A Sovereign Salve

THE INTRODUCTION.

THe Child of God troubled in Mind, and distressed in Conscience, needeth Directions for two things: for his Practice, and for his Knowledge.

I put Practice first, because, though in all • ledge • there estates of God's Child, Knowledge • ledge • ust go before Practice, yet in this parti • ledge • lar, there can be no sound knowledge attained unto, without precedent practic • redge •

Now the practice of God's child in th • redge • distressed estate, hath reference, either • redge • that which he is to do, or to that which • redge • is to leave undone.

That which he is to do, hath farther r • redge • ference to four particulars: for either • redge • respects himself who is Distressed: or • redge • God, who is the Author of his Distress • redge • or his spiritual Enemy, Satan, the mean • redge • and instrumental cause of his Distress: • redge • his Brethren, the fellow members of Ch • redge • his body, who formerly have been th • redge • Distressed.

SECTION I.

TOuching himself who is Distressed this is carefully to be practiced.

1. And before all things, let him loo • redge • to the estate of his body: for though trouble of mind doth not always ar • redge • from distemperature of body, yet s • redge • dome is there trouble of mind seen • redge • which is not accompanied with very gre • redge • distemperature in this kind, especially • redge • Complexions subject to Melancholy whereby the former trouble is much i • redge • creased, the parties being by this means made less capable of good Counsel, and more fit for Satan's Temptations to work on, who are thus Distempered.

And therefore my first advise, and counsel to such, is this. As soon as thou doest begin to be thus troubled in mind, send speedily for some Godly, and learned Physician for thy body, and be content to be ruled, and advised by him in the course of Physic, that he shall prescribe thee, whatsoever Satan shall suggest into thy mind to the contrary. For I know, he will be • ledge • ufie with thee (as he hath been formerly with others of God's Children in like case) to seek to dissuade thee (if possibly he can) from this course, as knowing none to • ledge • e more prejudicial 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 Physician to • ledge • hom thou sendest be not Baal-zebub, the God of Ekron; I mean 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 Satan by • ledge • athan, they being no other then the very • ledge • struments, and limbs of the Devil. And • ledge • uch better were it to want Cure, then to • ledge • ave the Devil for thy Physician. And surely he is thy Physician, and not God, whe • redge • thou sendest to such people for health. An • redge • therefore though thy ignorant neighbors and graceless friends that are about thee shall advise, and urge thee in this time o • redge • need to send to such justly suspected persons, hearken not unto them, nay hat • redge • their advise, as bad as Satan himself, an • redge • resolve rather to suffer any inconvenienc • redge • in thy body, where more lawful mean • redge • cannot be had for help, then to use suc • redge • whose help cometh wholly from Satan. Fo • redge • be thou assured of this, that Satan, who • redge • thy deadly enemy, and desireth nothi • redge • so much as thy destruction, cannot wis • redge • thee so well, as to procure thee health • redge • body, unless it be to procure greater hu • redge • by it unto thy soul.

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

2. After thou hast thus rectified t • redge • distemperature of thy body, and art • redge • means of it made capable of good cou • redge • sell for thy souls health: my next advise • redge • that thou speedily send for some Godly and learned Minister of God's Word, (that Interpretour, one of a thousand, as Job calls him, Job 33. 23.) upon whose fidelity, and secrecy thou darest rely; and discover unto him what that is, that doth most trouble thee, that so he by his learned advise and Godly counsel, may through God's 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 mind to any near, or dear friend about thee: For temptations smothered, as fire, burn more inwardly: And like inward 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 Satan by suggesting shame, or fear of danger or the like unto thee, will seek to dissuade thee from, but believe him not in this neither: for the shame, or danger be it what it will be, cannot be comparable to the least comfort that will by this means redound unto thy soul. Others of God's Children in this case have tried it, and their experience may be to thee a proof sufficient of the truth of it.

But here I must also give thee these Caveats. I. If it be sin that troubleth thy conscience, content not thyself only with a general acknowledgment of sin, but descend further to particulars, yea to that very particular sin, which above all others doth most trouble thee. I have seen some thus distressed dealing with God, and his Ministers in confession of their sins as Nebuchadnezzar with his enchanters about his Dream that he had dreamed, he told them, and desired an interpretation, but what his Dream was he could not tell. So these confess themselves Sinners, and cry out that they are grievous Offenders, and desire pardon, but wherein they have sinned, and what their sins are, they cannot, or will not tell.

But how can the Physician help him that saith he is not well, but will not tell him where? And how can the Physician of the Soul comfort that sinner, which is thus Soul-sick, and will not tell what sin it is that troubleth him? Nay perhaps though he may do it to others, not thus distressed, by applying general comforts to general distresses: Yet in this case where there is a particular cause of a particular Distress, I never heard of the particular Distress cured, without the particular cause first opened: and let me tell you mine experience in this kind. I have observed the disposition of most in this misery to be such, that except they can find Comfort touching the very particular thing that was the occasion of their Distress, there is little or no ease brought to the Distressed.

2. As I do persuade thee to discover thy particular sin, which is the cause of thy Distress, so I would also persuade thee to discover with it (as near as thou canst) all the circumstances whereby Satan seeketh to aggravate it unto thy conscience. For sometime Satan frameth his Distresses not so much from the sin it self, that is committed, as from the circumstances of it, attending it in the committing, using those as tenter-hooks to stretch it by, to the utmost rack of aggravation. And therefore the safest course here, and that, that is likely soonest to find ease, is to discover even these circumstances too. To the Physician thou wilt discover even thy mos • redge • shameful Diseases, the fruits of thy filthies • redge • wickedness; and in case thou shouldest her • redge • conceal but one circumstance, it may cos • redge • thee thy life: surely so thou must do her • redge • too, or thou must look for the like issue. Let me here also tell thee, what I have known: I have known in this kind 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 kind thou mus • redge • take heed, and beware of Spiritual guile in hiding ought; so of the same Spiritual guile too, in relating ought for a cause of thy trouble, which is not: For, herein thou wilt give Satan a greater advantage against thee, then before he had, and thou thyself wilt be as far to seek of Comfort, and Ease, as ever thou wert, notwithstanding this thy Confession. Nay, many times such deceitful dealing with our Spiritual Physician, makes him apply a clean 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 mind, be as careful to avoid Collusion, and Deceit, as Reservation.

SECT. II.

THe second sort of things which the Child of God is to do in this time of spiritual Distress, respects his God. And they are two: the first is to Pray unto him, and the second is to give him Thanks.

Thouching Prayer, this advice I give thee. 1. (Because they that are thus Distressed, commonly complain that they cannot Pray.) I would have thee always to remember, that thou do pray as thou canst, though not as thou wouldst, or shouldst: For better is 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 God's Spirit within us will help our infirmities, and make us pray acceptably, though (to our seeming) we pray uneffectually: it being a privilege • ledge • elonging unto God, to know the meaning of his Spirit, praying in us, when we know it not ourselves. And 2. That our Prayers, though in themselves; and as they come from us, be never so imperfect, yet before they come unto God, they are made perfect by Jesus Christ: It being a part of his Advocation to propitiate as well for our weaknesses, and imperfections i • redge • Prayer, as for any other of our Sins whereof we stand guilty in the sight of God.

Again, (because such distressed Soul • redge • do most commonly more distaste the Form of Prayer, then the Action of Praying, a • redge • not enduring any long, or set Form o • redge • Prayer to be made, either by themselves, o • redge • others in this time of their Distress) therefore my second advice is this. If the case stand thus with thee, have a care that though • redge • be the more frequent in shorter, and Sententiary ejaculations, and Expressions o • redge • thy mind unto God, such as was that o • redge • the Publican, O God be merciful unto me • redge • sinner: That in the Lord's 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 do) out of the sense of our present wants, do pass from us with greatest ardency of Affection, and therefore cannot but find soonest audience with God for our present supply: his Word assuring us, That the Prayer of a Righteous man shall much prevail with him, where it is Fervent.

But here remember two Rules. 1. In all thy Prayers for Ease, and Deliverance • ledge • eferre all to the good will and pleasure of • 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 means 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 perform, is to give him Thanks. And touching that, this is also • ledge • ine advice. If thou receive never so little Ease, Release, or Comfort, give thanks • ledge • nto God for that, and this will be a means • ledge • hat in God's good time thou shalt find • 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 God's Child is to do in this time of Spiri • ledge • uall Distress, respects his Spiritual 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 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 though • redge • art wholly cast out of his sight, because he th • redge • grievously afflicteth thee: which was Jonah • redge • his Temptation. Or that it is in vain • redge • serve God, considering he so punisheth thos • redge • that serve him, and letteth the wicked go free • redge • which was David's Temptation, or the like Let it be thy care to withstand them, ( • redge • possibly thou canst) at the first suggestio • redge • for so thou shalt be sure to be rid of Satan for the present, it being his propert • redge • cowardly to fly from, where he finds he i • redge • resisted: and shall free thy Soul 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 Spiritual enemy, which I would also have thee to perform, is this, to have a care that after one Temptation is ended, thou expect, and prepare for a new assault, using the time of Satan's Intermission, as a breathing time to recover strength against the next Encounter. For as Soldiers besieged, after they have sustained one assault, and given their Enemies the Repulse, do not securely give themselves to idleness, 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 . So when thou hast withstood some of Satan's Temptations, and given him the Repulse, thou art not to give thyself to rest, sleeping in security, as though thine Enemy were wholly overcome : But rather, in the Intermission of this Spiritual Conflict, thou art to prepare thyself against the next assault, using all means to confirm thy strength, where thou discernedst in the time of Fight, that thou wert most weak, and more strongly to Arm thyself against those Temptations which thou foundest most forcible, and powerful to prevail against thee.

SECT. IV.

THe fourth and last thing which the Child of God is to do in this time of Spiritual Distress, respecteth the Godly, his Fellow-brethren in Christ, who formerly have been thus Distressed, but are now (through God's mercy) Delivered. And that is, to confer with them, or with others about them, the better to lea • redge • what God hath done for their Souls; 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 do confer with such, • redge • often as thou canst, that can Experime • redge • tally relate unto thee, what God in th • redge • kind hath done for their Souls, or ca • redge • show thee what God hath done for oath • redge • in like case. For, hearing them relate th • redge • deep Distresses wherein they have been, an • redge • God's wonderful mercy towards the • redge • in their Deliverance; it will both encourage thee to bear with more patience thy present Trouble, and with greater assurance of Comfort, to wait for God's appointed time of thy Deliverance hereafter.

