as respect the time past; the second are such as respect the time present; and the third are such as respect the time to come.

Those that respect the time past, are ei­ther such as are occasioned by former Di­stresses; or such as are occasioned by for­mer Sinnes.

The former Distresses which occasion present Distresse to the Children of God, [Page 39] are either such as they have escaped, or such as they have endured.

SECT. IX.

TOuching the former, the Distresse is The Distresse. this. I have ever heretofore (saith the Child of God) taken my self for one that hath been Regenerate, and one whom God hath effectually called, and converted: but alas, now I see there is no such matter, for I have never been hitherunto See Master Bolton, ubi su­pra. pag. 443. troubled in minde, or distressed in Conscience with the fear, or feeling of Gods wrath due unto me for my sinnes, as Gods Children use to be at their conversion. And therefore woe is me, sure I am still in Satans possession, and that Luk. 11. 21. strong man armed keepes the pallace of my heart, or else all things would not be thus still in peace within me.

If this be thy case, know this for thy The Comforts. comfort. 1. Howsoever it be most true, that there can be no new See Dyke of Repentance. cap. 5. Boltons In­structions, ubi supra. pag. 469. Mr. Schudders Christians dayly walk. pag. 626. Birth without some terrours of the Law, and straits of Conscience going before it; as there can be no Birth without some paines going before that: yet God handleth not all alike, that are thus regenerated, and made partakers of the new Birth, but some have gentler fits by oddes, then others have; some be­ing [Page 40] but sprinkled onely in this Mat. 20. 22. Bap­tisme, whereas others are even dowsed over head and eares; and some but onely made to sip of that Cup, whereof others drink to the very dregs. It is with the travell of a Sinner in his Conversion, just as it is with the travell of a woman in Child-birth: Vide Lorin. in Psal. Tom. 1. pag. 783. a. None travells here without paine, ye [...]ledge [...] some are like those Exod. 1. 19 Hebrew women, which have a quicker, and easier dispatch, then others have. Those converts, Acts 2. in their Conversion had some grudgings, and Act. 2. 37. [...]. pungendo pene­tro. prickes of Conscience, but yet they had none of Jobs, or Davids fits, which held them many dayes together: for the same Verse 38. Peter that wounded them, presently healed them.

And herein God applies himself for the most part to the severall natures, and con­ditions, and dispositions of his Children. Amongst which some have been more hai­nous Sinners, and of longer standing then the rest, and the more festered, and dange­rous the wound is, the sharper must be the cure; and the more viscous, and gluttonous the Humour is, the stronger must be the Purge. Whereas others perhaps are not, either so great Sinners, or of so long stan­ding as the rest; and therefore gentler, and easier Remedies will serve for them: For some soares (we know) will as easily be let [Page 41] out with the pricking of a pinne, as others with the Chyrurgions launcing. And this perhaps is thy case. Thou art one, who in thy tender yeares, by meanes of Religious mourture, hast been seasoned with the Grace of God, dropping by little and little into thee, and hereby hast been kept from the grosser defilements of Actuall transgressi­ons, wherein others have voluntarily wal­lowed, and therefore no marvell, if thou have not beheld that grimme, and severe countenance of the Law, with so quick an apprehension, as those use to doe who have been of so long standing in the wayes of wickednesse, and have so long pursued it with such eager delight.

2. It may be this thy Religious educati­on hath taught thee as well to practice daily repentance after thou hast sinned, as to watch carefully over thine heart that thou maist not sinne; and so thou escapest that by a daily practise, which others but once practising in all their lives, doe feel, and smart for. The house that is daily swept hath but little dust in it, and is easily made cleane, but if it lie long unswept, then it asketh much scraping, rubbing, and wash­ing, and all is little enough to get up the dirt that by continuall use is growne hard to the floore. So in casting up of Accounts, he that casteth them up every day, shall the [Page 42] easier cast them up at the Weeks end: b [...]ledge [...] he that lets them alone to run on from D [...]ledge [...] to Day, from Weeke to Weeke, shall find them so perplex'd and intricate in the en [...]ledge [...] that much paines taking will hardly s [...]redge [...] them right.

And why may not this be thy case? tho [...]redge [...] maist have done that by little, and little, an [...]redge [...] daily, which others doe but once, and the [...]redge [...] all together. And this may be the caus [...]redge [...] that thy fits have been so easie, and scarc [...]redge [...] discernable, theirs so harsh, and so notorious.

3. And lastly, it may be God hath reserved the evidences of thy New Birth to this very time, and will have thee by thes [...]redge [...] after-throwes to be assured of that, of which thou hadst but small assurance in the forme [...]ledge [...] time of thy travell. If it be but so, thank Go [...]redge [...] for it with all thine heart, for the assurance of Regeneration is a blessing worthy the receiving, worthy the acknowledging when­soever it commeth.

SECT. X.

THe second kind of former Distresses, which usually cause present Distresse to the Children of God, are such as they have endured. And from these there ariseth this Distresse.

Oh (saith the Child of God) many, and The Distresse. [...]ledge [...]reat have been the Distresses, which hi­ [...]ledge [...]herunto I have endured, and I had well [...]ledge [...]oped, that in them all I had suffered as a Child of God, and not as an Alien: but [...]ledge [...]ow I perceive there is no such matter; [...]ledge [...]or Gods Children usually profit by their Distresses, and are bettered, and amended [...]ledge [...]y them, but in me there is no such amend­ment to be seen, no reformation to be [...]ledge [...]eard of: nay, contrary-wise this I find in my self, that when the hand of God is thus [...]ledge [...]pon me, I rather grow worse, and worse, [...]ledge [...]ewraying more impatiency, and uttering more inconsiderate speeches, which tend [...]ledge [...]o Gods dishonour, give offence to others, [...]ledge [...]nd wound mine owne Conscience, then [...]ledge [...]eretofore I have done. And therefore, howsoever in such Distresses, others may have suffered as the Children of God, and to them these their Distresses may have beene Testimonies, and Assurances of Gods love: yet I cannot but think that I have suffered in all these Distresses of mine, rather as an Alien, then as the Child of God, and that to me these my Distres­ses have been rather Testimonies of Gods ha­tred, and heavy displeasure, then any way assurances of his love.

If this be thy case, know this for thy The Comforts. Comfort. 1. That this very particular case [Page 44] of thine, was Job 3. 3. &c. & 6. 8, 9, 10. Jobs case, Psal. 88. 14. & 77. 8, 9. & 32. 3, 4. & 38. 8. 10. Davids case Jer. 20. 14, 15, 18. Jeremies case, Jonah 4. 3. 8, 9. Jonahs case, and y [...]redge [...] all these were the dear Children of Go [...]redge [...] notwithstanding: and therefore why ma [...]redge [...] not thou be so too, notwithstanding tho [...]redge [...] canst not for the present perceive in th [...]redge [...] self any amendment, or any reformatio [...]redge [...] to arise from thy former Distresses?

2. Thou shouldst also know, and consider, that there is no time so unfitting fo [...]redge [...] a man to judge of his Spirituall strength [...]redge [...] and state of Grace in, as is the time [...]redge [...] Temptation, and Spirituall conflict. If a ma [...]redge [...] should come unto thee after thou hast en­dured much, and tedious sicknesse, an [...]redge [...] should say unto thee, thou didst imagin [...]redge [...] thy self a while agoe very beautifull, an [...]redge [...] exceeding strong, but wast much deceived for if thou wilt but look in a Glasse, tho [...]redge [...] shalt presently perceive that thou art lean [...]redge [...] pale, and deformed, and if thou wilt bu [...]redge [...] make triall of thy strength, that it is scarc [...]redge [...] sufficient to sustain the waight of thine ow [...]redge [...] body. I say, if a man should thus come un­to thee, and reason with thee after this manner: I make no question, but thou wouldst deride such fond reasoning, as knowing that judgement is not to be taken of the Beauty, and strength of the Body in the time of Sicknesse, but in the time of health. And is not thy case here the like? [Page 45] Thou sayest, that thou hopedst, that in all [...]ledge [...]hy former Afflictions, thou hadst suffered [...]ledge [...]s a Child of God, and not as an Alien: but [...]ledge [...]ow thou perceivest there is no such mat­ [...]ledge [...]er, for thou hast not profited by these thine Afflictions, as Gods Children use to doe.

Is there any reason that thou shouldst thus judge of the grace and strength of thy Soul, in the time of this thy Spirituall sicknesse, when as thou wilt not judge of the beauty, and strength? of thy Body in the time of thy Bodily sicknesse? Surely there [...]ledge [...]s as little reason for the one, as for the other.

3. Thou shouldst also know, and consi­der, that as there is no time so unfitting for a man to judg of his Spirituall strength, and state of Grace in, as is the time of Temptation, and Spirituall conflict: So in that time, none is so unfit to judge of him­self, as is the party himself, that is thus temp­ted. For though at other times men are commonly sick of self-love, and are too partiall in their own case, yet in this estate, and at this time they are most Festucam quae­runt, unde ocu­tum sibi cruant. Bern. de bon. deser. unchari­table to themselves of all other men. At o­ther times they can be content to extenuate their ill Deedes, and to magnifie their good, stretching them to the utmost rack that self-conceit, or vaine applause can mi­nister. Yet at this time how witty, and [Page 46] even Rhetoricall are they to extenuate [...]redge [...] that is good in them, and to As if they had been hired by Satan, the accuser of the Brethren, to plead for him in accusing themselves. Doctor Sibbes bruised Reed. pag. 94. aggravate b [...]redge [...] yond measure, that which is evill, and s [...]redge [...] full? And therefore why shouldst th [...]redge [...] thus credulously believe thine owne judg [...]redge [...] ment at this time touching thy self, w [...]redge [...] art not now a competent judge either of t [...]redge [...] self, or others?

