Cases of Conscience Part 1 — William Perkins

Cases of Conscience Part 1 · William Perkins

III. Question.

THe last generall Question touching man as he is a Christian is, How a man beeing in distresse of minde, may be comforted and releiued?

Ans. Omitting all circumstances (considering that much might be spoken touching this Question) I will onelyonly set down that which I take to be most materiall to the doubt in hand.

DIstresse of mind, (which Salomō calls a brokē Prou. 18. 14.or troubled spirit) is, whē a mā is disquieted and distempered in conscience, and consequently in his affections, touching his estate before God. This distresse hath two degrees; the lesse, and the greater: The lesse is a single feare, or griefe, when a man standeth in suspense and doubt, of his owne saluation, and in feare that he shall be condemned. The greater distresse is Despaire, when a man is without all hope of saluation, in his owne sense and apprehension. I call dispaire a greater distresse, because it is not a distinct kind of trouble of minde, (as some doe thinke,) but the highest degree, in eueryevery kinde of distresse. For eueryevery distresse in the minde, is a feare of condemnation, and comes at length to desperation▪ if it be not cured.

All distresse of minde, ariseth from temptation, either begunne or continued. For these two doe so necessarily followe, and so inseperably accompany each the other, that no distresse, of what kind soeuer, can be seuered from temptation. And therfore according to the diuers sorts of temptations, that doe befall men, must the distresses of the minde be distinguished.

Now Temptations be of two sorts; either of triall or seducement. Temptations of triall, are such as doe befall men, for the triall and proofe of the grace of God which is in them. The Temptations of triall are twofold: the first is a combate of the conscience directly and immediately with the wrath of God; which beeing the most grieuous temptation that can be, it causeth the greatest and deepest distresse of conscience. The second is, the Triall of the Crosse, that is, of outward affliction, whereby God maketh proofe of the faith of his children; and not only that, but of their hope, patience, and affiance in his merciemercy, for their deliuerance.

Temptations of seducement be such, as wherin men are entised, to fall from God & Christ, to any kind of euil. And these are of three kinds. The first is, the temptation of Blasphemies, or the Blasphemous temptation, which is from the Deuill immediately. The second is, from a mans owne sinnes, originall and actuall; and this also hath sundrie branches, as we shall see afterward. The third proceeds from Imagination corrupted and deceiued. Now answerable to these seuerall kinds of temptations, are the seueral kinds of distresses: and as all temptations may be reduced to those fiue, which hauehave beene before named: so may all distresses be reduced to fiue heads, arising of the former temptations.

Before I come to handle them in particular, we are to consider in the first place, what is the best & most sure generall Remedie, which may serue for all these, or any other kind of temptation, that is incident to man: & by this, the curing of any particular distresse, will be more easie & plaine.

This generall Remedie is, the Applying of the promise of life euerlasting, in and by the blood of Christ. For no physicke, no arte or skill of man, can cure a wounded and distressed conscience, but onelyonly the blood of Christ. And that this is the soueraigne remedie of all other, no man doubteth. The maine difficultie, is touching the manner of proceeding, in the application of the promise. Herein therefore three things must be performed.

First of all, the partie must disclose the cause of the particular distresse, that the remedie may the better be applied. For the truth is, that the very opening of the cause, is a great ease to the minde, before any remedie be applyed. Yet by the way, this care must be had, that the thing to be reuealed, be not hurtefull to the partie, to whome it is made knowne. For the distresse may happily arise of some confederacie, in matters of Treason▪ by the concealing whereof, the partie to whome they are reuealed, may intangle himselfe in the same danger.

Secondly, if the cause may be knowne, (for sometime it is hid, from the partie distressed) thē triall must be made, whether the said partie, be fit for comfort yea or no? For if he be found to be vnfit, the word of God shall be misapplyed, and consequently abused. His fitnesse for comfort, may be found out, by searching whether he be humbled for his sinnes, or not; for mē may be in great distresse, and yet not touched at all, for their sinnes. This humiliation stands in sorrow for sinne, with confession of the same vntounto God, and in earnest praier for the pardon thereof, with an heartie desire of amendment of life. But if on the other side, the partie be vnhumbled, then the first and principall care must be, to worke in him some beginning of humiliation. This may be done in a freindly, and Christian talke and conference, whereby he must first be brought to see, and well to consider his own sinnes; secondly, to grieue, and to be sorrie for them, at the least, for some of the principall.

And touching this sorrow, two things must be remembred: first, that the nature of worldly sorrowe must be altered, by beeing turned, and changed into sorrow according to God. If a mā be in some danger of his life, by bleeding at the nose: experience teacheth, the counsell of the Phisitian is, to open a vaine, and let the partie blood in the arme, that the course thereof may be turned another way: The like order is to be taken with men, that are troubled, with worldly sorrow in their distresse: and that is, to turne the course of their griefe, by causing them to grieue not for worldly respects, or onelyonly in consideration of the punishment due vntounto their sinnes, but principally for the very offence of God, in, and by their sinnes committed.

This done, a second care must be had, that this sorrow for sinne be not confused, but a distinct sorrow. The man that is in sorrow, must not be grieued onelyonly, because he is as other men are, a sinner: but more specially for this, and that particular sinne, by which it comes to passe, that he is such, or such or a sinner, that so his sorrow in respect of sinne, may be distinct, and brought as it were to some particular head. And men in this case, must deale with the partie distressed, as Surgeons are woont to doe with a tumour, or swelling in the bodie, whose manner is, first to applie drawing & ripening plaisters to the place affected, to bring the sore to an head, that the corruption may issue out at some one place: and then afterward healing plaisters which are of great vse to cure the same. Euen so confused griefe, must be reduced to some particulars: and then, and not before, is a man fit for comfort, when his conscience is touched in speciall, in regard of some one or more distinct and seuerall offences. And he that is grieued for one sinne truly, and vnfainedly, from his heart; shall proportionally be grieued for all the sinnes, that he knoweth to be in himselfe.

The third thing required in applying this remedie is, the ministring and conuaying of comfort to the mind of him, that hath confessed his sinnes, and is truly humbled for them: and it is a point of the greatest moment of all. Where if the question be, how this comfort should be ministred▪ the answer is, it may be done, by bringing the partie troubled, within the compasse of the promise of life. And there be two waies of doing this: the one false, and the other true.

Some thinke, that men may be brought within the Couenant, by the doctrine of Vniuersall grace and redemption. But this way, to perswade vsus of title in the Couenant of grace, is both false, and vnfit. False it is, because all the promises of the Gospel, are limited with the condition of Faith, and Repentance, not beeing vniuersall, but made onelyonly to such persons, as repent and beleeue: therfore they are indefinite in regard of whole mankind, and to beleeuers they are vniuersall.

It is obiected, that God would hauehave all men…. Tim 2. 4. to be saued. Ans. The Apostle is the best expounder of himselfe, and he faith in the Acts to the same effect, The time of this ignorance God Act. 17. 3….regarded not, but now he admonisheth all men eueryevery where to repent. In which wordes, Paul addes this circumstance of time (now,) to limit this good will of God, to the last age of the world, after the comming of Christ in the flesh, and not to inlarge the same to all the posteritie of Adam. And …o must he be vnderstood in the place to Timothie, God would hauehave all men to be saued, that is, now in this last age of the world. And thus the same Apostle 2. Cor. 6. expounds a certaine prophecie of Isai, concerning the acceptable time of grace. Now, saith he, is the acceptable Esa. 49 ….time: behold (Now) is the day of saluation, meaning the time of the new Testamēt. And Col. …. 26. The mysterie hid frō the beginning, is now made manifest to the Saints. And Ro. 16. 26. The reuelatiō of the secret mysterie is now opened. All which, and many other places about the same matter, hauing this circumstance of time (Now,) must needs be limited to this last age of the world. As for the note of vniuersalitie, All, it must not be vnderstood of all particulars, but of all kinds, sorts, conditions, and states of men, as may be gathered out of the former words: I would that praiers be made for all men, not for eueryevery particular man: (for there be some that…. Ioh▪ …. 1…. sinne vntounto death, for whome we may not pray,) but for all states of men, as well Princes as subiects, poore as rich, base as noble, vnlearned as learned, &c.

But the saying of Paul is vrged, 2. Cor. 5. 18. God was in Christ, recōciling the World vntounto himselfe: therefore the promise in Christ, belongs to the whole World, & consequently to eueryevery one. Ans The same Apostle shall againe answer for himselfe. Rom. 11. 15. The casting away of the Iewes, is the reconciling of the world, that is, of the Gentiles in the last age of the world: for so he said before more plainly, The falling avvay of the Ievv, is the riches of the world, and the diminishing of them, the riches of the Gentiles. And so must that place to the Corinths be vnderstood, namely, not of all and eueryevery man, that liued in all ages and times; but of thē that were (by the dispensation of the Gospel) to be called out of all kingdomes, and nations, after the death and ascenfion of Christ. Thus then the promise of saluation, is not vniuersall, without exception, or restraint: and therefore application made by the vniuersalitie of the promise, admits some falshood.

Secondly, this way of applying, is also Vnfit. For the reason must be framed thus: Christ died for all men: but thou art a man: therefore Christ died for thee. The partie distressed will graunt all, and say, Christ indeede died for him, i… he would hauehave receiued Christ, but he by his sinn… hath cut himselfe off from his owne Sauiour, and hath forsaken him, so as the benefit of his death will doe him no good.

The right way of ministring Comfort to a partie distressed followeth. In the handling whereof, first, I will lay downe the Grounds, whereby any man that belongs to God, may be brought within the Couenant. And then, I will shew the Right Way, how they must be vsed, and applied.

For the first. Recourse must not be had to all graces, or to all degrees and measures of grace; but onelyonly such, as a troubled Conscience may feele and reach vntounto. For those that be the true children of God, and hauehave excellent measure of grace; when they are in distresse, feele little or no grace at all in themselues. The graces then, that serue for this purpose, are three. Faith, Repentance, and the true LoueLove of God. which is the fruit of them both. And that we may the more easily and truly discerne of them, and not be deceiued, inquirie must be made, what be the Seedes and beginnings of them all.

The first Gronnd of grace is this: A desire to repent, and beleeue, in a touched heart and conscience, is faith and repentance it selfe, though not in nature, yet in Gods acceptation. I prooue it thus. It is a principle graunted and confessed of all men; that in them which hauehave grace, God accepteth the will for the deede. If there be a willing minde (saith the Apostle) it is …. Cor. …. 1….accepted not according to that a man hath not, but according to that he hath. Againe, God hath annexed a promise of blessednes, and life euerlasting to the true and vnfained desire of grace. Whence it is, that they are in Scripture pronouncedMatth. 5. 6. blessed, which hunger and thirst after righteousnes. And who are they but such, as feele themselues to want all righteousnes, and doe truly and earnestly desire it in their hearts. For hunger and thirst, argues both a want of something, and a feeling of the want. And to this purpose the holy Ghost saith, To him that is a thirst will I giuegive to drinke of the water of R…l. …1. 6.life freely Now this thirstie soule, is that man, which feeles himselfe destitute of all grace, and Gods fauour in Christ, and withall doth thirst after the blood of Christ, and desires to be made partaker thereof. God is wont mercifully to accept of the desire of any good thing, when a man is in necessitie, and stands in wantPsal. 10. 1…. thereof. The Lord (saies Dauid) heares the desire of the poore, that is, of them that are in distresse either of bodie, or minde. Yea, he will fulfill the desire of them that feare him.Psal. 14…. 1….

It will be said, that the desire of good things is naturall: and therefore God will not regard mens desires. I answer, Desires be of two sorts; some be of such things, as men by the meere light of nature know to be good: for example: the desire of wisdome, of ciuill vertue, of honour, of happinesse, and such like: and all these nature can desire. Others be aboue nature, as the desire of remission of sinnes, reconciliation, and sanctification: and they which seriously desire these, hauehave a promise of blessednes and life euerlasting. And hence it followes, that desire of merciemercy, in the want of merciemercy, is merciemercy it selfe; and desire of grace, in the want of grace, is grace it selfe.

A second Ground is this. A godly sorrovv whereby a man is grieued for his sinnes, because they are sinnes, is the beginning of repentance, & indeed for substance is repentance it selfe. The Apostle Paul reioyced that he had in the worke of his Ministerie, wrought this godly sorrow in the hearts of the Corinthians, calling it sorrow that causeth repentance not to be repented of. 2. Cor. … ….This sorrow may be discerned in this sort: The heart of him in whome it is, is so affected, that though there were no conscience, nor deuill to accuse, no hell for condemnation; yet it would be grieued in it selfe, because God by sinne is displeased, and offended.

I… it be alleadged, that eueryevery one cannot reach to this beginning of repentance, thus to sorrow for his sinne; then I adde further, if the partie be grieued for the hardnes of his heart, whereby it comes to passe, that he cannot grieue, he hath vndoubtedly receiued some portion of godly sorrow. For it is not nature, that makes vsus to grieue for hardnes of heart, but grace.

The third Ground is, that A setled purpose, and willing minde to forsake all sinne, and to turne vntounto God, (though as yet no outward cōuersion appeare,) is a good beginning of true conuersion, & repentance. I thought (saith Dauid) I will confesse against my selfe my wickednes vntounto the …. 3…. … ▪Lord: and thou forgauest the punishment of my sinne. And to this is added (Selah,) which is not onelyonly a musicall note, but; as some thinke, a note of obseruation, to moue vsus to marke the things that are set downe, as beeing of speciall weight and moment. And surely this is a matter of great consequence; that vponupon the very vnsained purpose of confession of sinne, God should giuegive a pardon thereof. Take a surther proofe of this in the Prodigall sonne, whome I take not for one that was neuer called, or turned to God, (though some doe so, and seeme to hauehave warrant for their opinion:) but rather for him that is the child of God, and afterward falls away. Now such a one beeing brought by outward crosses and afflictions, to see his owne miserie, purposeth with himselfe, to returne to his father againe, and to humble himselfe, and confesse his iniquitie: and vponupon this very purpose,Luk. 15. 17, 18. when he had said, I will goe to my father, and say vntounto him, father, I hauehave sinned, &c. at his returne a farre off, his father receiues him as his child againe, and after acceptation followes his confession. The like is to be seene in Dauid,2. Sam. 1…. 1…. who beeing reprooued by the Prophet Nathan, for his sinnes of adulterie and murther, presently made confession of them, and at the very same time, receiued by the prophet, sentence of absolution, euen from the Lord himselfe, wherein he could not erre.