And secondly, if thou shouldst meet with no such living precedents of God's favou • redge • vouchsafed in this kind, I would then advise thee to peruse the Monuments o • redge • the Dead, and to call to mind the Examples of Job, David, Heman • redge • and the like Saints of God Registred in Scripture of purpose for the Confirmation, and increase of thy Patience, Comfort, and Hope, evermore remembering, that though they were implunged in far deeper Distresses, then thou art, or canst be, yet they found an happy Issue in the end to God's Glory, and their own Souls unspeakable Comfort.

And thereby assure thyself, 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 God's dealing with his Children in this kind, is Exemplary, he showing in one, what all in like case may on like Conditions expect. And thus have we seen what the Child of God is to do in this time of Spiritual 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 do not muse, and meditate on his present Miseries, or recall to mind those that are past, or through fear anticipate those that are to come.

And the Second is, that he do not reason, and dispute with Satan in his private thoughts, or otherways.

Unto both which (we find by experience) that the child of God is too too much subject at this time: And that many of them for want of a godly care, and Christian endeavor to withstand them, have been driven by means of them to fearful extremities. Now that thou mayest the better take heed of them, and learn 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 Idleness, which are the Parents commonly, or the Nurses of such musing thoughts.

As for Solitarinesse, the best way to avoid that, is to keep thyself always i • redge • the company of God, or good Men.

Thou art in God's company then more especially, when either God talks 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 perform, and in performing of i • redge • doest intend, and mind what thou art about, thou mayest truly say of thyself a • redge • sometimes that Roman Captain di • redge • of himself, Thou being alone, thou art not alone, for thou hast God to bear thee Company. The company of good men, is also a very good means to avoid solitariness. I say of good men, for if they be not good, I • ledge • eane such as fear 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 four sorts of People especi • ledge • lie: 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 • old persuade thee to laugh these thy • ledge • rrowes out of countenance, by joining • ledge • ith them in mirth, that is either immode • ledge • te, or immodest, or to drown thy grief • ledge • y excessive drinking, or the like. For the • ledge • est good that these can do 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 • eat 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 • Spiritual wisdom and Christian expe • redge • ence in businesses of this Nature) mo • redge • hurtful, then helpful to those to whe • redge • they speak it.

The third, are men extremely Rigid, a • redge • too too tart, and harsh in their beh • redge • viour and carriage towards God's 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 balsam • redge • Comfort, and discreet counsel, to g • redge • unto thee (the grieved patient) any • redge • freshing.

And the fourth, and last, are those w • redge • being in the contrary extreme are too • redge • sorrowful, and over passionate, for th • redge • will 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 thyself.

The other means to prevent such • redge • sing, and Meditation in time of Spiriti • redge • Distress, is to avoid Idleness: for • redge • • ledge • Idle man's Head is the Devils Shop, wherein • ledge • e is never more at work, then when we are • ledge • dle: Idleness 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 Sin; like standing Pooles natu • ledge • ally prepared, and pregnant to breed, and • ledge • eed the Vermin of vilest thoughts, and • ledge • nnaturall Filth: yea, like thorough-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 • : which are Prayer unto God, reading • ledge • God's Word, Godly Conference, and the • ledge • ke: I would have thee carefully, and con • ledge • ionably to employ thyself in the honest works • ledge • d labors of thy particular Calling. For • ledge • ese conscionably followed, as they are • ledge • od to free the mind from present evil • ledge • oughts, so they have seldom gone without blessing from God for the further come • ledge • rt of those that have followed them.

But yet excessive and unremitted labor, • ledge • th proved to some in this case as hurtful as Idleness; 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 • pains, and in performing the duties o • redge • piety, and of thy calling, the better to p • redge • out of thy mind 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 unlawful, 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 thyself therewith, may exerc • redge • and keep thy mind employed, as well (if • redge • more) then thy Body; those being the b • redge • Recreations at this time, that do wh • redge • take up the mind, and keep it from woe • redge • thoughts; such as is playing at Chess, whi • redge • I have therefore judged ever best, and m • redge • conducible to this present estate: but herein let every man be fully persuaded in his own mind, as the Apostle exhorteth in like cases.

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

4. And lastly, I would have thee especially to take heed that thou do not use such • ledge • ecreations too much at the first 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 other ways thou wouldst, and oughtest to make. And therefore in the first place always remember to give way unto Godly • ledge • sorrow for sin, which is the cause of this • ledge • hy present affliction, and use this Cross • 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 other ways would be tired with the weight, & continuance 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 always too little, and far shor • redge • of that it should be: but only mitigat • redge • thy grief for thy present misery, which to • redge • too often is excessive, and immoderate▪ For as the Salve being rightly applied t • redge • the Soare doth heal, and cure it; so this medicine of lawful Recreation, if it be we • redge • applied to that sorrow which is occasion • redge • by this thine Affliction, will do thee mu • redge • good, and help to recover thy Spiritu • redge • health: whereas other ways, if it be mi • redge • applied unto thy sorrow for Sin, whi • redge • is a saving Grace, and one of the sound • redge • parts of a true Christian, it will be like • redge • plaster 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 needless pain:

SECT. VI.

SEcondly, touching Reasoning and 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 spiritual Distress • redge • I give thee this advise.

That (whensoever 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 reasoning and disputing the case with him in thy private thoughts, or other ways, (for this is that that he desireth) but rather, 1. Repell him, and his suggestions with vehement detestation and disdain, as Christ did, saying, Avoid Satan, Mat. 4. 10. Or 2. as Hezekiah did spread that blasphemous Letter, Isaiah 37. 15. before the Lord, so do 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 Savior, who hath taken upon him to be not only thy Redeemer, and thy Mediator, and Intercessor unto God his Father, but also to be thine Advocate to plead thy cause, and to answer all suites commenced against thee, both by God's Justice, and the handwriting of the Law, and also by Satan, and all his Hellish instruments. Nay, he is not only thine Advocate, but thine Husband too, and as thine Husband he both must, and will defend thee in all just Actions brought against thee, either by Satan, thine own Conscience, or any other. For the Husband standeth answerable for the Wife: & it is a • redge • idle plea in the Law , 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 Tribunal, 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, go 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 practice in this time o • redge • spiritual Distress. That which followet • redge • is for the Direction of thy knowledge.

THE INTRODUCTION.

THE other thing for which the Child of God needeth Direction in this time of Spiritual Distress, is his Knowledge.

And touching that, I give thee this advise, whosoever thou art, that art thus Distressed.

• 1. That thou labor to know those things which may help to increase thy patience. And
• 2. That thou labor to know those things which may help to further thy comfort.

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.

1. That God is the Author of thy Distress, 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 means, and help to beget patience in God's afflicted ones, the Scripture do plentifully show us.

The consideration of this made Aar • redge • to hold his peace, David to be dumb, a • redge • not once to open his mouth: And the like w • redge • read of Hezekiah, Eli, Job, and others of God's Saints mentioned in t • redge • Scriptures.

Nay not only Scripture, but even N • redge • ture too, doth teach us this truth, for what beast do we see, or know, though nev • redge • so Savage in himself, 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 though • 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 feed 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 eternal happiness hereafter.

SECT. II.

SEcondly, it will much help to the increase of thy patience, if thou wilt but consider, that thy sins have deserved this, and a great deal more at the hands of God; Yea Hell fire it self, if God should have dealt with thee in his justice. For if every 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 momentary affliction, seeing that God by this freeth thee from everlasting torments? For when thou art thus judged (saith Saint Paul) thou art chastened of the Lord, that • ledge • hou mayest not be condemned with the world.

SECT. III.

THirdly, it will much help to the increase of thy patience, if thou wilt but consider, that others of God's Children, as • ledge • ear unto him as thyself, have endured the • ledge • ike affliction before thee, and that others after • ledge • he must endure the like too: It being a thing incident to all that are Sons, and not Bastards in God's account, in one degree, or other, first, or last to be thus afflicted. Now how can that burden bu • redge • be easy to one, which is carried by all? I • redge • thou hadst gone alone in an uncouth way • redge • which had not been beaten, and track • redge • by others of thy godly Brethren, thou had • redge • had some cause of complaint, and might • redge • have been dismayed in the passage: B • redge • there being in it the prints of so man • redge • footsteps of God's dearest Children, whic • redge • have gone before thee, and thou having • redge • many to accompany thee now, and t • redge • follow thee hereafter, why should it be • redge • so tedious, so irksome unto thee to go 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 others of God's Saints, ha • redge • endured not only the like, but a far great • redge • measure of affliction in this kind, then th • redge • hast endured: As Job, David, and su • redge • other Saints of God. I confess it is a fau • redge • too general, and common for men in th • redge • case, falsely to complain, that their bu • redge • then of affliction is heavier then other me • redge • But I make no question, but if all the faithful, that either are, or have been thus afflicted, should agree together to cast all their Crosses, and miseries in this kind into one common heap, to the end that there might out of the whole be an equal part shared to everyone; that the most of those who came thither whining, and complaining, would rather take again their own burden which they brought, and go their way, then yield to have a share in that proportionable division; and that thou amongst the rest wouldst be one.

SECT. V.

FIfthly, it will much help to the increase of thy patience, if thou wilt but consider what thy Savior Christ hath endured in this kind for thee. His bodily pains were many, and great, but they were nothing in comparison of those which his Soul endured. Neither man, nor Angel can conceive the taking, in which that heart was, which without all outward violence, merely out of the extremity of his own passion did send forth, through his flesh, and skin, not some faint dew, but sweat like drops of blood trickling down to the ground. Only this much we do believe, that 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 Soul for us.

And if Christ have endured so much for thee, why shouldest thou think it much to endure so little for him, so little fo • redge • thine own sins, which made him endur • redge • so much, that was without sin? A Patient cannot have a stronger reason to move him to take a loathed, and suspected potion, then to see his Physician before him, content not only to taste the medicine, bu • redge • to drink a much stronger draught of the same kind in a double quantity: So there cannot be a more effectual motive to persuade thee to drink of this bitter C • redge • of Christ, then to consider that he himself, hath not only begun to thee in the sam • redge • Cup, but hath drunk a far greater draught, then he expecteth thou shouldest pledge • redge • him, even the very dregs thereof unto th • redge • bottom.

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 thee under this affliction: which (as far as we may conjecture) is one of these three, either for the chastisement of sin past: or for the trial of Grace present: or for the preventing of sin to come. For which end soever it is, it cannot be but for thine unspeakable good.