In point of Law, and Equity, if th [...]redge [...] findest not thy judge Competent, thou w [...]redge [...] soon appeal to another that is more Co [...]redge [...] petent: and why wilt thou not doe t [...]redge [...] like at this time? A more uncompete [...]redge [...] judge then thy self, thou canst not me [...]redge [...] with possibly at this time, of thy self: an [...]redge [...] therefore appeal from thy self at this tim [...]redge [...] unto thy God, who is a more compete [...]redge [...] Judge, and doth see, and discover more [...]redge [...] his Children many times then either themselves, or others can discover in them. [...]redge [...] say, appeal unto him, and in the defect o [...]redge [...] thine owne knowledge, comfort thy self in Gods. So did Hezekiah in that hi [...]redge [...] grievous triall. O Lord (saith Esay 38. 3. he) th [...]redge [...] knowest that I have walked with a perfe [...]redge [...] heart before thee. And so did John 21. 15, 16, 17. Peter in th [...]redge [...] strict examination that Christ took of hi [...]redge [...] concerning his Love. Simon, Lovest th [...]redge [...] me? saith Christ. For herein, though hi [...]redge [...] own Conscience told him that he was faulty, as having so often denied Christ before, [Page 47] yet he notwithstanding comforts himself with this meditation of Gods knowledge; and when he could not say, Lord, I doe love thee, he saith thus, and therein he resteth contented: Lord (saith he) thou which knowest all things, thou know­est that I love thee. And no marvel, for they were sure that God, who seeth all things, both could, and would take notice of that in them; which, for the smallnesse, and little­nesse of it, they could not take notice of it themselves: it being See B. An­drewes Ser­mons. part 1. pag. 621. Doctor Sibs his Bruised Reed. pag. 58. &c. M. Schudders Christians dai­ly Walk. p. 583. Mr. Perkins Workes. vol. 1. pag. 638. Col. 2. c. & ibid. pag. 639. Col. 2. b. his use (at such times especially) if there be but a sigh, a good thought, a holy desire in the midst of a great deal of Ignorance, and perturbation, not to let that passe unseene, unregarded, un­rewarded.

And thus farre touching former Distres­ses occasioning present Distresse in the Child of God. Now follow Distresses arising from former sinnes.

SECT. XI.

ANd these former sinnes which occa­sion present Distresses in the Child of God, are either such as he knoweth he hath committed, or such as he feareth he hath committed.

And for the former of these, he is espe­cially The Distresses. [Page 48] troubled, either for that he thinket [...]redge [...] them so many; or for that he thinket [...]redge [...] them so great; or for that he hath contin [...]redge [...] ed so long in them without Repentance, [...]redge [...] for that he hath so often fallen back agai [...]redge [...] into them after Repentance.

If the first of these be thy case, that tho [...]redge [...] The first Di­stresse. art troubled for the multitude of thy Sin [...]redge [...] and because they have been so many [...]redge [...] know this for thy Comfort. The Comforts.

1. That though thy Sinnes be many, y [...]redge [...] Gods He is the God of Mer­cies, Neh. 9. 1. the Father of Mercies, 2 Cor. 1. 3. He hath a multitude of Mercies, Psal. 51. 1. Yea, he is full of Mercy, Psal. 103. 8. Our Sinnes be the sinnes of Men, b [...]redge [...] his Mercy is the mercy of an infinite God. Doctor Sibs Bruis [...]redge [...] Reed, Preface to the Reader. mercies are more; for his mercy i [...]redge [...] like himselfe, infinite, whereas thy sinne [...]redge [...] (were they never so many) can be b [...]redge [...] finite. Now betwixt finite, and infini [...]redge [...] (we know) there can be no proportio [...]redge [...] and so no possibility of resistance: ar [...]redge [...] therefore even many sinnes may be pardoned as well as few.

2. Know this also, that many sinn [...]redge [...] have been pardoned too: Why else di [...]redge [...] Christ say of Mary Magdalen, That ma [...]redge [...] sinnes were forgiven her? Luk. 7. 47.

3. Know this too, that even thy sinne [...]redge [...] Si quis uni­versa peccata mundi commisis­set, & doleret, &c. Deus talem nunquā damna­ret. de quinque partit. Cons. lib. 3. cap. 44. how many soever they have been, a [...]redge [...] also pardoned, and shall never be impute [...]redge [...] unto thee for Condemnation, Rom. 8. 1. if tho [...]redge [...] hast truly Esay 55. 7. repented thee of them, an [...]redge [...] [Page 49] doest resolve to cast thy selfe wholly upon Math. 11. 28. Galat. 2. 20. Christ Jesus, and Gods Psal. 51. 1. The second Distresse. infinite mercies in him for the pardon of them.

But perhaps this is not thy case, thou art not so much troubled at the multitude and number of thy sinnes, as at the greatnesse and hainousnesse of them. And if this be thy The Comforts. case, know this for thy comfort.

1. That no Esay 1. 16, 17, 18. sinne is capable of re­pentance, but the same is also capable of pardon. Even the very Math. 12. 31. compared with Heb. 6. 6. & 1 Epist. Joh. 5. 16. sinne against the Holy Ghost should be forgiven, if it could be repented for.

2. That even the greatest sinners upon their true repentance, have beene See Dr. Bi­ams Serm. on Rev. 2. 5. p. 67. for­given: Witnesse, Adam, Manasses, and the Jewes that crucified Christ, who committed [...]ledge [...]he most transcendent sinnes that ever were committed by any that we reade of in Scripture, who were afterwards saved.

As for See M. Per­kins workes in fol. vol. 1. p. 19. col. 2. 6. and M. Hierons workes in fol. vol. 2. pag. 147. Adams sinne, we know, it cast [...]ledge [...]oth himselfe, and all mankinde, from the Creation, to the Worlds end, into Rom. 5. 12. 1 Cor. 15. 2 [...]. Ephes. 2. 3. a [...]ledge [...]amnable estate, and also empoysoned with [...]ledge [...]he contagion of Originall Corruption, the [...]ledge [...]odies and soules of all that ever were, or [...]ledge [...]hall be borne of woman, the Heb. 4. 15. Lord Je­ [...]ledge [...]us onely excepted. And yet this man (as the Via [...] Mol. in Psal. 77. best Divines be of opinion) though [...]ledge [...]e had thus cast away himselfe, and undone [...]ledge [...]ll mankinde, was received to mercy.

Secondly, for See 2 King. 21. 16. 2 Chron. 33. 2. &c. Manasses, he also was a man of most prodigious impiety, and matchlesse villany; he shed innocent bloud very much, till he had filled Jerusalem from one end to another: He did that which was e­vill in the sight of the Lord, like unto the abo­minations of the Heathen, whom the Lord had cast out before the Children of Israel. He caused his Children to passe through the fire, i [...]redge [...] the valley of the Sonne of Hinnom. Also, He observed times, and used inchantments, and used witchcraft, and dealt with a familiar spi­rit, and with wizards. He wrought much e­vill in the sight of the Lord, to anger him, &c. And yet this great sinner, humbling himselfe greatly before the God of his Fathers, was re­ceived to 2 Chron. 33. 12, 13. mercy.

Thirdly, for those which crucified See M. Smiths Muni­tion against mans miserie, pag. 107. Christ; a man would have thought, that if ever Gods justice should have triumphed [...]redge [...] ­ver his mercy, and have denied mercy unto any, it should have beene to these: What [...]redge [...] To Acts 3. 13, 14, 15. Crucifie the Sonne of God, the Lord [...]redge [...] life! Him, who (if any) was to be the Sa­viour and Redeemer of them, and all man­kinde! To crucifie him (I say) and to ex­pose him to such shame and sorrow as they did! Could there be imagined a greate [...]redge [...] sinne? And yet behold upon their true re­pentance, Saint Acts 3. 19. Peter doth even promise them, that their sinnes also shall be put away pardoned and forgiven.

[Page 51] 3. Know this also for thy comfort, that what mercy God hath shewed to these, he both can and will shew to thee, if thou shalt truly repent thee of thy sinnes, as these did. For he is the same God, and Father of mer­cies, that ever he was; and hath the same mercies Exod. 20. 6. & 34. 7. Numerus finitus pro infinito. Be­umler. Rhetor. l. 2. c. 14. for thousand of others, as well as for these: And the more to comfort thee remember, that these are of Rom. 15. 4. pur­pose Registred in the Scriptures, that thou, and all true penitent soules, might confirme their hope in the like assurance of mercy thereby; God shewing 1 Tim. 1. 16. in these, what all may expect upon the like conditions.

But it may be this is not thy case neither The third Distresse. thou art not so much troubled and distres­sed, because thy sinnes are so many, and so great, as for that thou hast continued so long in them without Repentance.

If this be thy case, know this for thy The Comfort. Comfort, That the longest See M. Smiths Muni­tion against mans miserie, pag. 85. &c. continuance in sinne is no way prejudiciall to his salvati­on, to whom God at the last vouchsafeth the Grace of true Repentance. He that came into the Math. 20, 9. Ad spem omne tempus est libe­rum, & mercedē non operis, sed misericordiae, un­decimae horae ope­ [...]ledge [...]rii consequentur. Hilar. in Psal. 129. Vineyard to worke at the eleventh houre, had his peny at night, as well as he that came at the first. And who knoweth not that the penitent Luk. 23. 43. Thiefe, repenting at the last gaspe, was promised by Christ a place in Paradise?

And therefore if thou have 1 Pet. 4. 1, 2, 3. spent ne­ver so much time of thy life past in sinne, and canst now assure thy selfe, that thou doest truly and unfeignedly repent thee of this thy sinfull course of life past, and art desirous to Eph. 5. 16. redeeme the time, that is yet left thee, to consecrate it, to more Rom. 6. 18, 19. holy, and sanctified courses; thou hast no great cause to be dismayed for thy former long continuance in sinne: for though late Re­pentance be Legi & per­legi Scripturam, & neminem in­veni in duobus millibus aunorū salvatum in fiuc, nisi latronem in cruce. Aug. Vide Nic. Laurent. advers. desper. pag. 371. Aug. tom. 10. de verae poenit. hom. 41. B. B. Winchest. Serm. pag. 180. seldome true, yet true Repen­tance is never too late.

But perhaps this is not thy case neither; goe on then to the fourth and last: What Art thou troubled because rhou hast so ofte [...]redge [...] fallen backe againe into the same sinnes after Repentance?

If this be thy case, know this also for thy Comfort.

1. That even the deare See M. Downhams Di­vinity. p. 500. M. Pemble of the Sacrament, pag. 53. M. Smiths Mu­nition against mans miserie, pag. 90. &c. Child of Go [...]redge [...] may fall again and again into the same si [...]redge [...] after Repentance: for what should hinde [...]redge [...]

First, the same imbred Corruption (thoug [...]redge [...] not in the same measure, and power) re­maineth in the best of Gods Children afte [...]redge [...] Regeneration, that was in them before and is as ready againe, to yeild to Sata [...]redge [...] temptations for the committing of t [...]redge [...] same sinnes, if God should leave them t [...]redge [...] themselves, as ever it was at the first. S [...]redge [...] that in respect of themselves, and their i [...]redge [...] [Page 53] bred Corruption, they may fall into the same sinnes againe into which they have formerly fallen.

