The Sick Soules Guide.Containing in it, Directions, both for the Practice and Knowledge of Gods Child in the time of Spirituall Diſtreſſe.
THE FIRST PART, Containing Directions for the Practice of Gods Child in the time of Spirituall Distreſſe.
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•ther eſtates of Gods Child, Knowledge•ledge•uſt goe before Practice, yet in this parti•ledge•lar, there can be no ſound knowledge attained2 unto, without precedent**Practica eſt praevia introductio ad theoricā. Olympiodor. in Eccleſ. 7. Moſt true in this caſe. practic•redge•
Now the practice of Gods child in th•redge•diſtreſſed eſtate, hath reference, either•redge•that which he is to doe, or to that which•redge•is to leave undone.
That which he is to doe, hath farther r•redge•ference to foure particulars: for either•redge•reſpects himſelfe who is Diſtreſſed: or•redge•God, who is the Author of his Diſtreſſ•redge•or his ſpirituall Enemy, Sathan, the mean•redge•and inſtrumentall cauſe of his Diſtreſſe:•redge•his Brethren, the fellow members of Ch•redge•his body, who formerly have beene th•redge•Diſtreſſed.
SECTION I.
TOuching himſelfe who is Diſtreſſed this is carefully to be practiſed.
1. And before all things, let him loo•redge•to the eſtate of his body: for though(a)(a)See M. Boltons inſtruct. for comfort. afflict. conſc. pag. 207. touching the differences between Melancholy, & an afflicted Conſcience. trouble of mind doth not alwayes ar•redge•from diſtemperature of body, yet ſ•redge•dome is there trouble of minde ſeen•redge•which is not accompanied with very gre•redge•diſtemperature in this kind, eſpecially•redge•Complexions ſubject to(b)(b)See M. Bur. Melanc. p. 536. &c. & pag. 46. Melancholy whereby the former trouble is much(c)(c)This humour doth naturally give extraordinary entertainment and edge•redge•terrors and ſorrowes. Boltons Inſtruct. for comf. afflict. Conſc. p. 464 ▪ i•redge•3creaſed, the parties being by this meanes made leſſe capable of good Counſell, and more fit for Sathans Temptations to work on, who are thus Diſtempered.
And therefore my firſt adviſe, and counſell to ſuch, is this. Aſſoone as thou doeſt begin to be thus troubled in minde,**See Ecclus. 38. 4. &c. M. Burtons Melanc. p. 544. ſend ſpeedily for ſome Godly, and learned Phyſitian for thy body, and be content to be ruled, and adviſed by him in the courſe of Phyſick, that he ſhall preſcribe thee, whatſoever Sathan ſhall ſuggeſt into thy minde to the contrary. For I know,**Barbara immanitate, & deplorandâ inſcitiâ contemnunt praecepta ſanitatis, mortem & morbos ultro accerſunt. Melanct. de anima. he will be•ledge•ufie with thee (as he hath beene formerly with others of Gods Children in like caſe) to ſeeke to diſſwade thee (if poſſibly he can) from this courſe, as knowing none to•ledge•e more prejudiciall unto him, and more•ledge•eneficiall unto thee, then this (through the•ledge•leſſing of God) will be.
And this adviſe of mine, I limit with•ledge•heſe Caveats. I. That this Phyſitian to•ledge•hom thou ſendeſt be not Baal-zebub, the God of Ekron;**2 King. 1. 3. I meane ſome cunning•ledge•an, or woman (as they are commonly•ledge•ermed) though indeed they be very Wit•ledge•hes: For this were to caſt out**Mat. 12. 24. Sathan by•ledge•athan, they being no other then the very•ledge•ſtruments, and limbs of the Devill. And•ledge•uch better were it to want Cure, then to•ledge•ave the Devill for thy Phyſitian. And ſurely4 he is thy Phyſitian, and not God, whe•redge•thou ſendeſt to ſuch people for health. An•redge•therefore though thy ignorant neighbours and graceleſſe friends that are about thee ſhall adviſe, and urge thee in this time o•redge•neede to ſend to ſuch juſtly ſuſpected perſons,(b)(b)See the Pract. of Piety, pag. 782. All our Divines, Schoolmen, and ſuch as write Caſes of Conſcience, are againſt it. See M. Burtons Melanc. p. 191. hearken not unto them, nay hat•redge•their adviſe, as bad as Sathan himſelfe, an•redge•reſolve rather to ſuffer any inconvenienc•redge•in thy body, where more lawfull meane•redge•cannot be had for helpe, then to uſe ſuc•redge•whoſe help cometh wholly from Satan. Fo•redge•be thou aſſured of this, that Sathan, who•redge•thy deadly enemy,(c)(c)1 Pet. 5. 8. A ſeductoribus fallacibus, à patre mendacii, ab hoſte crudeliſſimo, quid boni, quid veri, quid commodi ſperas, tu videris. Gerſ. de error. mag. part. 3. Daemones et ſi ſanarent, Deo irato ſanarent: Corpora ſanarent, ut necarent animas, &c. ib. and deſireth nothi•redge•ſo much as thy deſtruction, cannot wiſ•redge•thee ſo well, as to procure thee health•redge•body, unleſſe it be to procure greater hu•redge•by it unto thy ſoule.
Another caveat is this, that though tho•redge•uſe the bodily Phyſitian for thy neede, y•redge•that thou have a care not to truſt in th•redge•Phyſitian but in God for thy health. It w•redge•Aſa his fault, and he felt the ſmart of i•redge•The Phyſick he uſed could not helpe hi•redge•becauſe he relied more upon the Phyſitia•redge•then he did upon God, 2 Chron. 16. 12.
2. (d)(d)Ubi deſinit Medicus, ibi incipit Theologus. Never ſo true as here.After thou haſt thus rectified t•redge•diſtemperature of thy body, and art•redge•meanes of it made capable of good cou•redge•ſell for thy ſouls health: my next adviſe•redge•5that thou ſpeedily ſend for ſome**Ex his vocandi ſunt, ſi noveris, peritiores & curioſiores. — Et ſi dici liceat ſpiritaliores. Aug. tom. 9. p. 2. de viſitat. infirmorum, l. 2. c. 7. Godly and learned Miniſter of Gods Word, (that Interpretour, one of a thouſand, as Job calls him, Job 33. 23. ) upon whoſe fidelity, and ſecreſie thou dareſt relie; and diſcover unto him what that is, that doth moſt trouble thee, that ſo he by his learned adviſe and Godly counſell, may through Gods bleſſing afford thee comfort. And in caſe thou knoweſt not, or art not acquainted with any ſuch Miniſter, or canſt not ſpeedily come to him, or he to thee, open thy minde to any(d)(d)In caſu neceſſitatis quilibet Chriſtianus eſt ſacerdos. Magdeburg. Epiſt. Dedicat. praefix. centur. 7. Et ſi defuerit ſacerdos, proximo, vel ſocio facienda eſt confeſſio Lombard. Scot. alii in ſent. 4. diſ. 17. neer, or dear friend about thee: For temptations ſmothered, as fire, burn more inwardly: And like inward(e)(e)See M. Boltons inſtructons for comforting afflicted conſciences, p. 549. B. Halls pract. caſes of conſ. decad 3. ſect. 9. wounds do drown the heart with bleeding before any hurt be diſcerned. Whereas the readieſt way to put out this fire is to give it vent, and the readieſt way to cure this wound, is to draw it to an outward iſſue by confeſſion.
I know that this is a thing, which Sathan by ſuggeſting ſhame,(f)(f)Many are pudoris magis memores, quàm ſalutis, ſaith one. Stulto•ledge•um incurata pudor malus ulcera celat. See M. Bolton ubi ſupra, pag. 466. or fear(g)(g)Sua vulnera nutrit, Qui tegit, & plagam trepidat nudare medenti. Sedul. li. 3. oper. paſchal. M. Burtons Melanc. pag. 242. of danger or the like unto thee, will ſeeke to diſſwade thee from, but beleeve him not in this neither: for the ſhame, or danger be it what6 it will be, cannot be comparable to the leaſt comfort that will by this meanes redound unto thy ſoule. Others of Gods Children in this caſe have tryed it, and their experience may be to thee a proofe ſufficient of the truth of it.
But here I muſt alſo give thee theſe Caveats. I. If it be ſinne that troubleth thy conſcience, content not thy ſelfe onely with a generall acknowledgment of ſinne, but deſcend further to particulars, yea to that very particular ſinne, which above all others doth moſt trouble thee. I have ſeene ſome thus diſtreſſed dealing with God, and his Miniſters in confeſſion of their ſinnes(h)(h)Dan. 2. See M. Bolton ubi ſup. p. 209, 210. as Nebuchadnezzar with his inchanters about his Dreame that he had dreamed, he told them, and deſired an interpretation, but what his Dreame was he could not tell. So theſe confeſſe themſelves Sinners, and cry out that they are grievous Offenders, and deſire pardon, but wherein they have ſinned, and what their ſinnes are, they cannot, or will not tell.
But how can the(i)(i)Si vis curari agnoſce languorem. P. Chryſolog. Serm. 30. Abſque cauſarū obſervatione, morbos nec praecavere, nec curare licet. Fernel. Patholog. li. 7. c. 11. Phyſitian help him that ſaith he is not well, but will not tell him where? And how can the Phyſitian of the Soule comfort that ſinner, which is thus Soule-ſick, and will not tell what ſinne it is that troubleth him? Nay perhaps though he may doe it to others, not thus7 diſtreſſed, by applying generall comforts to generall diſtreſſes: Yet in this caſe where there is a particular cauſe of a particular Diſtreſſe, I never heard of the particular Diſtreſs cured, without the particular cauſe firſt opened: and let me tel you mine(k)(k)And others have found the ſame, for Mr. Bolton tells us of one that he knew, who concealed for 20. yeares together a temptation of Blaſphemy, by meanes of which the Devill all that time kept him in perpetuall terror, and oftentimes urged him to make himſelfe away, and from this fearfull eſtate was never freed, till he diſcovered it. Bolton ubi ſupra, pag. 550. experience in this kinde. I have obſerved the diſpoſition of moſt in this miſerie to be ſuch, that except they can finde Comfort touching the very particular thing that was the occaſion of their Diſtreſſe, there is little or no eaſe brought to the Diſtreſſed.
2. As I doe perſwade thee to diſcover thy particular ſinne, which is the cauſe of thy Diſtreſſe, ſo I would alſo perſwade thee to diſcover with it (as neere as thou canſt) all the circumſtances whereby Sathan ſeeketh to aggravate it unto thy conſcience. For ſometime Sathan frameth his Diſtreſſes not ſo much from the ſinne it ſelfe, that is committed, as from the circumſtances of it, attending it in the committing, uſing thoſe as tenter-hookes to ſtretch it by, to the utmoſt rack of aggravation. And therefore the ſafeſt courſe here, and that, that is likely ſooneſt to finde eaſe, is to diſcover8 even theſe circumſtances too. To the Phyſitian thou wilt diſcover even thy moſ•redge•ſhamefull Diſeaſes, the fruits of thy filthieſ•redge•wickedneſſe; and in caſe thou ſhouldeſt her•redge•conceale but one circumſtance, it may coſ•redge•thee thy life: ſurely ſo thou muſt doe her•redge•too, or thou muſt looke for the like iſſue. Let me here alſo tell thee, what I have knowne: I have known in this kinde many circumſtances diſcovered, and yet one circumſtance undiſcovered (on which Sata•redge•hath eſpecially wrought) to have kept th•redge•Conſcience ſtill on the rack.
3. And laſtly, as in this kinde thou muſ•redge•take heede, and beware of Spirituall guile in hiding ought; ſo of the ſame Spirituall guile too, in relating ought for a(l)(l)Medicus quando aegritudinem diſcutit, ſi curet quod per aliquam cauſam factum eſt, & ipſam cauſam per quam factū eſt non curet, ad tempus videtur mederi, ſed cauſa manente morbus repetitur. Aug. in Joh. 25 cauſe of thy trouble, which is not: For, herein thou wilt give Satan a greater advantage againſt thee, then before he had, and thou thy ſelf wilt be as farre to ſeek of Comfort, and Eaſe, as ever thou wert, notwithſtanding this thy Confeſſion. Nay, many times ſuch deceitfull dealing with our Spirituall Phyſitian, makes him apply a cleane contrary Salve to our Soare, which will put us to farther Smart for the preſent, and to greater Anguiſh too afterwards, as oftentimes we have ſeen it proved. And therefore when thou doſt thus diſcover thy minde, be as carefull to avoid Colluſion, and Deceit, as Reſervation.
SECT. II.
THe ſecond ſort of things which the Child of God is to doe in this time of ſpirituall Diſtreſſe, reſpects his God. And they are two: the firſt is to Pray unto him, and the ſecond is to give him Thankes.
Thouching Prayer, this advice I give thee. 1. (Becauſe they that are thus Diſtreſſed, commonly complain that they cannot Pray.) I would have thee alwayes to remember, that thou doe pray as thou canſt, though not as thou wouldſt, or ſhouldſt: For better is(a)(a)Dr. Sclatter, Mr. Schudder, and others. weak performance in this kind, then whole Omiſſion; and ſafer it is to pray weakly, then not to pray at all. For if we pray as we are able, we have this Comfort. 1. That Gods Spirit(b)(b)Rom. 8. 26, 27. within us will help our infirmities, and make us pray(c)(c)Etiam ſolis vagitibus infans matrem commovet ad miſericordiam. Macar. hom. 31 Videmus vulgò parentes magis delectari balbutienti infantiá infantium quàm univerſa eloquentia hominū eloquentiſſimorum. Rolloc. in Johan. cap. 4. acceptably, though (to our ſeeming) we pray uneffectually: it being a priviledge•ledge•elonging unto God, to know the meaning of his Spirit, praying in us, when we know it not our ſelves. And 2. That our Prayers, though in themſelves; and as they come from us, be never ſo unperfect, yet before they come unto God, they are made perfect(d)(d)Rev 8. 3. 4. by Jeſus Chriſt: It being a part of his Advocation to propitiate as well for10 our weakneſſes, and imperfections i•redge•Prayer, as for any other of our Sinnes whereof we ſtand guilty in the ſight of God.
Againe, (becauſe ſuch diſtreſſed Soule•redge•doe moſt commonly more diſtaſte the Form of Prayer, then the Action of Praying, a•redge•not enduring any long, or ſet Forme o•redge•Prayer to be made, either by themſelves, o•redge•others in this time of their Diſtreſſe) therefore my ſecond advice is this. If the caſe ſtand thus with thee, have a care that tho•redge•be the more frequent in ſhorter, and Sententiary**For which ſee the ſick Souls Ejaculations hereafter ſet down. Luke 18. 13. ejaculations, and Expreſſions o•redge•thy minde unto God, ſuch as was that o•redge•the Publican, O God be mercifull unto me•redge•ſinner: That in the Lords Prayer, Lord lea•redge•me not into temptation, or the like, according as the preſent ſenſe of thy want, doth teach thee, and enforce thee to pray. For ſuch Prayers as theſe are, ariſing (as moſt commonly they doe) out of the ſenſe of our preſent wants, do paſſe from us with greateſt ardency of Affection, and therefore cannot but finde ſooneſt audience with God for our preſent ſupply: his Word aſſuring us, That the Prayer of a RighteousJames 5. 16. man ſhall much prevaile with him, where it is Fervent.
But here remember two Rules. 1. In all thy Prayers for Eaſe, and Deliverance11•ledge•eferre all to the good will and pleaſure ofMat. 26. 39.•ledge•od, to be granted, or denied, as will ſtand•ledge•eſt with his Glory, and the Good, and•ledge•alvation of thy Soul. 2. Have a care that•ledge•hou do not limit, and preſcribe God, the•ledge•me, or meanes of thy Deliverance, but•ledge•eave that wholly to the diſpoſing of his•ledge•iſe Providence, who knoweth better then•ledge•hou doeſt, when, and how to give thee Eaſe, Comfort, and Deliverance.
The other thing, reſpecting thy God, which thou art to performe, is to give him Thankes. And touching that, this is alſo•ledge•ine advice. If thou receive never ſo little Eaſe, Releaſe, or Comfort, give thankes•ledge•nto God for that, and this will be a means•ledge•hat in Gods good time thou ſhalt finde* Gratiarum actio eſt ad plus dandum invitatio. Ambroſ. Mat. 25. 29.•ledge•more: For he hath promiſed in his Word, That to him that hath, and uſeth what he•ledge•ath, to the Glory of God that gave it,•ledge•here ſhall be more given, and he ſhall have it•ledge•n abundance.
SECT. III.
THe third ſort of things which Gods Child is to doe in this time of Spiri•ledge•uall Diſtreſſe, reſpects his Spirituall enemy,•ledge•atan. And they are two.
The firſt is, that he have a care to with•ledge•and his Temptations when they are firſt12 ſuggeſted. And touching this, this is min•redge•advice. That whenſoever Satan doth ſuggeſt unto thee any wicked Temptation:•redge•to Blaſpheme God, for the preſent ſma•redge•which thou feeleſt under his viſiting hand which was Jobs Temptation. Or that tho•redge•Job 2. 9.art wholly caſt out of his ſight, becauſe he th•redge•grievouſly afflicteth thee: which was Jona•redge•Jonah 2. 4.his Temptation. Or that it is in vaine•redge•ſerve God, conſidering he ſo puniſheth thoſ•redge•that ſerve him, and letteth the wicked go free•redge•which was Davids Temptation, or the likePſal. 73. 13. Let it be thy care to withſtand them, (•redge•poſſibly thou canſt) at the**See D. Tailor in Matth. 4. 1. p. 35. & 372. M. Downames Warfare, part 4. p. 355. 357. &c. Jam. 4. 7. Ma•. 4. 10, 11. firſt ſuggeſtio•redge•for ſo thou ſhalt be ſure to be ridde of Satan for the preſent, it being his propert•redge•cowardly to flie from, where he findes he i•redge•reſiſted: and ſhall free thy Soule from•redge•great deal of Trouble and Miſery; in which ſuch Temptations uſually implunge thoſe that give any way unto them without reſiſtance.