The fourth Ground. To louelove any man because he is a Christian, and a child of God, is a sensible and certaine note of a man that is partaker of the true louelove of God in Christ. Hereby 1. Iohn. …. 14.(saith S. Iohn) we knowe that we are translated from death to life, because we louelove the brethren. LoueLove here is not a cause but onelyonly a signe of Gods louelove to vsus. And our Sauiour Christ saith, He that receiueth a Prophet in the name of a Prophet, shall receiue a Prophets reward. Now that we be not deceiued in these grounds; it must be rememebred, that these beginnings of grace, (be they neuer so weak) must not be flittering and fleeting, but constant & setled, not stopped or staied in the way, but such as daiely growe and increase: and then they are indeed accepted of God. And he that can finde these beginnings, or any of them truely in himselfe, he may assure himselfe thereby, that he is the child of God.

Hauing thus laid downethe Groundes of cō fort: I come now to the way, by which the party in distresse, may be brought within the compasse of the promise of saluation. This way standes in two things; in making triall▪ and in applying the promise.

First then, triall must be made▪ whether the person distressed hauehave in him as yet, any of the forenamed grounds of grace or not. This triall may be made by him that is the comforter, in the moouing of certaine Questions to the said person. And first, let him aske whether he beleeue and repent? The distressed partie answers no, he cannot repent nor beleeue. Then he must further aske, whether he desire to beleeue and repent? to this he will answer, he doeth desire it with all his heart; in the same sort is he to make triall of the other groundes. When a man is in the fit of tentation; he will say resolutely, he is sure to be dāned. Aske him in this fit, of his louelove to God, he will giuegive answer, he hath none at all: but aske him further, whether he louelove a man because he is a Christian, and a child of God, then will he say he doth indeed. Thus after triall made in this manner, some beginnings of faith and repentance will appeare, which at the first lay hid. For God vseth out of the time of prosperitie, by & in distresse and affliction to work his grace.

The second point followeth. After that by triall some of the foresaid beginnings of grace, be found out, then comes the right applying of the promise of life euerlasting to the partie distressed. And that is done by a kind of reasoning; the first part whereof, is taken from Gods word, the second from the testimonie of the distressed conscience, and the conclusion is the applying of the promise, on this manner. He that Maior.hath an vnfained desire to repent and beleeue, hath remission of sinnes, and life euerlasting: Minor.But thou hast an earnest desire to repent and beleeue in Christ. Therefore remission of sinnes Conclusio.and life euerlasting is thine.

And here remember, that it is most conuenient, this application be made by the Minister of the Gospell, who in it, must vse his ministeriall authoritie giuen him of God, to pronounce the pardon. For in distresse, it is as hard a thing, to make the conscience yeild to the promise, as to make fire and water agree. For though men hauehave signes of grace & merciemercy in them, yet will they not acknowledge it, by reason of the extremitie of their distresse. In this manner, vponupon any of the former grounds, may the troubled and perplexed soule be assured, that merciemercy belongs to it. And this I take to be, the onelyonly generall and right way, of conforting a distressed conscience.

Nowe that the promise thus applyed, may hauehave good successe, these rules must necessarily be obserued.

I. One is, that the comfort which is ministred, be delaied with some mixture of the Law; that is to say, the promise alone must not be applyed, but withall mention is to be made, of the sinnes of the partie, and of the grieuous punishments, due vntounto him for the same. The reason is, because there is much deceipt in the heart of man; in so much, as oftentimes it falleth out, that men not throughly humbled, beeing comforted either too soone, or too much, doe afterward becom the worst of all. In this respect, not vnlike to the iron, which being cast into the fire vehemētly hot, & cooled againe, is much more hard, then it would hauehave bin, if the heat had bin moderate. And hence it is, that in the ministring of cōfort, we must somwhat keep thē down, & bring them on by litle & litle to repentance. The sweetnesse of comfort is the greater, if it be delayed with some tartenesse of the Law.

II. Another rule is this: If the distressed partie, be much possessed with griefe, of himselfe, he must not be left alone, but alwaies attēded with good company. For it is an vsuall practise of the Deuill, to take the vantage of the place & time, when a man is solitarie and depriued of that helpe, which otherwise he might hauehave in societie with others. Thus he tempted Eue, when she was apart from her husband. And in this regard, Salomon pronounces a woe to him that Eccles. 4. 10.is alone. But herein doeth his malice most appeare, in that he is alway readiest, when a man is in great distresse, and withall solitarie, then vponupon the sudden to tempt him to dispaire, and to the making away of himselfe.

III. Thirdly, the partie in distresse must be taught, not to rest vponupon his owne iudgement, but alwaies to submit himselfe, and be content to be aduised by others that are men of wisedome, iudgement, and discretion. A thing to be obserued the rather, because the very neglect thereof, hath caused sundrie persons, to remaine vncomforted for many yeres.

IV. Fourthly, the partie distressed, must neuer heare tel of any fearefull accidents, or of any that hauehave bin in like, or worse case thē himself is. For vponupon the very report, the distressed conscience will fasten the accident vponupon it selfe, and therby cōmonly wil be drawn to deeper griefe or dispaire. For the mind afflicted will imagine fearefull things, and sometime, the very bare naming of the Deuil, will strike terrour & feare into it.

V. Fiftly, The partie that is to comfort, must beare with all the wants of the distressed; as with their frowardnesse, peeuishnesse, rashnesse, and with their distempered and disordered affections and actions▪ yea he must put vponupon him (as it were) their persons, beeing affected with their miserie, and touched with their sorrowes, as if they were his owne, grieuing when he seeth them to grieue, weeping when they doe weepe and lament.

VI. Sixtly, he that is the comforter, must not be discouraged, though after long labour and paines taking, there follow small comfort and ease, to the partie distressed. For vsually, it is long before comfort can be receiued; and why? surely because God hath the greatest stroke in these distresses of minde, and brings men thorough all the temptations, that he hath appointed, before he opens the heart to receiue comfort. The Church in the Canticles seekes for her beleeued; but before shee can finde him, shee goes about in the citie, through the streets, and by open places, passing by the Watchmen thē selues, and after shee hath vsed all meanes without helpe or hope, at length shee finds her beloued▪ him in whome her soule delighteth.C… 3.

Thus much for the generall remedie of all distresses: nowe I come to the particular distresses themselues.

The first distresse ariseth of a diuine Temptation, which is a combate with God himselfe immediately. And this distresse is, when the conscience speaks some fearefull things of God, and withall the partie distressed, feeles some euident tokens of Gods wrath. Examples hereof we shall finde many in the word of God. One is, the example of righteous Iob, who hauing beene long in outward afflictions, was withall exercised with the apprehension of the anger of God, and in that state he saith, that the arrows Iob. 6. 4.of the Almightie were in him, that the venime thereof, did drinke vp his spirit, that the terrors of God did fight against him. Yea further he addeth, that God was his enemie, and writ bitter Iob. 13. 26.things against him: and made him to possesse the sinnes of his youth. And at another time he complaineth, that Gods wrath had torne him, Iob. 16. 9.that he hated him, g…ashed vponupon him with his teeth, and had sharpened his eies against him In all which, and diuers other places, it appeares that his conscience was exercised, with the sense of the wrath of God, which had nowe euen seazed vponupon his soule.

Another example we hauehave in Dauid, who also was exercised with this temptation and trouble of minde, as the first wordes of the 6 Psalme, and the whole tenour thereof doe euidentlyPsal.6. shewe; For first, he desires the Lord, not to rebuke him in his wrath, and afterward complaineth, that his griefe was so great, that his very flesh consumed, his bones were vexed, and his bodie brought to such a state, as no sicknesse could hauehave brought him vntounto. And it is not vnlike, that the same Prophet did often fall into the like kind of distresse of minde, as may be gathered out of Psalme, 77▪ and sundrie other places.

Now as it fared with these, and diuers other seruants of God, in ancient times, so are we not without some instances thereof in our daies. Amongest many, that worthy man Master Luther, writes of himselfe, that he was in this particular temptation, and that he learned in it, the doctrine of the Iustification of a sinner, by the meere merciemercy of God, without any merit of workes▪ and vponupon the sense and experience of the nature and properties of this distresse, he w…ote… notable exposition of the 6. Psalme of Dauid▪ …e scope and intent whereof, he writeth to be nothing else, but a soueraigne remedie of this and the like distresses of the minde and conscience.

If it be demanded, what is the occasion of this kinde of temptation? I answer, that it ariseth some times, vponupon the commission of some notorious sinne, which doth wound the conscience, as in Cain, Iudas, and Saul, who for their great and capit all sinnes, that stinged and wounded their consciences, grew to a fearefull state, and consequently perished in this temptation. Sometimes againe it comes when there is no sinne committed, but obedience to God performed: and then there cannot be rendred any reason of it, either in man, or out of man, saue this, that God will hauehave it so to be. And the trueth hereof is plaine by the examples of Iob and Dauid before remembred.

The Effects of this Temptation are many▪ and very strange. For outwardly it works vponupon the bodie, as it were a burning ague, & it causeth the entralls to rise, the liuer to rowle in the bodie: & it sets a great heat in the bones, & consumes the flesh, more then any sicknes can doe. And that it is so, as I say, beside experience, it is cleare in the word of God. Dauid in this distresse affirmeth, that his eyes were eaten as it were with wormes, and sunke into his head Psal. 6. 7. that his moisture became as the drought in sommer. Psal. 32. 4. and Iob saies, that his skinne was blacke vponupon Iob. …0 30.him, his bones were burnt with heat: yea that by meanes of this distresse he was now full of wrinkles, Iob. 15. 8.and his leanenes did rise vponupon him. It is a principle which Physitians doe hold, that The minde follows the temperature of the bodie, and is affected according to the good or euill constitution thereof: which though it be true, yet withall it is as manifest on the other side, that the bodie doth often follow the state and condition of the minde. For a distressed heart, must of necessitie, make a fainting and a languishing bodie.

But the principall thing to be sought for in this temptation, is the Remedie thereof: whereunto there be fiue things required, which are to be practised, as occasion shall be offered.

First, choise must be made of the most fit and present remedie, and that must be vsed in the first place.

Now the most fit and present remedie is, to bring the partie troubled to the personall exercises of faith and repentance, by, and in him selfe. For this ende, he must examine his conscience most straigthly and narrowly of all the sinnes of his heart, and life. Secondly, he must humbly confesse against himselfe, all his knowne sinnes: and withall acknowledge the due condemnation, that he thereby hath deserued. Thirdly, he must crie to heauen for merciemercy, intreating the Lord most instantly for pardon, and for the restraint of his wrath due vntounto him for his sinne. Dauid beeing in this distresse, performed all these duties, as we may read in the 6. Psalme: and he saith further of himselfe, that whilst he concealed his sinnes, the hand of God was heauie vponupon Psal. 32.him: but vponupon his earnest confession, and deprecation, he receiued merciemercy. And if we read the booke of Iob, we shall finde that the principall scope thereof is this; namely, to shew vntounto vsus, that Iob was throughly exercised with this temptation, and that in the ende hauing beene rebuked both by his friends, and by God himselfe, his recouerie was made, by humbling himselfe, when he saith, Behold, I am vile: againe,Iob. …9.…9. now I abhorre my selfe, and repent in dust and ashes.

Some may here demand, If it fall out, that the person himselfe, cannot performe any good dutie, of himselfe, by reason of his distraction in soule, and bodie, what must then be done? Ans. If the partie can but sigh, and sobbe vntounto God for merciemercy, and comfort: it is no doubt, a worke of Gods spirit, and a practise both of faith, and repentance. We knovv not (saith SaintRom▪ …. …. Paul) what to pray as we ought, (namely, in our distresses) but the Spirit it selfe maketh request for vsus, with sighs that cannot be expressed: and therein lies our comfort. Thus Moses at the redde sea beeing in great distresse, & not knowing what to say, or doe, sighed and groned inwardly in his soule vntounto the Lord, for helpe and protection: and his very desire was in stead of aExod. 14▪ 15. loud crie in the eares of the Lord.

The second thing is, that triall must be made, whether the partie hath in him any tokens of grace, or not.

These tokens are the small beginnings of grace, which before I hauehave declared. As for example: a griefe because we cannot grieue for sinne as we should: a serious will and desire to beleeue, and repent: a purpose to sinne no more, and such like. If these be found in the partie, then by them as by sure pledges, he may bee assured of the fauour of God towardes him: and where any of these be found, the saying of God to Saint Paul must be vrged, My grace is sufficient for thee: and2. Cor. 12. 9. therewith must the distressed partie stay his minde. Yea we are to be content with any condition in this life, be it neuer so miserabie, so long as we are in the fauour of god, though he should lay vponupon vsus euen the paines of hell, till the time of our death. So did Dauid, who when he was pursued by his owne sonne, vttered these words vntounto God, Behold, if I please thee not, doe with 2. Sam. 15. 26.me what thou wilt. And the like was the minde of Paul, who beeing assured of the fauour of God, was content for his glorie, and the saluation…om. 9. 3. of the Israelites (if it had beene possible) to be separated from Christ, and to indure the very pangs of hell.

The third thing in this cure is, to Applie to the said distressed partie, such promises of God made vntounto afflicted persons, as are most large and comfortable.

For example, that The Lord is neere to them that are of a contrite heart, and vvill saue such as be afflicted in spirit. Psal. 34. 18. Againe, I came not (saith our Sauiour Christ) but to the lost sheepe of the house of Israel. Matth. 15. 24. He saies not, to the straying sheepe, but to such as ate now in the pit, readie to be drowned, or in the Lyons mouth, readie to be deuoured. Againe▪ The Spirit of the Lord is vponupon me, Luk▪ 4. 1….therefore he hath annointed me that I should preach the Gospel to the poore; that is, to such as are distressed in conscience, and poore in spirit: he hath sent me that I should heale the broken hearted, that I should preach deliuerance to the captiues. These and many other such like promises, are in this case to be vrged, and the partie mooued to indeauour to beleeue them, and to rest himselfe vponupon them, though he loose all things els.