Secondly, there is the same Devil to tempt; and seeing his desire is to make us beyond measure sinfull; and knowing there is no way better to doe it, then by implun­ging us often into the same sinnes; and e­specially into those, whereof we have Luk. 11. 24, 25, 26. made shew and profession to have repen­ted: how can we but thinke that he will be as busy to tempt us (if God permit him) to the same sinnes, as well (if not more) then to any other?

Thirdly, the same causes still remaine, which may move the Lord to leave them to themselves, and suffer them to fall again into sinne, yea the same sinnes as he did be­fore: Namely, that hereby they may be the more humbled, and more seriously bewaile their corruption; that they may the more earnestly implore his mercy, and he the more manifest it in pardoning their sinnes, to the praise of his Glory.

2. Thou should'st also know, and con­sider, See M. Smiths Mu­nition against mans miserie, pag. 90. &c. that the promise of pardon in the Scriptures, is not made onely to divers sins once committed, but is extended to the same sinnes committed divers times Peccasti? poenitere. Millies peccasti? Millies poenitere. Millies poenitet? Adhuc etiam poenitere. Chrysost. Vide Lorin. in Psal. tom. 1. pag. 844. Heming. in Joh. 8. col. 509. &c. Yea, to all sinnes whatsoever, whereof we truly re­pent. And therefore though thou have [Page 54] fallen againe into the same sinnes after Re­pentance, yet this may be thy comfort, that none of all these thy sinnes shall be able, either to exclude thee out of the num­ber of Gods children, or debarre thee of his pardon, if thou canst as duely, and as truely repent thee of them, and aske God forgivenesse for them, as thou doest daily commit them.

3. And lastly, thou should'st also remem­ber and call to minde (as See M. Bol­tons Instruct. ubi supra, pag. 346. others of Gods children have done in the like case) what mercy in this kinde God requires of man, and he would have him to shew to his offending Brother; for he would have him to forgive him, although he commit the same offences often against him, if he come and acknowledge his fault, and be sorry for it: And shall not he himselfe, upon our true repentance, then (thinke we) forgive us, although after the same manner we doe offend him?

For what? Shall he practice lesse mercy to­wards us, then he requireth that we should practice one towards another?

Our mercy is but a sparke of his, infused into us by his Spirit; and shall a sparke doe more then the whole fire? Shall there be more in the streame, then in the fountaine▪ More in the river, then in the maine s [...]redge [...] No, no, it cannot be. Farre be it then from [Page 55] thee to despaire of Gods mercy towards thee in that, wherein (by Gods owne ap­pointment) man may not despair of mercy from his offended Brother.

SECT. XII.

THe second kinde of former sinnes, which doe occasion present distresse in the child of God, are such as he feareth he hath committed. And here I have obser­ved the feare of two sinnes especially to have occasioned distresse to the child of God. The first is a feare lest he have any way, or at any time in his extremity, and through the violence of temptation, yeilded his consent to Satan, in that fearfull temp­tation of giving himselfe body and soule to him. And the second is a feare lest he have committed that great and unpardonable sinne against the Holy Ghost.

If the former be thy case, know this for thy comfort,

First, that Satan (who telleth thee that in this particular thou hast yeilded thy con­sent unto him) is a Lyar, and such a Lyar, Joh. 8. 44. as in whom there is no truth; and that there­fore thou hast little reason to give credit to that which he saith.

In other businesses, if thou hadst to doe [Page 56] with one that is a common Lyar, and such a one as thou knowest doth seldome or ne­ver speake truth, thou wouldst be well ad­vised, before thou wouldst give any great credit to him, or his words; yea, though he should not onely say, but sweare it were true: And therefore how much more shouldst thou be well advised, before thou give credit to Satan in this particular, who can speake truth in none, unlesse it be to gaine further credit to his lyes in some o­ther thing.

But Secondly, suppose this, that Satan now seekes to affright thee with, were true; yet even herein are there some things which thou mayst know, and take notice of for thy comfort notwithstanding.

As 1. that it is one thing, which Satan in thine extremity, hath (through the violence of his temptations) enforced thee to doe [...]redge [...] say; and another thing, which thou wouldst doe: or say, of thine owne accord, being out of that extremity. Now whatsoever thing, in this case, Satan doth, through the violence of Temptation, enforce thee to doe or say, rest thou assured of it; it is See M. Aber­nethies physick for the soule, pag. 144. M. Boltons In­struct. ubi supra, pag. 535, 539. his sinne, and not thine; and that he shall answer to God for it, and not thou.

Againe, 2. know this, that it is one thing to give that which is a mans owne, and which he may freely dispose of; and another [Page 57] thing to give that which is another mans, and to which he hath no right: If herein thou hadst given Satan that which had beene thine owne, and of which thou might'st freely have disposed, then surely thou hadst had just cause of feare: But here the case is otherwaies; for if thou have thus given thy selfe, body and soule, to Satan, (as thou art affraid thou hast done) thou hast herein given that, which is none of thine to give, and which thou hast no power to make good. For thou must know, that since thy Redemption, thou art 1 Cor. 3. 23. Christs, and not thine 1 Cor. 6. 19. owne; and therefore it is not in thy power to make good this thy gift, but in Christs; and Christ hath promised, that he for his part will never make it good; for he hath said it, and we may believe it, that Mat. 16. 18. Hell gates shall never prevaile a­gainst those that are his; and that those whom God his Father hath given unto him, Joh. 17. 12. he will keepe; not suffering Satan, or any Joh. 10. 28. Rom. 8. 35, 38, 39. other, either by force, or fraud, to deprive him of them.

3. And lastly, know this also, that even in this case too, thy true, and sound Re­pentance, can take off all Satans right, title, and interest, which by this, or any other meanes, he may pretend to have in thee; and the bloud of Christ apprehended and applied to thy soule by a lively faith, can [Page 58] cancell any Col. 2. 13, 14. Heb. 2. 14, 15. See sick Soules presidents here­after, pag. 7. The Distresse. handwriting which he ha [...]redge [...] against thee, though signed with thine ow [...]redge [...] bloud.

The other sinne which Gods child fe [...]redge [...] reth that he hath committed, is that gre [...]redge [...] and unpardonable sinne against the Ho [...]redge [...] Ghost.

And if this be thy case, know this for th [...]redge [...] The Comforts. comfort,

1. That he that is the child of God ca [...]redge [...] not commit this sinne. There is no Nullum est peccatum quod fecit homo, quod non possit facere alter homo, si de­fit rector à quo factus est homo. August. o­ther wickednesse so odious, or abominable but even the deare child of God (being le [...]redge [...] to himselfe) may fall into it: But into thi [...]redge [...] he cannot possibly fall. And this 1 Ep. Joh. 5. 18. Sain [...]redge [...] John assureth Gods children of, We know (saith he) that he that is borne of God sinne [...]redge [...] not. And there he speaketh of this very sinne, as the Hierome. A­thanasius. Chry­sostome. Basil. Ambrose, &c. Beda. Huge. Glossa ordina­ria, &c. best Expositors generally both Antient and Modern, doe with o [...]redge [...] consent affirme.

2. Know this also, that not every grie­vous sinne against knowledge and conscience, is this great and unpardonable sinne against the Holy Ghost; for even thus David offen­ded, 2 Sam. 11. 4. who was 1 Sam. 13, 14 a man after Gods owne heart. Neither is it every denying of the knowne truth, if it proceed from feare a [...]redge [...] infirmity, and not of malice and obstinate re­bellion; for thus Mat. 26. 70. Peter sinned in denying [Page 59] his Master. Neither is it all kind of opposing and persecuting the truth, if it be not against knowledge and conscience, but upon blind­nesse and ignorance: For thus Acts 22. 4. & 26. 11. & 1 Tim. 1. 13. Paul of­fended before his conversion, and many of the Jewes Acts 3. 17. who crucified Christ. Neither is it all malitious opposing against every knowne truth set downe in the Scriptures, but onely against Christ Heb. 10. 29. and 6. 6., and salvation by him, our hearts having beene first Heb. 6. 4. en­lightened by the Heming. in Johan. c. 3. col. 230. b. Spirit of Christ, and rightly informed of it by the Word, and the Ministery thereof. Neither is it lastly any of these, except it be accompanied See Doctor Donnes Serm. in fol. pag. 569. a. Qui ad mortem peccant, tantam habent ignoran­tiam & caecita­tem, ut nec tur­bentur in sceleri­bus, nec poeni­tentiae dolore crucientur. Gloss. ordinar. in Math. 27. 3, 4, 5. with impenitiblenesse in the way, and with actuall impenitency in the end.

And therefore though thou have at any time sinned against knowledge and consci­ence through infirmity, and not of malice; though thou have denied the truth, through feare and weaknesse; though thou hast also persecuted it, through blindnesse and igno­rance; yea, though thou hast wittingly op­posed, and willingly persecuted any truth, but onely that, that concernes Nemo peccat in Spiritum san­ctum, nisi qui fi­nalitèr & vo­luntariè rementi­at Christo. &c. Heming. Antidot. adversus desperationem. Christ Jesus, and salvation by him, after that God hath enlightened thee with the true and right knowledge of it: yea, though this too without finall impenitency, yet hast thou not committed this great and unpardon­able [Page 60] sinne against the Holy Ghost, and therefore art neither excluded from Re­pentance, nor upon thy true Repentance for it from pardon and forgivenesse He that de­sireth further satisfaction touching this sinne, let him reade, M. Willia [...]redge [...] Bradshaw. Dr. Donnes Serm. on Math. 12. 31. Dr. Deniso [...]redge [...] Serm. on Heb. 10. 26. Sebast. Benefield. Henry Hoddesdon. Joh [...]redge [...] Meredith. Gouges Armour, pag. 596. &c. Downams Divinitie, pag. 384. Byfield in Symbol. pag. 547. Zanch. de Redemp. pag. 158. &c..

3. And lastly, know this also, and re­member it for thy comfort, See M. Schudder Daily Walk pag. 527. Abernethy phy­sicke for the soule, pag. 144. D. Denison, ubi supra, pag. 59. That so long as a man would not commit this sinne, or feareth that he hath committed it, or grieveth because he hath committed it, he is most free from committing of it. For this sinne is not committed of infirmitie, or unawares, but upon a malitious will, cleare knowledge, and setled resolution; and they that have committed it, have neither feare nor contrition of heart for so sinning; final [...]redge [...] impenitency being the inseparable compa­nion, and attendant of it. And therefore this being not thy case, thou hast no cause thus to be dis-comforted, whatsoever Sa­tan, or thine owne conscience, shall tell thee to the contrary.