The other thing, reſpecting Satan thy Spirituall enemy, which I would alſo have thee to performe, is this, to have a care that after one Temptation is ended, thou expect, and prepare forSola hic ſecuritas est, nunquā eſſe ſecurū. Rob. Groſthead, Epiſt. 65. a new aſſault, uſing the time of Satans Intermiſſion, as a breathing time to recover ſtrength againſt the next Encounter. For as Souldiers beſieged, after they have ſuſtained one aſſault, and13 given their Enemies the Repulſe, doe not ſecurely give themſelves to idleneſſe, and ſleep, but prepare all things ready againſt the next Conflict, mending the Breaches, and repairing thoſe places, which in the time of Fight they found to be moſt weak**See D. Sclatter in 1 Theſ. 3. pag. 218. B. Lakes Serm. part 1. pa. 248. Nanquam bella bonis, nunquam diſſidia ceſſant. Proſp. in Epig.. So when thou haſt withſtood ſome of Satans Temptations, and given him the Repulſe, thou art not to give thy ſelf to reſt, ſleeping in ſecurity, as though thine Enemy were wholly overcome**See Mat. 4. 3, 5, 8, &c. & Luk. 4. 13.: But rather, in the Intermiſſion of this Spirituall Conflict, thou art to prepare thy ſelfe againſt the next aſſault, uſing all meanes to confirme thy ſtrength, where thou diſcernedſt in the time of Fight, that thou wert moſt weake, and more ſtrongly to Arme thy ſelf againſt thoſe Temptations which thou foundeſt moſt forcible, and powerfull to prevaile againſt thee.
SECT. IV.
THe fourth and laſt thing which the Child of God is to doe in this time of Spirituall Diſtreſſe, reſpecteth the Godly, his Fellow-brethren in Chriſt, who formerly have been thus Diſtreſſed, but are now (through Gods mercy) Delivered. And that is, to confer with them, or with14 others about them, the better to lea•redge•what God hath done for their Soules; th•redge•ſo, he taking the like Courſes that the•redge•have done, may expect the like mercy fro•redge•God towards his Soul.
And touching this, this is mine advic•redge•1. That thou doe conferre with ſuch,•redge•often as thou canſt, that can Experime•redge•tally relate unto thee, what God in th•redge•kinde hath done for their Soules, or ca•redge•ſhew thee what God hath done for othe•redge•in like caſe. For, hearing them relate th•redge•deep Diſtreſſes wherein they have been, an•redge•Gods wonderfull mercy towards the•redge•in their Deliverance; it will both encourage thee to beare with more patience thy preſent Trouble, and with greater aſſurance of Comfort, to waite for Gods appointed time of thy Deliverance hereafter.
And ſecondly, if thou ſhouldſt meet with no ſuch living precedents of Gods favou•redge•vouchſafed in this kinde, I would then adviſe thee to peruſe the(a)(a)Anima, quae amat, aſcendit frequentèr, & currit familiaririter per plateas coeleſtis Hieruſalem, viſi tando Patriarchas, & Prophetas, ſalutando Apoſtolos, admirando exercitus Martyrū, &c. Aug. to. 9. p. 2. pag. 1003. Monuments o•redge•the Dead, and to call to minde the Examples of(b)(b)See Job 13. 24, 26. & 19. 11. & 30. 21. Job,(c)(c)Pſal. 38. 4, 8. & 77. 7. & 8. &c. Pſal. 51. 11. David,(d)(d)Pſal. 88. per totum. Heman•redge•and the like Saints of God Regiſtred in Scripture of purpoſe for the Confirmation, and encreaſe of thy(e)(e)Rom. 15. 4 Patience, Comfort, and Hope, evermore remembring, that though they were implunged in far deeper15 Diſtreſſes, then thou art, or canſt be, yet they found an happy Iſſue in the end(f)(f)Jam. 5. 10, 11. to Gods Glory, and their own Souls unſpeakable Comfort.
And thereby aſſure thy ſelf, that thou ſhalt have the like happy Iſſue of all thy trouble, if thou doſt continue in their Holy practice of Patience, and repoſed Truſt in God. For Gods dealing with his Children in this kinde, is(g)(g)1 Tim. 1. 16 Exemplary, he ſhewing in one, what all in like caſe may on like Conditions expect. And thus have we ſeen what the Child of God is to doe in this time of Spirituall Diſtreſs.
SECT. V.
THe other things reſpecting practice, wherein the child of God at this time needeth adviſe, are ſuch things, as he is to leave undone. And thoſe are eſpecially two.
The Firſt is, that he doe not muſe, and meditate on his preſent Miſeries, or recall to minde thoſe that are paſt, or through feare anticipate thoſe that are to come.
And the Second is, that he doe not reaſon, and diſpute with Sathan in his private thoughts, or otherwaies.
Unto both which (we finde by experience) that the child of God is too too16 much ſubject at this time: And that many of them for want of a godly care, and Chriſtian endeavour to withſtand them, have beene driven by meanes of them to feareful extremities. Now that thou mayeſt the better take heede of them, and learne to prevent them, I give thee this adviſe.
Firſt, touching muſing, and meditating, the better to avoid that, I would have thee carefully to ſhun Solitarineſs, and Idleneſſe, which are the(h)(h)Nemo eſt ex imprudentibus qui relinqui fibi debeat: tunc mala conſilia agitant, tunc aut aliis aut ipſis, futura pericula ſtruunt, &c. Senec. Epiſt. 10. Nihil agend•redge•diſcunt homines malè agere. Cato. Non eſt aliqua cogitatio, tam turpis, abominabilis, mala, & execranda, quam non inveniat otioſitas, &c. Gerſon de modo habendi, ſe contra mal ▪ immiſc. Parents commonly, or the Nurſes of ſuch muſing thoughts.
As for Solitarineſſe, the beſt way to avoid that, is to keepe thy ſelfe alwaies i•redge•the company of God, or good Men.
Thou art in Gods company then more eſpecially, when either God talkes to thee or thou to God. And this is done by two Exerciſes eſpecially, by Prayer, and by Reading the Bible, or ſome other good Books For by Prayer thou ſpeakeſt unto God, and by Reading theſe Books God ſpeaketh unto thee. So that which ſoever of them thou doeſt performe, and in performing of i•redge•doeſt intend, and minde what thou art about, thou maiſt truly ſay of thy ſelfe a•redge•ſometimes that Romane(i)(i)Nunquam minùs ſolus, quā cum ſolus. Scipio in Cicer. Offic. li. 3. Captaine di•redge•17of himſelfe,**Nunquam minùs ſolus, quàm cum ſolus. Scipio in Cicer. Offic. lib. 3 Thou being alone, thou art not alone, for thou haſt God to beare thee Company. The company of good men, is alſo a very good meanes to avoide ſolitarineſſe. I ſay of good men, for if they be not good, I•ledge•eane ſuch as feare God, and are able by•ledge•heir gracious words, or godly deeds to•ledge•oe thee good, thou wert better be alone,•ledge•hen be in their company.
And here I would adviſe thee to ſhun•ledge•he company of foure ſorts of People eſpeci•ledge•ly: which in this caſe, are likely to prove•ledge•ore dangerous unto thee, then Solitari•ledge•eſſe would be.
The firſt are men notoriouſly Wicked, who•ledge•ould perſwade thee to laugh theſe thy•ledge•rrowes out of countenance, by joyning•ledge•ith them in mirth, that is either immode•ledge•te, or immodeſt, or to drowne thy griefe•ledge•y exceſſive drinking,††See Maſter Hierons Works, in fol. vol. 1. pag. 159. Mr. Greenham in his Sermon of Repentance. Mr. Dike of Repent. cap. 3. Mr. Marbury in his Sermon upon Pſal. 32. or the like. For the•ledge•eſt good that theſe can doe thee, is but to•ledge•rocure thee a ſeeming Truce, no ſound•ledge•eace: Their beſt comforts proving but as•ledge•ater caſt on the Smiths Fire, which•ledge•aketh for the preſent an abatement of•ledge•e flame, but in the iſſue we ſee it is a•ledge•eanes to increaſe both the flame, and the•ledge•eate too; the return of the trouble, and•ledge•ſquietneſſe, paying the intereſt of the for•ledge•er deferring with more then once multi•ledge•ied uſe.
18The ſecond, are men notoriouſly Ignora•redge•who at ſuch times come more of cuſtom•redge•to ſee, then of Conſcience to ſay any thi•redge•that may be for thy Comfort: or if th•redge•chance to ſay ought tending that way,•redge•many times proves (through their want•redge•Spirituall wiſdome and Chriſtian expe•redge•ence in buſineſſes of this Nature) mo•redge•hurtfull, then helpfull to thoſe to whe•redge•they ſpeake it.
The third, are men extreamly Rigid, a•redge•See Mr. Down. Warfare, part 3 lib. 2. chap. 32. Sect. 3.too too tart, and harſh in their beh•redge•viour and carriage towards Gods afflict•redge•ones. For theſe are more likely to g•redge•thy new skinned wounds, and to ma•redge•thy Soares of ſorrow almoſt healed,•redge•to bleed afreſh; then by the balſame•redge•Comfort, and diſcreet counſell, to g•redge•unto thee (the grieved patient) any•redge•freſhing.
And the fourth, and laſt, are thoſe w•redge•being in the contrary extreame are too•redge•ſorrowfull, and over paſſionate, for th•redge•will**See Maſter Downam, ubi ſupra. weep over thy Wounds, inſtead•redge•curing them, and by their Sorrow rede•redge•thine: thou thinking that they ſee,•redge•are grieved for more, then thou ſeeſt in,•redge•by thy ſelfe.
The other meanes to prevent ſuch•redge•ſing, and Meditation in time of Spiriti•redge•Diſtreſſe, is to avoid Idleneſſe: for•redge•19•ledge•Idle mans Head is the Devils Shop, wherein**Vide Cornel à lap. in Pauli 'Epiſt. p. 725. Col. 1. &c. B. B. King. on Jon. p. 433. Eccleſ. 33. 28. Idleneſs teacheth much evill, Graec. 〈…〉〈 in non-Latin alphabet 〉. See Dr. Saund•ledge•rſ Sermon on 1 Cor. 7. 24. pag. 411. Maſter Burtons Melancholly. pag. 73. 74.•ledge•e is never more at work, then when we are•ledge•dle: Idleneſſe laying a man open to all•ledge•elliſh Snares and temptations; and ma•ledge•ing the heart, like unmanured ground, fit•ledge•or nothing but the wildeſt, and rankeſt•ledge•eedes of Sinne; like ſtanding Pooles natu•ledge•ally prepared, and pregnant to breed, and•ledge•eed the Vermine of vileſt thoughts, and•ledge•nnaturall Filth: yea, like thorow-fares for•ledge•atans moſt hideous, and horrible injecti•ledge•ns to wander, and walk up and down in,•ledge•ithout reſtraint, or remedy.
And the better to avoid this too, I would•ledge•dviſe thee to take this courſe: 1. What•ledge•me thou haſt to ſpare from thy formerly•ledge•reſcribed exerciſes of Religion and Pie•ledge•††Res age, tutus eris. Ovid. de remed. Amor. See Dr. Saunderſon, ubi ſupra. Semper b•ni aliquid operis facito ut Diabolus te, ſemper inveniat occupatum. Hieron. ad Ruſticum. Tom. 1 Epiſt. 4.: which are Prayer unto God, reading•ledge•Gods Word, Godly Conference, and the•ledge•ke: I would have thee carefully, and con•ledge•ionably to imploy thy ſelf in the honeſt workes•ledge•d labours of thy particular Calling. For•ledge•eſe conſcionably followed, as they are•ledge•od to free the minde from preſent evill•ledge•oughts, ſo they have ſeldom gone without**See Luk. 2. 8. bleſſing from God for the further com•ledge•rt of thoſe that have followed them.
But yet††See M. Downams Warfare, part. 3. l. 2. c. 32. •ledge•ct. 4. In ludi defectu poteſt eſſe peccatum. See M. Gataker of Lots,•ledge•g. 188. M. Burtons Melancholly. pag. 73. exceſſive and unremitted labour,•ledge•th proved to ſome in this caſe as hurtfull20 as Idleneſſe; and therefore to preven•redge•the like inconvenience in thee, my ſecon•redge•adviſe to thee is this. That as thou do•redge•ſpend the chief part of thy time in takin•redge•paines, and in performing the duties o•redge•piety, and of thy calling, the better to p•redge•out of thy minde ſuch falſe apprehenſion•redge•and idle conceits: ſo thou wouldſt alſ•redge•allot ſome ſhare thereof for thy Recreatio•redge•and refreſhment. But here take heed of fo•redge•things.
1. That the recreation which thou uſe•redge•be not**That is neither forbidden by the Lawyer, as againſt the Statutes: nor by the Phyſitian, as againſt Health: nor by the Divine, as againſt Conſcience. Maſter Fullers holy State. pag. 183. See M. Gataker of Lots. pag. 94. &c. 189. &c Mr. Fenner of Recreat. Rules ſpeciall Sect. 1. unlawfull, or at leaſt of ill rep•redge•amongſt the Children of God, and ſuch•redge•fear him. For this will be ſo far from•redge•freſhing thee, and giving thee comfo•redge•that it will rather put a new whip into S•redge•tans hand for the further laſhing of thy•redge•ready-wounded Soul, as ſome of Go•redge•Children in this caſe can tell thee out•redge•their miſerable, and much to be pitied e•redge•perience.
2. Take heed that the recreation whi•redge•thou uſeſt, be ſuch a one, as in the time•redge•recreating thy ſelf therewith, may exerc•redge•and keep thy minde imployed, as well (if•redge•more) then thy Body; thoſe being the b•redge•††See Maſter Burtons Melancholy. p 230Recreations at this time, that doe wh•redge•take up the mind, and keep it from wo•redge•thoughts; ſuch as is playing at Cheſſe, whi•redge•I have therefore judged ever beſt, and m•redge•21conducible to this preſent eſtate: but herein let every man be fully perſwaded in his owne minde,††Rom. 14. 5. as the Apoſtle exhorteth in like caſes.
3. Take heed that thou doe not uſe this recreation, more like a work of thy**See Maſter Gataker of Lots. pag. 229. ordinary Calling, then like a Recreation: my meaning is, that thou doe not ſuffer it to take up thy moſt, and beſt houres; for the Devil, that ſubtle Adverſary of thine, is like enough to draw thee, thus (if thou wilt be drawn) from one extreame to another.
4. And laſtly, I would have thee eſpecially to take heed that thou doe not uſe ſuch•ledge•ecreations too much at the firſt††See Mr. Dow. Warfare. part 3 l. 2. c. 32. Sect. 4. approaching of this thy felt affliction: for by ſo doing•ledge•hou wilt be kept from applying it to thine Heart, and from making that Holy, and Sanctified uſe of it for the furthering of•ledge•hy Repentance and Mortification, which otherwayes thou wouldſt, and oughteſt to make. And therefore in the firſt place alwayes remember to give way unto Godly•ledge•ſorrow for ſinne, which is the cauſe of this* Dolor melancholicus converti debet in dolorem qui eſt ſccundum Deum. Alſted. Theolog. Caſuum, cap. 5.•ledge•hy preſent affliction, and uſe this Croſſe•ledge•s a Hammer to drive Repentance the more•ledge•eeply into thine Heart: and when that•ledge•s done, then ſpare not to refreſh thy mind with ſuch recreations, which otherwayes would be tyred with the waight, & continuance22 of this thy felt Calamity, But yet ſo, a•redge•that neither firſt, nor laſt, theſe thy recreations may leſſen thy godly ſorrow for Sin, which is alwayes too little, and farre ſhor•redge•of that it ſhould be: but onely mitigat•redge•thy grief for thy preſent miſery, which to•redge•too often is exceſſive, and immoderate ▪ For as the Salve being rightly applyed t•redge•the Soare doth heal, and cure it; ſo this medicine of lawfull Recreation, if it be we•redge•applyed to that ſorrow which is occaſione•redge•by this thine Affliction, will doe thee mu•redge•good, and help to recover thy Spiritu•redge•health: whereas otherwayes, if it be mi•redge•applied unto thy ſorrow for Sinne, whi•redge•is a ſaving Grace, and one of the ſounde•redge•parts of a true Chriſtian, it will be like•redge•plaiſter laid upon the whole Skin, whi•redge•many times doth raiſe a Bliſter where the•redge•was none, and putteth the Patient to a ne•redge•and a needleſſe paine:
SECT. VI.
SEcondly, touching Reaſoning and**Affectavit quandoque, Diabolus veritatem defendendo concutere. Tert. D•redge•ſputing with Satan, which was the la•redge•ter of thoſe two things, that the Chriſti•redge•Soul, and dear Child of God was to lea•redge•undone in the time of ſpirituall Diſtreſſe•redge•I give thee this adviſe.
23That (whenſoever**There be both temptations to ſinne, and temptations for ſinne. Satan doth lay any ſin to thy charge which thou haſt committed, or doth further tempt thee unto any ſin which he would have thee to commit) thou do not ſtand††See Maſter Boltons Inſtruct. for comforting afflicted Conſcien. p. 545, & 546. Gerſon. de modo hab. contr. mal. immiſſ. reaſoning and diſputing the caſe with him in thy private thoughts, or otherwayes, (for this is that that he deſireth) but rather, 1. Repell him, and his ſuggeſtions with vehement deteſtation and diſdaine, as Chriſt did, ſaying, Avoid Satan, Mat. 4. 10. Or 2. as Hezekiah did ſpread that blaſphemous Letter, Eſay 37. 15. before the Lord, ſo doe thou lay open before the Lord his Helliſh ſuggeſtions, and with him cry mightily unto God, ver. 16, 17. &c. that he would ſtop the mouth of this railing Rabſhakeh of Hell, or give thee ſupport againſt him, and his accuſations. Or laſtly, put him over to Jeſus Chriſt thy Saviour, who hath taken upon him to be not onely thy Redeemer, and thy Mediatour, and Interceſſour unto God his Father, but alſo to be thine**Epiſt. John, c. 2. ver. 1. Advocate to plead thy cauſe, and to anſwer††Rom. 8. 33. 34 See M. Burtons Melancholly. pag. 551. all ſuites commenced againſt thee, both by Gods Juſtice, and the handwriting of the Law, and alſo by Satan, and all his Helliſh inſtruments. Nay, he is not onely thine Advocate, but thine**Eſai. 54. 5. Jer. 31. 32. See Dyke on John 3. 29. Husband too, and as thine Husband he both muſt, and will defend thee in all juſt Actions brought againſt thee, either by Satan, thine owne24 Conſcience, or any other. For the Husband ſtandeth anſwerable for the Wife: & it is a•redge•idle plea in the Law**Uxeri lis non intenditur., to lay the Action againſt the Wife, the Husband being alive. An•redge•therefore in all accuſations of Conſcience when Satan ſhall drag thee before God Tribunall, and lay thy ſins to thy charge; le•redge•this be thine anſwer. Away Satan, neve•redge•ſtand thus accuſing, or pleading againſt m•redge•I am but the Wife, goe to mine Husban•redge•he ſhall, nay, he hath already anſwered th•redge•Law for me to the full.