Fourthly, the partie must be brought to a serious consideration of his life past, and of Gods mercifull dealing with him in former times, and therewith is he to be comforted for the time present. For if aforehand he hath receiued any tokens of the fauour and louelove of God, by them he is now to stay and …o settle his minde. The reason is plaine: the gifts of God are without repentance; whome he loueth once, he loueth to the ende, and whome he chooseth he calleth, iustifieth, and sanctifieth, and will also in time glorifie. Dauid beeing in such affliction, that he could hardly thinke vponupon God, yet he tooke this course, praied to the Lord for comfort, communed with his owne heart, and called to remembrance how GodPsal. 77. 1…. had formerly dealt with him, and with this meditation of the continuall course of Gods merciemercy in his preseruation, he confirmed his faith, and staied his heart in his greatest troubles.

The fifth and last thing to be done, is the remooueall of such reasons and doubts, as the partie distressed vsually makes against himselfe, for his owne ouerthrow. For it is the manner of those that are troubled in minde, to dispute against themselues; and commonly they are woont to alleadge three things.

First, beeing instructed how to humble themselues, and to depend on Gods merciemercy, they will graunt, that all these indeede are good things, but they belong not to them: for they neither doe, nor can feele any thing, but the tokens of Gods anger, and that they are alreadie entred, into some degrees of condemnation.

This obiection may be taken away, by informing them of the manner of Gods dealing in all his workes. For commonly he workes all things in his creatures, in, and by Contraries, if we could know the whole frame of them.

Thus in the Creation, eueryevery creature had his beeing of that which had no beeing, and something was made, not of something, but of nothing. After the flood, the signe of Gods couenant, for the preseruation of the world from destruction by raine, is the Raine-bow, which indeede is a naturall signe of raine. When Elias was to prooue the Lord to be the onelyonly true God, against the idolatrous priests of Baal, and that by burnt offerings; he powred water vponupon the sacrifice, and fills a trench with water round about, and in this contrarie meanes was the sacrifice burnt vp. Christ for the curing of a blind man, tēpers spittle & clay together, which in all reason, is a fitter means to put out the eyes▪ thē to cause the blind to see. Thus in the worke of our Redemption, Christ giues life, not by life, but by death, and he sendes men to heauen by the gates and suburbes of hell. He will not build vponupon an olde foundation, but he pulls downe and destroies all, that Man may hauehave no hope at all in himselfe, but that all the hope he hath, may be in God. First he kills, and then he makes aliue, as Anna speaketh: first he woundeth, and…. sa…. …. then he healeth. He makes man to sowe in teares, that afterward he may reape in ioy. And he that knoweth Gods dealing to be this, must herewith rest content, and satisfied: because in wrath, God vseth to remember his merciemercy; yea his merciemercy is neuer sweete vntounto the palate of the soule, vntill it be seasoned with some tast of his wrath. The Paschall Lambe was eaten with sowre hearbs, to signifie, that we can feele no sweetnes in the blood of Christ, till we first feele the smart of our owne sinnes, & corruptions.

Secondly, these persons vse to alleadge against themselues, that if they could feele any cōfort at all, then they would stay their minds, and yeild to good perswasions, & exhortations.

To this, the answer is; That there is a Rule of grace, (which we must follow) gathered out of the word of God, and the experience of Gods children, contrarie to the rule of nature. and aboue the light of reason: and it is this, that in case of affliction, we must not liue by feeling, but by faith.

This Rule is grounded vponupon the speech of the Lord by the Prophet, The iust man shall liue by his faith. When we hauehave neither sight, norHab. …. 4. sense, nor any tast of Gods merciemercy, but onelyonly apprehend his wrath, euen then we must labour to lay hold of merciemercy in his word, and promise. Sense, and feeling, are not alwaies fit directions for the time of this life: For he may be the deare child of God, that in prsent feeleth nothing but his wrath and indignation. This indeede is the true triall of our faith, when euen aboue and against reason, we relie on the merciemercy of God, in the apprehension of his anger. So did Dauid. Out of the deepe, (saith he) that is, beeing nowe deepely plungedPsal. …30. into the pangs of a distressed conscience, hauehave I called vponupon thee, O Lord: and Iob in the like case. Lord, though though thou kill me, yet will I trust in thee. Abraham is commended by the holy Ghost, amongest other things, for this, that he beleeued in God, aboue hope: that is, against all matter of hope, that might possibly be conceiued, vponupon theRom. 4. 18. consideration of the strength of naturall causes. The theife vponupon the crosse, feeling nothing but woe: and seeing nothing in Christ but misery & contempt, yet he beleeued in Christ, and was saued. In a word, Christ himselfe when he was forsaken of all men, and voide of all worldly comfort, and felt nothing but the depth of the wrath of God, in his agonie and passion; yet by the faith of his manhood, he staied himselfe and said, My God, my God.

Thirdly, they vse to plead, that their case is desperate, that neuer any was in such a state as they are, neuer any touched with the like distresse of minde.

Answ. It is false: For the holy Ghost hath penned three notable places of Scripture, the booke of Iob, & two Psalmes of Dauid, whereinPsal. 6. and 77. are propounded vntounto vsus the examples of Iob and Dauid, Gods owne deare seruants, who were in as great distresse, as euer they, or any other hauehave beene. And they may not thinke, that they euer could be able, to indure greater paines then Christ, who notwithstanding in the anguish of his soule vponupon the Crosse, cried out, My God, my God, why hast thou for saken me?

And thus much touching the first kind of trouble of conscience, called the diuine temptation.

The second kind of Distresse is that which ariseth from outward afflictions. By Afflictions I vnderstand, all manner of miseries and calamities in this life, from the least to the greatest, from the paine of the little finger, to the very pangs of death.

Nowe the Question is, howe the Trouble of minde, arising by Afflictions, may be remedied. For the answer of which question, two things are required of the partie distressed; Practise and Meditation.

The Practise is that, which is to be vsed, in all distresses of minde whatsoeuer. And it is a diligent examination of the conscience in regard of sinne; an earnest and heartie confession thereof vntounto God: & deprecation, that is, earnest praier vntounto him, for the pardon of the same. These three things, beeing done truely and vnfainedly from the heart, are a present remedie against this trouble, and bring with them much comfort.

Manasses the king of Iudah, that had committed much wickednesse: when he was carried captiue to Babel, and there put in chaines: he2. Ch…o 33. 11, 12. humbled himselfe, acknowledged his sinnes, and praied earnestly vntounto the Lord, and the issue was good; for God was intreated of him, & gaue him deliuerance. Iob beeing long in outward affliction, humbled himselfe in like manner, and at length receiued comfort. Daniel humbled himselfe before God, for his owne sinnes, and for the sinnes of Gods people, makingDan. 9. …, 2…. request vntounto God earnestly for them, and euen when he was in the acte of praying, the Lord sent his angel Gabriel, to giuegive him notice of deliuerance. Lastly, the Church of God, vnderunder the crosse, performed the like dutie, Let vsus Lament. 3. 40.search and trie our waies, and turne to the Lord,, and God in merciemercy gaue an eare vntounto her mourning and lamentation. By all these places, it is apparent, that there is no better remedie in the world, for the minde of man, grieued by meanes of outward afflictions, then the practise of the duties before named.

The next thing vntounto Practise, is the Meditation of the comfortable doctrines that are set downe in the word of God, touching afflictions. All which doctrines, may be reduced to fiue principall and maine grounds of comfort, shall be laid down in their order.

The first Ground is, that All afflictions from the least to the greatest, doe come to passe, not by accident, chance or fortune, but by the speciall prouidence of God. I explaine it thus. In eueryevery particular crosse and affliction, there is the hand of Gods particular prouidence, and that in three regards.

First, because God decreeth, and foreappointeth eueryevery particular crosse. Marke the wordes of Paul, Whome God hath foreknowne, them he Rom. 8. 28.hath predestinate, to be made like vntounto the image of his sonne; and what is this image? nothing else, but a conformitie vntounto Christ in afflictions for this life, and in glorie for the life to come. Nowe if God hath decreed, that those whome he foreknewe, should be conformable vntounto his sonne in these respects, then hath he also decreed the afflictions themselues.

Secondly, God doeth not onelyonly barely permit afflictions to be, but also he effecteth them, and brings them into execution, as they are crosses, corrections, trialls, and punishments. I make peace (saith the Lord) and I create euill, Esa. 45. 7.that is, not the euill of sinne, but of punishment, which is euill in our sense and feeling. For things are tearmed euill two waies: some are euill indeed, some are euill not indeed, but in regard of our sense, apprehension, and estimation; and of this latter sort are afflictions, which God is said to create. And to this purpose is the saying of the Prophet Amos, Shall there be euill in the Amos 3. 6.citie, and the Lord hath not done it?

Thirdly, as God causeth afflictions, so he ordereth and disposeth them, that is, he limiteth & appointeth the beginning, the end, the measure or quantitie, and the continuance thereof. Yea he also ordereth them to their right endes, namely, his owne glorie, the good of his seruants, and the benefit of his Church. Thus God is said to correct his people in iudgement, thatIerem 30. 11. is, so as he will hauehave the whole ordering of the correction in his owne hand. Ioseph tells his brethren, that when they intended euill against him, in selling him to the Ishmaelites for siluer, God disposed it for good. G…n 50. 19, ….When Shemei cursed Dauid, he forbade his seruants, so much as to meddle with him, and why? because (saith he) the Lord bade him to curse, and who then dare say vntounto 2. Sam. 16. 10.him, why hast thou done so? And to this purpose the Prophet Dauid saith, I held my peace and said nothing: why? because thou Lord hast done it, Psal. 39. 9.

Here some will say, if Afflictions did come onelyonly from God, it were somewhat, but oftentimes they come from men, that beare vsus no good will, and therefore no maruell though we be impatient. Answ. When crosses doe come from men, God vseth them as instruments, to execute his iudgements vponupon vsus; and in this worke, God is the cheife doer, and they are as tooles, in the hand of the workeman. And the Lord inflicteth them vponupon vsus by men, to trie our patience vnderunder the crosse. Ioseph, though he knewe well, the badde dealing of his brethren towards him, yet he looked not to them alone, but to an higher cause, namely, the Lord himselfe, who executed his owne good will by them; God (saith he) disposed it to good. And againe,Gen. 45. 5. & 50. 20. God did send me before you into Egypt for your preseruation.

The Second ground is, the commandement of God, touching the crosse, and obedience vntounto him therein. This commandement is expressed, Luk. 9. 23. where we are commanded to take vp our crosse eueryevery day, and follow Christ. Abraham was commanded, with his own hands to sacrifice his onelyonly sonne Isaac; and to this cō mandement, (though otherwise a great crosse vntounto him) he addresseth himselfe to yeeld obedience. And in the prophecie of Micah, theMicah. 7. …. Church saith, Shee will beare the wrath of the Lord, that is, shee will performe obedience to him in the crosse, because shee had sinned against him. And S. Peter saith, that God resisteth the 2. Pet … 5, 6.proud and giueth grace to the humble, therefore humble your selues vnderunder the mightie hand of God. And this beeing the commandement of God, that we should yeild obedience to him, in eueryevery affliction, we ought to be no lesse carefull to obey it, then any one commandement of the morall lawe.

The Third ground is, that God will be present with his seruants in their afflictions. VponUpon this ground, Dauid comforts himselfe, because God Psal 91. 15.had promised to heare him, to be with him in trouble, and to deliuer him. And in another place, though I should walke in the shaddowe of Psal. 13. 4.death, I would feare none ill, for thou art with me. &c.

Nowe that we may the better vnderstand this doctrine, we are to consider what be the Ends or Effects of Gods beeing with vsus in a…fliction, whereby he testifieth his presence, and they are three.

The first is, to worke our deliuerance from the crosse: Call vponupon me (saith the Lord) in the Psal 50. 1….day of thy trouble, and I will deliuer thee. This promise must not be vnderstood simply, but with an exception, so farre forth as it shall be for our good. For all promises of temporall deliuerance, are conditionall, and must be conceiued, with this limitation of the crosse and chastisement, if God please to impose it. Some may say, how if God will not deliuer vsus, but leaue vsus in the affliction, what comfort shall we then hauehave?

Answ. In the second place therefore we must remember, that God will temper and moderate our afflictions, so as we may be able to beare them. Habbakuk praieth vntounto God, in the behalfe of the Church, that he would in Hab. 3. ….wrath remember merciemercy. And Paul saith, that the Lord will not suffer vsus to be tempted aboue 1. Cor. 10. 13.that we are able to beare, but will giuegive an issue with the temptation.

Thirdly, put the case that God doeth not moderate our afflictions, but suffer them to remaine vponupon vsus, not onelyonly for some time of our life, but to the very death: yet then will be testifie his holy presence another way, namely, by giuing the partie distressed, power and strength to beare his affliction. VntoUnto you it is giuen (saith Paul) for Christ, that not onelyonly ye should beleeue in him, but also suffer for his sake.Phil. 1. 29.

The Fourth ground of comfort in affliction is, that eueryevery affliction vponupon the seruants of God, hath some speciall goodnesse in it, Rom. 8. 28. We know that all things, worke together for good vntounto them that louelove God. And in regard hereof, the crosses which are indured by Gods children, are so farre from beeing preiudiciall to their saluation, that they are rather helpes and furtherances of the same. Now this Goodnes is perceiued two waies. First, by the fruit and effect of it, and then by the qualitie and condition thereof. In both which respects, afflictions are good.

Touching the fruits of Afflictions, because they are manifold, I will reduce them to seauen principall heads.

I. Afflictions doe make men to see & considerConsideration. their sinnes. Iosephs brethren for twentie yeares together, were little or not at all troubled for their wickednes, in selling their brother; yet vponupon their affliction in Egypt, they beganne to consider what they had done: We hauehave (say they)G…n. 42. …. verily sinned against our brother, in that we saw the anguish of his soule, when he be sought vsus, and we would not heare him: therefore is this trouble come vponupon vsus. Manasses in the time of his peace, gaue himselfe to witchcraft, and the worshipping of strange gods: but when he was captiue in Babylon, then was he brought to the sight of his sinnes, and mooued to humble himselfe before God for them.