Suppose it be for the first end, for the chastisement of some sin 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 Surgeon, and yield thyself into his hands, to be used at his discretion for the curing of thy Body: yea thou canst be content, that he shall not only apply healing Plaisters, but tormenting Corasives, and that he should search the Soare to the bottom, launce, and sear it, yea and cut off a Member too, rather then the whole Body should be by that means 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 mayest not by striving, and struggling hinder him in his Courses. And therefore if in uncertain 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 again into his old grief, or by some new accident into a worse: thou art content to endure all these miseries at the appointment of a mortal man, who often is unfaithful, seeking more his own gain then thy health; and often unskillful, neither truly knowing the nature of thine infirmity, nor the means how to cure it: How much more then shouldest thou with all alacrity, and cheerfulness endure this thy present affliction, seeing it is used as a Medicine, and Salve by thy heavenly Surgeon 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 will by this means recover thee unto a perfect, and never decaying health, as being one that is most faithful, and careful over thee, and in his wisdom, and skill infinite, and all-sufficient for the effecting o • redge • the cure, say therefore here with that goo • redge • Father 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 • the trial of thy graces present: and how can this but serve to increase thy patienc • redge • too?

Thou art content to have thy Gold try • redge • to know the goodness of it: thy Diamo • redge • tried, to know the worth of it; thine Armor tried 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 trial.

True; but the end of God's trial of thee at this time, is not to better his own knowledge of thee, but to make thee better known, both to thyself, and others.

As for thyself, 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 hast. Or contrariwise thou art many times so dejected at the sight of thine own infirmities, that thou thinkest that thou art not, or hast not that, which indeed thou both art, and hast. And therefore the Lord bringeth thee unto this trial, that thou mayest come to a true estimate of that which is in thee: and neither overweene, nor magnify thy Gifts, and good Parts to be thereby puffed up in • ledge • ride through a conceit of thine own excel • ledge • ency: nor too much vilify, and undervalue • ledge • he Gifts and Graces which thou hast received of him, and so rob him of that glory and praise which his due unto him▪

So also for others: they perhaps heretofore have either overvalued, or undervalue • redge • thy virtues, and good parts, and hav • redge • through mis-conceit either judged the • redge • more, and better, or less, and worser, the • redge • indeed they have been. And therefore, tha • redge • men may not any longer rob God's substantial virtues, and saving graces in thee, o • redge • their due esteem, and deserved comme • redge • dation, nor too highly prize those which t • redge • them thou makest a show to have, but ha • redge • not, he is content to bring thee to the Touc • redge • stone, and by putting thee into this Fier • redge • furnace of tribulation to distinguish his true • redge • Golden gifts from the counterfeit Copper, an • redge • impure Drosse of thy natural, and seemin • redge • abilities, which other ways 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 prevent in thee some sin • redge • in the time to come, to which he seeth th • redge • natural 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 Soldier is willing with all cheerfulness to run through a world of miseries, rather then he would be vanquished, and led Captive by his Enemies: and is content to bear his heavy Armor to endure hunger, thirst, heat, cold, to spend the night in watching, and the day in fighting, that he may in the end vanquish, and put his Enemies to flight: And if the wise Patient be content not only to suffer, but to reward his Physician, 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 Spiritual Warfare against Sin, Satan, and the other Enemies of thy Salvation, when as they serve as means, and helps, whereby thou art enabled to vanquish these deadly Foes, and to obtain over them so glorious a Victory? And with how much more patience shouldst thou at the appointment of thy Heavenly Physician take these bitter Pilles, and Potions, of inward Distress, seeing he useth them as Sovereign preservatives to keep thee safe and sound from the contagion, and poisonous infection of sin, and from falling into those 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 eternal weight of glory: the crown of life; and everlasting blessedness in God's Kingdom when this life is ended. Worldly men we know are content to endure any labor, 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 labor, and to endure much hardness 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 labor for hi • redge • pains. The Merchant also is content to compass Sea and Land, and to run man • redge • hard, and hazardous courses, and all t • redge • get some little wealth, which he is uncertain whether he shall obtain, or having obtained it, whether he shall retain, and enjoy it one day to his comfort.

And if these men can be content to endure all these miseries for such temporary trifles, which they are not sure to obtain, after all their pains and travel, nor to retain them for one day, though they should have them in possession. Then how much more shouldst thou be content to endure this thy present misery, seeing this gives unto thee (if thou take it patiently) most certain assurances of such riches, as being invaluable, and unconceaveable, and are also out of all danger of coming by an accident, to end, or loss, I mean the everlasting possession of God himself, and his everlasting Kingdom. And thus far of those things which are fitting for thee to know for the better increase of thy patience in the time of Spiritual Distress.

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

And because God's Children thus distressed seldom find any ease, or comfort, till their own very particular Distress be touched, and they be comforted in respect of that: therefore for the better furthering of thy comfort in this kind, I will here set down the particular Distresses, which (out of mine own experience) I have found, and (out of other men's observation) I have learned, to be the most usual Distresses of God's Children at this time; together with the particular Comforts, that may serve to comfort them in respect of any such particular Distresses, applying everyone of them to thee in particular, that so whatsoever thy Distress 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, do most perplex, and trouble the minds, and Consciences of God's Children exercised in this Spiritual 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 Sins.

The former Distresses which occasion present Distress to the Children of God, are either such as they have escaped, or such as they have endured.

SECT. IX.

TOuching the former, the Distress is this. I have ever heretofore (saith the Child of God) taken myself 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 troubled in mind, or distressed in Conscience with the fear, or feeling of God's wrath due unto me for my sins, as God's Children use to be at their conversion. And therefore woe is me, sure I am still in Satan's possession, and that strong man armed keeps the palace 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 comfort. 1. Howsoever it be most true, that there can be no new Birth without some terrors of the Law, and straits of Conscience going before it; as there can be no Birth without some pains 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 odds, then others have; some being but sprinkled only in this Baptism, whereas others are even dowsed over head and ears; and some but only made to sip of that Cup, whereof others drink to the very dregs. It is with the travel of a Sinner in his Conversion, just as it is with the travel of a woman in Child-birth: None travels here without pain, ye • ledge • some are like those Hebrew women, which have a quicker, and easier dispatch, then others have. Those converts, Acts 2. in their Conversion had some grudgings, and pricks of Conscience, but yet they had none of Jobs, or David's fits, which held them many days together: for the same Peter that wounded them, presently healed them.

And herein God applies himself for the most part to the several natures, and conditions, and dispositions of his Children. Amongst which some have been more heinous 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 soars (we know) will as easily be let out with the pricking of a pin, as others with the Surgeons lancing. And this perhaps is thy case. Thou art one, who in thy tender years, by means 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 Actual transgressions, wherein others have voluntarily wallowed, and therefore no marvel, if thou have not beheld that grim, and severe countenance of the Law, with so quick an apprehension, as those use to do who have been of so long standing in the ways of wickedness, 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 mayest not sin; and so thou escapest that by a daily practice, which others but once practicing in all their lives, do feel, and smart for. The house that is daily swept hath but little dust in it, and is easily made clean, 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 continual use is grown hard to the floor. So in casting up of Accounts, he that casteth them up every day, shall the 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 perplexed and intricate in the en • ledge • that much pains taking will hardly s • redge • them right.

And why may not this be thy case? though • redge • mayest have done that by little, and little, an • redge • daily, which others do but once, and the • redge • all together. And this may be the caus • redge • that thy fits have been so easy, and scarc • redge • discernible, 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-throws to be assured of that, of which thou hadst but small assurance in the form • ledge • time of thy travel. 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 cometh.

SECT. X.

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

Oh (saith the Child of God) many, and • ledge • reat have been the Distresses, which hi • ledge • hereunto 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 God's 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 myself, 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 God's dishonor, give offense to others, • ledge • nd wound mine own 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 been Testimonies, and Assurances of God's 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 God's hatred, and heavy displeasure, then any way assurances of his love.

If this be thy case, know this for thy Comfort. 1. That this very particular case of thine, was Jobs case, David's case Jeremiah's case, 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 though • 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 Spiritual strength • redge • and state of Grace in, as is the time • redge • Temptation, and Spiritual conflict. If a ma • redge • should come unto thee after thou hast endured much, and tedious sickness, an • redge • should say unto thee, thou didst imagine • redge • thyself a while ago very beautiful, an • redge • exceeding strong, but wast much deceived for if thou wilt but look in a Glass, though • redge • shalt presently perceive that thou art lean • redge • pale, and deformed, and if thou wilt bu • redge • make trial of thy strength, that it is scarc • redge • sufficient to sustain the weight 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 judgment is not to be taken of the Beauty, and strength of the Body in the time of Sickness, but in the time of health. And is not thy case here the like? 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 God's Children use to do.

Is there any reason that thou shouldst thus judge of the grace and strength of thy Soul, in the time of this thy Spiritual sickness, when as thou wilt not judge of the beauty, and strength? of thy Body in the time of thy Bodily sickness? 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 judge of his Spiritual strength, and state of Grace in, as is the time of Temptation, and Spiritual 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 partial in their own case, yet in this estate, and at this time they are most uncharitable to themselves of all other men. At other times they can be content to extenuate their ill Deedes, and to magnify their good, stretching them to the utmost rack that self-conceit, or vain applause can minister. Yet at this time how witty, and even Rhetorical are they to extenuate • redge • that is good in them, and to aggravate b • redge • yond measure, that which is evil, and s • redge • full? And therefore why shouldst th • redge • thus credulously believe thine own judge • redge • meant at this time touching thyself, 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 do t • redge • like at this time? A more uncompete • redge • judge then thyself, thou canst not me • redge • with possibly at this time, of thyself: an • redge • therefore appeal from thyself 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 own knowledge, comfort thyself in God's. So did Hezekiah in that hi • redge • grievous trial. O Lord (saith he) th • redge • knowest that I have walked with a perfe • redge • heart before thee. And so did 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, yet he notwithstanding comforts himself with this meditation of God's knowledge; and when he could not say, Lord, I do 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 smallness, and littleness of it, they could not take notice of it themselves: it being 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 pass unseen, unregarded, unrewarded.

And thus far touching former Distresses occasioning present Distress in the Child of God. Now follow Distresses arising from former sins.

SECT. XI.

ANd these former sins 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 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 though • redge • art troubled for the multitude of thy Sin • redge • and because they have been so many • redge • know this for thy Comfort.

1. That though thy Sins be many, y • redge • God's mercies are more; for his mercy i • redge • like himself, infinite, whereas thy sin • 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 sins may be pardoned as well as few.

2. Know this also, that many sin • redge • have been pardoned too: Why else di • redge • Christ say of Mary Magdalene, That ma • redge • sins were forgiven her? Luk. 7. 47.

3. Know this too, that even thy sin • redge • how many soever they have been, a • redge • also pardoned, and shall never be impute • redge • unto thee for Condemnation, if though • redge • hast truly repented thee of them, an • redge • doest resolve to cast thyself wholly upon Christ Jesus, and God's 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 sins, as at the greatness and heinousness of them. And if this be thy case, know this for thy comfort.