And thus haſt thou Direction for tha•redge•which thou art to practiſe in this time o•redge•ſpirituall Diſtreſſe. That which followet•redge•is for the Direction of thy knowledge.
The Sick Soules Guide.THE SECOND PART, Containing Directions for the Knowledge of Gods Child in the time of Spirituall Diſtreſſe.
THE INTRODUCTION.
THE other thing for which the Child of God needeth Direction in this time of Spirituall Diſtreſſe, is his Knowledge.
And touching that, I give thee this adviſe, whoſoever thou art, that art thus Diſtreſſed.
- 1. That thou labour to know thoſe things which may help to encreaſe thy patience. And
- 2. That thou labour 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.
261. That God is the**Eſai. 45. 7. Amos 3. 6. 1 Sam. 2. 5, 6. Ruth 1. 20, 21. Hoſ. 6. 1. See Micah 6. 9. Author of thy Diſtreſſe, whoſe almighty power is guided by•redge•moſt wiſe providence, and tempered with•redge•fatherly love; and therefore in afflicting thee thus, can intend nothing but what ſhall be for his glory, and for thine unſpeakable good in the end. And that this hath been•redge•an excellent meanes, and help to beget patience in Gods afflicted ones, the Scripture doe plentifully ſhew us.
The conſideration of this made**Levit. 10. 3. Aar•redge•to hold his peace,††Pſal. 39. 9. David to be dumbe, a•redge•not once to open his mouth: And the like w•redge•read of**Eſai. 38. 13. Hezekiah,††1 Sam. 3. 18. Eli,**Job 1. 21. 22. Job, and others of Gods Saints mentioned in t•redge•Scriptures.
Nay not onely Scripture, but even N•redge•ture too, doth teach us this truth, for what† See M. Dow. Warfare. part. 3 l. 2. c. 6. Sect. 3. beaſt doe we ſee, or know, though nev•redge•ſo Savage in himſelfe, or fierce towar•redge•others, which will not take Blowes fro•redge•his Keeper that tendeth him, without Sn•redge•ling, or repining? And therefore tho•redge•muſt be much more brutiſh then theſe,•redge•thou wilt not with patience take this Ch•redge•ſtiſement at the hand of thy God, who do•redge•more then feede thee, even give thee wha•redge•ſoever thou art, or haſt, and (as if all t•redge•were too little) hath promiſed to give t•redge•more, even eternall happineſſe hereafter.
SECT. II.
SEcondly, it will much helpe to the increaſe of thy patience, if thou wilt but conſider, that thy ſinnes**Si deus peccata reſpiciat, & iniquitatis merita, nullum eſt adeò ingens ſupplicium quo non meritò affligamur omnes, quotquot originem noſtram ex Adamo ducimus. Brent, in John c. 9. have deſerved this, and a great deale more at the hands of God; Yea Hell fire it ſelfe, if God ſhould have dealt with thee in his juſtice. For if every††See M. Down. Warfare part 3. l. 2. c. 18. Sect. 12 Malefactour quietly, and patiently ſuffereth his leſſer puniſhments, as ſuppoſe whipping, or the like, when he knoweth he hath deſerved hanging, and thankfully acknowledgeth the mercy of the Judge therein: Then•ledge•ow much more patiently, and thankfully ſhouldeſt thou endure this thy light, and momentany affliction, ſeeing that God by this freeth thee from everlaſting torments? For when thou art thus judged (ſaith**1 Cor. 11, 32. Saint Paul) thou art chaſtened of the Lord, that•ledge•hou maiſt not be condemned with the world.
SECT. III.
THirdly, it will much helpe to the increaſe of thy patience, if thou wilt but conſider,††Nec enim fortuna querenda Sola tua eſt; fimiles aliorum reſpice caſus, Mitiùs iſta feres. Ovid. Metamorphoſ. l. 15. that others of Gods Children, as•ledge•eare unto him as thy ſelfe, have endured the•ledge•ike affliction before thee, and that others after•ledge•hee muſt endure the like too: It being a28 thing incident to all that are††Heb. 12. 8. Sonnes, and not Baſtards in Gods account, in one degree, or other, firſt, or laſt to be thus afflicted. Now how can that**Onus eſt levius quod ab omnibus portatur. See M. Down. Warfare. part 3. l. 2. c. 29. ſect. 10 Mr. Burgis his Chain of Graces. pag. 147. burthen bu•redge•be eaſie to one, which is carried by all? I•redge•thou hadſt gone alone in an uncouth way•redge•which had not beene beaten, and tracke•redge•by others of thy godly Brethren, thou had•redge•had ſome cauſe of complaint, and mighte•redge•have beene diſmayed in the paſſage: B•redge•there being in it the prints of ſo man•redge•footſteps of Gods deareſt Children, whic•redge•have gone before thee, and thou having•redge•† Patienter ab uno ſuſtinendum quod multis accidit. Bern. de modo vivendi cap. 42.many to accompany thee now, and t•redge•follow thee hereafter, why ſhould it be•redge•ſo tedious, ſo irkſome unto thee to goe i•redge•that way?
SECT. IV.
BUt, Fourthly, it will much more help•redge•to increaſe thy patience, if thou wilt b•redge•conſider, that**See Maſter Boltons inſtruct. ubi ſupra pag. 527. others of Gods Saints, ha•redge•endured not onely the like, but a farre great•redge•meaſure of affliction in this kinde, then th•redge•haſt endured: As††Job 6. 4. & 9. 17, 18. & 13. 24. 26. & 16. 9. & 19. 11. Job,**Pſal. 6. 3. 6. & 38. 2, 3. & 88. 7. 14, 15, 16. & 77. 7, 8, 9, 10. David, and ſu•redge•other Saints of God. I confeſſe it is a fau•redge•too generall, and common for men in th•redge•caſe, falſely to complaine, that their bu•redge•then of affliction is heavier then other me•redge•29But I make no queſtion, but if††See Maſter Downam, ubi ſupra. Babing. in orat. Domin. in fol. pag. 130. Burtons Melanchol. p. 255. all the faithfull, that either are, or have beene thus afflicted, ſhould agree together to caſt all their Croſſes, and miſeries in this kinde into one common heap, to the end that there might out of the whole be an equall part ſhared to every one; that the moſt of thoſe who came thither whining, and complaining, would rather take again their owne burthen which they brought, and goe their way, then yeeld to have a ſhare in that proportionable diviſion; and that thou amongſt the reſt wouldſt be one.
SECT. V.
FIfthly, it will much helpe to the increaſe of thy patience, if thou wilt but conſider what thy Saviour**Vide Chamier. Panſtrat. Tom. 2. l. 5. c. 12, & 13. M. Leeches Sermon on Heb. 12. 4. pag. 20. Biſhop Lakes Sermons. part 2 pag. 145. Chriſt hath endured in this kind for thee. His bodily paines were many, and great, but they were nothing in compariſon of thoſe which his Soule endured. Neither man, nor Angell can conceive the taking, in which that heart was, which without all outward violence, meerely out of the extremity of his owne paſſion did ſend forth, through his fleſh, and skinne, not ſome faint dew, but††Luk. 22. 44. 〈…〉〈 in non-Latin alphabet 〉. ſweat like drops of bloud trickling downe to the ground. Onely this much we doe beleive,**Biſhop Hall in his paſſion Sermon. that30 what the infinite ſins, of almoſt infinite me•redge•committed againſt an infinite Majeſty, deſerved in infinite continuance, all that he i•redge•the ſhort time of this his agony, and paſſio•redge•ſuſtained in his Soule for us.
And if Chriſt have endured ſo much for thee,**Parva tolerabimus ſi recordemur quid biberit ad patibulum, qui nos invitat ad coelum. Caſſian. ſuper Pſalmos. why ſhouldeſt thou thinke it much to endure ſo little for him, ſo little fo•redge•thine own ſinnes, which made him endur•redge•ſo much, that was without ſinne? ††Prior bibit medicus ſanus, ut bibere non dubitaret aegretus. Auguſt. Serm. 18. in Mat. & in Pſal. 48.A Patient cannot have a ſtronger reaſon to move him to take a loathed, and ſuſpected potion, then to ſee his Phyſitian before him, content not onely to taſt the medicine, bu•redge•to drink a much ſtronger draught of the ſame kind in a double quantity: So there cannot be a more effectuall**Cur ita asperum creditur ut à Deo homo toleret flagella pro malis, ſi tanta Deus ab hominibus pertulit mala pro bonis? Greg. paſtor part. 1. c. 13. motive to perſwade thee to drinke of this bitter C•redge•of Chriſt, then to conſider that he himſelfe, hath not onely begun to thee in the ſam•redge•Cup, but hath drunke a far greater draught, then he expecteth thou ſhouldeſt pledg•redge•him, even the very dregges thereof unto th•redge•bottome.
SECT. VI.
SIxtly, it cannot but much help to th•redge•increaſe of thy patience, if thou wilt b•redge•conſider the ends, for which God doth exerciſe31 thee under this affliction: which (as farre as we may conjecture) is one of theſe††Vel ad demonſtrationem debitae miſeriae, vel ad emendationem labilis vitae, vel ad exercitationem neceſſariae patientiae temporaliter hominem detinet poena. Aug. in Joh. three, either for the chaſtiſment of ſinne paſt: or for the triall of Grace preſent: or for the preventing of ſinne to come. For which end ſoever it is, it cannot be but for thine unſpeakeable good.
Suppoſe it be for the firſt end, for the chaſtiſement of ſome ſinne paſt, and how can the conſideration of this but make thee patient? When thou haſt in thy Body a wound, or deep feſtered Soare, thou wilt voluntarily ſend for thy Chirurgion, and yeeld thy ſelfe into his hands, to be uſed at his diſcretion for the curing of thy Body: yea thou canſt be content, that he ſhall not onely apply healing Plaiſters, but tormenting**〈…〉〈 in non-Latin alphabet 〉. Medicum etiam urentem & ſecantem diligimus. Chryſ. in Pſal. 148. Coraſives, and that he ſhould ſearch the Soare to the bottome, launce, and ſeare it, yea and cut off a Member too, rather then the whole Body ſhould be by that meanes endangered: and fearing leſt thou ſhouldſt not have courage, and ſtrength enough to endure theſe torments, thou wilt be content to be bound, that ſo thou maiſt not by ſtriving, and ſtrugling hinder him in his Courſes. And therefore if in uncertaine hope to recover the health of thy Body which can laſt but for a moment, and is ready preſently after curing by relapſe to fall againe into his old griefe, or by ſome new32 accident into a worſe: thou art content to endure††Videte fratres mei in iſtis languoribus corperis, quanta homines tolerent, ut paucos dies victuri moriantur, & hos paucos dies incertos, &c. Auguſt. Enarrat. in Pſal. 102. all theſe miſeries at the appointment of a mortall man, who often is unfaithfull, ſeeking more his owne gaine then thy health; and often unskilfull, neither truly knowing the nature of thine infirmity, nor the meanes how to cure it: How much more then ſhouldeſt thou with all alacrity, and cheerfulneſſe endure this thy preſent affliction, ſeeing it is uſed as a Medicine, and Salve by thy heavenly Chirurgion for the curing of a moſt dangerous Soar in thy Soul, to wit, thy ſin, which would bring thee in the end unto everlaſting death? Eſpecially ſeeing thou art aſſured that he wil by this means recover thee unto a perfect, and never decaying health, as being one that is moſt faithfull, and carefull over thee, and in his wiſdome, and skill infinite, and all-ſufficient for the effecting o•redge•the cure, ſay therefore here with that goo•redge•Father**Domine hîc ure, hîc ſeca, ut in poſterum ſanes. O Lord here lance me, here ſea me, that thou wilt be pleaſed hereafter•redge•cure me.
Secondly, ſuppoſe it be for the ſecond en•redge•that God doth thus afflict thee, to wit, f•redge•††1 Pet. 1. 7. Deut. 8. 2. 2 Chron. 32. 31 See Maſter Downams Warfare. part 3. pag. 387. &c. the triall of thy graces preſent: and how can this but ſerve to increaſe thy patienc•redge•too?
Thou art content to have thy Gold trye•redge•to know the goodneſſe of it: thy Diamo•redge•33tried, to know the worth of it; thine Armour tryed to know the proof of it, &c. And wilt thou be angry with thy God, for that he thus trieth thee? ſhall not he have as much command over that which is his, as thou haſt over that which is thine? Yea, but thou wilt ſay, God knoweth me, and all that is in me already, and therefore he needeth not to make any ſuch triall.
True; but the end of Gods triall of thee at this time, is not to better(a)(a)Tentat Deus ut ſciat, id eſt ut ſcire nos faciat: non ut ſciat ipſe, quem nil latet: ſine tentatione enim, nemo ſatis probatus eſſe poteſt, ſive ſibi ipſi, ſive alii. Auguſt. diverſis locis Operum. his own knowledge of thee, but to make thee better known, both to thy ſelf, and others.
As for thy ſelf, thou art ſo naturally blinded with Pride, and Self-love, that thou overweeneſt thy Graces, and good Parts, thinking that thou art, or haſt that, which thou neither art, nor(b)(b)Multa videntur quae non ſunt. haſt. Or contrarywiſe thou art many times ſo dejected at the ſight of thine owne infirmities, that thou(c)(c)Multa ſunt quae non videntur. thinkeſt that thou art not, or haſt not that, which indeed thou both art, and hast. And therefore the Lord bringeth thee unto this triall, that thou maiſt come to a true eſtimate of that which is in thee: and neither overweene, nor magnifie thy Gifts, and good Parts to be thereby(d)(d)2 Cor. 12. 7 puffed up in•ledge•ride through a conceit of thine own excel•ledge•ency: nor too much vilifie, and undervalue•ledge•he Gifts and Graces which thou haſt received of him, and ſo rob him of that glory34 and praiſe which his due unto him ▪
So alſo for others: they perhaps heretofore have either overvalued, or undervalue•redge•thy vertues, and good parts, and hav•redge•through miſ-conceit either judged the•redge•more, and better, or leſſe, and worſer, the•redge•indeed they have been. And therefore, tha•redge•men may not any longer rob Gods ſubſtantiall vertues, and ſaving graces in thee, o•redge•their due eſteeme, and deſerved comme•redge•dation, nor too highly prize thoſe which t•redge•them thou makeſt a ſhew to have, but ha•redge•not, he is content to bring thee to the Touc•redge•ſtone, and by putting thee into this**Prov. 17. 3. Fier•redge•furnace of tribulation to diſtinguiſh his tru•redge•Golden gifts from the counterfeit Copper, an•redge•impure Droſſe of thy naturall, and ſeemin•redge•abilities, which otherwayes through men•redge•ignorance would never have been diſtinguiſhed.
But it may be this is not the end neithe•redge•for which God doth at this time humb•redge•thee; but it is rather for the third, and la•redge•end, which is to**Quandoque ei qui peccato quovis obligatus tenetur, pie immittit Dominus amaritudines quaſdam, quae mentem occupant homines, & expellunt p•redge•nicioſam dilectionem peccati. Bern. de tripl. miſericord. Job 3•redge•16, 17. Hoſ. 2. 6, 7. prevent in thee ſome ſin•redge•in the time to come, to which he ſeeth th•redge•naturall propenſity too much inclining, an•redge•into which thou art ready to fall.
35Suppoſe this: and how can this but ſerve to increaſe thy patience too? For if a valiant Souldier is willing with all cheerfulneſs to runne through a world of miſeries, rather then he would be vanquiſhed, and led Captive by his Enemies: and is content to bear his heavy Armour to endure hunger, thirſt, heat, cold, to ſpend the night in watching, and the day in fighting, that he may in the end**See M. Down. Warfare. part 3. pag. 433. &c. vanquiſh, and put his Enemies to flight: And if the wiſe Patient be content not onely to ſuffer, but to reward his Phyſitian, when he goeth about by bitter Pilles, and loathſome Potions, by long Abſtinence, and ſtrict Diet to prevent diſeaſes when they are approaching: then how much more cheerfully, and willingly ſhouldſt thou endure the miſeries of this Spirituall Warfare againſt Sinne, Satan, and the other Enemies of thy Salvation, when as they ſerve as meanes, and helps, whereby thou art enabled to vanquiſh theſe deadly Foes, and to obtaine over them ſo glorious a Victory? And with how much more patience ſhouldſt thou at the appointment of thy Heavenly Phyſitian take theſe bitter Pilles, and Potions, of inward Diſtreſſe, ſeeing he uſeth them as Soveraigne preſervatives to keep thee ſafe and ſound from the contagion, and poyſonous infection of ſinne, and from falling into thoſe36 dangerous diſeaſes which would bring Body, and Soul to everlaſting death.
SECT. VII.
SEventhly, and laſtly, it cannot but much help to the increaſe of thy patience, if thou wilt but conſider what further good this thy preſent Affliction ſhall bring unto thee, if it be patiently endured: namely, a moſt excellent, and eternall waight of(a)(a)2 Cor. 4. 17. glory: the(b)(b)Jam. 1. 2. crown of life; and everlaſting(c)(c)Job 5. 17. bleſſedneſſe in Gods Kingdome when this life is ended. Worldly men(d)(d)See Maſter Downams Warfare. part. 3. pag. 561. we know are content to endure any labour, to hazard themſelves to innumerable dangers, and to ſuffer many, and grievous miſeries, that they may be aſſured of earthly things, and yet their ſtrongeſt aſſurances are but uncertainties, and the beſt things aſſured but trifling vanities. The Husbandman, he is content alſo to toi•redge•and labour, and to endure much hardneſſe in the Seed-time for the hope of a plentifu•redge•Harveſt afterwards, and yet his expectation is often fruſtrated, and in the end h•redge•hath many times but his labour for hi•redge•paines. The Marchant alſo is content to compaſſe Sea and Land, and to run man•redge•hard, and hazardous courſes, and all t•redge•get ſome little wealth, which he is uncertaine37 whether he ſhall obtaine, or having obtained it, whether he ſhall retaine, and enjoy it one day to his comfort.