II. Afflictions serue to humble men in theirHumilia…on. soules before God. The young vnthrift in the Gospel called the Prodigall child, while his portionLuk. 15. 17. &c. lasted he spent liberally, and was grieued for nothing: but when he came to be pinched with hunger, and that through his owne follie, then he humbled himselfe before his father, and returned home vntounto him. Dauid saith of himselfe, that in his prosperitie he thought he Psal. 30. 7.should neuer be mooued, because the Lord of his goodnes had made his mountaine to stand strong: but (saith he) thou didst hide thy face, and I was troubled, then cried I vntounto the Lord.

III. They serue to worke amendementAmendment. of life. No chastising (saith the Author to the Hebrewes) for the present seemeth to be ioyous, Heb. 12. 21.but aftervvard it bringeth the quiet fruit of righteousnes to them that are thereby exercised, that is, afflictions and chastisments that seaze vponupon Gods children, doe leaue after them amendment of life, as the needle passeth through the cloath, and leaueth the threed behinde it. When we are iudged (saith the Apostle) vve are 1. Co…. 11. 32.nurtered of the Lord, that we might not be condemned with the world. And Dauid confesseth Psal. 119. It is good for me that I hauehave beene afflicted, that I might learne thy statutes. And the good husbandman, purgeth and pruneth theIoh. …5. vine, that it may bring forth more and better fruit.

IIII. They cause men to denie themselues,A…negation. and to rely wholy on the mercy of God. Thus Paul receiued the sentence of death in himselfe, that he should not trust in himselfe, but in God, that raiseth the dead.

V. The fi…t is Inuocation. For afflictionsInuocation. make vsus to crie hartelie and feruently vntounto god, to bringe our selues into his presence, and there to abase our selues before him. Thus the Lord saith of his children that in their affliction they Hos. 5. 15.will seeke him diligently.

VI. The sixth is Patience. Affliction bringeth Patience. Rom. 5 3.forth patience, patience experience, &c. As if he should say; because the louelove of God is shed in our hearts, therefore in afflictions we are patient. Now whilst we patiently beare the crosse, we hauehave experience of the merciemercy and louelove of God towardes vsus: and hauing once in some notable deliuerance, tried and tasted the merciemercy of God, we doe by hope (as it were) promise to our selues, the said fauour and mercy, for time to come.

VII. The last fruit is obedience. This theObedience. holy Ghost teacheth, to hauehave beene the fruit of the suffering of Christ, when he saith, Though Heb. 5. 8.he were the sonne, yet learned he obedience, by the things which he suffered.

In the next place, Afflictions are good in regard of their qualitie and condition, which is, that they are tokens and pledges of our adoption, when we make the best vse of them. If ye indure chastening, (saith the holy Ghost) God offereth himselfe vntounto you as vntounto sonnes, that is, heHeb. 1…. 7. comes to you in the crosse, not as a iudge and reuenger, but as a kind and louing father: and the crosse imposed, is as it were his fatherly hād, where with he chastiseth vsus: and therefore Iob praiseth God for his affliction, saying, God hath Iob ….giuen, and God hath taken away, blessed be the name of the Lord.

The fifth Ground of comfort is, that the partie distressed, hath partners in the crosse. For first he hath Christ to be his partner, because he hath fellowship with him, in that he is afflicted, and is willing to obey God therein. Paul accounteth it happines, to know the fellowshippe of Christs afflictions, and to be made conformable vntounto his death. Phil. 3. 10. Secondly, if the partie afflicted repent, Christ communicateth with him in all his Crosses, and accounts them as his owne. The Apostle in this regard, would hauehave no man thinke it strange, no not when he is in the fierie triall; but rather to reioyce because he is partaker of Christs sufferings. Phil. 4. 31. And Christ saith to Saul persecuting his Church, Saul, Saul, why persecutest thou me? Thirdly, he that is afflicted, hath other seruants of God, partakers with him in all his afflictions. The Apostle Peter wisheth the Church of God to resist Sathan by faith, knowing, saith he, that the same afflictions are accōplished, in your brethren that are in the world. 1. Pet. 5. 9.

Thus much generally of Afflictions, and of Comfort in them. It were a long and tedious worke, to set all downe in particular, together with their proper and distinct Comforts: therfore I will passe them ouer, and speake onelyonly of three kinds of Afflictions, with their Remedies.

The first is, the Deferring of deliuerance: a great affliction if it be considered. And touching it, I propound one Question, namely, How the minde of the partie distressed, may be staied, when as the Lord deferres deliuerance.

For the answer hereof, three especiall points are to be considered.

I. First, that God hath in his wisdome, set downe certen and vnchangeable times, for the accomplishment and issue of all things that are. There is a time appointed, to eueryevery thing vnderunder▪ the sunne. Eccles. 3. 1. The speech of Salomon is generall, and the meaning of it is this: Whatsoeuer there is in the world, either done, or suffered, or enioyed by man, whether it be of the number of naturall things, or of those which are voluntarily vndertaken, or necessarily endured; God hath in his prouidence sorted vntounto them, a set time and season, whereof dependeth the successe of thē all. And this time, himself most freely ordereth and ruleth, at his owne good pleasure; which, as no man can hinder or stay, so is it not in the power of any, to hasten, or preuēt.

This point, the holy Ghost in Scripture prooueth by two instances, of the threatnings and promises of God, which himselfe accomplisheth at some certaine and vnchangeable times. When the old world in the daies of Noah, had growne to much impietie, and wickednes, the Lord appointed a certaine space of 120 yeares,Gen. 6 ▪. for their repentance and conuersion, at the very ende and tearme whereof, he brought the flood vponupon them, and not before. For if we compare the particular circumstances of time, noted in the 7. of Genesis, with that which S. Peter writeth, 1. Pet. 3. 20. we shall find, that the inundation of waters came vponupon the earth, at the very point of time before determined. Againe, God threatned by Ieremie, that the Iewes for their sinnes,Ier. 25. 12. should be led captiue, and serue the king of Babel 70 yeares. Now if we take the iust computation of time, it will appeare, that so soone as euer those yeares were expired, the foresaid threat was accomplished. And therefore Daniel alluding to Ieremies prophecie, exactly setteth it downe, when he saith, The same night was Belshazzer king of the Chaldeans slaine, that is, the very night wherein those 70 yeares came to their full period.

And as there are set times, allotted by God for the execution of his threatning sentences; so also hath he determined certenly, the accomplishment of all and eueryevery of his promises. An example hereof we hauehave in the Israelites, of whome the Lord said to Abraham, that they should be in afflictiō in a strange land, 430 yeres, & then be deliuered. This promise of God was expressely fulfilled, as we may read in the booke of Exodus. Exod. …. 41.For before the ende and tearme of these yeares, they had no deliuerance at all: but when that time was expired, euen that selfe same day, departed all the hosts of Israel, out of the land of Egypt. And though Moses, fourtie yeares before this time tooke in hand the worke of their deliuerance; yet he did it without successe, and vponupon a certaine accident, beeing himselfe constrained to flie into Madian, he liued there as a stranger with Iethro his father in law, till the saide time of foure hundred and thirtie yeares was accomplished; toward the end whereof, being called of God to that office, he prospered, and not before. And in the same manner, hath God set downe a certen period of time, within which, he will exercise his children more or lesse, and at the end whereof, and not before, he will releeue and comfort them againe.

Now as the certentie of the accomplishment of Gods threatning word, serues to terrifie all wicked liuers from sinne: so the vnchangeable performance of his promises, at the very time prefixed, and not before, teacheth the children of God sundrie things.

First, that when they are in any distresse, and hauehave not present or speedie deliuerance, according to their desire; they should wait the Lords leisure, and expect with patience till the time come, which is appointed by him for their case and releefe: and in the meane while stay their hearts, by hope and affiance in his merciemercy. Reason is plaine. God is sure in his word, therefore though heauines may indure for a night, yet ioy will returne in the morning Psal. 30. 5.

Thus the Lord comforteth the Iewes in a particular distresse, as we may read in the prophecie of Habbakuk▪ where the Prophet in theHab. 2. …. … name of the Iewes, complaineth and expostulateth the matter with God, why his owne people should be so lamentably afflicted, by a terrible and a furious nation, and why they should be led away captiues, by the Chaldeans the enemies of God? To this the Lord makes answer, that as he had certenly determined, that iudgement to come vponupon them, so certenly had he appointed a set time, wherein they should be deliuered. In the meane while, he biddes them to comfort themselues in this, that though the affliction should rest vponupon them for a season, yet vndoubtedly they should be cased at the length: and therefore, that they should in patience waite for the vision, that is, the accomplishment of the vision, touching their deliuerance.

Secondly, hence we learne, that we must not onelyonly beleeue the promises of God in generall, that God is true and faithfull in them, and that he is able and willing to fulfill them, euen as he made them: but we must beleeue them in particular, that is, with application to their proper and seuerall circumstances, which are the particular meanes, places, and times, whereby, and wherein he hath giuen his word, as touching our freedome and exemption from the crosse. Take an instance hereof in the Prophet Daniel, who knewe well by the spirit of Prophecie, that the Lord had determined to bring vponupon the Iewes 70. yeares captiuitie in Babylon. He knewe also that God had promised to put an ende to that captiuitie, at the end and tearme of those yeares. Nowe what did Daniel in this case? VponUpon knowledge of the will of God in that point, during the said time, he praied notDan 9. vntounto the Lord, for deliuerance of his people: But when he vnderstood that the time drew neere, wherein it was the will of God, that the Iewesv. 2. should returne out of captiuitie, then by faith applying the promise of God to that particular time: he besought the Lord in praier and supplications, with fasting, in sackcloath and ashes, and the Lord gaue eare vntounto his praiers, & yeelded him a gratious answer.

II. The second point is, that God, when he deferres deliuerance, he doeth it vponupon great and waightie causes and considerations, best known to himselfe.

The first whereof is, that thereby he might humble men throughly, and bring them to an vtter deniall of themselues, and consequently cause them, to learne patience in afflictiō, which they would not learne, if they might be their owne caruers, and hauehave speedie deliuerance from the crosse, at their owne wils & pleasures.

Secondly, that beeing afflicted, they may acknowledge whence their deliuerance comes; yea, whence they doe receiue not onelyonly that, but eueryevery other good benefit, which they inioy: namely, not from themselues, or any creature, but onelyonly from the Lord; and accordingly may learne to value and prize his gifts, at their deserued excellencie. For it is a true saying, and often verified in affliction and want, that benefits easily obtained, are lightly regarded, and sooner forgotten.

Thirdly, that by the continuance of the crosse without intermission, he may make thē to distaste the world, and consequently drawe them to the meditation of the life to come, wherein all matter of mourning shall cease, andReu. 21. 4. all teares shall be wiped from their eies.

Fourthly, the Lord deferreth deliuerāce from affliction, that he might preuent greater euils and dangers, whereinto those that are afflicted might runne, if they had their hearts desire, and were eased not at his will, but at their owne wishes. When the children of Israel came into Canaan, they were informed, that they should dwell together with the Canaanites, and Moses rēdreth a reason therof, Least (saith he) the wild Exod. 23. 28.beasts of the field multiply against thee. And forDeut. 7. 2…. the preuenting of this euill, the Israelites must indure some annoyance by the Canaanites. Euen so the Lord keepeth his seruants vnderunder the crosse, for the preuenting of greater sinnes and offences. This should stay the mindes of men, & make them content, to waite vponupon God for deliuerance, when they are afflicted.

The third and last point is, that God alwaies hath and doeth exercise his best seruants, with long and continued crosses. Abraham was childlesse, till he was 70. yeares of age, and at those yeares the Lord promised him issue. But this promise was not accomplished till a long time after, when he was an hundred yeares old. Dauid had a promise to be king of Ierusalem, and Iuda▪ but the Lord exercised him by many and grieuous afflictions, before he came to the crowne, in so much, that he saies of himselfe, that his eies failed with waiting vponupon his God. Zacharie and Elizabeth praied to God, both of them in their youth, and many yeares after for issue, but the Lord graunted not their request, till they were olde.

To adde no more examples; by these we see the Lords dealing, euen with holy men & women, his owne deare seruants, that he doth not alwaies grant their requests, nor condescend to their desires at the first, but as it were holds thē off, & suspends his grace and fauour for a time. And therefore if it shall please him thus to deale with any of vsus, we must frō these examples be taught, to possesse our soules with patience, resting contented in his will, and waiting on his good pleasure to the end.

To conclude this point. Suppose that the condition of Gods seruants be such, as that they find no end of their afflictions, but that they do continue euen vntounto death, what shall they doe in this case?

Ans. Besides that which hath beene said before, for the resolution of this Question, I answerpag. 112. further, that first, they must still, euen vntounto death, liue by faith, and say with holy Iob, Lord though thou kill me, yet will I trust in thee.

Secondly, they must stay and releiue their soules in the meane time, with these and such like meditations.

I. That it is the will and pleasure of God, that we should through many afflictions, enter into the kingdome of God. Act. 14. 22. Nowe it is the propertie of a true child of God, to rest content in his fathers good will and pleasure, euen when he is afflicted, Prou. 3. 11. My sonne—be not grieued at my correction, that is, let it not be tedious vntounto thee, be content to beare it. Our dutie therefore is, meekely to subiect our selues vntounto the hand of God, as the child doeth vntounto the correction of his father.

II. That though afflictions be long and tedious, yet God will at length giuegive a ioyful & comfortable issue. For so himselfe hath promised, Math. 5. 4. Blessed are they that mourne, for they shall be comforted. Psal. 34. 19. Great are the troubles of the righteous, but the Lord will deliuer him out of thē all. Marke the vpright man, Psalme 37. 37.& behold the iust, for the end of that mā is peace.