1. That no sin is capable of repentance, but the same is also capable of pardon. Even the very sin against the Holy Ghost should be forgiven, if it could be repented for.

2. That even the greatest sinners upon their true repentance, have been forgiven: Witness, Adam, Manasseh, and the Jews that crucified Christ, who committed • ledge • he most transcendent sins that ever were committed by any that we read of in Scripture, who were afterwards saved.

As for Adams sin, we know, it cast • ledge • oth himself, and all mankind, from the Creation, to the Worlds end, into a • ledge • amnable estate, and also empoisoned with • ledge • he contagion of Original Corruption, the • ledge • odies and souls of all that ever were, or • ledge • hall be borne of woman, the Lord Je • ledge • us only excepted. And yet this man (as the best Divines be of opinion) though • ledge • e had thus cast away himself, and undone • ledge • ll mankind, was received to mercy.

Secondly, for Manasseh, he also was a man of most prodigious impiety, and matchless villainy; he shed innocent blood very much, till he had filled Jerusalem from one end to another: He did that which was evil 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 pass through the fire, i • redge • the valley of the Son of Hinnom. Also, He observed times, and used enchantments, and used witchcraft, and dealt with a familiar spirit, and with wizards. He wrought much evil in the sight of the Lord, to anger him, &c. And yet this great sinner, humbling himself greatly before the God of his Fathers, was received to mercy.

Thirdly, for those which crucified Christ; a man would have thought, that if ever God's justice should have triumphed • redge • ver his mercy, and have denied mercy unto any, it should have been to these: What • redge • To Crucify the Son of God, the Lord • redge • life! Him, who (if any) was to be the Savior and Redeemer of them, and all mankind! To crucify him (I say) and to expose him to such shame and sorrow as they did! Could there be imagined a great • redge • sin? And yet behold upon their true repentance, Saint Peter doth even promise them, that their sins also shall be put away pardoned and forgiven.

3. Know this also for thy comfort, that what mercy God hath shown to these, he both can and will show to thee, if thou shalt truly repent thee of thy sins, as these did. For he is the same God, and Father of mercies, that ever he was; and hath the same mercies for thousand of others, as well as for these: And the more to comfort thee remember, that these are of purpose Registred in the Scriptures, that thou, and all true penitent souls, might confirm their hope in the like assurance of mercy thereby; God showing in these, what all may expect upon the like conditions.

But it may be this is not thy case neither thou art not so much troubled and distressed, because thy sins 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 Comfort, That the longest continuance in sin is no way prejudicial to his salvation, to whom God at the last vouchsafeth the Grace of true Repentance. He that came into the Vineyard to work at the eleventh hour, had his penny at night, as well as he that came at the first. And who knoweth not that the penitent Thief, repenting at the last gasp, was promised by Christ a place in Paradise?

And therefore if thou have spent never so much time of thy life past in sin, and canst now assure thyself, that thou doest truly and unfeignedly repent thee of this thy sinful course of life past, and art desirous to redeem the time, that is yet left thee, to consecrate it, to more holy, and sanctified courses; thou hast no great cause to be dismayed for thy former long continuance in sin: for though late Repentance be seldom true, yet true Repentance is never too late.

But perhaps this is not thy case neither; go on then to the fourth and last: What Art thou troubled because thou hast so often • redge • fallen back again into the same sins after Repentance?

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

1. That even the dear Child of Go • redge • may fall again and again into the same si • redge • after Repentance: for what should hind • redge •

First, the same imbred Corruption (though • redge • not in the same measure, and power) remaineth in the best of God's Children afte • redge • Regeneration, that was in them before and is as ready again, to yield to Sata • redge • temptations for the committing of t • redge • same sins, 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 • bred Corruption, they may fall into the same sins again into which they have formerly fallen.

Secondly, there is the same Devil to tempt; and seeing his desire is to make us beyond measure sinful; and knowing there is no way better to do it, then by implunging us often into the same sins; and especially into those, whereof we have made show and profession to have repented: how can we but think that he will be as busy to tempt us (if God permit him) to the same sins, as well (if not more) then to any other?

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

2. Thou shouldest also know, and consider, that the promise of pardon in the Scriptures, is not made only to divers sins once committed, but is extended to the same sins committed divers times Yea, to all sins whatsoever, whereof we truly repent. And therefore though thou have fallen again into the same sins after Repentance, yet this may be thy comfort, that none of all these thy sins shall be able, either to exclude thee out of the number of God's children, or debar thee of his pardon, if thou canst as duly, and as truly repent thee of them, and ask God forgiveness for them, as thou doest daily commit them.

3. And lastly, thou shouldest also remember and call to mind (as others of God's children have done in the like case) what mercy in this kind God requires of man, and he would have him to show to his offending Brother; for he would have him to forgive him, although he commit the same offenses often against him, if he come and acknowledge his fault, and be sorry for it: And shall not he himself, upon our true repentance, then (think we) forgive us, although after the same manner we do offend him?

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

Our mercy is but a spark of his, infused into us by his Spirit; and shall a spark do more then the whole fire? Shall there be more in the stream, then in the fountain▪ More in the river, then in the main s • redge • No, no, it cannot be. Far be it then from thee to despair of God's mercy towards thee in that, wherein (by God's own appointment) man may not despair of mercy from his offended Brother.

SECT. XII.

THe second kind of former sins, which do occasion present distress in the child of God, are such as he feareth he hath committed. And here I have observed the fear of two sins especially to have occasioned distress to the child of God. The first is a fear lest he have any way, or at any time in his extremity, and through the violence of temptation, yielded his consent to Satan, in that fearful temptation of giving himself body and soul to him. And the second is a fear lest he have committed that great and unpardonable sin 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 yielded thy consent unto him) is a Lyar, and such a Lyar, 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 do with one that is a common Lyar, and such a one as thou knowest doth seldom or never speak truth, thou wouldst be well advised, before thou wouldst give any great credit to him, or his words; yea, though he should not only say, but swear it were true: And therefore how much more shouldst thou be well advised, before thou give credit to Satan in this particular, who can speak truth in none, unless it be to gain further credit to his lies in some other thing.

But Secondly, suppose this, that Satan now seeks 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 do • redge • say; and another thing, which thou wouldst do: or say, of thine own accord, being out of that extremity. Now whatsoever thing, in this case, Satan doth, through the violence of Temptation, enforce thee to do or say, rest thou assured of it; it is his sin, and not thine; and that he shall answer to God for it, and not thou.

Again, 2. know this, that it is one thing to give that which is a man's own, and which he may freely dispose of; and another thing to give that which is another man's, and to which he hath no right: If herein thou hadst given Satan that which had been thine own, and of which thou mightest freely have disposed, then surely thou hadst had just cause of fear: But here the case is otherways; for if thou have thus given thyself, body and soul, to Satan, (as thou art afraid 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 Christ's, and not thine own; and therefore it is not in thy power to make good this thy gift, but in Christ's; 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 Hell gates shall never prevail against those that are his; and that those whom God his Father hath given unto him, he will keep; not suffering Satan, or any 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 Satan's right, title, and interest, which by this, or any other means, he may pretend to have in thee; and the blood of Christ apprehended and applied to thy soul by a lively faith, can cancel any handwriting which he ha • redge • against thee, though signed with thine ow • redge • blood.

The other sin which God's child fe • redge • reth that he hath committed, is that gre • redge • and unpardonable sin against the Ho • redge • Ghost.

And if this be thy case, know this for th • redge • comfort,

1. That he that is the child of God ca • redge • not commit this sin. There is no other wickedness so odious, or abominable but even the dear child of God (being le • redge • to himself) may fall into it: But into thi • redge • he cannot possibly fall. And this Sain • redge • John assureth God's children of, We know (saith he) that he that is borne of God sin • redge • not. And there he speaketh of this very sin, as the best Expositors generally both Antient and Modern, do with o • redge • consent affirm.

2. Know this also, that not every grievous sin against knowledge and conscience, is this great and unpardonable sin against the Holy Ghost; for even thus David offended, who was a man after God's own heart. Neither is it every denying of the known truth, if it proceed from fear a • redge • infirmity, and not of malice and obstinate rebellion; for thus Peter sinned in denying his Master. Neither is it all kind of opposing and persecuting the truth, if it be not against knowledge and conscience, but upon blindness and ignorance: For thus Paul offended before his conversion, and many of the Jews who crucified Christ. Neither is it all malicious opposing against every known truth set down in the Scriptures, but only against Christ , and salvation by him, our hearts having been first enlightened by the Spirit of Christ, and rightly informed of it by the Word, and the Ministry thereof. Neither is it lastly any of these, except it be accompanied with impenitiblenesse in the way, and with actual 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 fear and weakness; though thou hast also persecuted it, through blindness and ignorance; yea, though thou hast wittingly opposed, and willingly persecuted any truth, but only that, that concerns 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 final impenitency, yet hast thou not committed this great and unpardonable sin against the Holy Ghost, and therefore art neither excluded from Repentance, nor upon thy true Repentance for it from pardon and forgiveness .

3. And lastly, know this also, and remember it for thy comfort, That so long as a man would not commit this sin, or feareth that he hath committed it, or grieveth because he hath committed it, he is most free from committing of it. For this sin is not committed of infirmity, or unawares, but upon a malicious will, clear knowledge, and settled resolution; and they that have committed it, have neither fear 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 own conscience, shall tell thee to the contrary.

And thus far touching those distresses of God's 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 think that God doth not love them.

• 1. Consciousnesse of self-unworthiness.
• 2. Spiritual desertion.
• 3. Satanical molestation.
• 4. Want of audience in prayer.
• 5. Outward and inward afflictions.
• 6. Long continuance under the cross.

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

1. That God's love towards his children is not grounded upon their worthiness, but upon his own mere mercy, and free good will. And this may evidently appear throughout the whole work of our salvation, and in every act thereof: For our election, redemption, vocation, justification, sanctification, salvation, are all of his mere grace and mercy, without any desert of ours.

And therefore resolve thus with th • redge • self, and let this resolution afford the • redge • comfort in thy deepest distress, for wa • redge • of merit, or worthiness in thyself. Th • redge • thy merit is the Lord's 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 • unworthiness felt, grieved for, and labored against, but is accounted worthiness • redge • in the sight of God.

3. Take notice also of this, that though • redge • in thyself thou art, and doest find thyself • redge • most unworthy; yet as long as God is pleased, in Christ, to account thee worthy, though • redge • art worthy enough: for it is not wha • redge • thou accountest thyself, but what Go • redge • doth account thee to be, in his So • redge • Jesus Christ, that shall make thee to stan • redge • or fall before his Judgment seat. An • redge • therefore let not thy unworthiness dishearten thee, and make thee believe th • redge • God doth not love thee; but rather fro • redge • this assure thyself that he doth love thee because he makes thee to acknowledge • redge • self every way so unworthy of his love.