And if theſe**Si tanta ſuffert anima mundana ut poſſideat unde pereat, quanta debet ſufferre ne pereat? Auguſt. li. de patient. c. 6. men can be content to endure all theſe miſeries for ſuch temporary trifles, which they are not ſure to obtaine, after all their paines and travell, nor to retaine them for one day, though they ſhould have them in poſſeſſion. Then how much more ſhouldſt thou be content to indure this thy preſent miſery, ſeeing this gives unto thee (if thou take it patiently) moſt certaine aſſurances of ſuch riches, as being unvaluable, and unconceaveable, and are alſo out of all danger of comming by an accident, to end, or loſſe, I mean the everlaſting poſſeſſion of God himſelf, and his everlaſting Kingdome. And thus farre of thoſe things which are fitting for thee to know for the better increaſe of thy patience in the time of Spirituall Diſtreſſe.
Now follow thoſe things which are fit for thee to know, for the better furthering of thy comfort.
And becauſe Gods Children thus diſtreſſed ſeldome finde any eaſe, or comfort, till their owne very particular Diſtreſſe be touched, and they be comforted in reſpect of that: therefore for the better furthering of thy comfort in this kind, I will here38 ſet down the particular Diſtreſſes, which (out of mine own experience) I have found, and (out of other mens obſervation) I have learned, to be the moſt uſuall Diſtreſſes of Gods Children at this time; together with the particular Comforts, that may ſerve to comfort them in reſpect of any ſuch particular Diſtreſſes, applying every one of them to thee in particular, that ſo whatſoever thy Diſtreſſe may be, thou mayeſt find comfort accordingly.
SECT. VIII.
TOuching theſe then, this I would have thee to know: That there are three ſorts of Diſtreſſes, which above all others, doe moſt perplex, and trouble the mindes, and Conſciences of Gods Children exerciſed in this Spirituall conflict.
The firſt are ſuch as reſpect the time paſt; the ſecond are ſuch as reſpect the time preſent; and the third are ſuch as reſpect the time to come.
Thoſe that reſpect the time past, are either ſuch as are occaſioned by former Diſtreſſes; or ſuch as are occaſioned by former Sinnes.
The former Diſtreſſes which occaſion preſent Diſtreſſe to the Children of God,39 are either ſuch as they have eſcaped, or ſuch as they have endured.
SECT. IX.
TOuching the former, the Diſtreſſe isThe Diſtreſſe. this. I have ever heretofore (ſaith the Child of God) taken my ſelf for one that hath been Regenerate, and one whom God hath effectually called, and converted: but alas, now I ſee there is no ſuch matter, for I have never been hitherunto(a)(a)See Maſter Bolton, ubi ſupra. pag. 443. troubled in minde, or diſtreſſed in Conſcience with the fear, or feeling of Gods wrath due unto me for my ſinnes, as Gods Children uſe to be at their converſion. And therefore woe is me, ſure I am ſtill in Satans poſſeſſion, and that(b)(b)Luk. 11. 21. ſtrong man armed keepes the pallace of my heart, or elſe all things would not be thus ſtill in peace within me.
If this be thy caſe, know this for thyThe Comforts. comfort. 1. Howſoever it be moſt true, that there can be no new(c)(c)See Dyke of Repentance. cap. 5. Boltons Inſtructions, ubi ſupra. pag. 469. Mr. Schudders Chriſtians dayly walk. pag. 626. Birth without ſome terrours of the Law, and straits of Conſcience going before it; as there can be no Birth without ſome paines going before that: yet God handleth not all alike, that are thus regenerated, and made partakers of the new Birth, but ſome have gentler fits by oddes, then others have; ſome being40 but ſprinkled onely in this(d)(d)Mat. 20. 22. Baptiſme, whereas others are even dowſed over head and eares; and ſome but onely made to ſip of that Cup, whereof others drink to the very dregs. It is with the travell of a Sinner in his Converſion, juſt as it is with the travell of a woman in Child-birth:(e)(e)Vide Lorin. in Pſal. Tom. 1. pag. 783. a. None travells here without paine, ye•ledge•ſome are like thoſe(f)(f)Exod. 1. 19 Hebrew women, which have a quicker, and eaſier diſpatch, then others have. Thoſe converts, Acts 2. in their Converſion had ſome grudgings, and(g)(g)Act. 2. 37. 〈…〉〈 in non-Latin alphabet 〉. pungendo penetro. prickes of Conſcience, but yet they had none of Jobs, or Davids fits, which held them many dayes together: for the ſame(h)(h)Verſe 38. Peter that wounded them, preſently healed them.
And herein God applies himſelf for the moſt part to the ſeverall natures, and conditions, and diſpoſitions of his Children. Amongſt which ſome have been more hainous Sinners, and of longer ſtanding then the reſt, and the more feſtered, and dangerous the wound is, the ſharper muſt be the cure; and the more viſcous, and gluttonous the Humour is, the ſtronger muſt be the Purge. Whereas others perhaps are not, either ſo great Sinners, or of ſo long ſtanding as the reſt; and therefore gentler, and eaſier Remedies will ſerve for them: For ſome ſoares (we know) will as eaſily be let41 out with the pricking of a pinne, as others with the Chyrurgions launcing. And this perhaps is thy caſe. Thou art one, who in thy tender yeares, by meanes of Religious mourture, haſt been ſeaſoned with the Grace of God, dropping by little and little into thee, and hereby haſt been kept from the groſſer defilements of Actuall tranſgreſſions, wherein others have voluntarily wallowed, and therefore no marvell, if thou have not beheld that grimme, and ſevere countenance of the Law, with ſo quick an apprehenſion, as thoſe uſe to doe who have been of ſo long ſtanding in the wayes of wickedneſſe, and have ſo long purſued it with ſuch eager delight.
2. It may be this thy Religious education hath taught thee as well to practice daily repentance after thou haſt ſinned, as to watch carefully over thine heart that thou maiſt not ſinne; and ſo thou eſcapeſt that by a daily practiſe, which others but once practiſing in all their lives, doe feel, and ſmart for. The houſe that is daily ſwept hath but little duſt in it, and is eaſily made cleane, but if it lie long unſwept, then it asketh much ſcraping, rubbing, and waſhing, and all is little enough to get up the dirt that by continuall uſe is growne hard to the floore. So in caſting up of Accounts, he that caſteth them up every day, ſhall the42 eaſier caſt them up at the Weeks end: b•ledge•he that lets them alone to run on from D•ledge•to Day, from Weeke to Weeke, ſhall find them ſo perplex'd and intricate in the en•ledge•that much paines taking will hardly ſ•redge•them right.
And why may not this be thy caſe? tho•redge•maiſt have done that by little, and little, an•redge•daily, which others doe but once, and the•redge•all together. And this may be the cauſ•redge•that thy fits have been ſo eaſie, and ſcarc•redge•diſcernable, theirs ſo harſh, and ſo notorious.
3. And laſtly, it may be God hath reſerved the evidences of thy New Birth to this very time, and will have thee by theſ•redge•after-throwes to be aſſured of that, of which thou hadſt but ſmall aſſurance in the forme•ledge•time of thy travell. If it be but ſo, thank Go•redge•for it with all thine heart, for the aſſurance of Regeneration is a bleſſing worthy the receiving, worthy the acknowledging whenſoever it commeth.
SECT. X.
THe ſecond kind of former Diſtreſſes, which uſually cauſe preſent Diſtreſſe to the Children of God, are ſuch as they have endured. And from theſe there ariſeth this Diſtreſſe.
43Oh (ſaith the Child of God) many, andThe Diſtreſſe.•ledge•reat have been the Diſtreſſes, which hi•ledge•herunto I have endured, and I had well•ledge•oped, that in them all I had ſuffered as a Child of God, and not as an Alien: but•ledge•ow I perceive there is no ſuch matter;•ledge•or Gods Children uſually profit by their Diſtreſſes, and are bettered, and amended•ledge•y them, but in me there is no ſuch amendment to be ſeen, no reformation to be•ledge•eard of: nay, contrary-wiſe this I find in my ſelf, that when the hand of God is thus•ledge•pon me, I rather grow worſe, and worſe,•ledge•ewraying more impatiency, and uttering more inconſiderate ſpeeches, which tend•ledge•o Gods diſhonour, give offence to others,•ledge•nd wound mine owne Conſcience, then•ledge•eretofore I have done. And therefore, howſoever in ſuch Diſtreſſes, others may have ſuffered as the Children of God, and to them theſe their Diſtreſſes may have beene Teſtimonies, and Aſſurances of Gods love: yet I cannot but think that I have ſuffered in all theſe Diſtreſſes of mine, rather as an Alien, then as the Child of God, and that to me theſe my Diſtreſſes have been rather Teſtimonies of Gods hatred, and heavy diſpleaſure, then any way aſſurances of his love.
If this be thy caſe, know this for thyThe Comforts. Comfort. 1. That this very particular caſe44 of thine, was(a)(a)Job 3. 3. &c. & 6. 8, 9, 10. Jobs caſe,(b)(b)Pſal. 88. 14. & 77. 8, 9. & 32. 3, 4. & 38. 8. 10. Davids caſe(c)(c)Jer. 20. 14, 15, 18. Jeremies caſe,(d)(d)Jonah 4. 3. 8, 9. Jonahs caſe, and y•redge•all theſe were the dear Children of Go•redge•notwithſtanding: and therefore why ma•redge•not thou be ſo too, notwithſtanding tho•redge•canſt not for the preſent perceive in th•redge•ſelf any amendment, or any reformatio•redge•to ariſe from thy former Diſtreſſes?
2. Thou ſhouldſt alſo know, and conſider, that there is no time ſo unfitting fo•redge•a man to judge of his Spirituall ſtrength•redge•and ſtate of Grace in, as is the time•redge•Temptation, and Spirituall conflict. If a ma•redge•ſhould come unto thee after thou haſt endured much, and tedious ſickneſſe, an•redge•ſhould ſay unto thee, thou didſt imagin•redge•thy ſelf a while agoe very beautifull, an•redge•exceeding ſtrong, but waſt much deceived for if thou wilt but look in a Glaſſe, tho•redge•ſhalt preſently perceive that thou art lean•redge•pale, and deformed, and if thou wilt bu•redge•make triall of thy ſtrength, that it is ſcarc•redge•ſufficient to ſuſtain the waight of thine ow•redge•body. I ſay, if a man ſhould thus come unto thee, and reaſon with thee after this manner: I make no queſtion, but thou wouldſt deride ſuch fond reaſoning, as knowing that judgement is not to be taken of the Beauty, and ſtrength of the Body in the time of Sickneſſe, but in the time of health. And is not thy caſe here the like? 45Thou ſayeſt, that thou hopedſt, that in all•ledge•hy former Afflictions, thou hadſt ſuffered•ledge•s a Child of God, and not as an Alien: but•ledge•ow thou perceiveſt there is no ſuch mat•ledge•er, for thou haſt not profited by theſe thine Afflictions, as Gods Children uſe to doe.
Is there any reaſon that thou ſhouldſt thus judge of the grace and ſtrength of thy Soul, in the time of this thy Spirituall ſickneſſe, when as thou wilt not judge of the beauty, and ſtrength? of thy Body in the time of thy Bodily ſickneſſe? Surely there•ledge•s as little reaſon for the one, as for the other.
3. Thou ſhouldſt alſo know, and conſider, that as there is no time ſo unfitting for a man to judg of his Spirituall ſtrength, and ſtate of Grace in, as is the time of Temptation, and Spirituall conflict: So in that time, none is ſo unfit to judge of himſelf, as is the party himſelf, that is thus tempted. For though at other times men are commonly ſick of ſelf-love, and are too partiall in their own caſe, yet in this eſtate, and at this time they are moſt**Feſtucam quaerunt, unde ocutum ſibi cruant. Bern. de bon. deſer. uncharitable to themſelves of all other men. At other times they can be content to extenuate their ill Deedes, and to magnifie their good, ſtretching them to the utmoſt rack that ſelf-conceit, or vaine applauſe can miniſter. Yet at this time how witty, and46 even Rhetoricall are they to extenuate•redge•that is good in them, and to**As if they had been hired by Satan, the accuſer of the Brethren, to plead for him in accuſing themſelves. Doctor Sibbes bruiſed Reed. pag. 94. aggravate b•redge•yond meaſure, that which is evill, and ſ•redge•full? And therefore why ſhouldſt th•redge•thus credulouſly believe thine owne judg•redge•ment at this time touching thy ſelf, w•redge•art not now a competent judge either of t•redge•ſelf, or others?
In point of Law, and Equity, if th•redge•findeſt not thy judge Competent, thou w•redge•ſoon appeal to another that is more Co•redge•petent: and why wilt thou not doe t•redge•like at this time? A more uncompete•redge•judge then thy ſelf, thou canſt not me•redge•with poſſibly at this time, of thy ſelf: an•redge•therefore appeal from thy ſelf at this tim•redge•unto thy God, who is a more compete•redge•Judge, and doth ſee, and diſcover more•redge•his Children many times then either themſelves, or others can diſcover in them. •redge•ſay, appeal unto him, and in the defect o•redge•thine owne knowledge, comfort thy ſelf in Gods. So did Hezekiah in that hi•redge•grievous triall. O Lord (ſaith**Eſay 38. 3. he) th•redge•knoweſt that I have walked with a perfe•redge•heart before thee. And ſo did††John 21. 15, 16, 17. Peter in th•redge•ſtrict examination that Chriſt took of hi•redge•concerning his Love. Simon, Loveſt th•redge•me? ſaith Chriſt. For herein, though hi•redge•own Conſcience told him that he was faulty, as having ſo often denied Chriſt before,47 yet he notwithſtanding comforts himſelf with this meditation of Gods knowledge; and when he could not ſay, Lord, I doe love thee, he ſaith thus, and therein he reſteth contented: Lord (ſaith he) thou which knoweſt all things, thou knoweſt that I love thee. And no marvel, for they were ſure that God, who ſeeth all things, both could, and would take notice of that in them; which, for the ſmallneſſe, and littleneſſe of it, they could not take notice of it themſelves: it being**See B. Andrewes Sermons. part 1. pag. 621. Doctor Sibs his Bruiſed Reed. pag. 58. &c. M. Schudders Chriſtians daily Walk. p. 583. Mr. Perkins Workes. vol. 1. pag. 638. Col. 2. c. & ibid. pag. 639. Col. 2. b. his uſe (at ſuch times eſpecially) if there be but a ſigh, a good thought, a holy deſire in the midſt of a great deal of Ignorance, and perturbation, not to let that paſſe unſeene, unregarded, unrewarded.
And thus farre touching former Diſtreſſes occaſioning preſent Diſtreſſe in the Child of God. Now follow Distreſſes ariſing from former ſinnes.
SECT. XI.
ANd theſe former ſinnes which occaſion preſent Diſtreſſes in the Child of God, are either ſuch as he knoweth he hath committed, or ſuch as he feareth he hath committed.
And for the former of theſe, he is eſpeciallyThe Diſtreſſes.48 troubled, either for that he thinket•redge•them ſo many; or for that he thinket•redge•them ſo great; or for that he hath contin•redge•ed ſo long in them without Repentance,•redge•for that he hath ſo often fallen back agai•redge•into them after Repentance.
If the firſt of theſe be thy caſe, that tho•redge•The firſt Diſtreſſe.art troubled for the multitude of thy Sin•redge•and becauſe they have been ſo many•redge•know this for thy Comfort. The Comforts.
1. That though thy Sinnes be many, y•redge•Gods**He is the God of Mercies, Neh. 9. 1. the Father of Mercies, 2 Cor. 1. 3. He hath a multitude of Mercies, Pſal. 51. 1. Yea, he is full of Mercy, Pſal. 103. 8. Our Sinnes be the ſinnes of Men, b•redge•his Mercy is the mercy of an infinite God. Doctor Sibs Bruiſ•redge•Reed, Preface to the Reader. mercies are more; for his mercy i•redge•like himſelfe, infinite, whereas thy ſinne•redge•(were they never ſo many) can be b•redge•finite. Now betwixt finite, and infini•redge•(we know) there can be no proportio•redge•and ſo no poſſibility of reſiſtance: ar•redge•therefore even many ſinnes may be pardoned as well as few.
2. Know this alſo, that many ſinn•redge•have been pardoned too: Why elſe di•redge•Chriſt ſay of Mary Magdalen, That ma•redge•ſinnes were forgiven her? Luk. 7. 47.
3. Know this too, that even thy ſinne•redge•(a)(a)Si quis univerſa peccata mundi commiſiſſet, & doleret, &c. Deus talem nunquā damnaret. de quinque partit. Conſ. lib. 3. cap. 44.how many ſoever they have been, a•redge•alſo pardoned, and ſhall never be impute•redge•unto thee for Condemnation,(b)(b)Rom. 8. 1. if tho•redge•haſt truly(c)(c)Eſay 55. 7. repented thee of them, an•redge•49doeſt reſolve to caſt thy ſelfe wholly upon(d)(d)Math. 11. 28. Galat. 2. 20. Chriſt Jeſus, and Gods(e)(e)Pſal. 51. 1. The ſecond Diſtreſſe. infinite mercies in him for the pardon of them.
But perhaps this is not thy caſe, thou art not ſo much troubled at the multitude and number of thy ſinnes, as at the greatneſſe and hainouſneſſe of them. And if this be thyThe Comforts. caſe, know this for thy comfort.
1. That no(f)(f)Eſay 1. 16, 17, 18. ſinne is capable of repentance, but the ſame is alſo capable of pardon. Even the very(g)(g)Math. 12. 31. compared with Heb. 6. 6. & 1 Epiſt. Joh. 5. 16. ſinne againſt the Holy Ghoſt ſhould be forgiven, if it could be repented for.
2. That even the greateſt ſinners upon their true repentance, have beene(h)(h)See Dr. Biams Serm. on Rev. 2. 5. p. 67. forgiven: Witneſſe, Adam, Manaſſes, and the Jewes that crucified Chriſt, who committed•ledge•he moſt tranſcendent ſinnes that ever were committed by any that we reade of in Scripture, who were afterwards ſaved.