III. Afflictions be they neuer so heauy, in regard of continuance, yet they are in no sort cō parable to those eternal ioies, that god hath prepared for thē that louelove him. This was Pauls meditatiō, who indured the crosse, euē to his dying day. Our light afflictiō (saith he) which is but for a moment, worketh vntounto vsus an excellent, and eternal 2. Cor. 4. 17.waight of glory. And elswhere he professeth that he did not count the afflictions of this present time, answerable in value to the glorie, which shall be reuealed vntounto Gods children, Ro. 8. 18. Saint Peter tels them to whome he wrote, that in regard of their assured hope of eternall life, they should reioice, though now for a season, they were in heauinesse through manifold tentations, 1. Pet. 1. 6. Lastly the author to the Hebrewes, comforteth the Church by this reason, because it is is yet a very little while, and he that shall come, will come, and will not tarrie.Heb. 10. 37.

IV. Though God with-holdeth his hand in respect of deliuerance euen to death, yet his louelove is constant and vnchangeable, and the crosse which we vndergoe, cannot seperate vsus from that louelove, wherewith he hath loued vsus in Iesus Christ, Rom. 8. 35. And thus much of the first particular distresse of minde.

The Second kind of afflictiō, is bodily & temporarie Death, which consisteth in the seperation of the soule from the bodie. And touching this affliction, it is demanded, How any seruant of God, may be able to indure with comfort, the pangs of death?

For the answer hereof, two things are required: a preparation to death, and helpes in the time of death. Concerning preparation, there are three duties to be performed.

The first and most principall is commended vntounto vsus in the booke of Psalmes, where Dauid praies vntounto God, Lord make me to know mine Psal 39. 4.ende, and the measure of my daies. And Moses in like manner, Lord teach me to number my daies, Psal. 90. 12.that I may apply my heart vntounto wisedome. In which places, is remembred a notably dutie of preparation: to wit, that a man should resolue himselfe of death continually, and afore-hand number his daies. And this is done, by esteeming of eueryevery day, as the day of his death, and accordingly doing alwaies that which he would doe, if he were now to giuegive vp the ghost.

Secondly, in way of preparation, we must indeauour to disarme and weaken death, who is as an armed man, that hath his weapons, whereby he seekes to destroy vsus. And in this case, we must deale with death, as the Philistims dealt with Sampson. They saw by experience that he was a mightie man, and by his power and strength, had giuen them many foyles; and therefore they laboured to knowe, in what part of his bodie his strength did lie. And after inquirie, finding it to be in the haire of his head, they neuer rested, till they had spoiled him thereof. And questionlesse, the time wil come, when we all must encounter, with this strong and powerfull Sampson, Death, In the meane while, it is a point of wisdome,1. Cor. 15. to inquire wherein his power & might consisteth. When this search hath bin made, we shall finde that his weapons, are our manifold sinnes, and corruptions, both of heart and life. For as Paul saith, The sting of death is sinne. Therefore, that we may spoile him of this his furniture, we must exercise our selues in the practise of two duties.

First, vse all meanes for the cutting off of the locke of our sinnes, whereby alone Satan hath the vantage of vsus; and these meanes are the duties of inuocation, and true repentance. We must therefore be instant in praier, for the pardon of our sinnes past, and present, and in this point giuegive the Lord no rest, vntill we hauehave obtained in our consciences, the sweete certificate of his fauour and merciemercy in Christ, whereby our minds may be staied and comforted.

This done, it stands vsus in hand to turne vntounto God, to be carefull to leaue sinne, to entertaine in our hearts, a resolued purpose and intention of newe obedience, and conformitie to the will, and commandement of God in all things. And this is the onelyonly way in the world, to bereaue this our enemie of his armour, to pull the sting out of the mouth of this serpent▪ and consequētly, euen in death to preuaile against him.

Thirdly, in way of preparation, our dutie is, euen afore-hand (while we liue in this world) to indeauour, to hauehave some true taste of life euerlasting, and the ioyes of heauen. The due consideration whereof, will be of great vse. For it will stirre vp in our hearts, a desire and louelove of perfect happinesse in heauen, yea a feruent expectation of Christs comming to iudgement: and it will further cause vsus to say, with Simeon, Lord, now let thy seruant depart in peace: and with the Apostle, I desire to be dissolued▪ and be with Christ.

Touching this spirituall ioy and comfort in the holy Ghost, these Questions of Conscience are mooued. First, how may we in this life hauehave and nourish in our hearts, a true tast of eternall happinesse, and of the ioyes of the world to come?

Ans. First, by a serious consideration of the euills that doe hinder, or preiudice our happines: and they are principally foure.

One is▪ the Miserie of our liues▪ in respect of sinne, and the consequen…s thereof. For there is no man in the world, be he neuer so righteous, that can truly say of himselfe, I am cleane from my sinne, Prou. 20. 9. Yea, euen the regenerate, that hauehave receiued grace to beleeue, to …urne vntounto God, and to liue according to the Spirit, doe finde by experience, corruption and rebellion inRom. 7. 14. 23, &c their minds, wills, and affections, which daily affordeth matter of sinning against God: and on the other side, hindreth and quencheth all the good motions of the Spirit that are in them. Againe, such is the irreconciliable malice of Satan, that he taketh vantage of mans corruption▪ and neglecteth no time or opportunitie, to intrappe the children of God, in the snares of his temptations. And hence it is that man, by reason of his owne corruption, and the wicked suggestions of the Deuill, is at continuall strife with himselfe, hath daily occasion of sorrow, worketh out his saluation with feare and trembling, wading (as it were) euen while he liueth, in a sea of many miseries.

The second euill, is the Vanitie of all things that are in the world. For whether we consider the world it selfe, or the things therein contained, done, or suffered, there is nothing so sure and steadie, whereunto man hauing attained, can possibly rest fully satisfied, and contented; or which in the ende, will not prooue to be most vaine vanitie. And the truth hereof appeareth, in the experience of Salomon himselfe; who (beeing king ouer Israel) wanted neither authoritie, nor abilitie, & opportunitie, to take knowledge and triall, of all worldly things in all estates and conditions. And hauing euen of set purpose, carefully and earnestly searched into them all, at length he concludes, that the issue of all was vnprofitable vanitie, and vexation of minde, as we may read in his Ecclesiastes.

The third euill is, the Changeable condition of our life in this world, whereby it comes to passe, that we are alway in a fleeting and transitorie state. For we are (as S. Peter speaketh) but…. Pet. …. … ▪ strangers and Pilgrimes, that wander to and fro in the earth, as in a strange countrey, and still are making forward to our owne home. We hauehave here no abiding citie: the houses wherein weHeb. 1…. 14. dwell, are but Innes, in which we soiourne for a time: yea the bodies which we hauehave, are but tents and tabernacles, alway readie to be shifted, and our selues to be trāslated into another place.

Fourthly, by remembring, that Christ our Head, beeing now in heauen, and we his members vponupon the earth; during our life, we are in presence separated from our Head, and consequently, from that happie and glorious fellowship, which we shall inioy with him, and all the Saints our fellow-members, in the kingdome of heauen. This S. Paul noteth, when he saith, whilst we are at home in the bodie, we are absent 2 Cor. 5. 6.from the Lord: and thereupon himselfe desiredPhil 1. 23, to be dissolued, and to be with Christ.

Hauing thus entred into the due consideration of the aforesaid euills, we must in the second place, exercise our selues in the frequent meditation, of the blessed estate of Gods chosen, in the kingdome of glorie: who beeing translated out of this life, into the bosome of Abraham, are fully and perfectly freed from sinne, from Satan, from vanitie and mis…ie: hauehave all teares wipedAp… ▪ 22 4 from their eyes: doe behold the face of God, are made like vntounto Christ in holines and honour:1. Ioh. 3. …. and doe with him inhe…it the kingdome, prepared for them, from the foūdations of the world.M…th. 25 34.

In the third place, hauing throughly considered of these things, we must Compare the estate of this present life, in the respects before named, with the estate of that, which is to come in the kingdome of heauen: and laying them in a paralell together, we shall find the one, infinitely farre to excell the other, in regard of true ioy and comfort. And this will make vsus, though liuing1. Cor. 7. in the world, yet to vse it, as if we vsed it not: to hauehave our conuersation in heauen: to thinke, with Paul, that to be loosed, and be withPhilip. 3. …0. 1. 2…. Christ, is best of all for vsus: to hauehave a t…ue & liuely tast of the ioyes of the world to come, and accordingly with Abraham▪ Isaac, and Iacob, to looke for a citie that hath foundations, whoseHeb 11. 10. builder and maker is God.

Secondly, it is demanded, how a man may truly discerne, whether this ioy of the Spirit be in him, yea or no? For answer hereunto, it is to be remembred, that there are sundrie properties whereby it differeth from carnall ioy. And these are principally fiue.

First, this ioy is brought forth (as it were) of sorrow for sinne, and for the want of Christ. Ye shall sorrow, (saith our Sauiour Christ to his Disciples, meaning for his departure,) but your sorrow Ioh. 16. 20.shall be turned into ioy. These words, are not onelyonly meant of his Disciples, but of all beleeuers, who vponupon consideration of their sinnes, and the spirituall want of Christ Iesus, doe mourne and lament. For not only they, but all true beleeuers, are there opposed vntounto the World. Againe, blessed Matth. 5. 4.are they that mourne: that is, beeing touched with causes of exceeding griefe, doe withall mourne for their sinnes▪ for they shall be▪ comforted. On the other side, carnall ioy▪ as it hath his beginning from the flesh, and ariseth of things pleasing thereunto, so it ends in sorrow & heauines. In the end, reioycing is turned into mourning, Prou. 14. 13.saith Salomon▪ And, Woe be to you that Luk. 6. 23.now laugh: for ye shall weepe.

Secondly, the ioy of the Spirit, is a fruit of righteousnes: that is, it issueth and floweth from Christ knowne and beleeued, to be made vntounto vsus of God, wisdome, righteousnes, sanctification,Rom. 14. …. and full redemption. For from hence follows peace of conscience, and from peace comes ioy in the holy Ghost. Contrariwise, the ioy of the flesh, ariseth onelyonly from the sudden feeling of some worldly delight: and therefore cannot bring any sound peace, vntounto the conscience o… the man possessed of it.

Thirdly, spirituall ioy is founded in the holy vse of the Word, Sacraments, & Praier: and in the practise of Christian duties of merciemercy, louelove, iustice, &c. The other is not so. For the world conceiueth a ioy besides the word, out of the exercises of inuocation and repentance: which stands in the practise of crueltie, malice, oppression, iniustice, and all manner of impietie. AndIob. …1. 13, 14, 15. hence it is, that hauing spent their daies in such matter of reioycing, at length in a moment they goe downe to hell.

Fourthly, heauenly ioy is so fixed and rooted in the heart, that it cannot be remooued thence. Your ioy shall no man take from you, saith Christ.Ioh. 16. …. It must needes therefore be true and sound, yea able to swallow vp all matter of griefe, and heauinesse: whereas the other is neuer sincere, but with the sweetnes thereof, hath alwaies mingled some bitternes. Euen in laughter (saitl, S…lomon, speaking thereof) the heart is heauie. Prou. 1…. 13.When the face of the wicked man shineth, and his countenance is pleasant, euen then is he inwardly sorrowfull, and his minde is troubled.

Lastly, the ioy of the Spirit is eternall: abiding in the mind of man, not onelyonly for the terme of this life, but for euer, in the world to come. So is not the reioycing of the world in earthly things: for it is fading and deceitfull, as the things themselues be, wherein it is placed: it hath the beginning in corruption, and endeth with this present life. The examples of the twoLuk. 1…. 10. and 16. …. rich men in the Gospel, doe manifest this truth. And to this purpose, is the speech of Zophar, in the booke of Iob, that the reioycing of the Iob. 20. ….vicked, is very short, and the ioy of hypoer…es is but a moment, &c.

By these fiue properties, may we put a true difference, betweene earthly and heauenly reioycing, and consequently discerne of them, euen in our selues. And if we perceiue this ioy of the Spirit, (rightly receiued in our hearts, and grounded in the right vse of the word, and Sacraments; as also in the exercises of inuocation, faith, and repentance▪) to take place in our soules and consciences; we shall finde it of force, to moderate and delay the very terrours of death. And so much for Preparation.

Now the Helpes to be vsed in the time of death, are manifold: the summe of all may be reduced to two heads, Meditations, and Practises.

Touching Meditations, we must in the first place, consider Death in a double respect; one, as it is in it owne nature, and another, as it is changed and qualified by the death of Christ. Death in it owne nature, is a Curse, or forerunner of condemnation, the very gates and suburbs of hell it selfe: but beeing qualified by Christ, it is a blessing, a short passage vntounto ioy, an entrance into euerlasting life, a quiet sleepe, voide of all annoyance, by dreames and fantasies. And the graue, a resting chamber, persumed by the death of Christ, for the bodies of all the Elect, our of which when they awake, they shall be admitted and receiued, into the presence of God in heauen.

Secondly, we are to consider, that there be three degrees of eternall life. The first where of, is in this world before we die; and it is then, when we▪ beginne to repent and beleeue in Christ, and to be assured in conscience, that God the father is our father, Christ our redeemer, and the holy Ghost our comforter. For this is eternall life, to know God, and him whome Iohn 17. ….he hath sent Iesus Christ. The next degree is in death: for death cuts off all sinne, originall and actuall: death frees vsus from all worldly miseries: death prepareth the bodie, that it may be fit, to enter into eternall happinesse together with the soule, which is alreadie in heauen. The last degree is, when bodie and soule reunited, goe both together, into eternall and euerla…ing glorie in heauen.

Our third meditation is, that there is a mysticall vnion and coniunction, betweene Christ & eueryevery beleeuer, and that not onley in regard of soule, but of bodie also; which beeing once knit, shall neuer be dissolued, but is eternall. Wherevpon the dying, dead, rotten, and consumed bodie, remaineth still a member of Christ, abideth within the couenant, and is and shall be euer, a temple of the holy Ghost. Thus Adam, and Abraham, which are dead so many thousand yeares agoe, yea eueryevery true beleeuer, from them to the end of the world, shall rise at the last day, in body to glorie, by the power of their coniunction with Christ. In the winter season, we see the most trees voide of leaues, buddes, and blossomes: so as they seeme to vsus to be dead, and yet neuerthelesse, there is a sappe in the roote of them, which in the Spring wil ascend, & reuiue the decaied branches. Euen so it is with our bodies, which though they be corrupted, rotten, burnt, or eaten with wormes, or deuoured by wild beasts, so as they may seeme to be vtterly perished, yet there is (as it were) a secret and hidden sap in them, (by reason of their vnion with Christ) by which they shall be raised, reuiued, & quickened, beeing made like vntounto the glorious bodie of Christ their head, with whome they shall raigne, and liue for euermore.