And thus farre touching those distresses of Gods children which respect the time past: Now follow those which respect the ti [...]redge [...] present.

SECT. XIII.

ANd these arise commonly either from a conceited want of love in God, or from a conceited want of grace in themselves.

Touching the former, there are divers things which make the children of God to thinke that God doth not love them.

• 1. Consciousnesse of self-unworthinesse.
• 2. Spirituall desertion.
• 3. Satanicall molestation.
• 4. Want of audience in prayer.
• 5. Outward and inward afflictions.
• 6. Long continuance under the crosse.

If the first of these be the cause of thy The Distresse. present distresse, and thou thinkest that God doth not love thee, because thou art in thy selfe so unworthy of any love from him: then know this for thy comfort,

1. That Gods love towards his children The Comforts is not grounded upon their worthinesse, but upon his See M. Ed. Reynolds Serm. on Phil. 3. 10. pag. 510. owne meer mercy, and free good will. And this may evidently appeare throughout the whole worke of our sal­vation, and in every act thereof: For our Rom. 11. 5. election, Ephes. 1. 7. redemption, 2 Tim. 1. 9. vocation, Rom. 3. 24. justification, Tit. 2. 11. sanctification, Eph. 2. 8. salva­tion, are all of his meer See M. Hierons workes, vol. 1. pag. 104. & 121. grace and mercy, without any desert of ours.

And therefore resolve thus with th [...]redge [...] selfe, and let this resolution afford the [...]redge [...] comfort in thy deepest distresse, for wa [...]redge [...] of merit, or worthinesse in thy selfe. Th [...]redge [...] thy Meritum meum miseratio­nes Domini non sum planè meriti inops, quamdiu ille miseratio­num non fuerit. Bern. in Cant. Serm. 61. merit is the Lords mercy; and th [...]redge [...] therefore so long as he wanteth not mercy thou shalt never want merit.

2. Thou shouldst also know and consider this for thy comfort, that there is n [...]redge [...] Math. 8. 8. Math. 15. 27, 28. unworthinesse felt, grieved for, and la­boured against, but is accounted worthiness [...]redge [...] in the sight of God.

3. Take notice also of this, that thoug [...]redge [...] in thy selfe thou art, and doest finde thy self [...]redge [...] most unworthy; yet as long as God is plea­sed, in Christ, to account thee worthy, tho [...]redge [...] art There is, Dignitas ex dig­natione, as well as, ex dignitate. worthy enough: for it is not wha [...]redge [...] thou accountest thy selfe, but what Go [...]redge [...] doth account thee to be, Eph. 1. 6. in his So [...]redge [...] Jesus Christ, that shall make thee to stan [...]redge [...] or fall before his Judgement seate. An [...]redge [...] therefore let not thy unworthinesse dis­hearten thee, and make thee believe th [...]redge [...] God doth not love thee; but rather fro [...]redge [...] this assure thy selfe that he doth love thee because he makes thee to acknowledge [...]redge [...] selfe every way so unworthy of his love.

SECT. XIV.

ANother occasion of present distresse in the child of God, is spirituall de­sertion: Oh (saith the child of God) there The Distresse. was a time when I thought my selfe highly beloved, and favoured of God (such com­fortable assurances of his gracious presence had I alwaies in my selfe) but now Vide Casm. Tent. Schol. 2. c. 2. p. 51, & 56. See M. Jos. Sy­monds case and cure of a deser­ted soule, per totum. M. Rob: Yar­rowes Sove­raign comforts. The Comforts. a­ [...]ledge [...]as that joy of my salvation is gone, I feele no such comfortable assurances of Gods gracious presence in me; nay, to my pre­sent seeming, I am as one quite forsaken of God, one wholly bereft of his Spirit; and therefore I feare I was never indeed belo­ [...]ledge [...]ed of him, as I tooke my selfe to be.

If this be thy case, know this for thy comfort,

1. That God never Non deserit etiamsi deserere videatur: Imò non deserit eti­amsi deserat. August. withdraweth his [...]ledge [...]resence, and favour from his child indeed, [...]ledge [...]o whom he hath once vouchsafed it, [...]ledge [...]hough in the present feeling, and appre­ [...]ledge [...]ension of his child, he seemeth to with­ [...]ledge [...]raw it. For See M. Bol­tons Instruct: ubi supra. p. 512. God is not fickle and in­constant in his love, to love a man to day, [...]ledge [...]nd to cast him off to morrow; no, there [...]ledge [...]here is no such Jam. 1. 17. variablenesse nor shadow [...]ledge [...]f change in him; but whom he Joh. 13. 1. Jerem. 31. 3. loveth [...]ledge [...]nce, he loveth unto the end.

2. Thou shouldst also know, and con­sider [Page 64] the See M Ga­takers Serm. on Psal. 13. 1. M. Boltons In­struct. ubi supra. pag. 508. &c. ends, for which God dot [...]redge [...] seeme thus to withdraw his presence an [...]redge [...] wonted favour from his child; all which thou shalt finde to be for the Ne timeas [...] sponsa, nec exi­stimes te con­temni, si pauli­sper tibi sponsus subtrahit faciem suam: omnia ista tibi cooperantur in bonum de ac­cessu, & recessu lucraris. Aug. de Scala Paradisi. Or Bernard. de Scala Claustra­lium. good, and not one for the hurt of him.

One is for the chastisement of sinnes past▪ whereof he hath not yet truly repented▪ Thus did God withdraw his gracious pre­sence and wonted favour from Psal. 51, 11, 12. & 77. 7, 8. Vide Moller. in loc. Davi [...]redge [...] and yet all was in love, and out of Gods fa­therly care over him, lest he should perish in his sinnes of adultery and murther, and those other (which either occasioned, o [...]redge [...] were occasioned by them) through imperi­tency.

A second end is, for the better triall of h [...]redge [...] estate present: Not that God is ignorant what is in man, but because he would by this bring man the better to know what i [...]redge [...] in himselfe, and make others also to ac­knowledge it, which otherwaies would no [...]redge [...] have believed it: For this end did Go [...]redge [...] withdraw his gracious presence, and won­ted assistance from Peter, and for the same end also from Job; yet from bot [...]redge [...] out of his love, and fatherly care over the [...]redge [...] From Math. 26. 75. Peter, that by this meanes h [...]redge [...] might be brought to the sight of his own frailty, which otherwaies would have pe­rished in his presumption. And from J [...]redge [...] that by this meanes his sincerity might b [...]redge [...] [Page 65] justified against the mercenarinesse of well doing, with which he stood charged by Sa­tan. Job. 1. 9.

A third end of Gods withdrawing of his presence, and wonted favour from his child, is for the preventing of some sinne in him in the time to come. And thus did God with­draw the sense of his presence and favour from Paul, yet out of his love and fatherly 2 Cor. 12. 7. There is preven­ting physick for preservation of health, as well as that when the disease is dangerously upon us for re­covery. Boltons Instruct. ubi supra. pag. 460. care over him still, that hereby he might the better prevent that spirituall pride in him, into which he was likely to fall through a­bundance of Revelations.

A fourth end of Gods withdrawing of his presence, and wonted favour from his child, may be to stirre Recedit, ut ab­sens magis desi­deretur: deside­ratus avidius quaeratur, diu quaesitus tandem gratiùs inveni­atur. Aug. fivè Bern. ubi suprà. Sic enim pios in­terdum judicio Dei terreri ne­cesse est, ut boni­tatis ejus defide­rio magis officia­mur. Calvin in Esay 38. 13, 14. him up the more ear­nestly to desire it, and the more highly to prize it, and the more thankfully to use it.

For how many, by this meanes, have [...]ledge [...]eene brought to a higher estimation of Gods favourable presence, then otherwaies they would have beene? What earnest suits and prayers for the regaining of this, hath this desertion caused in some? Yea, what [...]ledge [...]hankfull acceptance, and gracious use of this, once regained, hath it caused in all? And is not all this for the good of Gods child?

Lastly, it may be the Lord doth some­ [...]ledge [...]imes thus withdraw his presence, and won­ [...]ledge [...]ed favour from his child, to make him the [Page 66] more earnestly to long after the full perfection, and perfect enjoyment of it in Heaven Via est vita praesens qua ad patriam tendi­mus, & idcircò hic occulto Dei judicio, frequen­ti perturbatione conterimur, ne viam pro patria diligamus. Greg. Moral. l. 23. cap. 15.. For if the Lord should alike at all times afford us his gracious presence, and favour here, how ready would we be to set downe ou [...]redge [...] rest here, and to grow carelesse of minding any better estate hereafter? And therefor [...]redge [...] that we may not take the place of our ba­nishment, for our Ne exilium deputemus pro patria, & ar­rham pro pretii summa venit sponsus, & re­cedit vicissim, nunc consolatio­nem afferens, nunc universum statum nostrum in infirmitatem commutans. Vide August. sive Bernard. ubi su­pra. Countrey; and the ear­nest of our inheritance, for the full payment; the Lord commeth, and departeth from [...]redge [...] by course; sometimes ministring comfo [...]redge [...] by his presence; at other times greatest dis­comfort by his absence; by the tast of t [...]redge [...] one, to teach us what is reserved for us i [...]redge [...] Heaven; and by the touch of the other, t [...]redge [...] let us know what may not be expected by [...]redge [...] here on earth.

But howsoever the Lord for these, or other causes best known to himself, doth see [...]redge [...] thus to forsake his child for a while: yet t [...]redge [...] may be his comfort, that he will never fo [...]redge [...] sake him Esay 49. 14, 15, 16. Esay 54. 7, 8. totally, never Heb. 13. 6. S [...]redge [...] electus semper dilectus. See that most cordiall and comfortable S [...]redge [...] mon of Dr. Donnes in Esay 50. 1. finally.

SECT. XV.

A Third occasion of present distresse to the child of God, and whereby he is occasioned to thinke that God doth not love him, is Satanicall molestation. Oh (saith The distresse of Satanicall molestation. the child of God) can God love me, and leave me thus to the Devils power, to be thus continually troubled and molested by him?

Yes, God can love thee, and doth love The Comfort. thee still, though he thus leave thee to the Devils power, to be thus troubled, [...]ledge [...]nd molested by him. And this will evi­ [...]ledge [...]ently appeare in all the particular troubles [...]ledge [...]nd molestations of the Devil towards Gods child.