SECT. XIV.

ANother occasion of present distress in the child of God, is spiritual desertion: Oh (saith the child of God) there was a time when I thought myself highly beloved, and favored of God (such comfortable assurances of his gracious presence had I always in myself) but now a • ledge • as that joy of my salvation is gone, I feel no such comfortable assurances of God's 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 fear I was never indeed belo • ledge • ed of him, as I took myself to be.

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

1. That God never withdraweth his • ledge • resence, and favor 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 God is not fickle and inconstant in his love, to love a man today, • ledge • nd to cast him off tomorrow; no, there • ledge • here is no such variableness nor shadow • ledge • f change in him; but whom he loveth • ledge • nce, he loveth unto the end.

2. Thou shouldst also know, and consider the ends, for which God dot • redge • seem thus to withdraw his presence an • redge • wonted favor from his child; all which thou shalt find to be for the good, and not one for the hurt of him.

One is for the chastisement of sins past▪ whereof he hath not yet truly repented▪ Thus did God withdraw his gracious presence and wonted favor from Davi • redge • and yet all was in love, and out of God's fatherly care over him, lest he should perish in his sins of adultery and murder, and those other (which either occasioned, o • redge • were occasioned by them) through imperitency.

A second end is, for the better trial 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 himself, and make others also to acknowledge it, which otherways 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 Peter, that by this means h • redge • might be brought to the sight of his own frailty, which otherways would have perished in his presumption. And from J • redge • that by this means his sincerity might b • redge • justified against the mercenarinesse of well doing, with which he stood charged by Satan.

A third end of God's withdrawing of his presence, and wonted favor from his child, is for the preventing of some sin in him in the time to come. And thus did God withdraw the sense of his presence and favor from Paul, yet out of his love and fatherly care over him still, that hereby he might the better prevent that spiritual pride in him, into which he was likely to fall through abundance of Revelations.

A fourth end of God's withdrawing of his presence, and wonted favor from his child, may be to stir 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 means, have • ledge • eene brought to a higher estimation of God's favorable presence, then otherways they would have been? 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 God's child?

Lastly, it may be the Lord doth some • ledge • imes thus withdraw his presence, and won • ledge • ed favor from his child, to make him the more earnestly to long after the full perfection, and perfect enjoyment of it in Heaven . For if the Lord should alike at all times afford us his gracious presence, and favor here, how ready would we be to set down ou • redge • rest here, and to grow careless of minding any better estate hereafter? And therefor • redge • that we may not take the place of our banishment, for our Country; and the earnest of our inheritance, for the full payment; the Lord cometh, and departeth from • redge • by course; sometimes ministering comfo • redge • by his presence; at other times greatest discomfort by his absence; by the taste 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 totally, never finally.

SECT. XV.

A Third occasion of present distress to the child of God, and whereby he is occasioned to think that God doth not love him, is Satanical molestation. Oh (saith 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 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 appear in all the particular troubles • ledge • nd molestations of the Devil towards God's child.

1. It may be the Devil troubles thy bo • ledge • y: And hath he not done the like to the • redge • est of God's servants? To the dearest of • redge • is children?

Did he not carry the body of Christ him • ledge • else from place to place? Did he not fill • ledge • he body of Job with botches and soars? Did • ledge • e not exceeding grievously bow the body • ledge • f that poor woman (mentioned in the Go • ledge • pel) eighteen years together? Did he not • ledge • iserably vex the body of the Daughter of • ledge • e woman of Canaan? Did he not possess, • ledge • nd that in a fearful manner, the body of Mary Magdalene? And in as fearful manner, or rather worse, the body of him i • redge • whom were a whole Legion at once. Ye • redge • did he not kill the bodies of Jobs children • redge • 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 God's beloved Son, in whom • redge • was well pleased. Job, God himself acknowledgeth to be his Servant. The woman th • redge • had that spirit of infirmity eighteen year • redge • is called by Christ himself, A Daughter • redge • Abraham: And can any doubt, but th • redge • all the rest were the dear servants, a • redge • children of God, that shall read the test • redge • money which thc Scripture gives of them i • redge • the fore alleged 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 otherways with the then he hath done with them?

2. Know this for thy comfort, th • redge • 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 • God's great mercy towards his child, • redge • dis-possession of his soul. So that that wh • redge • Christ said of the Devils instruments, ( • redge • can kill the body, but not the soul) the s • redge • may we say of Satan himself, he may, by God's permission, molest, hurt, wound, yea kill the bodies of God's dearest children, but hurt their souls he cannot; their better part is still out of his reach, out of his power.

3. Know this also, that even in this molestation of thy body, the Devil cannot go one jot further, then God gives him leave. He can bring Christ's body, and set it on the Pinnacle, but throw it down from thence he cannot. He can inflict grievous and loathsome botches and soars on the body of Job, but take away his life he cannot. He could possess the body of that poor 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 in him at once. And the reason of all is this, because his power is limited; for even the Devil himself is subject to the Kingdom of God's power, and providence; and will he, nill he, he must obey; till God let him loose, he cannot go in any errand to do hurt; and when he is loose, and going about it, as far as God permitteth him he may go, but one jot further he cannot pass, be his might, or malice, never so great. A Lyon, a roaring Lyon indeed he is, but this Lyon is still in chains, and (which is the stay and comfort of God's child) the end of the chain God still keeps in his own hand, to let him loose, or to restrain 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 comfort, that whatsoever passeth from thee in this time of thy extremity, whether it be irreligious gesture, or profane and sinful speech, thou art but a mere patient in it; they be the Devils sins, and not thine, and he must answer unto God for them. And therefore comfort thyself in thy God, & be not overmuch dismayed at this thy present distress; for though it afford cause of pity from others, and of sorrow in thyself, yet of despair of God's love towards thee, it affords no cause at all.

But it may be Satan doth not so much trouble and molest thee in body, as he doth in mind, by suggesting unto thee sinful temptations.

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

1. That the sinful temptations to which the Devil shall tempt any of God's children, are not signs of God's hatred, but of the Devils; for Christ himself was thus tempted, and yet was still God's beloved Senne, in whom he was well pleased.

2. Such sinful temptations to the child of God, are certain evidences to his soul, that he is none of Satan's: for when the strong man armed keeps the house, the things that he possesseth are in peace; they neither feel temptation, nor fear distress. But when a stronger then Satan cometh, even Jesus Christ by his Word, and Spirit, and getteth away this possession from him, then begins he to tempt the dis-possessed soul of God's child, and to try if by any means, fair or foul, he can bring it back again to his ancient subjection; whilst the Prisoner lieth in the Dungeon, loaded with bolts, and tied in chains, 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 Jailor begins to bustle, and pursueth him speedily with hue and cry. So whilst Satan holdeth us imprisoned in the dark Dungeon of ignorance, loaded and tied with the heavy bolts and chains of sin, he is secure, and quiet: But if our Savior by his Ambassadors in the preaching of the Word, do once loosen and unburden us of these chains and bolts, and by the light of his Spirit do so illuminate the eyes of our understanding, that we see the way ou • redge • of Satan's Dungeon of ignorance, and so escape out of his captivity: then he rageth and pursueth us with his temptations, that so either he may bring us back again into our former bondage, or else destroy us if we make resistance.

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

Let it not dismay thee then that thou art thus tempted, but rather rejoice, and take comfort, that thou art so, because this gives thee good assurance that thou art come ou • redge • of Satan's kingdom, 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 sins in the tempted; for then Christ Jesus himself could not have been (as the Scripture saith he was) free from sin, seeing he was not free from such temptations. Nay this is a sure ground in Divinity, That no more of Satan's sinful temptations become sins in us, then we do like, love and approve of: Without this I confess they may be our crosses, but our sins they are not; nay, they are Satan's, 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 Satan's temptations, whether they be temptations for sin past, or temptations to sin to come, are all through the wise disposing providence of Almighty God, made to turn to the good of God's child. For who would not reason thus with himself, If mine enemy, Satan, doth thus disquiet my mind with inward terrors, with those sins which foolishly I did by his enticement; why shall I hearken to him hereafter anymore, and so increase the matter of my trouble? For what have I of all the sins wherein I took pleasure, but only terror and shame? And can I expect any better fruit from this forbidden tree hereafter? Oh what a faithless traitor is Satan? He entiseth man unto sin; and when he hath done it, he is the first Accuser and Troubler of him for it. Stoppe thine ear therefore (O my soul) against the voice of this deceitful Charmer.

And as for the latter kind of temptations, are they not all in God's child so many strong provocations, spurring him forward to the throne of grace? So many Schoolmasters, to teach him humility? 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 everyone of God's children doth or may experimentally find the same true in himself.

I know this is far from the Devils purpose, when he tempteth us unto sin; 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 Combatant of whom we read, who ran his sword into his Adversaries body, thinking thereby to have killed him: but God's providence secretly guiding his hand, he opened an Impostume, which no Physicians could heal; and so thinking to kill him, he preserved his life. So the Devil in great rage thrusteth sore at God's 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 means he launceth and letteth out their Ulcers of privy pride, and overweening of themselves, which otherways might prove their destruction.

SECT. XVI.

A Fourth occasion of present distress to the child of God, whereby he is occasioned to think that God doth not love him, is want of audience in Prayer. For thus he reasoneth, If God did love me, then certainly would he hear my prayers, and grant me the requests which I have so often made unto him: But alas, I find 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 find the clean 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 dear child of God, and yet not presently heard of God in prayer. For was not Job such a one, and yet doth not he complain, that God did not hear him, when he did cry unto him? Was not David such a one, and doth not he complain after the like manner? O my God (saith he) I cry by day, but thou hearest not; and by night, but have no audience. And are there not others of God's dear children, 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 thyself, in their prayers unto God, and have been never the less beloved of him; and therefore why mayst not thou be so too?

2. Know this also for thy comfort, that God may 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 Daniel's 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 God is said in Scripture to hear the prayers of his children two manner of ways; sometimes by giving them the very thing they have asked; and sometimes again, by giving them something answerable thereunto, when he granteth not the thing it self. Examples of the former are everywhere in Scripture: And of the latter, we have the examples of Saint Paul, and of our Savior Christ himself; 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 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 Savior 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 woeful 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 God's child ought to be held a recompense sufficient for all his prayers, if he should never receive other.