Helpes in practise are two; First, he that will beare with comfort the pangs of death, must labour that he may die in Christ, and that is, by faith, laying hold of the promise of God, touching forgiuenesse of sinnes and life euerlasting by Christ. All these (saith the holy Ghost) died in Heb. 11. 1….faith, namely, Abel, Enoch, Noe, Abraham, and Sarah, all laying hold of the promise of life by Christ. When Iacob on his death-bed, was blessing of his children, he brake forth into this heauenly speach, O Lord I hauehave waited for thy Gen. 49. 1….saluation. In which words it is plaine▪ that his faith rested on the mercy of God, & by hope he waited for his saluatiō. And our Sauiour Christ saith, As Moses lift vp the serpent in the wildernesse, Ioh 3 14. 15.so must the sonne of man be lift vp, that whosoeuer beleeueth in him, might not perish, but hauehave life euerlasting. Out of which words, the forenamed dutie may be learned, that looke as the children of Israel, beeing stung with fierie serpents, and that vntounto death, were healed by looking vp to the brasen serpent, erected by Moses: so when we are stung with sinne and death, we must euer remember by faith to looke vponupon Christ. But specially when we are dying, then it is our part, to fixe the eies of our soules, by faith vponupon him; and thereby shall we escape death, and be made partakers of eternall life and happinesse. Notable is the example of Christ, who as he was man, alwaies fixed his trust and confidence in his fathers word, especially at his end. For when he was dying, and the pangs of death seazed vponupon him, he cries vntounto the Lord, My God, my God, why hast thou forsaken me? and againe, Father, into thy hands I commend my spirit: which words are ful of faith, and doe bewray what great affiance he placed in his fathers louelove, &c. When Dauid in an extremitie, saw nothing before his eies, but present death, the people intending to stone him, at the very instant (as the text saith) he comforted himselfe in the Lord his …. Sam. 30. 6.God▪ but how? by calling to minde the mercifull promises, that God had made vntounto him, and by applying them vntounto his heart by faith. And Paul saith of himselfe, and the rest of the faithfull, that they receiued, the sentence of death in themselues, 2. Cor. 1. ….that they might not trust in themselues, but in God.

From these examples it followes, that they which desire with comfort to beare the pangs of death, must die by faith; that is, they must set before their eies, the promise of remission of sinnes, and life euerlasting, and depend vponupon it, wrapping (as it were) and infolding themselues in it, as in a close and warme garment, that will keepe them safe and sure, against the winde and weather of temptation.

The second Practise in time of death is, to die in obedience; which is nothing else, but willingly, readily, and ioyfully, without murmuring, to submit ourselues to Gods will, in bearing the paines of death. A most worthie president of this obedience, we hauehave in our Sauiour Christ, when he said vntounto his father, Not my will, but thy will be done; thereby submitting his will, to his Fathers will, touching the death which he then suffered. And this his example at the time of his departure, must be a rule of direction vntounto vsus, vponupon the like occasion. True it is, that obedience to God in death, is against corrupt nature: and therefore our dutie is, the more to invre our selues, to the performing of it: and that which the blessed Apostle said of himselfe, I die daily, ought to be continually our resolution and practise.

If we shall inquire, howe this may be done; the answer is, when God layeth afflictions vponupon vsus, in our life time, then by indeauouring to beare them with patience, meeknes, and lowlinesse. For eueryevery affliction, is (as it were) a petty death: and if we doe in it, subiect our selues to the hand of God, we shal the better obey him, in the great death of all▪ and thus doing, whensoeuer God striketh vsus with death, we shall with comfort endure the same.

The Third particular Affliction, is Satanicall molestation, whereby both persons, & places of mansiō, or abode, are either possessed, or otherwise molested by the malice of the Deuill.

Touching this affliction, the Question of cō science is, How such persons as are possessed, or feare possession, or else indure molestations by the Deuill in their houses: may hauehave their minds quieted and staied, and consequently, in that case be remedied?

And here 2. things are generally to be considered, in way of answer.

First, it is to be remembred, that possession is known by two signes. The one is, when the deuill is euidētly present, either in the whole body, or in sōe part of it. The other, when he hath rule of the said bodie, either in whole or in part: so as the party himselfe, hath not that vse of his body, which he would. As for example, when the deuil possesseth the instruments of the voice, as the tongue, & makes a mā to speake Latine, Greeke, Italian, or other tongues, which he vnderstandeth not. Both these things were found in them that were possessed, in the time of our Sauiour Christ.

Secondly, we must consider, it falleth out oftentimes, that strange diseases doe seaze vponupon men, hauing strāge effects in thē ▪ which the arte of Physicke neither can search out, nor cure: & yet they are neither acts of witchcraft, nor reall possessiōs. As when God laid extraordinarie diseases on the Corinthians, for the contempt of his Word and Sacraments, 1. Cor. 11.30. Like vntounto which, he vvorthily inflicts vponupon men in these daies, for the same and other sinnes.

Now to stay the minde in this case, these Rules are carefully to be thought vponupon.

First of all, it is to be remembred, that though Satans malice and power, be very great and large: yet he cānot practise the same, against the children of God, when, where, and howe he listeth. The malice which Satan beares to mankind, and principally to the members of Christ, appeares in this, because he is said, to accuse them before God, day and night, Reu. 20 2. And as a roaring lyon, to walke about the world, seeking whome he may deuoure, 1. Pet. 5. 8. Againe the Scripture noteth him, to be a powerfull spirit, whose strength farre exceedeth and surpasseth the might of any man or creature, that is not of an Angelical nature, as himselfe is. For he is tearmed a Prince of the aire, and the god of this world, his power reacheth euen to the spirits & soules of men, whereby he worketh in the children of disobedience, Eph. 2. 2. his principallitie is so great, that no strength, no defence of man is able to withstand it, vnlesse man take vntounto himselfe the whole armour of God, Eph. 6. 10.

Now although the Deuill, be so malitious an enemie of mankind, that he ceaseth not to deuise, whatsoeuer may be hurtfull vntounto them; and withall so powerfull in his attempts, that no man by his owne proper strength, is able to resist him: yet he cannot put the least part of his power in execution, in what time, place, or manner he desireth. The reason is, because God hath determined his power, by certaine bounds and limits, which he cannot passe: and they are especially two.

The one is, his owne nature, whereby he is a creature, and therefore finite. Hence it is, that he can neither knowe, nor doe any thing, that is beyond the reach or capacitie of his nature, or aboue the power and skill of a creature. For example, he cannot directly and immediately knowe the deepe things of God, vnlesse they be reuealed vntounto him: nor yet the secrets of mans heart. None knoweth the things of a man, saue the spirit of man, which is in him: euen so, the things of God knoweth none, but the spirit of God, 1. Cor. 2. 11. Again, he cannot doe that which is truely and properly a miracle, the cause wherof is hidden and vtterly vnknowne, and which comes not within the power and order of nature. For this is proper vntounto God, who onelyonly doth things simply wonderfull, Psal. 77. 14.

The second thing whereby Satans power is restrained, is the will of God. For looke as the sea, beeing by nature, apt to ouerflowe the whole earth, is kept in, and shut vp within the shore, (as it were) with dores or gates, that it cannot break forth; and that by the Lord himselfe, who hath established his decree vponupon it, Iob. 38. So though Satan be by nature strong, and his malice great, yet can he doe nothing at all, no nor execute his naturall power, to the hurt, and preiudice of any man, without the will and permission of God. Thus the euill spirit, could not goe forth to deceiue Ahab, vntill the Lord had said vntounto him, Goe and thou shalt pre…aile, 1. King. 22. 22. Thus the Deuill, could not touch the bodie, children, goods, or friendes of righteous Iob, whilest he was fenced and fortified, by the power and prouidence of God. But when the Lord, in regard of Iobs outward estate, had giuen him leaue, & said, Loe all that he hath is in thine hand, then did he exercise his power, to the vtmost: yet so farre onelyonly, as he was permitted, and no further. Iob. 1. 12.

The consideration of this first point, that Satans power is determined by God, will serue to stay the minds of those, whose persons, houses, or friends are molested by him. For hereupon it followeth, that God, who hath the Deuill bound vp (as it were) in chaines, will not suffer his power to be inlarged, against his owne children, to their destruction and confusion: but so far forth alone, as shall be expedient for their good and saluation. Againe, that God beeing their father in Christ Iesus, they may in the case of such affliction, hauehave accesse vntounto him, & call vponupon him, for the restraint of Satans power and malice, and consequently, for the deliuerance of them and theirs.

A second Rule is this▪ Such persons must hauehave recourse to God in his word, in which he promiseth his presence and protection, to his children, in their greatest dangers. And namely, that there shall no euill come vntounto them, neither any … ▪ 9… ▪ 10, … ▪plague shall come neere their dwelling: because he will giuegive his Angels charge ouer them, to keepe them in all their waies. Againe, that he wil be a wall of fire, round about his people. Zach. 2. 5. that he will extend peace ouer his Church, like a stood. Isa. 66. 12. And that there shall be no sorcerie in Iacob, nor south saying in Israel. Numb. 23. 22. And by this meanes, possessions and witchcraft, though they befall Gods children, yet they shall turne to their good, rather then their hurt.

Thirdly, it must be considered, that the best seruants of God, hauehave beene in their times molested by the Deuill. Christ in his second temptation, was carried by the Deuill, from the wildernes, to a wing of the Temple of Ierusalem. The children of Iob, were destroied by the Deuill, and he himselfe was filled with botches, and sores. A certaine woman, euen a daughter ofLuk 1… ▪ 15. Abraham, that is, one following the faith of Abraham▪ was troubled with a spirit of infirmitie, eighteene yeares together. Matth. 15. 21, 22. And the daughter of the woman of Canaan, was grieuously vexed with a Deuill.

Fourthly, men in this case, ought to lay fast hold, vponupon the promise of life euerlasting, and must wait the Lords leisure, not limiting him in respect of time, or meanes of deliuerance. This was the practise of Iob, Though he kill me, yet will I trust in him. And of holy Abraham, who did not limit God, but was content to doe with Isaac, what the Lord would: and though it was in likelyhood, a meane to bereaue him of all posteritie, yet still he kept himselfe to the promise.

In the molestation and annoiance of houses by spirits, two things are to be remembred.

First, men must not consort together, and abide there, where it is certenly knowne, that the Lord hath giuen the Deuill power and libertie; least in so doing, they tempt the Lord. Our Sauiour Christ, did not of his owne priuate motion and will, betake himselfe into the wildernes, but by the direction of the holy Ghost. Math. 4. 1. Paul in like manner, did not of his owne head goe to Ierusalem, but vponupon the motion of the Spirit. Act. 20. 22. In the light of these examples men are taught, not to cast themselues, into any places of apparent danger: much lesse to frequēt those, which God hath deliuered vp, into the power of Satan. And this condemneth the rash, and headie conceits of some persons, who vponupon confidence of their owne strength, doe put thē selues into needlesse dangers, hauing neither extraordinarie calling from God, nor any sufficient warrant out of his word.

If it be asked, what mē are to doe in this case? I answer, First, that they ought rather to flie to God by praier, and to draw neere vntounto him in their hearts: and he in mercle will draw neere vntounto them.

Secondarily, that which we doe in meates and drinkes, is also to be done in the houses and places where we dwell. And what is that? we must sanctifie them to our vse, by the word and praier. Noah at Gods commandement, went into the Arke, abode in it, and came out againe: and when he came forth of it, into the earth afterward; it is said of him, that he built an Altar,Gen. 8. …0. gaue thankes to God for his deliuerance, and praied the Lord, to vouchsafe him the vse of the earth, as he had before. Though Abraham had a promise of the land of Canaan, to him and his posteritie for euer, yet he went not out of his countrey toward it, till the Lord commanded…. 1… ▪ him: and when he was come thither, he built an Altar, for the worship and seruice of God. The…. 13. …. G… …. like he did afterward at Bethel. And many yeres after, did Iacob offer sacrifice vntounto God, in the same Bethel, when he came to dwell there. And for this very ende, in the law, by a speciall ordinance the first frutes of the haruest were offered to sanctifie the rest of the corne. And somuch touching the second distresse.

The Third kind of trouble of mind, is that which ariseth of the Tentation of Blasphemie, which in regard of the vilenes and vglinesse thereof: is not amisse tearmed by some, the foule Tentation. And it is, when a man is troubled inTe…atio f…da. his minde, with blasphemous cogitations and thoughts, directly against the Maiestie of God, the father, the sonne, and the holy Ghost. As for example: to thinke that God is not iust, mercifull: that he accepteth mens persons: that he hath not knowledge of things, that are done here below, or at least that he doth not regard them: that God cannot doe this or that: that he is iniurious to some men, and partiall to others, &c. These and such like blasphemous thoughts there be, which are not fit to be vttered amōgst men: forasmuch as they are most horrible, and execrable, as any can be conceiued.

That we may the better know this Temptation, let it be considered, what are the forerunners thereof, and by what meanes, it takes place in the heart possessed of it.

Sometimes it commeth, meerely and onelyonly of the suggestion of the Deuill; which troubleth the phantasie, euen of those which are in that regard innocent, and casteth into their hearts, impure and vngodly thoughts. Sometimes againe, it comes vponupon men, by an euill custome: when as they willingly lend their eares, to leude and cursed speeches, that immediatly tend to the dishonour of God, or the wilfull abuse of his word, his iudgements, and mercies: and vponupon the hearing, either giuegive their applause and approbation, though not expressely; or doe not hinder or stay them, as much as in them lieth. Otherwhiles, it creepes into the heart of man by degrees, when he beginnes to waxe cold in Gods seruice, to make little conscience of those duties, that immediatly concerne his worship, & consequently inures himselfe, to the taking of the name of God in vaine, by often and eauselesse swearing, for swearing, cursing, &c. By these and such like meanes, is this foule and horrible tentation conuaied into the minde of man.