1. It may be the Devil troubles thy bo­ [...]ledge [...]y: The first di­stresse. The first com­fort for it. And hath he not done the like to the [...]redge [...]est of Gods servants? To the dearest of [...]redge [...]is children?

Did he not carry the body of Christ him­ [...]ledge [...]elfe Math. 4. 5. 8. from place to place? Did he not fill [...]ledge [...]he body of Job with botches and soares? Did Job 2. 7. [...]ledge [...]e not exceeding grievously bow the body Luk. 13. 16. [...]ledge [...]f that poore woman (mentioned in the Go­ [...]ledge [...]pel) eighteene yeares together? Did he not [...]ledge [...]iserably vex the body of the Daughter of [...]ledge [...]e woman of Canaan? Did he not possesse, Math. 15. 22. [...]ledge [...]nd that in a fearfull manner, the body of [Page 68] Mary Magdalen? And in as fearfull Luk. 8. 2. manner, or rather worse, the body of him i [...]redge [...] whom were a whole Legion at once. Ye [...]redge [...] Luk. 8. 29, 30. did he not kill the bodies of Jobs children [...]redge [...] Job 1. 19. And darest thou say, that these were no [...]redge [...] the children of God, and dearly beloved o [...]redge [...] him?

First, for Christ, the Scripture witnesset [...]redge [...] that he was Gods beloved Sonne, in whom [...]redge [...] Math. 3. 17. Job 1. 8. was well pleased. Job, God himself acknowledgeth to be his Servant. The woman th [...]redge [...] had that spirit of infirmity eighteene year [...]redge [...] is called by Christ himselfe, A Daughter [...]redge [...] Luk. 13. 16. Abraham: And can any doubt, but th [...]redge [...] all the rest were the deare servants, a [...]redge [...] children of God, that shall reade the test [...]redge [...] mony which thc Scripture gives of them i [...]redge [...] the fore alledged places, and others whi [...]redge [...] might be produced? And if so, why th [...]redge [...] shouldst thou doubt, that God doth n [...]redge [...] love thee, dealing no otherwaies with the then he hath done with them?

2. Know this for thy comfort, th [...]redge [...] The second Comfort. though the Devil may thus have power [...]redge [...] ver thy body, yet can he not hurt thy soul [...]redge [...] nay most commonly we see, that this [...]redge [...] possession of the body, doth prove, thro [...]redge [...] Gods great mercy towards his child, [...]redge [...] dis-possession of his soule. So that that wh [...]redge [...] Christ said of the Devils instruments, ( [...]redge [...] can kill the body, but not the soule) the s [...]redge [...] Luk. 12. 4. [Page 69] may we say of Satan himselfe, he may, by Gods permission, molest, hurt, wound, yea kill the bodies of Gods dearest children, but hurt their soules he cannot; their better part is still out of his reach, out of his power.

3. Know this also, that even in this mo­lestation The third Comfort. of thy body, the Devil cannot goe one jot further, then God gives him leave. He can bring Christs body, and set it on the Math. 4. 5, 6. Pinnacle, but throw it downe from thence he cannot. He can inflict grievous and loath­some botches and soares on the body of Job, but take away his life he cannot. He could Job 2. 6. possesse the body of that poore man in the Gospel, but throw him headlong into the Sea, as he did the herd of swine, he could not; no, though there were a whole Legion of them Luk. 8, 27. &c. See M. Dyke or Repentance, pag. 381. &c. Dr. Tailour on Math. 4. pag. 213. B. B. Cowpers Workes, pag. 607. col. 2. c. in him at once. And the reason of all is this, because his power is limited; for even the Devil himselfe is subject to the King­dome of Gods power, and providence; and will he, nill he, he must obey; till God let him loose, he cannot goe in any errand to doe hurt; and when he is loose, and go­ing about it, as farre as God permitteth him he may goe, but one jot further he can­not passe, be his might, or malice, never so great. A Lyon, a roaring Lyon indeed he is, but this Lyon is still in chaines, and (which is the stay and comfort of Gods child) the [Page 70] end of the chaine God still keepes in his owne hand, to let him loose, or to restraine him at his will. And if this be so (as certainly it is) this may be thy comfort, and stay too, That God will never permit him to molest and trouble thee further then he seeth it expedient for his glory, and thine ever­lasting good.

4. And lastly, know this also for thy The fourth Comfort. comfort, that whatsoever passeth from thee in this time of thy extremity, whether it be irreligious gesture, or prophane and sinfull speech, thou art but a meere patient in it; they be the Devils sinnes, and not thine, and he must answer unto God for them. And therfore comfort thy self in thy God, & be not overmuch dismayed at this thy present distresse; for though it afford cause of pity from others, and of sorrow in thy selfe, yet of despaire of Gods love towards thee, it affords no cause at all.

But it may be Satan doth not so much The second Distresse. trouble and molest thee in body, as he doth in minde, by suggesting unto thee sinfull temptations.

If this be thy case, know this for thy comfort,

1. That the sinfull temptations to which The first Comfort. the Devil shall tempt any of Gods children, are not signes of Gods hatred, but of the Devils; for Christ himself was thus tempted, Math. 4. 3, &c. Heb. 4. 15. [Page 71] and yet was still Gods beloved Senne, in whom Math. 3. 17. & 17. 5. 2 Pet. 1. 17. he was well pleased.

2. Such sinfull temptations to the child of God, are certaine evidences to his soule, that he is none of Satans: for when the strong Multiplicatio tentationem sig­num est quod a­liquis de mani­bus Daemonum evaserit. Gregor. man armed keepes the house, the things that he possesseth are in Luk. 11. 21. 22. peace; they neither feele temptation, nor feare distresse. But when a stronger then Satan commeth, even Jesus Christ by his Word, and Spirit, and getteth away this possession from him, then begins he to Quantò di­strictiùs non ex­hibet membra sua, arma ini­quitatis peccato, tantò strictiùs hujusmodi Spi­ritu quatitur, & pulsatur. Bern. lib. de Consc. De multip. va­riet. cogitat. Boltons In­struct. ubi supra, pag. 557. tempt the dis-possessed soule of Gods child, and to try if by any meanes, faire or foule, he can bring it backe againe to his antient subjection; whilst the Pri­soner lyeth in the Dungeon, loaded with bolts, and tied in chaines, the Keeper sleep­eth securely, because he knoweth he is safe: But if his bolts being filed off, and his chains loosed, he have escaped out of prison, then the Jaylour begins to bustle, and pursueth him speedily with hue and cry. So whilst Ex qua re no­bis factus est adversarius Dia­bolus, nisi ex hac quia videt libe­ròs quos videbat ante captivos. August. de Symbol. ad Catechum. lib. 2. c. 1. Satan holdeth us imprisoned in the darke Dungeon of ignorance, loaded and tied with the heavy bolts and chaines of sinne, he is se­cure, and quiet: But if our Saviour by his Ambassadours in the preaching of the Word, doe once loosen and unburden us of these chaines and bolts, and by the light of his Spirit doe so illuminate the eies of [Page 72] our understanding, that we see the way ou [...]redge [...] of Satans Dungeon of ignorance, and so escape out of his captivity: then he rageth and pursueth us with his temptations, that See Touch­stone for a Christian, pag. 81. so either he may bring us backe againe into our former bondage, or else destroy us if we make resistance.

Againe, when the dore is open, and there is free ingresse and egresse, we know there is no knocking: but if the dore be once shut, then still one or other is ever rapping and bounsing. So it is here, the wicked have the dores of their hearts set wide open to Satan, and therefore he rappes not there by temptations: but the godly having the dores of their hearts shut up, and fast barred against him, they are seldome free from them.

Let it not dismay thee then that thou art thus tempted, but rather rejoyce, and take comfort, that thou art so, because this gives thee good assurance that thou art come ou [...]redge [...] of Satans kingdome, and doest belong unto God: and can God hate any? or not love any that are his?

3. Remember this for thy comfort, that all temptations are not Dyke of Christs temp­tation, p. 219. Wilson in his helps to faith, pag. 150. sinnes in the temp­ted; for then Christ Jesus himselfe could not have beene (as the Heb. 4. 15. Scripture saith he was) free from sinne, seeing he was not free from See Math. 4. 6. 9. such temptations. Nay this is a sure [Page 73] ground in Divinitie, That no more of Satans sinfull temptations become sinnes in us, then we doe Non est pec­catum sine con­sensu mentis. August. Epist. 142. Gerson. de diver. Tempt. like, love and approve of: Without this I confesse they may be our See Perkins Cases of Conscience, lib. 1. cap. 10. sect. 2. Downams Warfare, part 1. lib. 3. cap. 11. Gerson. de Remedio contra pusillan. Alsted. Theolog. cas. cap. 24. crosses, but our sinnes they are not; nay, they are Sa­tans, God so accounts of them; and for them must he, and not we, be accountable unto God.

4. And lastly, let not this be forgotten, that all Satans temptations, whether they be temptations for sinne past, or temptations to sinne to come, are all through the wise disposing Fit enim mira divinae bonitatis dispensatione, ut unde malig­nus hostis cor tentat, ut interi­mat, inde miseri­cors Deus boc e­rudiat ut vivat. Greg. Mor. l. 2. providence of Almighty God, made to turne to the See B. B. Cowpers Works in fol. pag. 143. col. 1. b. &c. good of Gods child. For who would not reason thus with himselfe, If mine enemy, Satan, doth thus disquiet my minde with inward terrours, with those sinnes which foolishly I did by his entise­ment; why shall I hearken to him here­after any more, and so increase the matter of my trouble? For what have I of all the sinnes wherein I tooke pleasure, but onely Rom. 6. 21. terrour and shame? And can I expect any better fruit from this forbidden tree here­after? Oh what a faithlesse traitor is Satan? He entiseth man unto sinne; and when he hath done it, he is the first Accuser and Troubler of him for it. Stoppe thine eare [Page 74] therefore (O my soule) against the voyce of this deceitfull Charmer.

And as for the latter kinde of temptati­ons, are they not all in Gods child so many strong provocations, spurring him forward to the throne of grace? So many School­masters, to teach him humilitie? I am sure Luther was wont to say, that Temptation, Meditation, and Prayer, were the three Ma­sters, under whom he profited most: And I doubt not but every one of Gods children doth or may experimentally finde the same true in himselfe.