As for(i)(i)See M. Perkins workes in fol. vol. 1. p. 19. col. 2. 6. and M. Hierons workes in fol. vol. 2. pag. 147. Adams ſinne, we know, it caſt•ledge•oth himſelfe, and all mankinde, from the Creation, to the Worlds end, into(k)(k)Rom. 5. 12. 1 Cor. 15. 2•. Epheſ. 2. 3. a•ledge•amnable eſtate, and alſo empoyſoned with•ledge•he contagion of Originall Corruption, the•ledge•odies and ſoules of all that ever were, or•ledge•hall be borne of woman, the(l)(l)Heb. 4. 15. Lord Je•ledge•us onely excepted. And yet this man (as the(m)(m)Via•Mol. in Pſal. 77. beſt Divines be of opinion) though•ledge•e had thus caſt away himſelfe, and undone•ledge•ll mankinde, was received to mercy.
50Secondly, for(n)(n)See 2 King. 21. 16. 2 Chron. 33. 2. &c. Manaſſes, he alſo was a man of moſt prodigious impiety, and matchleſſe villany; he ſhed innocent bloud very much, till he had filled Jeruſalem from one end to another: He did that which was evill in the ſight of the Lord, like unto the abominations of the Heathen, whom the Lord had caſt out before the Children of Iſrael. He cauſed his Children to paſſe through the fire, i•redge•the valley of the Sonne of Hinnom. Alſo, He obſerved times, and uſed inchantments, and uſed witchcraft, and dealt with a familiar ſpirit, and with wizards. He wrought much evill in the ſight of the Lord, to anger him, &c. And yet this great ſinner, humbling himſelfe greatly before the God of his Fathers, was received to(o)(o)2 Chron. 33. 12, 13. mercy.
Thirdly, for thoſe which crucified(p)(p)See M. Smiths Munition againſt mans miſerie, pag. 107. Chriſt; a man would have thought, that if ever Gods juſtice ſhould have triumphed•redge•ver his mercy, and have denied mercy unto any, it ſhould have beene to theſe: What•redge•To(q)(q)Acts 3. 13, 14, 15. Crucifie the Sonne of God, the Lord•redge•life! Him, who (if any) was to be the Saviour and Redeemer of them, and all mankinde! To crucifie him (I ſay) and to expoſe him to ſuch ſhame and ſorrow as they did! Could there be imagined a greate•redge•ſinne? And yet behold upon their true repentance, Saint(r)(r)Acts 3. 19. Peter doth even promiſe them, that their ſinnes alſo ſhall be put away pardoned and forgiven.
513. Know this alſo for thy comfort, that what mercy God hath ſhewed to theſe, he both can and will ſhew to thee, if thou ſhalt truly repent thee of thy ſinnes, as theſe did. For he is the ſame God, and Father of mercies, that ever he was; and hath the ſame mercies(ſ)(ſ)Exod. 20. 6. & 34. 7. Numerus finitus pro infinito. Beumler. Rhetor. l. 2. c. 14. for thouſand of others, as well as for theſe: And the more to comfort thee remember, that theſe are of(t)(t)Rom. 15. 4. purpoſe Regiſtred in the Scriptures, that thou, and all true penitent ſoules, might confirme their hope in the like aſſurance of mercy thereby; God ſhewing(u)(u)1 Tim. 1. 16. in theſe, what all may expect upon the like conditions.
But it may be this is not thy caſe neitherThe third Diſtreſſe. thou art not ſo much troubled and diſtreſſed, becauſe thy ſinnes are ſo many, and ſo great, as for that thou haſt continued ſo long in them without Repentance.
If this be thy caſe, know this for thyThe Comfort. Comfort, That the longeſt(x)(x)See M. Smiths Munition againſt mans miſerie, pag. 85. &c. continuance in ſinne is no way prejudiciall to his ſalvation, to whom God at the laſt vouchſafeth the Grace of true Repentance. He that came into the(y)(y)Math. 20, 9. Ad ſpem omne tempus eſt liberum, & mercedē non operis, ſed miſericordiae, undecimae horae ope•ledge•rii conſequentur. Hilar. in Pſal. 129. Vineyard to worke at the eleventh houre, had his peny at night, as well as he that came at the firſt. And who knoweth not that the penitent(z)(z)Luk. 23. 43. Thiefe, repenting at the laſt gaſpe, was promiſed by Chriſt a place in Paradiſe?
52And therefore if thou have(a)(a)1 Pet. 4. 1, 2, 3. ſpent never ſo much time of thy life paſt in ſinne, and canſt now aſſure thy ſelfe, that thou doeſt truly and unfeignedly repent thee of this thy ſinfull courſe of life paſt, and art deſirous to(b)(b)Eph. 5. 16. redeeme the time, that is yet left thee, to conſecrate it, to more(c)(c)Rom. 6. 18, 19. holy, and ſanctified courſes; thou haſt no great cauſe to be diſmayed for thy former long continuance in ſinne: for though late Repentance be(d)(d)Legi & perlegi Scripturam, & neminem inveni in duobus millibus aunorū ſalvatum in fiuc, niſi latronem in cruce. Aug. Vide Nic. Laurent. adverſ. deſper. pag. 371. Aug. tom. 10. de verae poenit. hom. 41. B. B. Wincheſt. Serm. pag. 180. ſeldome true, yet true Repentance is never too late.
But perhaps this is not thy caſe neither; goe on then to the fourth and laſt: What Art thou troubled becauſe rhou haſt ſo ofte•redge•fallen backe againe into the ſame ſinnes after Repentance?
If this be thy caſe, know this alſo for thy Comfort.
1. That even the deare(e)(e)See M. Downhams Divinity. p. 500. M. Pemble of the Sacrament, pag. 53. M. Smiths Munition againſt mans miſerie, pag. 90. &c. Child of Go•redge•may fall again and again into the ſame ſi•redge•after Repentance: for what ſhould hinde•redge•
Firſt, the ſame imbred Corruption (thoug•redge•not in the ſame meaſure, and power) remaineth in the beſt of Gods Children afte•redge•Regeneration, that was in them before and is as ready againe, to yeild to Sata•redge•temptations for the committing of t•redge•ſame ſinnes, if God ſhould leave them t•redge•themſelves, as ever it was at the firſt. S•redge•that in reſpect of themſelves, and their i•redge•53bred Corruption, they may fall into the ſame ſinnes againe into which they have formerly fallen.
Secondly, there is the ſame Devil to tempt; and ſeeing his deſire is to make us beyond meaſure ſinfull; and knowing there is no way better to doe it, then by implunging us often into the ſame ſinnes; and eſpecially into thoſe, whereof we have(f)(f)Luk. 11. 24, 25, 26. made ſhew and profeſſion to have repented: how can we but thinke that he will be as buſy to tempt us (if God permit him) to the ſame ſinnes, as well (if not more) then to any other?
Thirdly, the ſame cauſes ſtill remaine, which may move the Lord to leave them to themſelves, and ſuffer them to fall again into ſinne, yea the ſame ſinnes as he did before: Namely, that hereby they may be the more humbled, and more ſeriouſly bewaile their corruption; that they may the more earneſtly implore his mercy, and he the more manifeſt it in pardoning their ſinnes, to the praiſe of his Glory.
2. Thou ſhould'ſt alſo know, and conſider,(g)(g)See M. Smiths Munition againſt mans miſerie, pag. 90. &c. that the promiſe of pardon in the Scriptures, is not made onely to divers ſins once committed, but is extended to the ſame ſinnes committed divers times(h)(h)Peccaſti? poenitere. Millies peccaſti? Millies poenitere. Millies poenitet? Adhuc etiam poenitere. Chryſoſt. Vide Lorin. in Pſal. tom. 1. pag. 844. Heming. in Joh. 8. col. 509. &c. Yea, to all ſinnes whatſoever, whereof we truly repent. And therefore though thou have54 fallen againe into the ſame ſinnes after Repentance, yet this may be thy comfort, that none of all theſe thy ſinnes ſhall be able, either to exclude thee out of the number of Gods children, or debarre thee of his pardon, if thou canſt as duely, and as truely repent thee of them, and aske God forgiveneſſe for them, as thou doeſt daily commit them.
3. And laſtly, thou ſhould'ſt alſo remember and call to minde (as(i)(i)See M. Boltons Inſtruct. ubi ſupra, pag. 346. others of Gods children have done in the like caſe) what mercy in this kinde God requires of man, and he would have him to ſhew to his offending Brother; for he would have him to forgive him, although he commit the ſame offences often againſt him, if he come and acknowledge his fault, and be ſorry for it: And ſhall not he himſelfe, upon our true repentance, then (thinke we) forgive us, although after the ſame manner we doe offend him?
For what? Shall he practice leſſe mercy towards us, then he requireth that we ſhould practice one towards another?
Our mercy is but a ſparke of his, infuſed into us by his Spirit; and ſhall a ſparke doe more then the whole fire? Shall there be more in the ſtreame, then in the fountaine ▪ More in the river, then in the maine ſ•redge•No, no, it cannot be. Farre be it then from55 thee to deſpaire of Gods mercy towards thee in that, wherein (by Gods owne appointment) man may not deſpair of mercy from his offended Brother.
SECT. XII.
THe ſecond kinde of former ſinnes, which doe occaſion preſent diſtreſſe in the child of God, are ſuch as he feareth he hath committed. And here I have obſerved the feare of two ſinnes eſpecially to have occaſioned diſtreſſe to the child of God. The firſt is a feare leſt he have any way, or at any time in his extremity, and through the violence of temptation, yeilded his conſent to Satan, in that fearfull temptation of giving himſelfe body and ſoule to him. And the ſecond is a feare leſt he have committed that great and unpardonable ſinne againſt the Holy Ghoſt.
If the former be thy caſe, know this for thy comfort,
Firſt, that Satan (who telleth thee that in this particular thou haſt yeilded thy conſent unto him) is a Lyar, and ſuch a Lyar,Joh. 8. 44. as in whom there is no truth; and that therefore thou haſt little reaſon to give credit to that which he ſaith.
In other buſineſſes, if thou hadſt to doe56 with one that is a common Lyar, and ſuch a one as thou knoweſt doth ſeldome or never ſpeake truth, thou wouldſt be well adviſed, before thou wouldſt give any great credit to him, or his words; yea, though he ſhould not onely ſay, but ſweare it were true: And therefore how much more ſhouldſt thou be well adviſed, before thou give credit to Satan in this particular, who can ſpeake truth in none, unleſſe it be to gaine further credit to his lyes in ſome other thing.
But Secondly, ſuppoſe this, that Satan now ſeekes to affright thee with, were true; yet even herein are there ſome things which thou mayſt know, and take notice of for thy comfort notwithſtanding.
As 1. that it is one thing, which Satan in thine extremity, hath (through the violence of his temptations) enforced thee to doe•redge•ſay; and another thing, which thou wouldſt doe: or ſay, of thine owne accord, being out of that extremity. Now whatſoever thing, in this caſe, Satan doth, through the violence of Temptation, enforce thee to doe or ſay, reſt thou aſſured of it; it is††See M. Abernethies phyſick for the ſoule, pag. 144. M. Boltons Inſtruct. ubi ſupra, pag. 535, 539. his ſinne, and not thine; and that he ſhall anſwer to God for it, and not thou.
Againe, 2. know this, that it is one thing to give that which is a mans owne, and which he may freely diſpoſe of; and another57 thing to give that which is another mans, and to which he hath no right: If herein thou hadſt given Satan that which had beene thine owne, and of which thou might'ſt freely have diſpoſed, then ſurely thou hadſt had juſt cauſe of feare: But here the caſe is otherwaies; for if thou have thus given thy ſelfe, body and ſoule, to Satan, (as thou art affraid thou haſt done) thou haſt herein given that, which is none of thine to give, and which thou haſt no power to make good. For thou muſt know, that ſince thy Redemption, thou art(a)(a)1 Cor. 3. 23. Chriſts, and not thine(b)(b)1 Cor. 6. 19. owne; and therefore it is not in thy power to make good this thy gift, but in Chriſts; and Chriſt hath promiſed, that he for his part will never make it good; for he hath ſaid it, and we may believe it, that(c)(c)Mat. 16. 18. Hell gates ſhall never prevaile againſt thoſe that are his; and that thoſe whom God his Father hath given unto him,(d)(d)Joh. 17. 12. he will keepe; not ſuffering Satan, or any(e)(e)Joh. 10. 28. Rom. 8. 35, 38, 39. other, either by force, or fraud, to deprive him of them.
3. And laſtly, know this alſo, that even in this caſe too, thy true, and ſound Repentance, can take off all Satans right, title, and intereſt, which by this, or any other meanes, he may pretend to have in thee; and the bloud of Chriſt apprehended and applied to thy ſoule by a lively faith, can58 cancell any(f)(f)Col. 2. 13, 14. Heb. 2. 14, 15. See ſick Soules preſidents hereafter, pag. 7. The Diſtreſſe. handwriting which he ha•redge•againſt thee, though ſigned with thine ow•redge•bloud.
The other ſinne which Gods child fe•redge•reth that he hath committed, is that gre•redge•and unpardonable ſinne againſt the Ho•redge•Ghoſt.
And if this be thy caſe, know this for th•redge•The Comforts.comfort,
1. That he that is the child of God ca•redge•not commit this ſinne. There is no(g)(g)Nullum eſt peccatum quod fecit homo, quod non poſſit facere alter homo, ſi defit rector à quo factus eſt homo. Auguſt. other wickedneſſe ſo odious, or abominable but even the deare child of God (being le•redge•to himſelfe) may fall into it: But into thi•redge•he cannot poſſibly fall. And this(h)(h)1 Ep. Joh. 5. 18. Sain•redge•John aſſureth Gods children of, We know (ſaith he) that he that is borne of God ſinne•redge•not. And there he ſpeaketh of this very ſinne, as the(i)(i)Hierome. Athanaſius. Chryſoſtome. Baſil. Ambroſe, &c. Beda. Huge. Gloſſa ordinaria, &c. beſt Expoſitors generally both Antient and Modern, doe with o•redge•conſent affirme.
2. Know this alſo, that not every grievous ſinne againſt knowledge and conſcience, is this great and unpardonable ſinne againſt the Holy Ghoſt; for even thus David offended,2 Sam. 11. 4. who was(k)(k)1 Sam. 13, 14 a man after Gods owne heart. Neither is it every denying of the knowne truth, if it proceed from feare a•redge•infirmity, and not of malice and obſtinate rebellion; for thus(l)(l)Mat. 26. 70. Peter ſinned in denying59 his Maſter. Neither is it all kind of oppoſing and perſecuting the truth, if it be not againſt knowledge and conſcience, but upon blindneſſe and ignorance: For thus(m)(m)Acts 22. 4. & 26. 11. & 1 Tim. 1. 13. Paul offended before his converſion, and many of the Jewes(n)(n)Acts 3. 17. who crucified Chriſt. Neither is it all malitious oppoſing againſt every knowne truth ſet downe in the Scriptures, but onely againſt Chriſt(o)(o)Heb. 10. 29. and 6. 6., and ſalvation by him, our hearts having beene firſt(p)(p)Heb. 6. 4. enlightened by the(q)(q)Heming. in Johan. c. 3. col. 230. b. Spirit of Chriſt, and rightly informed of it by the Word, and the Miniſtery thereof. Neither is it laſtly any of theſe, except it be accompanied(r)(r)See Doctor Donnes Serm. in fol. pag. 569. a. Qui ad mortem peccant, tantam habent ignorantiam & caecitatem, ut nec turbentur in ſceleribus, nec poenitentiae dolore crucientur. Gloſſ. ordinar. in Math. 27. 3, 4, 5. with impenitibleneſſe in the way, and with actuall impenitency in the end.
And therefore though thou have at any time ſinned againſt knowledge and conſcience through infirmity, and not of malice; though thou have denied the truth, through feare and weakneſſe; though thou haſt alſo perſecuted it, through blindneſſe and ignorance; yea, though thou haſt wittingly oppoſed, and willingly perſecuted any truth, but onely that, that concernes(ſ)(ſ)Nemo peccat in Spiritum ſanctum, niſi qui finalitèr & voluntariè rementiat Chriſto. &c. Heming. Antidot. adverſus deſperationem. Chriſt Jeſus, and ſalvation by him, after that God hath enlightened thee with the true and right knowledge of it: yea, though this too without finall impenitency, yet haſt thou not committed this great and unpardonable60 ſinne againſt the Holy Ghoſt, and therefore art neither excluded from Repentance, nor upon thy true Repentance for it from pardon and forgiveneſſe(t)(t)He that deſireth further ſatisfaction touching this ſinne, let him reade, M. Willia•redge•Bradſhaw. Dr. Donnes Serm. on Math. 12. 31. Dr. Deniſo•redge•Serm. on Heb. 10. 26. Sebaſt. Benefield. Henry Hoddeſdon. Joh•redge•Meredith. Gouges Armour, pag. 596. &c. Downams Divinitie, pag. 384. Byfield in Symbol. pag. 547. Zanch. de Redemp. pag. 158. &c..
3. And laſtly, know this alſo, and remember it for thy comfort,(u)(u)See M. Schudder Daily Walk pag. 527. Abernethy phyſicke for the ſoule, pag. 144. D. Deniſon, ubi ſupra, pag. 59. That ſo long as a man would not commit this ſinne, or feareth that he hath committed it, or grieveth becauſe he hath committed it, he is moſt free from committing of it. For this ſinne is not committed of infirmitie, or unawares, but upon a malitious will, cleare knowledge, and ſetled reſolution; and they that have committed it, have neither feare nor contrition of heart for ſo ſinning; final•redge•impenitency being the inſeparable companion, and attendant of it. And therefore this being not thy caſe, thou haſt no cauſe thus to be diſ-comforted, whatſoever Satan, or thine owne conſcience, ſhall tell thee to the contrary.
And thus farre touching thoſe diſtreſſes of Gods children which reſpect the time paſt: Now follow thoſe which reſpect the ti•redge•preſent.
SECT. XIII.
ANd theſe ariſe commonly either from a conceited want of love in God, or from a conceited want of grace in themſelves.
Touching the former, there are divers things which make the children of God to thinke that God doth not love them.
- 1. Conſciouſneſſe of ſelf-unworthineſſe.
- 2. Spirituall deſertion.
- 3. Satanicall moleſtation.
- 4. Want of audience in prayer.
- 5. Outward and inward afflictions.
- 6. Long continuance under the croſſe.