Now the danger of it, whether it ariseth frō these, or any other causes, is exceeding grieuous, specially to those, that hauehave begun to chuse the way of truth, and to applie their hearts to serue God, and to feare his name. For it bringeth forth strange and fearefull effects, as namely, desperation, & manifold horrors & troubles of mind: yea diuers persons hauehave hereupon bin astonished in such sort, that they hauehave bin mooued to make dispatch of thēselues; being in their own iudgement no better, then the very firebrands of hell,

Now for the Curing of this wōderfull trouble, & distraction of Conscience, two things are to be done: to wit, Inquirie must be made into the next causes, whence this Tentation should arise: and after that, the Remedie is to be applied.

For the first. Inquitie must be made, whether the present distresse, had his beginning from the thoughts of a mans owne minde, or from the suggestion of the Deuill. For this is in all likelyhood, the next way to minister Comfort, to the afflicted partie.

It may be saide, How shall a man discerne the thoughts that are from the Deuill, from his owne thoughts? Ans. He shall know them by sundrie notes.

First, by the entrance of them into the mind. For those that come from the Deuill, come speedily, as lightning into a house: and they are after a sort, forced into the minde by violence, so as the partie cannot auoid them: and they come into the minde againe and againe, yea a thousand times in a day, so as, by their often comming, they weaken the memorie, dull the senses, wearie and confound the braine. These are thoughts that come from the Deuill, and by him are conuaied from without, into the minde of man. And if such cogitations, were from a mans owne selfe, they would not come with so great vehemencie and celeritie, but with leisure: and they would rise with more moderation, and lesse violence: Yea further, the frequent vse of them, would not produce so many, and so fearefull effects as it doth.

Secondly, such thoughts may be discerned, to come from the Deuil, by this signe; because they are against the very light of nature, against naturall knowledge, reason, & cōscience. For they are most wicked and deuillish, fastning vponupon God, things that are most vile and monstrous: whereas commonly, the thoughts that arise frō our owne corrupt nature, are not against the light of nature, though they be most corrupt.

The third signe is, that at the first conceiuing of them, the partie is smitten with an extraordinarie feare, his flesh is troubled, and oftentimes, sicknes & faintings do follow. But the thoughts that men conceiue of themselues, cause neither feare, nor fainting, nor sicknes.

Fourthly, blasphemous thoughts, cannot come ordinarily from the heart of any, saue of those alone, that are of reprobate minds. But the parties that are thus distressed, are honest, ciuill, and such as professe the Gospel, at least in shew; yea sometime they befall such, as are the true mē bers of Christ. Therfore it is manifest, that they come from without, euen from the Deuill casting them into the minde, and not from within a mans owne selfe.

In the next place, Inquirie must be made, whether the partie doth approoue, louelove, & like these and such like thoughts, or no? To this he will answer, if he be asked, that he abhorres thē as the Deuill and Hell it selfe: thus euen naturall men will answer, and that truly.

After Inquirie thus made, the Remedie is to be applied. And the first and principall remedic, pertaines to doctrine, and instruction: in which the partie is to be informed of his or her estate; namely, that the foresaid blasphemies, are not his sinnes, but his crosses. For they are the Deuills sinnes, and he shal answer for them: and they are not ours, till we intertaine, receiue, approoue, and giuegive consent vntounto them.

For proofe hereof, let this be considered, That vncleane thoughts which hauehave their residence in the minde of man, are of two sorts: Inward, and Outward. Inward are such, as hauehave their originall from the flesh, and arise of the corruption of mans nature, though stirred vp by the Deuill. And these, at the very first conceiuing, are our sinnes, though they hauehave no long abode in our mindes: and they are directly forbidden, in the tenth commandement. Outward thoughts are those, which hauehave relation to an outward cause, or beginning: of which sort are those euill thoughts, that be conucied into the minde by the Deuill: and if we take no pleasure in them, nor yeeld consent vntounto thē, they are not to be accounted our sinnes, but the Deuils, by whome they are suggested. The truth hereof appeares in Christs example; into whose minde the deuil cast this blasphemous tentation, therby moouing him to infidelitie, couetousnes, & idolatrie: which neuerthelesse were not his sins, because his holy heart gaue not the least approbation to thē, but abhorred & repelled thē, & therfore was free frō any taint of sin, in or by them.

This distinction of thoughts must be remembred. For hence it followes, that blasphemous thoughts, not consented to by vsus, are not our sinnes, but the Deuils: Euen as in like case, when one wickedly disposed, sollicites another to treason, or murder: if the said partie listen not, nor yeild thereto, he cannot be holden guiltie of those crimes. Therefore men must not feare those kind of thoghts ouermuch: at least, if they please not themselues ouermuch in them: because, though they be indeede their crosses, yet are they not their personall sinnes, for which they shall incurre the wrath and displeasure of God. Againe, they must let them goe as they come: they are not to striue against them, for the more they labour to resist them, the more shall they be intangled with them.

The second thing to be vsed in way of remedie, for the staying of the mind in this tentation, is, that though it should be graunted, that the foresaid euill and blasphemous thoughts are our sinnes, yet we are to remember, that they may through the merciemercy and goodnesse of God, be pardoned: if they be heartily and vnfainedly repented of: yea further, that neither they, nor any other sins (except that against the Holy Ghost) doe condemne him, that praieth against them, and is heartily sorrie for them.

It was Pauls complaint, Rom. 7. 19. That he did not the good which he would doe, speaking of the inward indeauour of his heart: and againe, that he did the euill which he would not, meaning in respect of the corruption of his nature. Now vponupon this, that he indeauoured to doe that, which was agreeable to the will of God, that he loathed and detested the contrarie, & stroue against his corruptions, how did he comfort himselfe? Marke words following, v. 20. If I do that I would not: that is to say, if against my generall purpose, I sinne against God; if I be sorrie for it, if I be displeased with my selfe, in that I cannot obey God, in that perfection I desire, It is no more I that doe it, but sinne that dwelleth in me. From this example of Paul I gather, that if any man, hauehave in his minde euill thoughts, and doeth (as Paul did) grieue, because he thereby offendeth God; if he doe abhorre them, and pray against them, he shall not be condemned for them; they shall neuer be laid to his charge. The partie then that is troubled with these thoughts, may vponupon these grounds, stay his minde, and comfort himselfe: for if he shall not be condemned for them, then let him not feare them aboue measure.

The third point to be remembred is, that the partie must not be alone. For this Tentation beginnes, and is confirmed by solitarinesse; and the parties thus distressed, louelove to be apart by themselues, from the societie of others: and for that cause, in case they be lyable to this distresse, they must vse to solace themselues, in good company, that is meere and fit for them: and their mindes are to be exercised, in holy meditation of the word, and singing of Psalmes; and they are to be occupied in good speech and conference. Our first parent Eue was tempted by Sathan, when shee was apart from Adam: and our Sauiout Christ, when he was alone out of company and societie, then was he by the malice of the Deuill, in the wildernesse, assaulted with strong and mightie tentations.

The fourth point, to be remembred of the partie troubled is, that he must as heartely and earnestly repent him, of those his euill thoughts, as of euill wordes and deedes. For the trueth is, because men hauehave no more care of their thoughts, then commonly they hauehave; therefore the Lord iustly suffers the deuill▪ to plague them, and torment them, by conuaying into their hearts, most vile and damnable cogitations. Furthermore, the said partie must labour to be renued in the spirit of his minde, that is, to hauehaveEph. 4. 23. 24. his minde inlightened by the spirit, whereby he may know and vnderstand the will of God in his word. After repentance for euill thoughts, there must follow watchfulnesse, and a carefull circumspection ouer all his waies; but principally, he must hauehave an eie vntounto his heart, the fountaine of all. Keepe thine heart with all diligence, Prou. 4. …3.saith Salomon: that is, aboue all things see that thou countergard thy thoughts, desires, motiōs, and affections.

That the heart of a man may be garded, two rules are to be obserued. First, that the word of God dwell plentifully in it: for by this meanes, it is guided and directed, that it swarue not from God and his word; and our hearts are then ruled and gouerned by the word, when we know & meditate, vponupon the commandements and promises of God. This rule is of speciall vse. For therfore doe men hatch, & breed euill thoughts in their hearts, because they are not takē vp with holy meditations: & hence it is, that the heart of man, is made euen a pray vntounto the deuill, because the word of God is not lodged therein. Excellēt was the practise of Dauid in this case, who kept the word of God in his heart, that he mighe not Psal. 119. 11.sinne against him.

The second rule of the keeping of the heart, is to establish our thoughts by counsell. It is the wisemans aduise in so many words. Prou. 20. 18. wherin he would teach vsus, that it is the property of a worldly wise man, in matters of waight, not to trust to his own wit, but to follow the direction and counsel of wise and skilful men. And if this be a sound course in matters of the world, much more ought it to be taken, in the maine matters of religion, and conscience, concerning the heart and soule of man. And therfore by the law of proportiō, it giues vsus direction, not once to thinke or conceiue, so much as a thought, but vponupon aduice and direction taken at God and his word. Thy testimonies (saith Dauid) are my delight, Psal. 119. …4.and my counsellers. And what benefit had he by taking such a course? surely, by the word of God, which was his continuall meditation, he gat vnderstāding, he became wiser thē the ancient; it made him to hate al the waies of falshood: it kept him from declining from God, either to the right hand, or to the left. The same rule must be practized of vsus, in the vse of our senses, our speeches, and actions, and then shall the heart be kept cleane, and free from these temptations.

And seeing this temptation is so dangerous & fearefull, as hath beene said, and doeth ost… befall men: our dutie is to make conscience, of practising the foresaid rules continually. And thus much concerning the third kinde of distresse of conscience.

The Fourth Distresse of mind is that, which ariseth from a mans owne sinnes, or rather from some one special sinne committed. And this kind of tentation is twofold: For either it is more violent, and lesse common, or lesse violent and more common.

The violent Distresse of minde, shewes it selfe by feares and terrors of the conscience, by doubtings of the merciemercy of God, by lamentable and fearefull complaints made to others. Nowe Question is mooued, Howe this violent distresse of minde, arising from our owne sinnes, is to be cured? Answ. That it may be cured by the blessing of God, three things must be done.

First, that particular sinne must be knowne, which is the cause of this violent distresse. And here we are to know, by the way: that it is an vsuall thing, with the parties thus distressed, to dissemble and cloake their sinnes: and therefore they will alleadge, that their trouble ariseth frō some euill thoughts, from wicked affections, and from the corruption of nature: whereas commonly men are not distressed, in violent manner, for euill thoughts, affections, &c, but the violent distresse commeth from some actuall and odious sinne or sins done, which wound the conscience, and are the causes of great distraction of minde: and they are many, which hauing bin vponupon occasion before rehearsed, I will not now repeat them. OnelyOnly this must be remembred, that the greater sinnes against the third, sixt, and seauenth commandements, are the maine and proper causes of violent distresses: and the more secret these sinnes are, the more horrour goeth with them.

Secondly, the particular sinne being known, Inquiry must be made, as much as possibly may be, by signes, whether the partie distressed repenteth, yea or no. For except he hath repented, he cannot be fitted to receiue comfort: and vnlesse he be first fitted to receiue comfort, he cannot be releiued in Conscience. Now if it be found, that the partie hath repented, then care must be had in the next place, that his repentance may be renued, for the particular sinne committed.

Thirdly, hauing thus done, the comfort must be ministred, for the moderating, or taking away of the distresse. And here remember by the way, that the comforts ministred, vsually & ordinarily must not go alone, but be mingled & tēpered, with some terrors of the Law: that being thereby feared, with the consideration of sinne, and of the wrath of God due vntounto the same, the comfort may appeare to be the sweeter. The ministring whereof, in case of this distresse, would not be direct and present, but by certaine steppes and degrees: except onelyonly in the point of death: for then a directer course must be vsed. These degrees are two.

First, the partie is to be informed of a possibilitie of pardon, that is, that his sinnes are pardonable, and though in themselues they be great, and hainous, yet by the merciemercy of God in Christ, they may be remitted. Nowe put the case, that the afflicted apprenhendeth onelyonly the odiousnesse of his sinnes, and the wrath of god due to the same, and in this fit puts off the pardon from himselfe, and cannot be perswaded that his sinne may be forgiuen, what then is to be done? Ans. Then for the effecting of this first degree, certaine grounds are to be laid downe, whereupon assurance in that case may be built vp in his heart.

The first groūd of possibilitie of pardō is, That the mercy of god is infinite, yea ouer al his works, Psal. 145. 9. That the death of Christis of infinite price, merit, and value before God. That God is muchin sparing, Isa. 55. 7. That with the Lord is merciemercy, and with him is plenteous redemption, Psal. 130. 7. That Christs satisfaction is not only a aforeign.price, but a bforeign.coūterprice, 1. Tim. 2. 6. able to satisfie for the sinnes of all men, yea for them that hauehave sinned against the Holy Ghost: for that sinne, is not therefore vnpardonable, because the offence thereof is greater, then the merit of Christ: but because the partie offending neither doth, nor can apply the merit of Christ vntounto himselfe. An ancient father vponupon Cains words, My punishment is greater then I can beare, saith, Thou liest Cain, for Gods merciemercy is greater then thy sinnes. The merciemercy of God was very2. Chro. 33 13. 2. Sam. 7. 14. 15. great to Manasses, and to Salomon, and to many others, though they were great offenders.

The second ground. Men of yeares, liuing in the Church of God, and knowing the doctrine of saluation, shall not be condemned simply for their sinnes, but for lying in their sinnes. VponUpon this ground, I say, that men distressed must be grieued, not so much for committing of sinne, as for lying and continuing in sinnes committed.