I know this is farre from the Devils pur­pose, when he tempteth us unto sinne; but thus doeth our good God evermore order and dispose of it for the good of his child. And therefore the Devil in this case may not be unfitly compared unto that Phereo Jasoni profuit hostis qui gladio vo­micam ejus ape­ruit, quam sa­nare medici non poterant. See Mr. Charles Richardson of Peters Repen­tance, pag. 49. Combatant of whom we reade, who ranne his sword into his Adversaries body, think­ing thereby to have killed him: but Gods providence secretly guiding his hand, he opened an Impostume, which no Physicians could heale; and so thinking to kill him, he preserved his life. So the Devil in great rage thrusteth sore at Gods children, seek­ing to wound them to death by some notori­ous fallyet by the gracious despensation of God, he is so far from hurting thee, as that by this meanes he launceth and letteth out [Page 75] their Ʋlcers of privy pride, and overweening of themselves, which otherwaies might prove their destruction.

SECT. XVI.

A Fourth occasion of present distresse to the child of God, whereby he is oc­casioned to thinke that God doth not love him, is want of audience in Prayer. For thus The Distresse. he reasoneth, If God did love me, then certainly would he heare my prayers, and grant me the requests which I have so often made unto him: But alas, I finde no such comfort by any of my prayers; nay, in­stead of the blessings which I have so often, and so earnestly begged at the hands of God, I finde the cleane contrary evils either still continued, or newly, and that in a greater measure inflicted on me. And can God love any with whom he thus dealeth? No, no, he cannot.

If this be thy case, know this for thy comfort,

1. That a man may be the deare child The Comforts. of God, and yet not presently heard of God in prayer. For was not Job such a one, and yet doth not he complaine, that God did not heare him, when he did cry unto him? Job 30. 20. Was not David such a one, and doth not [Page 76] he complaine after the like manner? O my God (saith he) I cry by day, but thou hearest Psal. 22. 3. not; and by night, but have no audience. And are there not others of Gods deare chil­dren, See Hab. 1. 2. Lam. 3. 44. & 3. 8. Psal. 80. 4. mentioned in the Scriptures, which have uttered the like complaints? There­fore thou seest thy case is not singular, o­thers have wanted audience, as well as thy selfe, in their prayers unto God, and have beene never the lesse beloved of him; and therefore why mayst not thou be so too?

2. Know this also for thy comfort, that God may See Mr. Tbo­mas Goodwins Returne of Prayers. Dr. Prestons Saints daily ex­ercise. have heard thy prayers, and have granted thee thy requests, and yet thou mayst not know so much for the present. For may not thy case be as Dan. 9. 23. & 21. Daniels was, whose prayer was heard, and his requests granted at the very beginning of his supplications; and yet he knew not so much, till afterwards he was informed of it by the Angel, that was sent unto him from God for that very pur­purpose?

3. Know this also, that God may have heard thy prayer, though he have not gran­ted thee the same thing that thou hast prayed unto him for. For See M. Schud­ders Christians daily walke, pag. 578. M. Gatakers Serm. on Psal. 13. 1. pag. 25. & 59. Dr. Playfaires Serm. on Psal. 6. 6. p. 55, &c. Dr. Mountague, of Invocation, pag. 47, & 52. God is said in Scripture to heare the prayers of his children two manner of waies; sometimes by giving them the very thing they have asked; and some­times [Page 77] againe, by giving them something an­swerable thereunto, when he granteth not the thing it selfe. Examples of the former are every where in Scripture: And of the latter, we have the examples of Saint Paul, 2 Corinth. 12. 8, & 9. Heb. 5. 7. com­pared with Luk. 22. 42, & 43. and of our Saviour Christ himselfe; both which had their prayers heard, and yet nei­ther of them had that granted him which in prayer he desired. Paul desired to have that Messenger of Satan, which did so buffet him, to be taken from him: God Deus & dene­gans exaudit, & exaudiens dene­gat: tribuens aufert, non tri­buens donat. Si­mon Cass. in Evangel. lib. 5. c. 24. heard his prayer, but yet granted him not that; but instead thereof, grace sufficient to be a­ble to withstand the temptation of it. So our Saviour Christ prayed to be delivered from that Cup of his passion; and herein God heard him too, but yet granted him not that; but instead thereof, strength and power, whereby he was enabled to over­come the wofull pangs of that death. And may not God have thus heard thee, though thou, as yet, take no notice of it? Certainly he may. It may be thou hast contentment granted thee instead of health and wealth; patience instead of peace; grace to support instead of deliverance; or if none of these, yet grace to continue still thy prayers unto God; which of Gods child ought to be held a recompence sufficient for all his prayers, if he should never receive o­ther.

[Page 78] 4. This would also be considered, that it may be the things thou hast so long prayed for, will not be for thy weale, but rather for thy hurt; and God foreseeing this, hath with-held them from thee of purpose that thou mightest not be hurt by them. And if he have done so, canst thou doubt whether he doth love thee? Will a loving and tender See Dr. Slatter in 1 Thess. 5. pag. 516. &c. hearted Father give his little child a knife, though he cry never so eagerly for it? And doth not the very denying of such a thing argue Aliquando Sancti non reci­piendo quod pe­tunt magis ex­audiuntur, quàm exaudirentur si illud reciperent. Euseb. Emis. Homil. in Li­taniis majori­bus, pag. 138. Aut dabit quod petimus, aut quod noverit esse utili­us. Bern. Serm. 5. in quadrages. great love in the Father towards his child, then the giving of it unto him would doe? Surely it doth: And this, it may be, is thy case; Thou wouldst have riches, honours, libertie, health, peace, and such like things; but God foreseeth that thou wouldst (if thou hadst these) use them to his dishonour, or to thine owne, or others hurt; and therefore he denieth them unto thee: And if so blesse the Lord for it, and magnifie him for his love, and doubt no more of it.

5. And lastly, this also ought to be con­sidered, that there is a great deale of diffe­rence betwixt the Lords delaying, and his denying of his child that which may be for his good; for the Lord for a time delayes that, which he will not still deny; and that for these reasons, or other best knowne to himselfe, and yet all out of love to his child.

Sometimes he doth it, the more to stirre us up, to be the more instant, and earnest in Tardiùs dando quod petimus, in­stantiam nobis orationis indicit. Chrysost. Hom. 10. in Math. Beneficium di­stulit, ut desi­derium accen­deret. Stell. in Luk. 24. Prayer. It may be he seeth that we pray not with that feeling of wants, or fervency of desire that is convenient; and therefore delayeth to give, till he see us more sen­sible of the one, and more fervent in the o­ther.

Sometimes he doth it, the more to make us in love with, and the better to esteeme of the gifts and blessings which we would re­ceive from him. Citò data vi­lescunt, desidera­ta diu, dulciùs obtinentur. Aug. Merx ultronea putet. Hieron. ad Demetr. Things easily, or quickly gotten, are soone forgotten; where­as things long desired, and hardly obtai­ned, are the more set by when we have them.

Sometimes againe it may be he doth it, the rather to try our faith, our patience, or some other of his graces in us, to see what we would do; See BB. King on Jon. p. 588. what means we would use; whether we would seeke to any other for helpe, and comfort, in case he should not so suddainly helpe, and comfort us as we desire.

It may be for some one of these; it may be for some other reasons best knowne to the Lord himselfe, he delayeth to grant that, which we have so long desired. Which way soever it is, this may be our com­fort, if wee receive not the thing wee crave so soone as we have desired it, yet [Page 80] have it we shall, if God see it expedient for his glory, and our good; or something in lie [...]redge [...] of it, that shall be better for us, when God thinkes it good to give it us.

SECT. XVII.

A Fift occasion of present distresse to The Distresse. the child of God, is the smart of outward and inward afflictions; and this as much as any of the former, doth make him to doubt whether God doe indeed love him.

But if this be thy case, thou must know The Comfort. this for thy comfort, That a man may be the deare Deus unicum habet Filium sine peccato, nul­lum sine flagello. August. child of God, and highly belo­ved and respected of him, though he be here in this world never so much outwardly or inwardly afflicted.

And this doth appeare plainly, both by expresse testimonies, and evident examples of Scripture: Expresse testimonies we have these.

First, Solomon useth this argument to Prov. 3. 11, 12. perswade us with patience to beare the cha­stening of the Lord, and not to be grieved with his correction, because He correcteth him whom he loveth, even as the Father doth the child in whom he delighteth. And the Apostle saith even the same, My Sonne Heb. 12. 5, 6. [Page 81] (saith he) despise not the chastening of the Lord, neither faint thou when thou art re­buked of him; for whom the Lord loveth he chasteneth, and scourgeth every Sonne whom he receiveth. Nay the Lord himselfe avouch­eth Revel. 3. 12. even the same, As many (saith he) as I love, I rebuke and chasten.

And hereof we have not a few examples in Scripture. For who was more in Gods favour then Abraham, the Father of the Esay 41. 8. Jam. 2. 23. Gen. 12. 1: faithfull? And yet how many afflictions did he undergoe? As in leaving his Country, and Kinred, to goe to live amongst an un­knowne and barbarous people; in the fear Gen. 12. 11, 12. & 20. 11. Gen. 22. 1. &c. of his life for his Wife Sarah; in the offe­ring up of his Sonne; in the unkindnesse and dis-agreement of his Nephew Lot; not Gen. 13. 8. to instance in more. Againe, who was more deare unto God then Jacob? for did he not say of him before he was borne, Ja­cob Mal. 1. 2. Rom. 9. 13. have I loved? And yet so many were his afflictions, that he affirmed his daies to have Gen. 47. 9. beene few and evill.

But the examples of Job and David may serve in stead of all other. For whom doe we reade of in all the Scripture (excepting onely the Prince of our salvation, Jesus Heb. 2. 10. Christ himselfe, who was consecrated through afflictions) that ever underwent more out­ward and inward afflictions both, then they two did? And shall we say, that God [Page 82] did not love them, when he did thus afflict them? No, no, we cannot. The very end and issue which the Scriptures record of these their afflictions, doth prove the con­trary. Touching the afflictions of Job, the end of them was twice as full of comfort, as the beginning was of dis-comfort; as appeares both by that which Saint James Jam. 5. 11. saith of it, and that which is set downe in the last Chapter of the Booke of Job. And Job. 42. 11, &c. as for the afflictions of David, the end of them was so comfortable, that himselfe not onely professeth, It was good for him that he Psal. 119. 71. had beene thus afflicted: but also calleth up­on others to take notice thereof with him, Come (saith he) and I will shew you what the Psal. 66. 16. Lord hath done for my soule. Neither of which ends could have betided them, if the Lord had not loved them. And therefore comfort thy selfe in thy God, whosoever thou art, that art thus afflicted; for by these testimonies, and examples of Scri­pture (besides many more that might be alleaged) thou seest, that a man may be as grievously afflicted every way as thou hast beene, and yet be the deare child of God, and one that is beloved of him.