4. This would also be considered, that it may be the things thou hast so long prayed for, will not be for thy weal, but rather for thy hurt; and God foreseeing this, hath withheld 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 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 great love in the Father towards his child, then the giving of it unto him would do? Surely it doth: And this, it may be, is thy case; Thou wouldst have riches, honors, liberty, health, peace, and such like things; but God foreseeth that thou wouldst (if thou hadst these) use them to his dishonor, or to thine own, or others hurt; and therefore he denieth them unto thee: And if so bless the Lord for it, and magnify him for his love, and doubt no more of it.

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

Sometimes he doth it, the more to stir us up, to be the more instant, and earnest in 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 esteem of the gifts and blessings which we would receive from him. Things easily, or quickly gotten, are soon forgotten; whereas things long desired, and hardly obtained, are the more set by when we have them.

Sometimes again 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; what means we would use; whether we would seek to any other for help, and comfort, in case he should not so suddenly help, and comfort us as we desire.

It may be for someone of these; it may be for some other reasons best known to the Lord himself, he delayeth to grant that, which we have so long desired. Which way soever it is, this may be our comfort, if we receive not the thing we crave so soon as we have desired it, yet 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 thinks it good to give it us.

SECT. XVII.

A Fift occasion of present distress to 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 do indeed love him.

But if this be thy case, thou must know this for thy comfort, That a man may be the dear 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 appear plainly, both by express testimonies, and evident examples of Scripture: Express testimonies we have these.

First, Solomon useth this argument to persuade us with patience to bear 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 Son (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 Son whom he receiveth. Nay the Lord himself avoucheth 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 God's favor then Abraham, the Father of the faithful? And yet how many afflictions did he undergo? As in leaving his Country, and Kinred, to go to live amongst an unknown and barbarous people; in the fear of his life for his Wife Sarah; in the offering up of his Son; in the unkindness and dis-agreement of his Nephew Lot; not to instance in more. Again, who was more dear unto God then Jacob? for did he not say of him before he was borne, Jacob have I loved? And yet so many were his afflictions, that he affirmed his days to have been few and evil.

But the examples of Job and David may serve instead of all other. For whom do we read of in all the Scripture (excepting only the Prince of our salvation, Jesus Christ himself, who was consecrated through afflictions) that ever underwent more outward and inward afflictions both, then they two did? And shall we say, that God 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 appears both by that which Saint James saith of it, and that which is set down in the last Chapter of the Book of Job. And as for the afflictions of David, the end of them was so comfortable, that himself not only professeth, It was good for him that he had been thus afflicted: but also calleth upon others to take notice thereof with him, Come (saith he) and I will show you what the Lord hath done for my soul. Neither of which ends could have betided them, if the Lord had not loved them. And therefore comfort thyself in thy God, whosoever thou art, that art thus afflicted; for by these testimonies, and examples of Scripture (besides many more that might be alleged) thou seest, that a man may be as grievously afflicted every way as thou hast been, and yet be the dear child of God, and one that is beloved of him.

SECT. XVIII.

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

And if this be thy case, know this for thy comfort,

1. That long continuance under the cross; may betide the best of God's children, and those whom he loveth most dearly. For were not the Israelites of old more dearly beloved of God, then any Nation in the world besides? And were not they for all this in the land of Egypt, in the house of bondage, under great misery and affliction for the space of four hundred years together? Were not the same people afterwards carried away captives • ledge • nto Babylon, where they lived in as great misery for seventy years more? Again. • ledge • was not this the case of Joseph? Of David? Of Habakkuk? And of sundry others that we read of in the Scriptures? All which no doubt God loved dearly, and • ledge • et continued them under the cross for a • ledge • ong time together. And therefore why 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 should • 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 rod till h • redge • have brought his stubborn and disobedie • redge • Son to his knees? Perhaps he seeth th • redge • there is a great deal of proud flesh yet i • redge • thine heart: And will a skillful and lovin • redge • Surgeon 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 deal of dross, 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 remain in th • redge • fire till the dross be all off? Or if no • redge • of these, it may be he foreseeth, that if th • redge • rod were once off thy back, thou would to thy old sinful courses again; 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 • this, either God (if thou wilt be content to wait his leisure) will, in his good time, set an end to these thy crosses here; or, if he see not that expedient, he will crown thee with glory and immortality in the world to come, which he knoweth will be better for thee.

SECT. XIX.

ANd thus far touching those distresses of God's children, which, respecting the time present, do arise from a conceited want of love in God. The other distresses respecting the time present, are those which do arise from a conceited want of grace in themselves.

And hence commonly ariseth a three-fold distress.

• The first is for want of grace it self.
• The second is for want of some certain 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 present distress, 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 grace may be where it doth not sensibly work.

There may be life in the root of a tree, though in the winter season the same be without leaf and fruit: In a man's 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 drop of water do flow from it: So there may be in thee at this time, grace, though now, for the present, it do not by any outward act discover it self to thee, or any other.

2. Thou must know, that there is also a great deal of difference betwixt a man's having of grace, and a man's 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 melancholy passions, that some have thought themselves dead, and could not be persuaded otherways; when as yet all that have beheld them, have known them to be living: And such like spiritual perturbations are many times in the minds of God's children in the time of spiritual distress; so thereupon they will conclude directly of themselves, that they have no grace at all; and they that come to talk with them, and to comfort them, cannot beat them from that conceit, although they see in them many, and those apparent evidences of grace, and gracious goodness. 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 seest and feelest in thyself the want of these, art grieved for it, doest wish and desire it might be otherways: this may be thy comfort, that even this, in God's account and acceptation, is as much as if thou hadst these graces themselves.

A child of God in the time of spiritual distress, 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 unbelief, &c.

A child of God in the time of spiritual distress, cannot be made to believe that he is sorry, and grieved as he should be, for his sins; 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 spiritual distress, cannot be made to believe that he can pray; and yet even then you shall hear come from him, sobbes, and sighs, and groans; yea, even prayers with tears 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 grief 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 complain 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 only see and feel in thyself the want of these graces, but didst also instead of them sensibly perceive the contrary corruptions; a • redge • instead of faith, infidelity; instead of grief and sorrow for sin, obstinacy and obdurate hardness, and the like. Yet this would have thee to know for thy comfort, That if thou doest (to the utmost of thy power) strive against these thy corruptions which thou feelest, this is so far 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 unbelief in the child of God, are the beginnings of faith; and the feeling and bewailing of hardness of heart, is the seed of godly sorrow.

SECT. XX.

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

Touching the former, thus have I heard some Distressed Souls to say: There was a time when I felt that true of myself, which Job so comfortably professeth of himself, That I preferred the words of the Lord's mouth before mine appointed food. I have known the day when I could with earnestness of affection, and feeling of wants pour out my Soul unto God. I could once have wept heartily for my sins, &c. But now alas (and with tears he uttereth it) I can find none of all these things in myself, 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 Comfort. First, that there may be in the best of God's Children decays of Grace in part, and for a time. For of the Church of Ephesus it is said, That she was fallen from her first love; and yet retained the esteem of a Church, and that even with her Lord Jesus Christ. And of the Philippians the Apostle saith, That their care did begin to spring again; which, what else can it argue, but that this their care had had his fall, and winter of decay? And of the best of God's Saints living, who is there, that doth always hear with equal attention, reverence, and cheerfulness; or pray with like earnestness of desire; feeling of wants, and assurance to be heard? Or doth do anything in God's Service at all times, as at sometimes? Secondly, thou must also know, that there is no decay of Grace in God's Child so great, but by God's blessing in the use of the means sanctified to that end, may be repaired again, and restored to its wonted perfection. The Church of Ephesus formerly mentioned, was fallen from her first love; yet is she advised by Christ, To remember from whence she is fallen, to repent, and to do her first works again. The Church of Sardis likewise was so far 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 remains, yea, though it be ready to die. And doth Christ exhort to that (thinkest thou) which he will not have, or may not be done? Oh far be this from thee, or any other, to think!

Well then, if this be thy case, and thou findest thyself clean altered from what thou formerly hast been, I will not deny but that thou hast just cause of Sorrow, but of Despair thou hast no cause at all; for loe, there is yet a possibility for thee to strengthen that which remains, and is ready to die: there is yet a spark left within thee, which being stirred up 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, do not (as the Devil would have thee) conclude from hence, That there is no help for thee in thy God, but rather do as David did: Go 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 means sanctified by God to that end; and amongst the rest especially, a more careful, and conscionable attendance on the Public Ministry of the Word.

SECT. XXI.

BUt it may be thou art not so much 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 God's 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 persuade thyself that thou art one of God's Chosen, seeing so little a measure of Grace appeareth to be in thee.

If this be thy case, thou must know this 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, as the greatest Giant. And so is it with Grace, the smallest measure thereof that God's Child hath, or may have, is as truly Grace as the greatest.

2. Thou must know that the least measure of Grace which God's Child hath, or may have, being in sincerity, finds acceptation with God : for he measureth the Graces of his Children not by quantity but by quality, not by muchnesse, but by sincerity. He will not inquire how great, or how little, but how sincere those Graces are which are in his Children. Faith, if it be unfeigned, though it be but as a grain of mustard-seed: Obedience likewise, though it be mingled with many weaknesses, yet if it be hearty, hath promise of gracious acceptation. It is now under the Gospel, 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 God respecteth not so much what we can do, as what we would do, and that which we would perform, 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 (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 smallest beginnings of Grace, are pledges, and assurances of a greater measure, where there is thankful 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 thyself, thou hast it supplied in Christ, thine Head : For of his fullness we all receive, and that Grace for Grace: And my God (saith Saint Paul) shall fulfil all your necessities through his riches with glory in Jesus Christ. Or if this were not supplied in him, yet in him it is so fully punished, as that to thee which art in him, it shall never be imputed.

SECT. XXII.

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

For thus, some of them in the time of Spiritual Distress 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 gross Hypocrite; for my Conscience (which is to me instead of a thousand witnesses) doth now tell me, that either for fear, or fashion, or vain-glory, or hope of temporal benefit; or for some other carnal respect, I have performed them all. And it may be this is thy case.