If the firſt of theſe be the cauſe of thyThe Diſtreſſe. preſent diſtreſſe, and thou thinkeſt that God doth not love thee, becauſe thou art in thy ſelfe ſo unworthy of any love from him: then know this for thy comfort,
1. That Gods love towards his childrenThe Comforts is not grounded upon their worthineſſe, but upon his(a)(a)See M. Ed. Reynolds Serm. on Phil. 3. 10. pag. 510. owne meer mercy, and free good will. And this may evidently appeare throughout the whole worke of our ſalvation, and in every act thereof: For our(b)(b)Rom. 11. 5. election,(c)(c)Epheſ. 1. 7. redemption,(d)(d)2 Tim. 1. 9. vocation,(e)(e)Rom. 3. 24. juſtification,(f)(f)Tit. 2. 11. ſanctification,(g)(g)Eph. 2. 8. ſalvation, are all of his meer(h)(h)See M. Hierons workes, vol. 1. pag. 104. & 121. grace and mercy, without any deſert of ours.
62And therefore reſolve thus with th•redge•ſelfe, and let this reſolution afford the•redge•comfort in thy deepeſt diſtreſſe, for wa•redge•of merit, or worthineſſe in thy ſelfe. Th•redge•thy(i)(i)Meritum meum miſerationes Domini non ſum planè meriti inops, quamdiu ille miſerationum non fuerit. Bern. in Cant. Serm. 61. merit is the Lords mercy; and th•redge•therefore ſo long as he wanteth not mercy thou ſhalt never want merit.
2. Thou ſhouldſt alſo know and conſider this for thy comfort, that there is n•redge•(k)(k)Math. 8. 8. Math. 15. 27, 28.unworthineſſe felt, grieved for, and laboured againſt, but is accounted worthineſſ•redge•in the ſight of God.
3. Take notice alſo of this, that thoug•redge•in thy ſelfe thou art, and doeſt finde thy ſelf•redge•moſt unworthy; yet as long as God is pleaſed, in Chriſt, to account thee worthy, tho•redge•art(l)(l)There is, Dignitas ex dignatione, as well as, ex dignitate. worthy enough: for it is not wha•redge•thou accounteſt thy ſelfe, but what Go•redge•doth account thee to be,(m)(m)Eph. 1. 6. in his So•redge•Jeſus Chriſt, that ſhall make thee to ſtan•redge•or fall before his Judgement ſeate. An•redge•therefore let not thy unworthineſſe diſhearten thee, and make thee believe th•redge•God doth not love thee; but rather fro•redge•this aſſure thy ſelfe that he doth love thee becauſe he makes thee to acknowledge•redge•ſelfe every way ſo unworthy of his love.
SECT. XIV.
ANother occaſion of preſent diſtreſſe in the child of God, is ſpirituall deſertion: Oh (ſaith the child of God) thereThe Diſtreſſe. was a time when I thought my ſelfe highly beloved, and favoured of God (ſuch comfortable aſſurances of his gracious preſence had I alwaies in my ſelfe) but now(a)(a)Vide Caſm. Tent. Schol. 2. c. 2. p. 51, & 56. See M. Joſ. Symonds caſe and cure of a deſerted ſoule, per totum. M. Rob: Yarrowes Soveraign comforts. The Comforts. a•ledge•as that joy of my ſalvation is gone, I feele no ſuch comfortable aſſurances of Gods gracious preſence in me; nay, to my preſent ſeeming, I am as one quite forſaken of God, one wholly bereft of his Spirit; and therefore I feare I was never indeed belo•ledge•ed of him, as I tooke my ſelfe to be.
If this be thy caſe, know this for thy comfort,
1. That God never(b)(b)Non deſerit etiamſi deſerere videatur: Imò non deſerit etiamſi deſerat. Auguſt. withdraweth his•ledge•reſence, and favour from his child indeed,•ledge•o whom he hath once vouchſafed it,•ledge•hough in the preſent feeling, and appre•ledge•enſion of his child, he ſeemeth to with•ledge•raw it. For(c)(c)See M. Boltons Inſtruct: ubi ſupra. p. 512. God is not fickle and inconſtant in his love, to love a man to day,•ledge•nd to caſt him off to morrow; no, there•ledge•here is no ſuch(d)(d)Jam. 1. 17. variableneſſe nor ſhadow•ledge•f change in him; but whom he(e)(e)Joh. 13. 1. Jerem. 31. 3. loveth•ledge•nce, he loveth unto the end.
2. Thou ſhouldſt alſo know, and conſider64 the(f)(f)See M Gatakers Serm. on Pſal. 13. 1. M. Boltons Inſtruct. ubi ſupra. pag. 508. &c. ends, for which God dot•redge•ſeeme thus to withdraw his preſence an•redge•wonted favour from his child; all which thou ſhalt finde to be for the(g)(g)Ne timeas•ſponſa, nec exiſtimes te contemni, ſi pauliſper tibi ſponſus ſubtrahit faciem ſuam: omnia iſta tibi cooperantur in bonum de acceſſu, & receſſu lucraris. Aug. de Scala Paradiſi. Or Bernard. de Scala Clauſtralium. good, and not one for the hurt of him.
One is for the chaſtiſement of ſinnes paſt ▪ whereof he hath not yet truly repented ▪ Thus did God withdraw his gracious preſence and wonted favour from(h)(h)Pſal. 51, 11, 12. & 77. 7, 8. Vide Moller. in loc. Davi•redge•and yet all was in love, and out of Gods fatherly care over him, leſt he ſhould periſh in his ſinnes of adultery and murther, and thoſe other (which either occaſioned, o•redge•were occaſioned by them) through imperitency.
A ſecond end is, for the better triall of h•redge•eſtate preſent: Not that God is ignorant what is in man, but becauſe he would by this bring man the better to know what i•redge•in himſelfe, and make others alſo to acknowledge it, which otherwaies would no•redge•have believed it: For this end did Go•redge•withdraw his gracious preſence, and wonted aſſiſtance from Peter, and for the ſame end alſo from Job; yet from bot•redge•out of his love, and fatherly care over the•redge•From(i)(i)Math. 26. 75. Peter, that by this meanes h•redge•might be brought to the ſight of his own frailty, which otherwaies would have periſhed in his preſumption. And from J•redge•that by this meanes his ſincerity might b•redge•65juſtified againſt the mercenarineſſe of well doing, with which he ſtood charged by Satan. Job. 1. 9.
A third end of Gods withdrawing of his preſence, and wonted favour from his child, is for the preventing of ſome ſinne in him in the time to come. And thus did God withdraw the ſenſe of his preſence and favour from Paul, yet out of his love and fatherly2 Cor. 12. 7. There is preventing phyſick for preſervation of health, as well as that when the diſeaſe is dangerouſly upon us for recovery. Boltons Inſtruct. ubi ſupra. pag. 460. care over him ſtill, that hereby he might the better prevent that ſpirituall pride in him, into which he was likely to fall through abundance of Revelations.
A fourth end of Gods withdrawing of his preſence, and wonted favour from his child, may be to ſtirre††Recedit, ut abſens magis deſideretur: deſideratus avidius quaeratur, diu quaeſitus tandem gratiùs inveniatur. Aug. fivè Bern. ubi ſuprà. Sic enim pios interdum judicio Dei terreri neceſſe eſt, ut bonitatis ejus defiderio magis officiamur. Calvin in Eſay 38. 13, 14. him up the more earneſtly to deſire it, and the more highly to prize it, and the more thankfully to uſe it.
For how many, by this meanes, have•ledge•eene brought to a higher eſtimation of Gods favourable preſence, then otherwaies they would have beene? What earneſt ſuits and prayers for the regaining of this, hath this deſertion cauſed in ſome? Yea, what•ledge•hankfull acceptance, and gracious uſe of this, once regained, hath it cauſed in all? And is not all this for the good of Gods child?
Laſtly, it may be the Lord doth ſome•ledge•imes thus withdraw his preſence, and won•ledge•ed favour from his child, to make him the66 more earneſtly to long after the full perfection, and perfect enjoyment of it in Heaven**Via eſt vita praeſens qua ad patriam tendimus, & idcircò hic occulto Dei judicio, frequenti perturbatione conterimur, ne viam pro patria diligamus. Greg. Moral. l. 23. cap. 15.. For if the Lord ſhould alike at all times afford us his gracious preſence, and favour here, how ready would we be to ſet downe ou•redge•reſt here, and to grow careleſſe of minding any better eſtate hereafter? And therefor•redge•that we may not take the place of our baniſhment, for our††Ne exilium deputemus pro patria, & arrham pro pretii ſumma venit ſponſus, & recedit viciſſim, nunc conſolationem afferens, nunc univerſum ſtatum noſtrum in infirmitatem commutans. Vide Auguſt. ſive Bernard. ubi ſupra. Countrey; and the earneſt of our inheritance, for the full payment; the Lord commeth, and departeth from•redge•by courſe; ſometimes miniſtring comfo•redge•by his preſence; at other times greateſt diſcomfort by his abſence; by the taſt of t•redge•one, to teach us what is reſerved for us i•redge•Heaven; and by the touch of the other, t•redge•let us know what may not be expected by•redge•here on earth.
But howſoever the Lord for theſe, or other cauſes beſt known to himſelf, doth ſee•redge•thus to forſake his child for a while: yet t•redge•may be his comfort, that he will never fo•redge•ſake him**Eſay 49. 14, 15, 16. Eſay 54. 7, 8. totally, never††Heb. 13. 6. S•redge•electus ſemper dilectus. See that moſt cordiall and comfortable S•redge•mon of Dr. Donnes in Eſay 50. 1. finally.
SECT. XV.
A Third occaſion of preſent diſtreſſe to the child of God, and whereby he is occaſioned to thinke that God doth not love him, is Satanicall moleſtation. Oh (ſaithThe diſtreſſe of Satanicall moleſtation. the child of God) can God love me, and leave me thus to the Devils power, to be thus continually troubled and moleſted by him?
Yes, God can love thee, and doth loveThe Comfort. thee ſtill, though he thus leave thee to the Devils power, to be thus troubled,•ledge•nd moleſted by him. And this will evi•ledge•ently appeare in all the particular troubles•ledge•nd moleſtations of the Devil towards Gods child.
1. It may be the Devil troubles thy bo•ledge•y:The firſt diſtreſſe. The firſt comfort for it. And hath he not done the like to the•redge•eſt of Gods ſervants? To the deareſt of•redge•is children?
Did he not carry the body of Chriſt him•ledge•elfeMath. 4. 5. 8. from place to place? Did he not fill•ledge•he body of Job with botches and ſoares? DidJob 2. 7.•ledge•e not exceeding grievouſly bow the bodyLuk. 13. 16.•ledge•f that poore woman (mentioned in the Go•ledge•pel) eighteene yeares together? Did he not•ledge•iſerably vex the body of the Daughter of•ledge•e woman of Canaan? Did he not poſſeſſe,Math. 15. 22.•ledge•nd that in a fearfull manner, the body of68 Mary Magdalen? And in as fearfullLuk. 8. 2. manner, or rather worſe, the body of him i•redge•whom were a whole Legion at once. Ye•redge•Luk. 8. 29, 30.did he not kill the bodies of Jobs children•redge•Job 1. 19.And dareſt thou ſay, that theſe were no•redge•the children of God, and dearly beloved o•redge•him?
Firſt, for Chriſt, the Scripture witneſſet•redge•that he was Gods beloved Sonne, in whom•redge•Math. 3. 17. Job 1. 8.was well pleaſed. Job, God himſelf acknowledgeth to be his Servant. The woman th•redge•had that ſpirit of infirmity eighteene year•redge•is called by Chriſt himſelfe, A Daughter•redge•Luk. 13. 16.Abraham: And can any doubt, but th•redge•all the reſt were the deare ſervants, a•redge•children of God, that ſhall reade the teſt•redge•mony which thc Scripture gives of them i•redge•the fore alledged places, and others whi•redge•might be produced? And if ſo, why th•redge•ſhouldſt thou doubt, that God doth n•redge•love thee, dealing no otherwaies with the then he hath done with them?
2. Know this for thy comfort, th•redge•The ſecond Comfort.though the Devil may thus have power•redge•ver thy body, yet can he not hurt thy ſoul•redge•nay moſt commonly we ſee, that this•redge•poſſeſſion of the body, doth prove, thro•redge•Gods great mercy towards his child,•redge•diſ-poſſeſſion of his ſoule. So that that wh•redge•Chriſt ſaid of the Devils inſtruments, (•redge•can kill the body, but not the ſoule) the ſ•redge•Luk. 12. 4.69may we ſay of Satan himſelfe, he may, by Gods permiſſion, moleſt, hurt, wound, yea kill the bodies of Gods deareſt children, but hurt their ſoules he cannot; their better part is ſtill out of his reach, out of his power.
3. Know this alſo, that even in this moleſtationThe third Comfort. of thy body, the Devil cannot goe one jot further, then God gives him leave. He can bring Chriſts body, and ſet it on theMath. 4. 5, 6. Pinnacle, but throw it downe from thence he cannot. He can inflict grievous and loathſome botches and ſoares on the body of Job, but take away his life he cannot. He couldJob 2. 6. poſſeſſe the body of that poore man in the Goſpel, but throw him headlong into the Sea, as he did the herd of ſwine, he could not; no, though there were a whole Legion of themLuk. 8, 27. &c. See M. Dyke or Repentance, pag. 381. &c. Dr. Tailour on Math. 4. pag. 213. B. B. Cowpers Workes, pag. 607. col. 2. c. in him at once. And the reaſon of all is this, becauſe his power is limited; for even the Devil himſelfe is ſubject to the Kingdome of Gods power, and providence; and will he, nill he, he muſt obey; till God let him looſe, he cannot goe in any errand to doe hurt; and when he is looſe, and going about it, as farre as God permitteth him he may goe, but one jot further he cannot paſſe, be his might, or malice, never ſo great. A Lyon, a roaring Lyon indeed he is, but this Lyon is ſtill in chaines, and (which is the ſtay and comfort of Gods child) the70 end of the chaine God ſtill keepes in his owne hand, to let him looſe, or to reſtraine him at his will. And if this be ſo (as certainly it is) this may be thy comfort, and ſtay too, That God will never permit him to moleſt and trouble thee further then he ſeeth it expedient for his glory, and thine everlaſting good.
4. And laſtly, know this alſo for thyThe fourth Comfort. comfort, that whatſoever paſſeth from thee in this time of thy extremity, whether it be irreligious geſture, or prophane and ſinfull ſpeech, thou art but a meere patient in it; they be the Devils ſinnes, and not thine, and he muſt anſwer unto God for them. And therfore comfort thy ſelf in thy God, & be not overmuch diſmayed at this thy preſent diſtreſſe; for though it afford cauſe of pity from others, and of ſorrow in thy ſelfe, yet of deſpaire of Gods love towards thee, it affords no cauſe at all.
But it may be Satan doth not ſo muchThe ſecond Diſtreſſe. trouble and moleſt thee in body, as he doth in minde, by ſuggeſting unto thee ſinfull temptations.
If this be thy caſe, know this for thy comfort,
1. That the ſinfull temptations to whichThe firſt Comfort. the Devil ſhall tempt any of Gods children, are not ſignes of Gods hatred, but of the Devils; for Chriſt himſelf was thus tempted,Math. 4. 3, &c. Heb. 4. 15.71 and yet was ſtill Gods beloved Senne, in whomMath. 3. 17. & 17. 5. 2 Pet. 1. 17. he was well pleaſed.
2. Such ſinfull temptations to the child of God, are certaine evidences to his ſoule, that he is none of Satans: for when the ſtrongMultiplicatio tentationem ſignum eſt quod aliquis de manibus Daemonum evaſerit. Gregor. man armed keepes the houſe, the things that he poſſeſſeth are in††Luk. 11. 21. 22. peace; they neither feele temptation, nor feare diſtreſſe. But when a ſtronger then Satan commeth, even Jeſus Chriſt by his Word, and Spirit, and getteth away this poſſeſſion from him, then begins he to**Quantò diſtrictiùs non exhibet membra ſua, arma iniquitatis peccato, tantò ſtrictiùs hujuſmodi Spiritu quatitur, & pulſatur. Bern. lib. de Conſc. De multip. variet. cogitat. Boltons Inſtruct. ubi ſupra, pag. 557. tempt the diſ-poſſeſſed ſoule of Gods child, and to try if by any meanes, faire or foule, he can bring it backe againe to his antient ſubjection; whilſt the Priſoner lyeth in the Dungeon, loaded with bolts, and tied in chaines, the Keeper ſleepeth ſecurely, becauſe he knoweth he is ſafe: But if his bolts being filed off, and his chains looſed, he have eſcaped out of priſon, then the Jaylour begins to buſtle, and purſueth him ſpeedily with hue and cry. So whilſt††Ex qua re nobis factus eſt adverſarius Diabolus, niſi ex hac quia videt liberòs quos videbat ante captivos. Auguſt. de Symbol. ad Catechum. lib. 2. c. 1. Satan holdeth us impriſoned in the darke Dungeon of ignorance, loaded and tied with the heavy bolts and chaines of ſinne, he is ſecure, and quiet: But if our Saviour by his Ambaſſadours in the preaching of the Word, doe once looſen and unburden us of theſe chaines and bolts, and by the light of his Spirit doe ſo illuminate the eies of72 our underſtanding, that we ſee the way ou•redge•of Satans Dungeon of ignorance, and ſo eſcape out of his captivity: then he rageth and purſueth us with his temptations, thatSee Touchſtone for a Chriſtian, pag. 81. ſo either he may bring us backe againe into our former bondage, or elſe deſtroy us if we make reſiſtance.
Againe, when the dore is open, and there is free ingreſſe and egreſſe, we know there is no knocking: but if the dore be once ſhut, then ſtill one or other is ever rapping and bounſing. So it is here, the wicked have the dores of their hearts ſet wide open to Satan, and therefore he rappes not there by temptations: but the godly having the dores of their hearts ſhut up, and faſt barred againſt him, they are ſeldome free from them.
Let it not diſmay thee then that thou art thus tempted, but rather rejoyce, and take comfort, that thou art ſo, becauſe this gives thee good aſſurance that thou art come ou•redge•of Satans kingdome, and doeſt belong unto God: and can God hate any? or not love any that are his?