SECT. XVIII.

BUt it may be, this is not thy case, it is The Distresse not so much the measure of thy pre­sently-felt afflictions that doth make thee to doubt of Gods love towards thee, as thy long continuance under the Crosse.

And if this be thy case, know this for The Comforts. thy comfort,

1. That long continuance under the crosse; may betide the best of Gods chil­dren, and those whom he loveth most dear­ly. For were not the Israelites of old more dearly Psal. 135. 4. beloved of God, then any Na­tion in the world besides? And were not they for all this in the land of Egypt, in the Exod. 20. 2. house of bondage, under great Exod. 3. 7. misery and affliction for the space of Gen. 15. 13. foure hundred yeares together? Were not the same people afterwards carried away captives [...]ledge [...]nto Babylon, where they lived in as great misery for Jer. 25. 11. seventy yeares more? Againe. [...]ledge [...] was not this the case Psal. 105. 18, 19. of Joseph? Psal. 13. 1, 2. Of David? Hab. 1. 2. & 2. 3. Of Habakkuk? And of sundry others that we reade of in the Scriptures? All which no doubt God loved dearly, and [...]ledge [...]et continued them under the crosse for a [...]ledge [...]ong time together. And Multi humi­ [...]ledge [...]iantur, & humiles non sunt. Bern. in Cant. 34. Plectimur à Deo, nec [...]ledge [...]ectimur tamen; corripimur, scd non corrigimur. Salv. de provident. l. 5. therefore why [Page 84] may not this be thy case too, though for the present thou canst find neither end, nor ease of these thy so long continued afflictions?

2. Thou must consider, that God ever in continuing these thy afflictions upon thee may more dearly love thee, then if he shoul [...]redge [...] take them speedily away.

Perhaps he seeth that thou art not ye [...]redge [...] sufficiently humbled: And will a Father tha [...]redge [...] loves his child, lay aside the rodde till h [...]redge [...] have brought his stubborne and disobedie [...]redge [...] Sonne to his knees? Perhaps he seeth th [...]redge [...] there is a great deale of proud flesh yet i [...]redge [...] thine heart: And will a skilfull and lovin [...]redge [...] Medicus cru­delis est, qui ex­audit hominem, & parcit vulne­ri, & putredini. Aug. in Psal. 34. & in Psal. 90. & in Psal. 98. & in Psal. 130. & in 1 Joh. 6. & alibi. Chirurgion take away his Corrasives from the wound of his Patient, as long as th [...]redge [...] proud flesh remaineth? Perhaps he espiet [...]redge [...] in thee a great deale of drosse, not yet refined, and purged off: And can we bla [...]redge [...] for want of love to his gold, that Goldsmi [...]redge [...] that will suffer his gold to remaine in th [...]redge [...] fire till Vide Chry­sost. ad popul. Antioch. 4. de patientia. the drosse be all off? Or if no [...]redge [...] of these, it may be he foreseeth, that if th [...]redge [...] rodde were once off thy back, thou would to thy old sinfull courses againe; and therefore for his greater glory, and thy great [...]redge [...] good, he thinketh it fittest to keep thee [...]redge [...] under the lash: For some are of that disp [...]redge [...] sition, that they are never well affected, [...]redge [...] when afflicted; And it may be this is t [...]redge [...] case: Which way soever it be, resolve [...]redge [...] [Page 85] this, either God (if thou wilt be content to waite his leisure) will, in his good time, set Esay 40. 31. & 49. 23. & 64. 4. Hab. 2. 3. an end to these thy crosses here; or, if he see not that expedient, he will crowne thee with glory and immortality in the world to come, which he knoweth will be better for thee.

SECT. XIX.

ANd thus farre touching those distresses of Gods children, which, respecting the time present, doe arise from a conceited want of love in God. The other distresses re­specting the time present, are those which doe arise from a conceited want of grace in themselves.

And hence commonly ariseth a three-fold The Distresses. distresse.

• The first is for want of grace it selfe.
• The second is for want of some certaine measure of grace.
• And the third is for want of sincerity in that grace which they conceit they have.

If the first of these be the cause of thy The Comforts. present distresse, then know this for thy comfort,

1. That there is a great differenee be­twixt the being of grace, and the sensible working of it; for Vide Spin. de justit. Christi. grace may be where it doth not sensibly worke.

There may be See P. Baine Triall of a Christians state, pag. 4. Taffin. markes of Gods chil­dren, cap. 4. life in the root of a tree, though in the winter season the same be without leafe and fruit: In a mans body there may be life, although for the present, being in a swound, he doth neither move nor breathe. And in a dry summer there may be a secret spring of a well in the earth, though not so much as a droppe of water doe flow from it: So there may be in thee at this time, grace, though now, for the present, it doe not by any outward act discover it selfe to thee, or any other.

2. Thou must know, that there is also a great deale of difference betwixt a mans having of grace, and a mans being aware that he hath it: So that a man may have grace even then, when he standeth most perem­ptorily to it, that he hath none at all. Phy­sicians report of men subject to melan­cholly passions, that some have See Mr. Bur­tons Melanch. pag. 169. thought themselves dead, and could not be per­swaded otherwaies; when as yet all that have beheld them, have knowne them to be living: And such like spirituall perturbati­ons are many times in the minds of Gods children in the time of spirituall distresse; so thereupon they will conclude directly of themselves, that they have no grace at all; and they that come to talke with them, and to comfort them, cannot beate them from that conceite, although they see in them [Page 87] many, and those apparent evidences of grace, and gracious goodnesse. And it may be, this is thy case.

But suppose, 3. that thou hadst indeed neither faith, nor repentance, nor any other saving grace: yet finding that thou See Perkins in his Graine of Mustard seed, Cor. 3. Downams War­fare, part 1. cap. 42. Dyke of Re­pent. cap. 15. Byfield in Col. cap. 1. v. 4. Crooke, Serm. 3. Greenham, pag. 144. seest and feelest in thy selfe the want of these, art grieved for it, doest wish and desire it might be otherwaies: this may be thy comfort, that even this, in Gods account and accep­tation, is as much as if thou hadst these graces themselves.

A child of God in the time of spirituall distresse, cannot be made to believe, that he doth believe; and yet even then he will tell you, that he doeth wish he could be­lieve, that he is grieved for his unbeliefe, &c.

A child of God in the time of spirituall distresse, cannot be made to believe that he is Ad dolorem contritionis per­tinet etiam hoc, dolere quòd non possumus de pec­cato satis dolere. Chemnit. Ex­am. de Contrit. Perkins Cases of Consc. lib. 1. cap. 5. Sect. 2. case 2. Chamier. pan­strat. tom. 3. de satisfact. propriis, lib. 23. cap. 21. Refert confessorem dixisse matri Gra­tiani, Lombardi, & Comestoris, Si non habes tantum dolorem, quan­tum exigit tam horrendum scelus, de boc tamen doleas, quod non potes dolere. sorry, and grieved as he should be, for his sinnes; and yet even here he will tell you, that he is sorry and grieved, because he can be no more sorry and grieved.

A child of God in the time of spirituall distresse, cannot be made to believe that he can pray; and yet even then you shall hear come from him, sobbes, and sighes, and [Page 88] groanes; yea, even prayers with teares fo [...]redge [...] the grace of praying.

And if either of these be thy case, thi [...]redge [...] thou must know for thy comfort, that ever [...]redge [...] such complaint and griefe for want of thes [...]redge [...] and the like graces, is a sure argument, and infallible testimony of the presence of that which yet thou complainest of, and grieve [...]redge [...] for, as if it were not in thee. For no ma [...]redge [...] but a Believer can complaine of the lack [...]redge [...] of faith; and the want of grace cannot b [...]redge [...] taken notice of without grace.

But suppose, 4. that thou didst not onely see and feele in thy selfe the want of these graces, but didst also instead of them sen­sibly perceive the contrary corruptions; a [...]redge [...] instead of faith, infidelity; instead of griefe and sorrow for sinne, obstinacy and ob­durate hardnesse, and the like. Yet this would have thee to know for thy com­fort, Corruptions felt, hated, and striven against, are no markes that we are not the Lords, but the contrary. See Mr. Rogers of Dedham, Do­ctrine of Faith, cap. 2. pag. 177. That if thou doest (to the utmost of thy power) strive against these thy corrup­tions which thou feelest, this is so farre from being an evidence of the want of these graces, as that it may on the contrary most certainly assure thee that thou hast them. For even the very feelings, and stri­vings against unbeliefe in the child of God, are the beginnings of faith; and the feeling and bewailing of hardnesse of heart, is the seed of godly sorrow.

SECT. XX.

A Second thing that troubleth the Child of God labouring under the sense of want of Grace, is not so much the fear of wanting Grace it selfe, as of wanting such, or such a measure of Grace, as he for­merly had, or which he thinketh Gods Word doth oblige him to have.

Touching the former, thus have I heard The Distresse. some Distressed Soules to say: There was a time when I felt that true of my selfe, which Job so comfortably professeth of himselfe, That I preferred the words of the Lords mouth before mine appointed food. I have known the day when I could with earnestnesse of affection, and feeling of wants pour out my Soul unto God. I could once have wept heartily for my sinnes, &c. But now alas (and with teares he uttereth it) I can find none of all these things in my selfe, and therefore what can I think, but that all this which I have formerly felt, is other then the Hypocrites vanishing flashes?