If it be, this thou mayst know for thy Comfort; that suppose thou hadst been so gross an Hypocrite in the performance of all these, as thou dost conceit, and imagine; yet Hypocrisy, as long as it is felt, and grieved for, and is by present purpose of heart, and future endeavor of life, intended to be striven against, and resisted, is no more prejudicial to the Salvation of God's Child, then is any other sin which he hath committed. I deny not but that Hell fire is the portion of Hypocrites, but it is of those Hypocrites only 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 withal, use the means of sincerity which God's Word hath set down for that end, and then thou needest not doubt, but that this thine Hypocrisy shall be forgiven thee, how foul, and abominable soever it hath been in the eyes of God, or of thine own Conscience. And thus far also touching those Distresses of God's 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 refer to one general, and common head, and that is a fear arising in the hearts of God's Children lest they should not (considering their own weakness, 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 once the Child of God, and in the estate of Grace, though he may fall fearfully, (as David, Peter, and others of God's Children have done) yet 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, or finally, withdraw his Grace from his Child, which he hath once given him: For with him there is no shadow of turning. The mercy wherewith he hath compassion on his Elect, is like himself, Everlasting, and so is his Love. Yea, those gifts of his which accompany an effectual Calling, are without Repentance: that is, they be such, conferring of which he never repenteth him: Nay, he rather adds more Grace always to his Children, then takes ought from them.

Secondly, as God will not withdraw his Grace, so the Devil cannot extinguish it: he will endeavor indeed to do it, but his power is abridged. For greater is he that is in you, then he that is in the world. And Christ hath promised, That Hell-gates shall never be able to prevail against those that are his.

And thirdly, if we fear our own weakness, this may be our Comfort, as the same Scripture will tell us . 1. That God will perfect his power in our weakness, and make us strong in him when we are weakest in ourselves: at least, he will not 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 own power unto Salvation: and though we should take a fall, yet shall we not utterly be cast off, for he will not put under his hand, and stay us.

Again, here might be considered for our further Comfort, that our estate now, is better then was 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 despite of all his, and our Enemies. For none can take us out of his hands, nor separate us from his love. And therefore do not cast thyself down any longer with such causeless fears of thy final, and future estate, but rather comfort thyself, both in respect of these, and all other thy Spiritual Distresses, with such Comforts as God in his Word doth afford thee. And because thou mayst always have at hand, such places of Scripture whereon to study, & meditate; I have hereafter following, set down a Catalogue, or summary Collection of such Scripture Comforts as may be most for thy present use.

The Conclusion which tender Consciences draw from these places of Scripture against themselves, is this:

THat if this be so, then certainly God will never have mercy upon them; though either they themselves, or others for them, should pray, and call, and cry unto God for it never so earnestly: For they now see, and their consciences do tell them (that having so often, and for so long a time rejected all God's offers of grace made unto them in the Ministry of the Word, for their conversion) the time, and date of their conversion is past; and therefore it is now too late, and it will be but in vain for them, or others in their behalf, to seek or sue unto God for it, or for his mercy upon them, in case they should now convert, & amend: For God's Word is true, and that (in the fore-alleged places) doth assure them thereof.

The fore-alleged places of Scripture, vindicated, and cleared.

AS for that place in Prov. 1. 24. &c. if it be rightly understood, it maketh nothing for that, which is by the tender Conscience from thence concluded. For by (refusing) there he meaneth a constant, and obstinate refusing of Wisdomes counsel, even until such time as God hath brought some heavy Judgment, or Misery upon them. At which time perhaps they will then turn unto God, and call, and cry for mercy, pardon, and comfort: For so saith God, ver. 28. Then shall they call upon me. But by (calling) here is not meant an hearty praying, with godly sorrow for Sin, making request for Pardon, and for Grace: but a crying, and howling rather, like those in Hosea under the sense of God's Judgments, praying only to be eased of it, as Pharaoh was wont to do. For at what time soever a true Penitent Sinner shall call and cry to God for mercy, God will hear his cry, and have mercy upon him: For the Lord (saith David) is nigh unto all them that call upon him, to all that call upon him in truth.

Again, for the second place in Heb. 12. 17. touching Esau, his seeking of repentance with tears, it is as much mistaken as the former: for it is not to be understood of Esau his own repentance from his Prophanesse, but of his Father Isaac's Repentance. He would have had his Father to repent of what he had done, and to change his mind, by revoking the Blessing which he had given to his Brother, and to bestow it on him: but he could find no such Repentance in his Father, no not though he sought it with tears, as appears, Gen. 27. 34. & 38.

And as for the third place alleged out of Mat. 25. 11, 12. touching the foolish Virgins being excluded out of the Bride-chamber for coming too late. We must know that this is a Parable, and Parables must not be urged beyond their general scope. Now the general scope of the Parable is this, to show that formal Professors of Christianity, such as have only • redge • Form of godliness without the power of it, although they will not live the life of the Righteous, yet they could wish their end might be like theirs: and because of their outward Profession of Christ's name in this Life, they securely expect Eternal Life; but because before their Death, they did not provide the Oil of Truth and Holiness; therefore at the day of Judgment they shall be disappointed of entering into Heaven, which in the time of their Life they did so much presume of. So then, this Parable is not to be understood of what shall betide true Penitent Sinners in this Life; but of what shall betide Hypocriticall Professors after this life at the day of Judgment, when the Gate of Mercy shall be shut, and all means which they shall then use to open it, shall be unavailable.

As for the fourth, and last place alleged out of Luke 13. 24. that is as much mistaken as any of the rest, or rather more: For Christ saith, Not many shall strive to enter, and shall not be able, but many shall seek to enter, and shall not be able: betwixt which, there is a great difference. For seeking imports only a bare professing of Christ, coming to Church, hearing the Word, and receiving the Sacraments: for thus did the Men spoken of by our Savior, who are said not to be able to enter. But to strive to enter, is to do all these, and more too: to wit, to put all his endeavors thereunto, to withstand all lets, and hindrances, that may oppose him, to take every advantage that may make the way the more passeable, and to make use of the time, and means that are offered, when the way is so opened: this is properly to strive to enter. Now never did any thus strive in seeking to enter (though it were but on the last day of their life) that was put back back, and not received: Witness the penitent Thief, Luk. 23. 40, 41. &c.

The Conclusion drawn from the formerly alleged places of Scripture, confuted.

HEre then is no reason, nor ground (you see) of drawing any such fearful Conclusion against yourselves, as you imagine. I confess it is most true, that God would have us to walk, and work, whilst we have the light: And whilst it is called today, to return unto him; to accept of grace offered, and not to harden our hearts against it. And our Savior, for this cause, bewailed Jerusalem, because she had let slip the day of her visitation.

And therefore they that have let slip their first times, and offers of grace, have sinned, and played the fools egregiously, for which they have cause to be much humbled: But why they should finally despair, they have no cause at all. For as long as a man lives, and the means of salvation are not taken from him, nor he from those means; but doth hear what God hath commanded him to do, and what good things he still offereth unto him in Christ. Nay, suppose the means were taken from him, or he detained from them, by sickness, imprisonment, or the like; so long as he yet lives, to call to remembrance what God hath commanded him to believe, and do; and doth unfeignedly condemn himself for refusing grace heretofore, and would be now willing and desirous to accept of it, the day of salvation is not yet past to that man, nor the date of God's acceptance of him in Christ, as yet out; but he may, in the careful and conscionable use of the means appointed by God, find the comfort of both. And hereof we have a lively example in Manasseh, for though the Lord spoke often unto him by his Prophets, and he would not regard, but still refused all grace offered him, as appears in 2 Chro. 33. 10. Yet at last (though but in his tribulation) calling heartily unto God for mercy, and humbling himself greatly before him, he was heard of him, and received to mercy, verse. 12, 13.

The Conclusion which tender Consciences draw from these places of Scripture against themselves, is this.

THat if this be so, then certainly they must never look to repent, nor to find mercy with God, through Christ; but expect Hell fire hereafter, and some fearful end here.

For their Consciences do tell them, and they cannot deny it, that since their Conversion, and since the time that God hath revealed his Son Christ unto them, they have fallen shamefully, sinned willingly; and have been often entangled again in those filthy, and profane courses of Life, in which they once lived before their Conversion, and which at their Conversion they seemed to renounce, and promised to forsake.

The fore-alleged places of Scripture vindicated, and cleared.

THat place in the sixth to the Hebrews, and fourth Verse, is not to be understood of any one, or more particular fallings into sin, but of an universal Apostasy, and falling from Christ: for the Apostle saith not, if they fall, but if they fall away, utterly renouncing Christ, (in whom they made a show formerly to believe) and all hope of Salvation by him, not sparing what lieth in them, to crucify him again unto themselves, and to make a mock of him.

That place in the tenth to the Hebrews, and six and twentieth Verse is in like manner, not to be understood of any one, or more sins voluntarily, and willingly committed (for so even the best of God's children, even after regeneration, may sin; there being as much of the flesh still, and sinful corruption in the will, as in any other part of regenerate men) but willfully, that is, spitefully and maliciously committed against God, and against his Christ; treading underfoot the Son of God, and counting his blood an unholy thing, and even despiting the Spirit of Grace, as it is, v. 29. Besides this, it is one thing to have the whole consent of the will unto someone sin, stolen away by some particular temptation; and another, to be wholly addicted and devoted to the ways of sin; to have the whole heart universally married to lust, and filled with Satan, whereby it bringeth forth fruit unto death. Into the former of these, we grant God's children may fall (and yet even in that case, the seed of God which abideth in them, though it did not operate to prevent sin, will yet undoubtedly serve to supply repentance in due time for sin) but that they should fall into the latter, is repugnant to Scripture, and to the Throne of Christ in the hearts of his children.

And as for that place in 2 Pet. 2. 20. it is not meant of every re-ensnarement, and re-entanglement in sin after conversion: For which of all God's children can so carefully look unto himself, but some of Satan's nets and traps which he sets in his way, may (if God leave him never so little to himself) re-ensnare him? But it is to be understood of such a re-ensnarement, and re-entanglement in sin, and sinful courses, as that he is thereby so ensnared, and entrapped, as that he is overcome by it, and made the Servant and Slave of sin again: For of whomsoever a man is overcome (saith Saint Peter) of the same is he brought in bondage to do the will of sin, to they it in the lusts thereof; and to give up his members, as servants to uncleanness, and to iniquity, to commit iniquity, and that with greediness.

The Conclusion drawn from the formerly alleged places of Scripture, confuted.

HEre then is no reason, nor ground, (you see) of drawing any such fearful conclusion against yourselves, as you imagine. I confess, the child of God may fall into sin after his conversion; yea, he may sin (in some sort) willingly too; nay, he may be re ensnared, and entangled again, in some sins, (if God leave him to himself) in which he had formerly lived: But that any, or all these upon his true repentance, should not be forgiven him; or that the sacrifice of Christ's death should not be meritoriously available thereunto, or that he should be left by means of these his sins, in an estate worser, then he is in, that never knew Christ, nor the means of his salvation; this is more then may be concluded from these, or any other places of Scripture. Nay, they do assure us, that this is the portion only of Apostates, and willful sinners, which do renounce Christ; and of those that are so overcome again by sin, that they yield themselves over to be his slaves and vassals forever.