3. Remember this for thy comfort, that all temptations are not††Dyke of Chriſts temptation, p. 219. Wilſon in his helps to faith, pag. 150. ſinnes in the tempted; for then Chriſt Jeſus himſelfe could not have beene (as the**Heb. 4. 15. Scripture ſaith he was) free from ſinne, ſeeing he was not free from††See Math. 4. 6. 9. ſuch temptations. Nay this is a ſure73 ground in Divinitie, That no more of Satans ſinfull temptations become ſinnes in us, then we doe††Non eſt peccatum ſine conſenſu mentis. Auguſt. Epiſt. 142. Gerſon. de diver. Tempt. like, love and approve of: Without this I confeſſe they may be our**See Perkins Caſes of Conſcience, lib. 1. cap. 10. ſect. 2. Downams Warfare, part 1. lib. 3. cap. 11. Gerſon. de Remedio contra puſillan. Alſted. Theolog. caſ. cap. 24. croſſes, but our ſinnes they are not; nay, they are Satans, God ſo accounts of them; and for them muſt he, and not we, be accountable unto God.
4. And laſtly, let not this be forgotten, that all Satans temptations, whether they be temptations for ſinne paſt, or temptations to ſinne to come, are all through the wiſe diſpoſing††Fit enim mira divinae bonitatis diſpenſatione, ut unde malignus hoſtis cor tentat, ut interimat, inde miſericors Deus boc erudiat ut vivat. Greg. Mor. l. 2. providence of Almighty God, made to turne to the**See B. B. Cowpers Works in fol. pag. 143. col. 1. b. &c. good of Gods child. For who would not reaſon thus with himſelfe, If mine enemy, Satan, doth thus diſquiet my minde with inward terrours, with thoſe ſinnes which fooliſhly I did by his entiſement; why ſhall I hearken to him hereafter any more, and ſo increaſe the matter of my trouble? For what have I of all the ſinnes wherein I tooke pleaſure, but onely††Rom. 6. 21. terrour and ſhame? And can I expect any better fruit from this forbidden tree hereafter? Oh what a faithleſſe traitor is Satan? He entiſeth man unto ſinne; and when he hath done it, he is the firſt Accuſer and Troubler of him for it. Stoppe thine eare74 therefore (O my ſoule) againſt the voyce of this deceitfull Charmer.
And as for the latter kinde of temptations, are they not all in Gods child ſo many ſtrong provocations, ſpurring him forward to the throne of grace? So many Schoolmaſters, to teach him humilitie? I am ſure Luther was wont to ſay, that Temptation, Meditation, and Prayer, were the three Maſters, under whom he profited moſt: And I doubt not but every one of Gods children doth or may experimentally finde the ſame true in himſelfe.
I know this is farre from the Devils purpoſe, when he tempteth us unto ſinne; but thus doeth our good God evermore order and diſpoſe of it for the good of his child. And therefore the Devil in this caſe may not be unfitly compared unto that††Phereo Jaſoni profuit hoſtis qui gladio vomicam ejus aperuit, quam ſanare medici non poterant. See Mr. Charles Richardſon of Peters Repentance, pag. 49. Combatant of whom we reade, who ranne his ſword into his Adverſaries body, thinking thereby to have killed him: but Gods providence ſecretly guiding his hand, he opened an Impoſtume, which no Phyſicians could heale; and ſo thinking to kill him, he preſerved his life. So the Devil in great rage thruſteth ſore at Gods children, ſeeking to wound them to death by ſome notorious fallyet by the gracious deſpenſation of God, he is ſo far from hurting thee, as that by this meanes he launceth and letteth out75 their Ʋlcers of privy pride, and overweening of themſelves, which otherwaies might prove their deſtruction.
SECT. XVI.
A Fourth occaſion of preſent diſtreſſe to the child of God, whereby he is occaſioned to thinke that God doth not love him, is want of audience in Prayer. For thusThe Diſtreſſe. he reaſoneth, If God did love me, then certainly would he heare my prayers, and grant me the requeſts which I have ſo often made unto him: But alas, I finde no ſuch comfort by any of my prayers; nay, inſtead of the bleſſings which I have ſo often, and ſo earneſtly begged at the hands of God, I finde the cleane contrary evils either ſtill continued, or newly, and that in a greater meaſure inflicted on me. And can God love any with whom he thus dealeth? No, no, he cannot.
If this be thy caſe, know this for thy comfort,
1. That a man may be the deare childThe Comforts. of God, and yet not preſently heard of God in prayer. For was not Job ſuch a one, and yet doth not he complaine, that God did not heare him, when he did cry unto him? Job 30. 20.Was not David ſuch a one, and doth not76 he complaine after the like manner? O my God (ſaith he) I cry by day, but thou heareſtPſal. 22. 3. not; and by night, but have no audience. And are there not others of Gods deare children,See Hab. 1. 2. Lam. 3. 44. & 3. 8. Pſal. 80. 4. mentioned in the Scriptures, which have uttered the like complaints? Therefore thou ſeeſt thy caſe is not ſingular, others have wanted audience, as well as thy ſelfe, in their prayers unto God, and have beene never the leſſe beloved of him; and therefore why mayſt not thou be ſo too?
2. Know this alſo for thy comfort, that God may††See Mr. Tbomas Goodwins Returne of Prayers. Dr. Preſtons Saints daily exerciſe. have heard thy prayers, and have granted thee thy requeſts, and yet thou mayſt not know ſo much for the preſent. For may not thy caſe be as**Dan. 9. 23. & 21. Daniels was, whoſe prayer was heard, and his requeſts granted at the very beginning of his ſupplications; and yet he knew not ſo much, till afterwards he was informed of it by the Angel, that was ſent unto him from God for that very purpurpoſe?
3. Know this alſo, that God may have heard thy prayer, though he have not granted thee the ſame thing that thou haſt prayed unto him for. For††See M. Schudders Chriſtians daily walke, pag. 578. M. Gatakers Serm. on Pſal. 13. 1. pag. 25. & 59. Dr. Playfaires Serm. on Pſal. 6. 6. p. 55, &c. Dr. Mountague, of Invocation, pag. 47, & 52. God is ſaid in Scripture to heare the prayers of his children two manner of waies; ſometimes by giving them the very thing they have asked; and ſometimes77 againe, by giving them ſomething anſwerable thereunto, when he granteth not the thing it ſelfe. Examples of the former are every where in Scripture: And of the latter, we have the examples of Saint Paul,2 Corinth. 12. 8, & 9. Heb. 5. 7. compared with Luk. 22. 42, & 43. and of our Saviour Chriſt himſelfe; both which had their prayers heard, and yet neither of them had that granted him which in prayer he deſired. Paul deſired to have that Meſſenger of Satan, which did ſo buffet him, to be taken from him: God††Deus & denegans exaudit, & exaudiens denegat: tribuens aufert, non tribuens donat. Simon Caſſ. in Evangel. lib. 5. c. 24. heard his prayer, but yet granted him not that; but inſtead thereof, grace ſufficient to be able to withſtand the temptation of it. So our Saviour Chriſt prayed to be delivered from that Cup of his paſſion; and herein God heard him too, but yet granted him not that; but inſtead thereof, ſtrength and power, whereby he was enabled to overcome the wofull pangs of that death. And may not God have thus heard thee, though thou, as yet, take no notice of it? Certainly he may. It may be thou haſt contentment granted thee inſtead of health and wealth; patience inſtead of peace; grace to ſupport inſtead of deliverance; or if none of theſe, yet grace to continue ſtill thy prayers unto God; which of Gods child ought to be held a recompence ſufficient for all his prayers, if he ſhould never receive other.
784. This would alſo be conſidered, that it may be the things thou haſt ſo long prayed for, will not be for thy weale, but rather for thy hurt; and God foreſeeing this, hath with-held them from thee of purpoſe that thou mighteſt not be hurt by them. And if he have done ſo, canſt thou doubt whether he doth love thee? Will a loving and tenderSee Dr. Slatter in 1 Theſſ. 5. pag. 516. &c. hearted Father give his little child a knife, though he cry never ſo eagerly for it? And doth not the very denying of ſuch a thing argue**Aliquando Sancti non recipiendo quod petunt magis exaudiuntur, quàm exaudirentur ſi illud reciperent. Euſeb. Emiſ. Homil. in Litaniis majoribus, pag. 138. Aut dabit quod petimus, aut quod noverit eſſe utilius. Bern. Serm. 5. in quadrageſ. great love in the Father towards his child, then the giving of it unto him would doe? Surely it doth: And this, it may be, is thy caſe; Thou wouldſt have riches, honours, libertie, health, peace, and ſuch like things; but God foreſeeth that thou wouldſt (if thou hadſt theſe) uſe them to his diſhonour, or to thine owne, or others hurt; and therefore he denieth them unto thee: And if ſo bleſſe the Lord for it, and magnifie him for his love, and doubt no more of it.
5. And laſtly, this alſo ought to be conſidered, that there is a great deale of difference betwixt the Lords delaying, and his denying of his child that which may be for his good; for the Lord for a time delayes that, which he will not ſtill deny; and that for theſe reaſons, or other beſt knowne to himſelfe, and yet all out of love to his child.
79Sometimes he doth it, the more to ſtirre us up, to be the more instant, and earneſt in**Tardiùs dando quod petimus, inſtantiam nobis orationis indicit. Chryſoſt. Hom. 10. in Math. Beneficium diſtulit, ut deſiderium accenderet. Stell. in Luk. 24. Prayer. It may be he ſeeth that we pray not with that feeling of wants, or fervency of deſire that is convenient; and therefore delayeth to give, till he ſee us more ſenſible of the one, and more fervent in the other.
Sometimes he doth it, the more to make us in love with, and the better to eſteeme of the gifts and bleſſings which we would receive from him. ††Citò data vileſcunt, deſiderata diu, dulciùs obtinentur. Aug. Merx ultronea putet. Hieron. ad Demetr.Things eaſily, or quickly gotten, are ſoone forgotten; whereas things long deſired, and hardly obtained, are the more ſet by when we have them.
Sometimes againe it may be he doth it, the rather to try our faith, our patience, or ſome other of his graces in us, to ſee what we would do;**See BB. King on Jon. p. 588. what means we would uſe; whether we would ſeeke to any other for helpe, and comfort, in caſe he ſhould not ſo ſuddainly helpe, and comfort us as we deſire.
It may be for ſome one of theſe; it may be for ſome other reaſons beſt knowne to the Lord himſelfe, he delayeth to grant that, which we have ſo long deſired. Which way ſoever it is, this may be our comfort, if wee receive not the thing wee crave ſo ſoone as we have deſired it, yet80 have it we ſhall, if God ſee it expedient for his glory, and our good; or ſomething in lie•redge•of it, that ſhall be better for us, when God thinkes it good to give it us.
SECT. XVII.
A Fift occaſion of preſent diſtreſſe toThe Diſtreſſe. the child of God, is the ſmart of outward and inward afflictions; and this as much as any of the former, doth make him to doubt whether God doe indeed love him.
But if this be thy caſe, thou muſt knowThe Comfort. this for thy comfort, That a man may be the deare**Deus unicum habet Filium ſine peccato, nullum ſine flagello. Auguſt. child of God, and highly beloved and reſpected of him, though he be here in this world never ſo much outwardly or inwardly afflicted.
And this doth appeare plainly, both by expreſſe teſtimonies, and evident examples of Scripture: Expreſſe teſtimonies we have theſe.
Firſt, Solomon uſeth this argument toProv. 3. 11, 12. perſwade us with patience to beare the chaſtening of the Lord, and not to be grieved with his correction, becauſe He correcteth him whom he loveth, even as the Father doth the child in whom he delighteth. And the Apoſtle ſaith even the ſame, My SonneHeb. 12. 5, 6.81 (ſaith he) deſpiſe not the chaſtening of the Lord, neither faint thou when thou art rebuked of him; for whom the Lord loveth he chaſteneth, and ſcourgeth every Sonne whom he receiveth. Nay the Lord himſelfe avouchethRevel. 3. 12. even the ſame, As many (ſaith he) as I love, I rebuke and chaſten.
And hereof we have not a few examples in Scripture. For who was more in Gods favour then Abraham, the Father of theEſay 41. 8. Jam. 2. 23. Gen. 12. 1: faithfull? And yet how many afflictions did he undergoe? As in leaving his Country, and Kinred, to goe to live amongſt an unknowne and barbarous people; in the fearGen. 12. 11, 12. & 20. 11. Gen. 22. 1. &c. of his life for his Wife Sarah; in the offering up of his Sonne; in the unkindneſſe and diſ-agreement of his Nephew Lot; notGen. 13. 8. to inſtance in more. Againe, who was more deare unto God then Jacob? for did he not ſay of him before he was borne, JacobMal. 1. 2. Rom. 9. 13. have I loved? And yet ſo many were his afflictions, that he affirmed his daies to haveGen. 47. 9. beene few and evill.
But the examples of Job and David may ſerve in ſtead of all other. For whom doe we reade of in all the Scripture (excepting onely the Prince of our ſalvation, JeſusHeb. 2. 10. Chriſt himſelfe, who was conſecrated through afflictions) that ever underwent more outward and inward afflictions both, then they two did? And ſhall we ſay, that God82 did not love them, when he did thus afflict them? No, no, we cannot. The very end and iſſue which the Scriptures record of theſe their afflictions, doth prove the contrary. Touching the afflictions of Job, the end of them was twice as full of comfort, as the beginning was of diſ-comfort; as appeares both by that which Saint JamesJam. 5. 11. ſaith of it, and that which is ſet downe in the laſt Chapter of the Booke of Job. AndJob. 42. 11, &c. as for the afflictions of David, the end of them was ſo comfortable, that himſelfe not onely profeſſeth, It was good for him that hePſal. 119. 71. had beene thus afflicted: but alſo calleth upon others to take notice thereof with him, Come (ſaith he) and I will ſhew you what thePſal. 66. 16. Lord hath done for my ſoule. Neither of which ends could have betided them, if the Lord had not loved them. And therefore comfort thy ſelfe in thy God, whoſoever thou art, that art thus afflicted; for by theſe teſtimonies, and examples of Scripture (beſides many more that might be alleaged) thou ſeeſt, that a man may be as grievouſly afflicted every way as thou haſt beene, and yet be the deare child of God, and one that is beloved of him.
SECT. XVIII.
BUt it may be, this is not thy caſe, it isThe Diſtreſſe not ſo much the meaſure of thy preſently-felt afflictions that doth make thee to doubt of Gods love towards thee, as thy long continuance under the Croſſe.
And if this be thy caſe, know this forThe Comforts. thy comfort,
1. That long continuance under the croſſe; may betide the beſt of Gods children, and thoſe whom he loveth moſt dearly. For were not the Iſraelites of old more dearly(a)(a)Pſal. 135. 4. beloved of God, then any Nation in the world beſides? And were not they for all this in the land of Egypt, in the(b)(b)Exod. 20. 2. houſe of bondage, under great(c)(c)Exod. 3. 7. miſery and affliction for the ſpace of(d)(d)Gen. 15. 13. foure hundred yeares together? Were not the ſame people afterwards carried away captives•ledge•nto Babylon, where they lived in as great miſery for(e)(e)Jer. 25. 11. ſeventy yeares more? Againe. •ledge•was not this the caſe(f)(f)Pſal. 105. 18, 19. of Joſeph? (g)(g)Pſal. 13. 1, 2.Of David? (h)(h)Hab. 1. 2. & 2. 3.Of Habakkuk? And of ſundry others that we reade of in the Scriptures? All which no doubt God loved dearly, and•ledge•et continued them under the croſſe for a•ledge•ong time together. And(i)(i)Multi humi•ledge•iantur, & humiles non ſunt. Bern. in Cant. 34. Plectimur à Deo, nec•ledge•ectimur tamen; corripimur, ſcd non corrigimur. Salv. de provident. l. 5. therefore why84 may not this be thy caſe too, though for the preſent thou canſt find neither end, nor eaſe of theſe thy ſo long continued afflictions?
2. Thou muſt conſider, that God ever in continuing theſe thy afflictions upon thee may more dearly love thee, then if he ſhoul•redge•take them ſpeedily away.
Perhaps he ſeeth that thou art not ye•redge•ſufficiently humbled: And will a Father tha•redge•loves his child, lay aſide the rodde till h•redge•have brought his ſtubborne and diſobedie•redge•Sonne to his knees? Perhaps he ſeeth th•redge•there is a great deale of proud fleſh yet i•redge•thine heart: And will a skilfull and lovin•redge•**Medicus crudelis eſt, qui exaudit hominem, & parcit vulneri, & putredini. Aug. in Pſal. 34. & in Pſal. 90. & in Pſal. 98. & in Pſal. 130. & in 1 Joh. 6. & alibi.Chirurgion take away his Corraſives from the wound of his Patient, as long as th•redge•proud fleſh remaineth? Perhaps he eſpiet•redge•in thee a great deale of droſſe, not yet refined, and purged off: And can we bla•redge•for want of love to his gold, that Goldſmi•redge•that will ſuffer his gold to remaine in th•redge•fire till††Vide Chryſoſt. ad popul. Antioch. 4. de patientia. the droſſe be all off? Or if no•redge•of theſe, it may be he foreſeeth, that if th•redge•rodde were once off thy back, thou would to thy old ſinfull courſes againe; and therefore for his greater glory, and thy great•redge•good, he thinketh it fitteſt to keep thee•redge•under the laſh: For ſome are of that diſp•redge•ſition, that they are never well affected,•redge•when afflicted; And it may be this is t•redge•caſe: Which way ſoever it be, reſolve•redge•85this, either God (if thou wilt be content to waite his leiſure) will, in his good time, ſetEſay 40. 31. & 49. 23. & 64. 4. Hab. 2. 3. an end to theſe thy croſſes here; or, if he ſee not that expedient, he will crowne thee with glory and immortality in the world to come, which he knoweth will be better for thee.
SECT. XIX.
ANd thus farre touching thoſe diſtreſſes of Gods children, which, reſpecting the time preſent, doe ariſe from a conceited want of love in God. The other diſtreſſes reſpecting the time preſent, are thoſe which doe ariſe from a conceited want of grace in themſelves.
And hence commonly ariſeth a three-foldThe Diſtreſſes. diſtreſſe.
- The firſt is for want of grace it ſelfe.
- The ſecond is for want of ſome certaine meaſure of grace.
- And the third is for want of ſincerity in that grace which they conceit they have.