If this be thy case, know this for thy The Comfort. Comfort. First, that there may be in the best of Gods Children decayes of Grace in part, and for a time. For of the Church of Revel. 2. 4. Ephesus it is said, That she was fallen [Page 90] from her first love; and yet retained the esteeme of a Church, and that even with her Lord Jesus Christ. And of the Philippians the Phil. 4. 10. Apostle saith, That their care did begin to spring againe; which, what else can it argue, but that this their care had had his fall, and winter of decay? And of the best of Gods Saints living, who is there, that doth alwayes hear with equall attention, reverence, and cheerfulnesse; or pray with like earnestnesse of desire; feeling of wants, and assurance to be heard? Or doth doe any thing in Gods Service at all times, as at some times? Secondly, thou must also know, that there is no de­cay of Grace in Gods Child so great, but by Gods blessing in the use of the meanes sanctified to that end, may be repaired a­gaine, and restored to its wonted perfecti­on. The Church of Ephesus formerly men­tioned, was fallen from her first love; yet is she advised by Revel. 2. 5. Christ, To remember from whence she is fallen, to repent, and to doe her first workes again. The Church of Revel. 3. 2. Sar­dis likewise was so farre decayed in respect of her former estate of Grace, as that all her first Graces were even now ready to die: and yet is she exhorted still to strengthen that which remaines, yea, though it be ready to die. And doth Christ exhort to that (thinkest thou) which he will not have, or [Page 91] may not be done? Oh farre be this from thee, or any other, to think!

Well then, if this be thy case, and thou findest thy self clean alter'd from what thou formerly hast been, I will not deny but that thou hast just cause of Sorrow, but of Despaire thou hast no cause at all; for loe, there is yet a possibility for thee to streng­then that which remaines, and is ready to die: there is yet a spark left within thee, which being stirred up [...]. 2 Tim. 1. 6 and blown, may be brought to such a measure of Holy Heat, as may restore thee again to thy wonted Fer­vency.

And therefore, when this dull fit doth at any time come upon thee, doe not (as the Devill would have thee) conclude from hence, That there is no help for thee in thy God, but rather doe as Psal. 51. 10, 11, 12. David did: Goe unto God, and pray unto him to quicken thee, and to put new life of Grace into thy Soul, and to restore unto thee the wonted joy of thy Salvation: using, together with it, all other meanes sanctified by God to that end; and amongst the rest especially, a more carefull, and conscionable atten­dance on the Publique Ministery of the Word.

SECT. XXI.

BUt it may be thou art not so much The Distresse. troubled at the want of that measure of Grace which thou formerly hast had, as at the want of that measure of Grace which thou dost think that Gods Word obligeth thee to have. Thou thinkest per­haps, that thy Faith is not so strong, thy Love not so affectionate, thy Obedience not so entire; no Grace in thee such, and so great as it should be, and therefore canst not perswade thy selfe that thou art one of Gods Chosen, seeing so little a measure of Grace appeareth to be in thee.

If this be thy case, thou must know this The Comfort. for thy Comfort. 1. That the least mea­sure of Grace, is as truly Grace as the greatest. Perhaps another Man may have a stronger Faith then thou hast, yet thou mayst have as true a Faith as his: and so of all other Graces: for diversity of Degrees in the quantity of a thing doth not take away, & annihilate the Existence of Being thereof. A small drop of Water is as well, and as truly Water, as the whole Ocean. A little spark is as well, and as truly Fire, both in respect of substance, and quality, as the greatest Flame. And a little Man, is as truly a Man, [Page 93] as the greatest Gyant. And so is it with Grace, the smallest measure thereof that Gods Child hath, or may have, is as truly Grace as the greatest.

2. Thou must know that the least mea­sure of Grace which Gods Child hath, or may have, being in sincerity, findes accep­tation with God See Doctor Slaters Serm. on Prov. 18. 14. Non ex gradu aut mensura fi­dei vel poeniten­tiae dependet ju­stificatio, sed ex veritate. Dave­nant. in Colos. pag. 21.: for he measureth the Graces of his Children not by quantity but by quality, not by muchnesse, but by since­rity. He will not enquire how great, or how little, but how sincere those Graces are which are in his Children. Faith, if it be 1 Tim. 1. 5. unfaigned, though it be but as a grain of mustard-seed: Obedience likewise, though it be mingled with many weaknes­ses, yet if it be Rom. 6. 17. hearty, hath promise (b) Mat. 17. 20 of gracious acceptation. It is now under the Gospell, as it was in the Sacrifices under the Law, where not the price, and value of the gift, but the ability, and affection of the offerer was respected. For Nec intue­tur Deus quan­tum quilibet va­leat, sed quan­tum velit, & quicquid vis & non potes, Deus factum compu­tat. Aug. God re­specteth not so much what we can doe, as what we would doe, and that which we would per­forme, and cannot, he esteemeth it as if it were performed. And so much the Apostle wit­nesseth in a case not much unlike; If there be first 2 Cor. 8. 12. (saith he) a willing mind, it is accepted according to that a man hath, and not according to that a man hath not.

3. Thou must also know this, that the [Page 94] smallest beginnings of Grace, are Mat. 25. 29 pledges, and assurances of a greater measure, where there is thankfull acceptance, and conscio­nable use of those already received to the glory of the Bestower.

4. And lastly, let not this be forgotten, that what thou wantest in respect of any measure of Grace in thy selfe, thou hast it supplyed in Christ, thine Head Joh. 1. 16.: For of his fulnesse we all receive, and that Grace for Grace: And my God (saith Phil. 4. 19. Saint Paul) shall fulfil all your necessities through his riches with glory in Jesus Christ. Or if this were not supplyed in him, yet in him it is so fully punished, as that to thee which art Rom. 8. 1. 33. 34. in him, it shall never be imputed.

SECT. XXII.

THe third and last thing that troubleth the Child of God, labouring under the sense of the want of Grace, is a fear, and jealousie, that in the Graces which he hath, he wanteth sincerity.

For thus, some of them in the time of Spirituall Distresse use to say; True it is, that heretofore I have performed many excellent things savouring of Grace; but what will all these profit me, considering that in them all, I have played the grosse [Page 95] See Doctor Sclaters Serm. on Pro. 18. 14. pag. 21. &c. See Mr. Boltons Instruct. ubi supra. pag. 473. Hypocrite; for my Conscience (which is to me in stead of a thousand witnesses) doth now tell me, that either for fear, or fashi­on, or vain-glory, or hope of temporall benefit; or for some other carnall respect, I have performed them all. And it may be this is thy case.

If it be, this thou mayst know for The Comfort. thy Comfort; that suppose thou hadst been so grosse an Hypocrite in the perfor­mance of all these, as thou dost conceit, and imagine; yet Hypocrisie, as long as it is felt, and grieved for, and is by present purpose of heart, and future endeavour of life, intended to be striven against, and resisted, is no more prejudiciall to the Sal­vation of Gods Child, then is any other sinne which he hath committed. I deny not but that Hell fire is the Mat. 24. 51. portion of Hypo­crites, but it is of those Hypocrites onely which live, and die Hypocrites without Repentance, and of no other. And there­fore, if heretofore thou hast been such a one, call now upon God for mercy for it, pray to him for grace to be more sincere hereafter; and withall, use the See Mr. Dyke of the deceit­fullnesse of the Heart. pag. 380. Doctor Downā on Psa. 15. pag. 26 & 53. &c. M. Byfield on 1 Pet. 2. pag. 29 M. Hierons Works. vol. 2. pag. 160. &c. M. Harris on Mat. 5. pag. 295. M. Schudders Dayly Walk. pag. 373. means of sincerity which Gods Word hath set down for that end, and then thou needst not doubt, but that this thine Hypocrisie shall [Page 96] be forgiven thee, how foul, and abomina­ble soever it hath been in the eyes of God, or of thine owne Conscience. And thus far also touching those Distresses of Gods Children which respect the time present. Now in the last place follow those which respect the time to come.

SECT. XXIII.

ANd all these we may referre to one generall, and common head, and that is a fear arising in the hearts of Gods Chil­dren lest they should not (considering their own weaknesse, and their Adversa­ries great strength) be able to persevere, and hold out unto the end, without which they know there is no hope of Salvation. And if this be that which troubleth thee, then know thou this for thy Comfort. That he, which is See Master Hookers Serm. in Hab. 1. 4. pag. 6. 7. &c. Mr. Hierons Workes. vol. 1. pag. 365. & 626. once the Child of God, and in the estate of Grace, though he may fall fearfully, (as David, Peter, and others of Gods Children have done) yet Jer. 8. 4. fall totally, or finally, from Grace he cannot.

And that this is so, it may plainly appear by that which we read to this purpose in the Scriptures. For therein we find, first, touching God, that he will never totally, [Page 97] or finally, withdraw his Grace from his Child, which he hath once given him: For with him there is no Jam. 1. 17. shadow of turn­ing. The Esay 54. 8. mercy wherewith he hath compassion on his Elect, is like himself, Everlasting, and so is his Jer. 31. 3. Love. Yea, those gifts of his which accompany an ef­fectuall Calling, Rom. 11. 29. [...]. are without Repentance: that is, they be such, conferring of which he never repenteth him: Nay, he rather Luk. 8. 18. addes more Grace alwayes to his Chil­dren, then takes ought from them.

Secondly, as God will not withdraw his Grace, so the Devill cannot extinguish it: he will endeavour indeed to doe it, but his power is abridged. For 1 Epist. John 4. 4. greater is he that is in you, then he that is in the world. And Christ hath promised, That Mat. 16. 18. Hell-gates shall never be able to prevaile against those that are his.

And thirdly, if we fear our See Doct. Sclatcr on 1 Thes. 5. pag. 443. owne weaknesse, this may be our Comfort, as the same Scripture will tel us 2 Cor. 12. 9.. 1. That God will perfect his power in our weakness, and make us Ibid. ver. 10 strong in him when we are weakest in our selves: at least, he wil not 1 Cor. 10. 13 suf­fer us to be tempted above that we are able to bear. Or 2. If at any time he should, he will keep us even then by his owne 1 Pet. 1. 5. power unto Salvation: and though we should take a fall, yet shall we not utterly be [Page 98] cast off, for he will not put under Psal. 37. 24 his hand, and stay us.

Againe, here might be considered for our further Comfort, that our estate now, is better then was See B. B. Lakes Sermons. part 2. pag. 48. Adams in his Crea­tion: for he was left for standing, or falling, to the power of his own will, he had his per­severance in his own hands, which we have not; but Christ hath it for us, who is a surer keeper, and will keep both it for us, and us by it unto the end, in despight of all his, and our Enemies. For none can take us out Joh. 10. 28. of his hands, nor separate us from Rom. 8. 35. 38, 39. his love. And therefore doe not cast thy selfe down any longer with such causelesse feares of thy finall, and future estate, but rather comfort thy self, both in respect of these, and all other thy Spirituall Distresses, with such Comforts as God in his Word doth afford thee. And because thou mayst alwaies have at hand, such places of Scripture whereon to study, & meditate; I have hereafter following, set downe a Catalogue, or summary Collection of such Scripture Comforts as may be most for thy present use.