The Conclusion which tender Consciences draw from this place against themselves, is this,

THat they, according to the Apostles command, have tried whether they be i • ledge • the faith, or no; and whether Christ be in them: But upon this trial, and examination, they can find no such thing in themselves, and therefore by the Apostles verdict, they must needs be Reprobates and Castawaies.

The place of Scripture vindicated and cleared.

FOr the better understanding of this place of Scripture, such tender Consciences must know, that by Reprobates in this place, are not meant those that are not elect, whom God in his just judgment hath past by, and ordained unto wrath, as the word is usually understood: For none of the elect, before their Conversion, do know, by any search, that they are in the faith, or that Christ is in them; for that cannot be known, which yet is not. Again, many are not converted, until they be thirty, forty, fifty years old, or upward: And shall we say, that such in their younger years were Reprobates? We may then say, that they were in the state of damnation, but cannot, dare not say, they were Reprobates.

Besides, a man must not be said, not to be in the faith, and not to have Christ in him, because he doth not know so much: For many of God's dearest children may have faith, and have Christ in them, and yet in the time of spiritual desertion, or when some grievous temptation is upon them may not know so much, as we see by daily experience. I confess the word, Reprobate, is ordinarily understood by our common people, for a man ordained to condemnation; and I confess it is a term proper enough to express such by: But yet in this place, it cannot be taken in that sense, as may appear by the whole coherence of the Apostles Discourse.

The thing now questioned by the Corinthians, upon the suggestion of some false Apostles, was this; whether Paul were lawfully called to his Apostleship; and therefore they require of him to give them a proof of Christ's speaking in him.

To which his answer is this, or to this purpose, I will go no further to seek a proof of Christ's speaking in me, then unto yourselves: Hath not the Word, and Gospel of Christ, been powerful by my Ministry to convert you, and to beget faith, and to form Christ in you? Look into yourselves, try if ye have not faith, and if Christ be not formed in you. If you find this, I need no other proof of my calling, nor of God's power and grace blessing me in my calling. But if upon trial you cannot find, that you are in the faith, and Christ thus formed in you, then you have yet either a mere form of Christianity, and my pains hath been taken amongst you in vain: Or if you be Christians in truth, yet you are inexperienced Christians, and without proof of the truth of it in yourselves. But whether you find, upon trial, these things in you, or no, I trust and am assured, that I, and • ledge • he rest of Christ's Ministers with me, shall ap • ledge • ove ourselves to be true, and faithful Mi • ledge • isters of Christ; though you, and the false Apostles, think us to be such, as cannot give • ledge • oofe of Christ's speaking in us. So then the • ledge • ord here rendered Reprobates) (to speak • ledge • s the coherence gives it) cannot be meant • ledge • f such as be Reprobates indeed, but of such • ledge • nely, as are unapproveable, or can give no • ledge • roof for the present; and make it ap • ledge • ear to themselves, that they are in the • ledge • ith, or that Christ is in them indeed.

The Conclusion drawn from the fore-alleged place of Scripture, confuted.

ANd therefore they that shall from hence conclude, that because upon trial, they can neither find themselves in the faith, nor Christ in them, therefore they are Reprobates indeed, do foully err, and are much mistaken. For first, (you see) the Apostle doth not avouch any such thing here. And next, in case you should be that, which the Apostle doth here intend, at the utmost it can be but this, that you are for the present, only inexperienced and unapproved Christians: For who knoweth not, that God can make you able to give better proof thereof hereafter? And that he will do it (you may build upon it) if you shall carefully and conscionably keep on in the use of the means sanctified and appointed by him for that end.

The Conclusion which tender Consciences draw from this place of Scripture against themselves, is this:

THat seeing their own Consciences do (as they find) condemn them; therefore they can be no other, then damned Wretches, in the sight of God; for he is greater then their consciences, and knoweth much more of them, then they know of themselves, and accordingly will one day judge them.

The place of Scripture vindicated and cleared.

FOr the better understanding of this place of Scripture, we must know, that • ledge • here is a twofold judgment, which the • ledge • eart and conscience of a man passeth upon • ledge • im in this life. The one is of his estate and • ledge • erson, as whether he be in the estate of • ledge • race, or no: The other is of his particular • ledge • tions, whether they be good, or no.

This place of Saint John cannot be un • ledge • erstood of judging, or condemning the • ledge • son; for God in his final judgment, • ledge • oth not judge according to what a man's • ledge • eake and erroneous Conscience judgeth of him here: For many a man, in his presumption and self-confidence, may justify himself here, whom God may condemn hereafter: And many a poor distressed Soul may, with the Prodigal, and humble Publican, condemn himself here, whom yet God will absolve hereafter.

But this place is rather to be understood of judging of particular actions; namely, whether a man love his Brother, not in word and tongue only, but in deed, and in truth, according to the Apostles exhortation, v. 18. which if his conscience could testify for him, then it might assure his heart before God, and give it boldness to pray unto him, in confidence to receive whatsoever he did ask, according to his will: But if his own Conscience did, or could condemn • redge • him of not loving his Brother in deed, and i • redge • truth, then God (who is greater then h • redge • heart, viz. in knowing the truth of his love) knowing all things, must needs condemn • redge • him therein much more. And this I take to be the full scope, and meaning of th • redge • place.

The Conclusion drawn from this fore-alleged place, confuted.

LEt no distressed Soul then think, and conclude from hence, that because his own conscience judgeth and condemneth him for a Reprobate, for a Cast-away, and one that is not in the estate of grace, therefore he must needs be so in the judgment and condemnation also of the Lord. For first, you see this place proveth it not. Next, we know, and by experience do often find, that even God's own children, in the time of their spiritual distress, are most unfit to judge of their present gracious estate here, or of their final estate hereafter: Witness, David, Job, Jonah, and other of God's children. Yea, they that have thus judged of themselves, have in conclusion found, that they have (by so doing) both misjudged God, and themselves, for which they have asked God's pardon, and upon their true repentance have found it.

Secondly, in case the Distressed Person should die raving, and blaspheaming.

FOr even these too may betide the dear child of God; being either effects of • ledge • ch bodily diseases, as they are subject to, • ledge • s well as others; or coming from Satan, working in, and by such diseases, through God's permission.

First, such ravings, and blaspheamings in God's dying child, may be the effects of • ledge • ome bodily disease that hath seized upon • ledge • im; as of phrensy, and madness, the cho • ledge • r then flying up into the brain, and distracting him, so that he may neither know what he saith, or doth.

And if they proceed from hence, then our comfort in respect of our diseased Friend, who died with such ravings, and blaspheamings in his mouth, may be this:

That (seeing these things happening at the time of his death, came not from him, but from his disease) they are not to be ascribed to him, but to his disease; for so will God do, and so must man do too; especially, if he have given any good testimony of holiness in former times; yea, but of the desire of grace, and that in the intermission of his fits; for even upon these grounds (as weak as they are) Divines o • redge • best note for skill in the art of right comforting afflicted Consciences, have concluded, that such an uncomfortable en • redge • will neither prejudice that man's salvatio • redge • before God which so dieth; neither ough • redge • it to be a blemish to his reputation amongst • redge • men, when he is dead.

Secondly, such ravings and blaspheamings in God's dying child, may come fro • redge • Satan, working in, and by the disease tha • redge • hath seized on him. And if they do come • redge • from hence, we have this comfort still i • redge • respect of our deceased Friend, that Go • redge • hath not imputed them unto him, but wi • redge • impute them unto Satan, from whom the • redge • • ledge • oceeded; our Friend being at the time of • ledge • e commission of them, wholly passive, • ledge • her then any way active in them; and • ledge • erefore these cannot be his, but Satan's • ledge • sonall sins; and being so, they shall • ledge • set upon his score, and he must answer • ledge • them.

• ledge • irdly, in case the Distressed Person should be the Author of his own death; and either by hanging, drowning, stabbing, or some such other way, do make himself away.

• ledge • Or even this too may betide the dear • ledge • child of God, if God should leave him • ledge • he fury of some phrentique disease, ex • ledge • ity of melancholy, height of distress Conscience, or to Satan's power and • ledge • ice working in and by any of these.

• ledge • ut how to find comfort for such a sad • ledge • dent as this, I confess it hath stumbled • ledge • y worthy Divines, and others; and • ledge • amongst them I find some grounds of • ledge • fort, even for this, which I may not • ledge • ceale.

• ledge • he first is taken from the infinite, and • ledge • mprehensible mercy of God, who is not • ledge • to any time, or means, but may show • ledge • y in a moment, and give repentance in • ledge • very instant of death.

The second is taken from the cause and occasion that instigated, and set forward the Party to commit this unnatural, inhumane, and fearful act upon himself; for if it were extremity of melancholy, or some phrentique distemperature occasioned by sickness of body, or some inextricable perplexity arising from distress of Conscience, or Satan working in and by all these; the Party himself being by any, or all these deprived of reason, judgment, free-election, present support of grace, and hope o • redge • any future comfort: All Divines gran • redge • that their case is rather to be pitied of all • redge • then to be rashly and uncharitably censure • redge • of any.

And some go further, judging the be • redge • of them, and that upon these grounds;

1. Because (wanting free-election • redge • themselves, and being in a state where • redge • they know not what they did) the acti • redge • is not to be reputed as done by them, but mere involuntary act (through the violen • redge • of their disease, or inextricable perplexity their Distress, or Satan's mischievous and m • redge • licious cooperation with both) extorted fro • redge • them.

2. Because some after the attempt this self-destroying act made, being throu • redge • God's gracious providence and mercy towards them, saved and preserved from it, have come again to themselves, and soundly repented of it, and lived a holy and gracious life ever afterwards.

And 3. Because even this act clad with • ledge • he former circumstances, and being in God's child but a sin of infirmity, though • ledge • e live not actually to repent him of it, shall • ledge • ndoubtedly by a general habitual repentance, and God's gracious acceptation thereof, be pardoned by the passion of Christ, and buried forever in his bloody • ledge • eath.

The third and last is taken from the qua • ledge • y, and condition of the Party himself, • ledge • at hath done this act: For if he have • ledge • ene one, that in his life time hath given • ledge • me good testimony of his gracious estate, • ledge • d of being the child of God, we must not • ledge • dge the worse of him for this his manner • ledge • death. For that last and unreversable • ledge • ome, at the dreadful Tribunal of the • ledge • er-living God, shall not pass upon us ac • ledge • rding to the violent, and involuntary Di • ledge • mpers and acts, at our last hour, and in • ledge • nt of death, but according to the former • ledge • full, or sanctified courses of our life; and • ledge • erefore we are to hope well of him too, • ledge • twithstanding this.