If the firſt of theſe be the cauſe of thyThe Comforts. preſent diſtreſſe, then know this for thy comfort,
1. That there is a great differenee betwixt the being of grace, and the ſenſible working of it; for††Vide Spin. de juſtit. Chriſti. grace may be where it doth not ſenſibly worke.
86There may be**See P. Baine Triall of a Chriſtians ſtate, pag. 4. Taffin. markes of Gods children, cap. 4. life in the root of a tree, though in the winter ſeaſon the ſame be without leafe and fruit: In a mans body there may be life, although for the preſent, being in a ſwound, he doth neither move nor breathe. And in a dry ſummer there may be a ſecret ſpring of a well in the earth, though not ſo much as a droppe of water doe flow from it: So there may be in thee at this time, grace, though now, for the preſent, it doe not by any outward act diſcover it ſelfe to thee, or any other.
2. Thou muſt know, that there is alſo a great deale of difference betwixt a mans having of grace, and a mans being aware that he hath it: So that a man may have grace even then, when he ſtandeth moſt peremptorily to it, that he hath none at all. Phyſicians report of men ſubject to melancholly paſſions, that ſome have††See Mr. Burtons Melanch. pag. 169. thought themſelves dead, and could not be perſwaded otherwaies; when as yet all that have beheld them, have knowne them to be living: And ſuch like ſpirituall perturbations are many times in the minds of Gods children in the time of ſpirituall diſtreſſe; ſo thereupon they will conclude directly of themſelves, that they have no grace at all; and they that come to talke with them, and to comfort them, cannot beate them from that conceite, although they ſee in them87 many, and thoſe apparent evidences of grace, and gracious goodneſſe. And it may be, this is thy caſe.
But ſuppoſe, 3. that thou hadſt indeed neither faith, nor repentance, nor any other ſaving grace: yet finding that thou**See Perkins in his Graine of Muſtard ſeed, Cor. 3. Downams Warfare, part 1. cap. 42. Dyke of Repent. cap. 15. Byfield in Col. cap. 1. v. 4. Crooke, Serm. 3. Greenham, pag. 144. ſeeſt and feeleſt in thy ſelfe the want of theſe, art grieved for it, doeſt wiſh and deſire it might be otherwaies: this may be thy comfort, that even this, in Gods account and acceptation, is as much as if thou hadſt theſe graces themſelves.
A child of God in the time of ſpirituall diſtreſſe, cannot be made to believe, that he doth believe; and yet even then he will tell you, that he doeth wiſh he could believe, that he is grieved for his unbeliefe, &c.
A child of God in the time of ſpirituall diſtreſſe, cannot be made to believe that he is††Ad dolorem contritionis pertinet etiam hoc, dolere quòd non poſſumus de peccato ſatis dolere. Chemnit. Exam. de Contrit. Perkins Caſes of Conſc. lib. 1. cap. 5. Sect. 2. caſe 2. Chamier. panſtrat. tom. 3. de ſatisfact. propriis, lib. 23. cap. 21. Refert confeſſorem dixiſſe matri Gratiani, Lombardi, & Comeſtoris, Si non habes tantum dolorem, quantum exigit tam horrendum ſcelus, de boc tamen doleas, quod non potes dolere. ſorry, and grieved as he ſhould be, for his ſinnes; and yet even here he will tell you, that he is ſorry and grieved, becauſe he can be no more ſorry and grieved.
A child of God in the time of ſpirituall diſtreſſe, cannot be made to believe that he can pray; and yet even then you ſhall hear come from him, ſobbes, and ſighes, and88 groanes; yea, even prayers with teares fo•redge•the grace of praying.
And if either of theſe be thy caſe, thi•redge•thou muſt know for thy comfort, that ever•redge•ſuch complaint and griefe for want of theſ•redge•and the like graces, is a ſure argument, and infallible teſtimony of the preſence of that which yet thou complaineſt of, and grieve•redge•for, as if it were not in thee. For no ma•redge•but a Believer can complaine of the lack•redge•of faith; and the want of grace cannot b•redge•taken notice of without grace.
But ſuppoſe, 4. that thou didſt not onely ſee and feele in thy ſelfe the want of theſe graces, but didſt alſo inſtead of them ſenſibly perceive the contrary corruptions; a•redge•inſtead of faith, infidelity; inſtead of griefe and ſorrow for ſinne, obſtinacy and obdurate hardneſſe, and the like. Yet this would have thee to know for thy comfort,**Corruptions felt, hated, and ſtriven againſt, are no markes that we are not the Lords, but the contrary. See Mr. Rogers of Dedham, Doctrine of Faith, cap. 2. pag. 177. That if thou doeſt (to the utmoſt of thy power) ſtrive againſt theſe thy corruptions which thou feeleſt, this is ſo farre from being an evidence of the want of theſe graces, as that it may on the contrary moſt certainly aſſure thee that thou haſt them. For even the very feelings, and ſtrivings againſt unbeliefe in the child of God, are the beginnings of faith; and the feeling and bewailing of hardneſſe of heart, is the ſeed of godly ſorrow.
SECT. XX.
A Second thing that troubleth the Child of God labouring under the ſenſe of want of Grace, is not ſo much the fear of wanting Grace it ſelfe, as of wanting ſuch, or ſuch a meaſure of Grace, as he formerly had, or which he thinketh Gods Word doth oblige him to have.
Touching the former, thus have I heardThe Diſtreſſe. ſome Diſtreſſed Soules to ſay: There was a time when I felt that true of my ſelfe, which Job ſo comfortably profeſſeth of himſelfe, That I preferred the words of the Lords mouth before mine appointed food. I have known the day when I could with earneſtneſſe of affection, and feeling of wants pour out my Soul unto God. I could once have wept heartily for my ſinnes, &c. But now alas (and with teares he uttereth it) I can find none of all theſe things in my ſelfe, and therefore what can I think, but that all this which I have formerly felt, is other then the Hypocrites vaniſhing flaſhes?
If this be thy caſe, know this for thyThe Comfort. Comfort. Firſt, that there may be in the beſt of Gods Children decayes of Grace in part, and for a time. For of the Church of††Revel. 2. 4. Epheſus it is ſaid, That ſhe was fallen90 from her firſt love; and yet retained the eſteeme of a Church, and that even with her Lord Jeſus Chriſt. And of the Philippians the**Phil. 4. 10. Apoſtle ſaith, That their care did begin to ſpring againe; which, what elſe can it argue, but that this their care had had his fall, and winter of decay? And of the beſt of Gods Saints living, who is there, that doth alwayes hear with equall attention, reverence, and cheerfulneſſe; or pray with like earneſtneſſe of deſire; feeling of wants, and aſſurance to be heard? Or doth doe any thing in Gods Service at all times, as at ſome times? Secondly, thou muſt alſo know, that there is no decay of Grace in Gods Child ſo great, but by Gods bleſſing in the uſe of the meanes ſanctified to that end, may be repaired againe, and reſtored to its wonted perfection. The Church of Epheſus formerly mentioned, was fallen from her firſt love; yet is ſhe adviſed by††Revel. 2. 5. Chriſt, To remember from whence ſhe is fallen, to repent, and to doe her firſt workes again. The Church of**Revel. 3. 2. Sardis likewiſe was ſo farre decayed in reſpect of her former eſtate of Grace, as that all her firſt Graces were even now ready to die: and yet is ſhe exhorted ſtill to ſtrengthen that which remaines, yea, though it be ready to die. And doth Chriſt exhort to that (thinkeſt thou) which he will not have, or91 may not be done? Oh farre be this from thee, or any other, to think!
Well then, if this be thy caſe, and thou findeſt thy ſelf clean alter'd from what thou formerly haſt been, I will not deny but that thou haſt juſt cauſe of Sorrow, but of Deſpaire thou haſt no cauſe at all; for loe, there is yet a poſſibility for thee to ſtrengthen that which remaines, and is ready to die: there is yet a ſpark left within thee, which being ſtirred up**〈…〉〈 in non-Latin alphabet 〉. 2 Tim. 1. 6 and blown, may be brought to ſuch a meaſure of Holy Heat, as may reſtore thee again to thy wonted Fervency.
And therefore, when this dull fit doth at any time come upon thee, doe not (as the Devill would have thee) conclude from hence, That there is no help for thee in thy God, but rather doe as††Pſal. 51. 10, 11, 12. David did: Goe unto God, and pray unto him to quicken thee, and to put new life of Grace into thy Soul, and to reſtore unto thee the wonted joy of thy Salvation: uſing, together with it, all other meanes ſanctified by God to that end; and amongſt the reſt eſpecially, a more carefull, and conſcionable attendance on the Publique Miniſtery of the Word.
SECT. XXI.
BUt it may be thou art not ſo muchThe Diſtreſſe. troubled at the want of that meaſure of Grace which thou formerly haſt had, as at the want of that meaſure of Grace which thou doſt think that Gods Word obligeth thee to have. Thou thinkeſt perhaps, that thy Faith is not ſo ſtrong, thy Love not ſo affectionate, thy Obedience not ſo entire; no Grace in thee ſuch, and ſo great as it ſhould be, and therefore canſt not perſwade thy ſelfe that thou art one of Gods Choſen, ſeeing ſo little a meaſure of Grace appeareth to be in thee.
If this be thy caſe, thou muſt know thisThe Comfort. for thy Comfort. 1. That the leaſt meaſure of Grace, is as truly Grace as the greateſt. Perhaps another Man may have a ſtronger Faith then thou haſt, yet thou mayſt have as true a Faith as his: and ſo of all other Graces: for diverſity of Degrees in the quantity of a thing doth not take away, & annihilate the Exiſtence of Being thereof. A ſmall drop of Water is as well, and as truly Water, as the whole Ocean. A little ſpark is as well, and as truly Fire, both in reſpect of ſubſtance, and quality, as the greateſt Flame. And a little Man, is as truly a Man,93 as the greateſt Gyant. And ſo is it with Grace, the ſmalleſt meaſure thereof that Gods Child hath, or may have, is as truly Grace as the greateſt.
2. Thou muſt know that the leaſt meaſure of Grace which Gods Child hath, or may have, being in ſincerity, findes acceptation with God**See Doctor Slaters Serm. on Prov. 18. 14. Non ex gradu aut menſura fidei vel poenitentiae dependet juſtificatio, ſed ex veritate. Davenant. in Coloſ. pag. 21.: for he meaſureth the Graces of his Children not by quantity but by quality, not by muchneſſe, but by ſincerity. He will not enquire how great, or how little, but how ſincere thoſe Graces are which are in his Children. Faith, if it be(a)(a)1 Tim. 1. 5. unfaigned, though it be but as a grain of muſtard-ſeed: Obedience likewiſe, though it be mingled with many weakneſſes, yet if it be(c)(c)Rom. 6. 17. hearty, hath promiſe(b) Mat. 17. 20 of gracious acceptation. It is now under the Goſpell, as it was in the Sacrifices under the Law, where not the price, and value of the gift, but the ability, and affection of the offerer was reſpected. For(d)(d)Nec intuetur Deus quantum quilibet valeat, ſed quantum velit, & quicquid vis & non potes, Deus factum computat. Aug. God reſpecteth not ſo much what we can doe, as what we would doe, and that which we would performe, and cannot, he eſteemeth it as if it were performed. And ſo much the Apoſtle witneſſeth in a caſe not much unlike; If there be firſt(e)(e)2 Cor. 8. 12. (ſaith he) a willing mind, it is accepted according to that a man hath, and not according to that a man hath not.
3. Thou muſt alſo know this, that the94 ſmalleſt beginnings of Grace, are(f)(f)Mat. 25. 29 pledges, and aſſurances of a greater meaſure, where there is thankfull acceptance, and conſcionable uſe of thoſe already received to the glory of the Beſtower.
4. And laſtly, let not this be forgotten, that what thou wanteſt in reſpect of any meaſure of Grace in thy ſelfe, thou haſt it ſupplyed in Chriſt, thine Head(g)(g)Joh. 1. 16.: For of his fulneſſe we all receive, and that Grace for Grace: And my God (ſaith(h)(h)Phil. 4. 19. Saint Paul) ſhall fulfil all your neceſſities through his riches with glory in Jeſus Chriſt. Or if this were not ſupplyed in him, yet in him it is ſo fully puniſhed, as that to thee which art(i)(i)Rom. 8. 1. 33. 34. in him, it ſhall never be imputed.
SECT. XXII.
THe third and laſt thing that troubleth the Child of God, labouring under the ſenſe of the want of Grace, is a fear, and jealouſie, that in the Graces which he hath, he wanteth ſincerity.
For thus, ſome of them in the time of Spirituall Diſtreſſe uſe to ſay; True it is, that heretofore I have performed many excellent things ſavouring of Grace; but what will all theſe profit me, conſidering that in them all, I have played the groſſe95**See Doctor Sclaters Serm. on Pro. 18. 14. pag. 21. &c. See Mr. Boltons Inſtruct. ubi ſupra. pag. 473. Hypocrite; for my Conſcience (which is to me in ſtead of a thouſand witneſſes) doth now tell me, that either for fear, or faſhion, or vain-glory, or hope of temporall benefit; or for ſome other carnall reſpect, I have performed them all. And it may be this is thy caſe.
If it be, this thou mayſt know forThe Comfort. thy Comfort; that ſuppoſe thou hadſt been ſo groſſe an Hypocrite in the performance of all theſe, as thou doſt conceit, and imagine; yet Hypocriſie, as long as it is felt, and grieved for, and is by preſent purpoſe of heart, and future endeavour of life, intended to be ſtriven againſt, and reſiſted, is no more prejudiciall to the Salvation of Gods Child, then is any other ſinne which he hath committed. I deny not but that Hell fire is the††Mat. 24. 51. portion of Hypocrites, but it is of thoſe Hypocrites onely which live, and die Hypocrites without Repentance, and of no other. And therefore, if heretofore thou haſt been ſuch a one, call now upon God for mercy for it, pray to him for grace to be more ſincere hereafter; and withall, uſe the**See Mr. Dyke of the deceitfullneſſe of the Heart. pag. 380. Doctor Downā on Pſa. 15. pag. 26 & 53. &c. M. Byfield on 1 Pet. 2. pag. 29 M. Hierons Works. vol. 2. pag. 160. &c. M. Harris on Mat. 5. pag. 295. M. Schudders Dayly Walk. pag. 373. means of ſincerity which Gods Word hath ſet down for that end, and then thou needſt not doubt, but that this thine Hypocriſie ſhall96 be forgiven thee, how foul, and abominable ſoever it hath been in the eyes of God, or of thine owne Conſcience. And thus far alſo touching thoſe Diſtreſſes of Gods Children which reſpect the time preſent. Now in the laſt place follow thoſe which reſpect the time to come.
SECT. XXIII.
ANd all theſe we may referre to one generall, and common head, and that is a fear ariſing in the hearts of Gods Children leſt they ſhould not (conſidering their own weakneſſe, and their Adverſaries great ſtrength) be able to perſevere, and hold out unto the end, without which they know there is no hope of Salvation. And if this be that which troubleth thee, then know thou this for thy Comfort. That he, which is(a)(a)See Maſter Hookers Serm. in Hab. 1. 4. pag. 6. 7. &c. Mr. Hierons Workes. vol. 1. pag. 365. & 626. once the Child of God, and in the eſtate of Grace, though he may fall fearfully, (as David, Peter, and others of Gods Children have done) yet(b)(b)Jer. 8. 4. fall totally, or finally, from Grace he cannot.
And that this is ſo, it may plainly appear by that which we read to this purpoſe in the Scriptures. For therein we find, firſt, touching God, that he will never totally,97 or finally, withdraw his Grace from his Child, which he hath once given him: For with him there is no(c)(c)Jam. 1. 17. ſhadow of turning. The(d)(d)Eſay 54. 8. mercy wherewith he hath compaſſion on his Elect, is like himſelf, Everlaſting, and ſo is his(e)(e)Jer. 31. 3. Love. Yea, thoſe gifts of his which accompany an effectuall Calling,(f)(f)Rom. 11. 29. 〈…〉〈 in non-Latin alphabet 〉. are without Repentance: that is, they be ſuch, conferring of which he never repenteth him: Nay, he rather(g)(g)Luk. 8. 18. addes more Grace alwayes to his Children, then takes ought from them.
Secondly, as God will not withdraw his Grace, ſo the Devill cannot extinguiſh it: he will endeavour indeed to doe it, but his power is abridged. For(h)(h)1 Epiſt. John 4. 4. greater is he that is in you, then he that is in the world. And Chriſt hath promiſed, That(i)(i)Mat. 16. 18. Hell-gates ſhall never be able to prevaile againſt thoſe that are his.
And thirdly, if we fear our(k)(k)See Doct. Sclatcr on 1 Theſ. 5. pag. 443. owne weakneſſe, this may be our Comfort, as the ſame Scripture will tel us(l)(l)2 Cor. 12. 9.. 1. That God will perfect his power in our weakneſs, and make us(m)(m)Ibid. ver. 10 ſtrong in him when we are weakeſt in our ſelves: at leaſt, he wil not**1 Cor. 10. 13 ſuffer us to be tempted above that we are able to bear. Or 2. If at any time he ſhould, he will keep us even then by his owne(n)(n)1 Pet. 1. 5. power unto Salvation: and though we ſhould take a fall, yet ſhall we not utterly be98 caſt off, for he will not put under(o)(o)Pſal. 37. 24 his hand, and ſtay us.
Againe, here might be conſidered for our further Comfort, that our eſtate now, is better then was(p)(p)See B. B. Lakes Sermons. part 2. pag. 48. Adams in his Creation: for he was left for ſtanding, or falling, to the power of his own will, he had his perſeverance in his own hands, which we have not; but Chriſt hath it for us, who is a ſurer keeper, and will keep both it for us, and us by it unto the end, in deſpight of all his, and our Enemies. For none can take us out(q)(q)Joh. 10. 28. of his hands, nor ſeparate us from(r)(r)Rom. 8. 35. 38, 39. his love. And therefore doe not caſt thy ſelfe down any longer with ſuch cauſeleſſe feares of thy finall, and future eſtate, but rather comfort thy ſelf, both in reſpect of theſe, and all other thy Spirituall Diſtreſſes, with ſuch Comforts as God in his Word doth afford thee. And becauſe thou mayſt alwaies have at hand, ſuch places of Scripture whereon to ſtudy, & meditate; I have hereafter following, ſet downe a Catalogue, or ſummary Collection of ſuch Scripture Comforts as may be moſt for thy preſent uſe.