A third ground. It pleaseth God many times to leaue men to themselues, and to suffer them to commit some sinne that woundeth consceence. It is true and cannot be denied. But we must withall remember, that sinnes committed, doe not vtterly take away grace, but rather make it the more to shine and shew it selfe. For God in merciemercy turneth all things, euen sinne it selfe, to the good of them that be his: and therfore sinne committed cannot either waste, or extinguish grace receiued, but by diuihe dispensation, serueth to amplifie and inlarge the same; so as where sinne aboundeth, there grace aboundeth much more. Rom. 5. 20. And the Lord said to Paul, beeing in great extremity. 2. Cor. 12. 9. My grace is sufficient for thee, for my power is made perfect through weakenes. Hence it appeareth, that the grace of God is not vtterly lost, but appeareth liuely in the time of distresse.

The fourth ground is this. The promises of God touching remission of sinnes, and l…fe eternall, in respect of beleeuers are generall, and in regard of all and eueryevery man indefinite: that is, they doe not define, or exclude any person, or any sinner, or any time; onelyonly they admit one exception, of finall impenitencie. Here a question may be mooued, Howe long he that ministreth comfort, must stand vponupon the possibilitie of pardon? I answer, vntill he hath brought the partie distressed, to some measure of true repentance: and this beeing done, then he is to proceede to the second degree of comfort.

The second degree of comfort is, to teach, that the sinne or sinnes of the partie distressed, are indeede pardoned. But it may be asked, vponupon what signes may this comfort be applyed? I answere, vponupon these two. First, if the partie distressed confesse, that he or shee is heartily grieued, that by their sinne or sinns, they hauehave offended so louing and so mercifull a God. Secondly, if they professe, that they desire with all their heart, to be reconciled vntounto God in Christ: and at least doe desire to repent for their sinnes; and withall doe carrie in heart, a purpose to sinne no more, but in all things, (as much as in them lieth) to performe newe obedience vntounto God. Nowe for the better enforcing of this comfort, some textes of Scripture, fitting this purpose must be rehearsed, as for example, Matth. 9. 12, 13. I came not to call the righteous, that is to say, those that iudge themselues righteous, but sinners, that is, those which are grieued, because in their owne conscience, they are vile and hainous offenders, to repentance. Againe. Matth. 11. 28. Come vntounto me, allye that are wearie, and …eauie laden, and I will refresh you.

To conclude this point, there remaines yet a further question to be resolued, and that is this. A man after repentance, for some grieuous sinne, falls into it againe, and is distressed more then before: It is a case somewhat grieuous. For we knowe, that if a man be recouered of an ague, and through distemper in diet, or otherwise, makes a relapse in…o it againe, his case is often desperate, and he hardly scapeth with his life. In the same manner, it is a dangerous case, if after repentance, men make a relapse into the same sin againe. It may then be asked, how such persons may be recouered after a relapse?

I answer, though we finde not any one particular example in scripture, of any one person, that was restored againe after a relapse: yet neuerthelesse there is some comfort for such persons. VponUpon what grounds may some say? Ans. Men that hauehave not so much as a drop of mercy, in cōparison of God, must forgiue their brethrē often & many times, yea as our Sauiour Christ saith to Peter, till seuenty times seauen times, if they returne & say it repents them. Now God is infinite in all his attributes. He is much in sparing: with him is plenteous redemption: and therefore he will questionlesse, vponupon true repentance, often forgiue & forget, euen the same sinne iterated againe and againe. Nowe these persons are to be releiued in this sort. First they must hauehave their Consciences setled in this point, that their relapse is pardonable, though very dangerous. For proofe hereof read Esay▪ 2. 18. Where mention is made of diuers Apostataes, that were by God called to repentance, with promise of pardō, if they turned vntounto him. And in Luk. 15. the Prodigall child, (by whome I vnderstand one, that after grace receiued, …ell from his repentance and obedience to God) when he did but purpose in his heart to returne againe, was pardoned, and receiued into fauour. In the 2. Cor. 5. 20. Paul saith to the Corinths, that were fallen away▪ We pray you in Christs steade that ye be reconciled vntounto God.

Secondly, beeing thus setled in cōscience, they must againe repent them of their sinnes.

Thirdly and lastly, they are to be comforted, with the promise of remission of sinnes, after that some signes of renewed repentance for sins past, hauehave beene giuen.

The Second Tentation or Trouble of minde, which is more common and lesse violent, befalls the children of God: and it is a griefe of heart, more or lesse, wherby men are troubled, in respect of the want of grace in their hearts, and defects of obediēce in their liues. Paul the deere seruant of God, was possessed with this trouble of minde, as we may read, Rom. 7. And indeede there is no childe of God, but more or lesse, one time or other, he feeles the stings of sinne, & the buffe…ings of Satan, which cause griefe in his heart. But this griefe is a notable grace of God, and therefore they which want it, must labour to hauehave it, and they which hauehave it, must not seek to put it out, but to keep it in measure & order.

And the grounds of comfort, whereby the heart may be staied in this sorrow, that it be not immoderate, may be these.

I. Ground. It is Gods will, that the worke of sanctification, or regeneration, should be imperfect in this life, and remaine vnfinished til death. This point needs no proofe, for it is manifest both in the word of God, and in daily experience. The reasons for which God will hauehave it to be so, may be these.

First of all, God giues grace, according to the measure, and manner of our receiuing of it, which in this life is imperfect. Some giftes of God in Christ, bestowed on his seruants, as remission of sinnes by his death, and iustification by his obedience, are not put into vsus, but are only applyed and made ours by imputation. Some other giftes there be, which are infused and put into vsus, as namely, sanctification, regeneration, the louelove of God and man: and by one of these two meanes, to wit, either by imputation or infusion, are all the giftes of God in Christ made ours. Yet before we can hauehave them, we must receiue them: and the meanes whereby we receiue them is faith, which God hath ordained, to be the hand of our soules, to receiue his benefits bestowed on vsus. Which faith because it is weake and imperfect, in this life, therefore the gifts which we receiue thereby, are also imperfect. For though Gods benefits be like a bottomlesse sea, yet the faith, whereby we lay hold of them, is like vntounto a vessell with a narrowe necke, which though it be cast into the great Ocean, receiues but a litle water at once, & that by degrees, drop by droppe, according to the widenesse of the mouth. And hence it is, that though the giftes of God without vsus, which are ours by imputation, be perfect; yet all such graces as are put into vsus, are weake and imperfect.

Secondly, if any seruant of God, should be perfectly regenerate, and made absolutely holy in this life: then he should fulfill the morall lawe, and so become a Sauiour to himselfe: and by the tenour of the law hauehave life: & so should not Christ be a Sauiour properly, but only an instrumēt, to dispose vsus, to the keeping of the law, whereby we might saue our selues. But there is one only al-sufficiēt Sauiour, Christ Iesus: & the beginning, the middle, & the accōplishment of our saluation, is to be ascribed to him alone.

Thirdly, it is the will of God, that his owne children, with whome he is well pleased in Christ, should bee brought to nothing in themselues, that they might be all in all out of themselues in Christ: beeing, as it were, emptied of selfe-louelove, and of all confidence in their owne goodnesse. But if sanctification should be perfect at the first, then a man should not goe out of himselfe, but would rather stay as he is, and rest contented in his own goodnesse. For this cause Paul, after his exaltation, was buffered by Satans temptations, that he might not be exalted out of measure, 2. Cor. 12. but should content himselfe with this, that he was in the louelove and fauour of God in Christ.

II. Ground is: To consider, what makes a man professing Christ, accepted of God, and howe much he himselfe must doe, for this ende? The substance of all things to be done of vsus for this ende, that we may become the children of God, may be reduced to three heads.

First of all, we must heartily bewaile our sinnefull liues past, and seriously humble our selues, in regard of our owne sins, both of heart and life: and if by occasion wee fall into any sinne, we must not lie therein, but by speedie repentance, recouer our former estate.

Secondly, in regard of the sinnefulnesse of our hearts and liues, in times past, we must rest our selues on Gods merciemercy alone, flying to the throne of merciemercy for the pardon of them all.

Thirdly, we must indeauour in the course of our liues afterward, to performe obedience to God in all his commandements: that thereby we may shew our selues thankefull to him for his merciemercy.

Consider the examples of this practise in Gods children. All that Dauid that worthy seruant of God could doe, after his sinnes committed, to bring himselfe againe into the fauour of God, whome he had offended, consisted of these very heads, which hauehave beene named; Repentance, Confidence, and Affiance in Gods merciemercy, and Performance of new obedience. And this his practise was verified, amongst many other places, specially in the 119. Psalme, and in all the Psalmes commonly called penitentiall. Againe, the Prophet Daniel was accepted of God onelyonly for the doing of these things. Dan. 9. And in like manner was Paul, and the rest of the Apostles.

Yet here remaines a great difficultie. Many a good seruant of God, may, and doth truly say of himselfe, I bewaile my sinnes, and doe in some sort rest on Gods merciemercy, and withall I endeauour to performe new obedience: but alas! here is my griefe, I cannot doe these things as I would. In matter of sorrow and griefe, I am troubled with hardnes of heart: in occasions of boldnes and confidence, with doubting: in indeauour to obey, with many sinnes, and sundrie faults. For the staying and moderating of this griefe, these rules may further be remembred.

The first Rule. If there be in the minde, a purpose not to sinne, in the wil, a desire to please God, and in the whole man, an indeauour to performe the purpose of the minde, and the desire of the will: marke what follows vponupon this: God in merciemercy accepteth the purpose and will to obey, for obedience it selfe; yea though a man faile in the very act, and doe not so well as he should. This is a great merciemercy of God, and we can neuer be sufficiently thankfull for the same. But yet that we may not here delude our hearts with conceits, and blesse our selues in vaine: we must know, that God doth not alwaies accept the will for the deede, vnlesse there be a constant purpose in heart, a true desire in will, and some resolued endeauour sutable in the life. Malach. 3. 17. Goa spares them that feare him, as a father spares his owne child. How is that? though the childe beeing commanded some busines, goeth about it very vnhandsomly, and so the deede be done to small purpose: yet the father accepts it as well done, if he see the childe yeelde vntounto his commandement, and doe his indeauour, to the vttermost of his power. Euen so will God deale with those that be his children.

But how will some say, can God accept a worke of ours that is imperfect? Ans. So farre forth, as the obedience is done in truth, so farre forth God accepts it, because it is his own work in vsus: and as it is ours, he pardons it vntounto vsus, because we are in Christ.

A second Rule is laide downe, Rom. 7. 19. where Paul saith to this purpose, the good which I would doe, I doe not, and the euill which I would not, that doe I. In these words, is set downe the state of all regenerate men in this life: and the meaning is this. The good things which God hath commaunded, I doe them, but not as I would, and the euill forbidden I auoid, but not as I would. This we shall see to be true by comparing the voyces of three kindes of men together. The carnall man saith, I do not that which is good, neither will I do it, and that which is euill I do, and I will do it. Contrariwise, the man glorified, he saith, That which is good I do and will do it, and that which is euill I do not, neither will I do it. The regenerate man, in a midle betweene them both, he saith; The good things commanded I do, but not as I would; the euill things forbidden I auoid, but not as I would.

And this is the estate of the child of God in this life, who in this regard, is like vntounto a diseased man, who loues his health and therefore obserues both diet and physicke: and yet he often falls into his fit againe, (though he be neuer so carefull to obserue the rules of the Physitian) by reason of the distemperature of his bodie: and hereupon is faine to goe to the Physitian the second time for new counsell. In like manner, Gods children, hauehave indeede in their hearts, a care to please and obey God; but by reason of sinne that dwelleth in them, they faile often, and so are faine to humble themselues againe before him, by new repentance. Againe, the seruants of God are like to a man, by some suddaine accident cast into the sea, who in striuing to saue himselfe from drowning, puts to all his strēgth, to swimme to the shore, and being come almost vntounto it, there meetes him a waue or billow, which driues him cleane backe againe, it may be a mile or further, and then the former hope and ioy conceiued of escape, is sore abated: yet he returnes againe, and still labours to come to the land▪ and neuer rests till he attaine vntounto it.

III. Ground. He that is indeede regenerate, hath this priuiledge, that the corruption of nature, is no part of him, neither doth it belong to his person, in respect of diuine imputation. Paul saith of himselfe, Rom. 7. 17. It is no more I, but sin that dwelleth in me. In which words, he distinguisheth betweene his owne person, and sinne that is in him. For in man regenerate, there be three things, the bodie, the soule, & the gift of Gods image restored againe. Now touching the corruption of nature, that is in his person, and so may be said to be his; but it belongs not to the man regenerate, it is not his, because it is not imputed to him, and so indeede is, as though it were not in him. The Apostle 1. Thes. 5. 23. praies for the Thessalonians, that God would sanctifie them throughout, and preserue their whole spirit, soule, and bodie. Of which place (amongst many) this exposition may be giuen. The Apostle speaking of men regenerate, and sanctified, makes three parts in them: bodie, soule, and spirit: and by spirit, we are to vnderstand, not the conscience, but the gift of regeneration, and sanctification, which is in the whole man bodie & soule, opposed to the flesh, which in a naturall man, is that which is called the old man, Rom. 7. And the praier which Paul makes in the behalfe of the Thessalonians, teacheth vsus in effect thus much; that though corruption remaine in the regenerate, after regeneration; yet in respect of diuine acceptation, he is accoū ted as righteous, and so continueth: his sinne, (by the merciemercy of God in Christ) not beeing imputed to him to condemnation. And so much for that point.

Now these Grounds of comfort, and others of the like nature, may serue to sustaine and vphold the hearts of the children of God, when they shall be pressed and troubled, in consideration of their estate in this life, which cannot till death, be fully freed, from much weaknes and manifold imperfections.

The Fifth and last kinde of Temptation or Trouble of mind, ariseth from a mans ovvne bodie.

Before I enter to speake thereof, one Question, in the meane time, must be answered, namely, How the bodie should, or how it can trouble the minde, considering that the soule or mind, is not bodily, but spirituall: and it is against reason, that that which is bodily, should either alter or trouble a spirit. For an answer hereunto, these things must be considered.

First of all, the actions of man, doe proceede from one onelyonly fountaine, and common cause, the soule; and are done by the power thereof. The bodie of it self, is not an agent in any work, but as it were a dead instrument, in & by which the soule produceth all actions and workes.

Secondly, the most of the workes of the soule, and minde of man, are such, as are performed by the bodie, and the parts thereof, and by the spirits that are seated in the bodie, as by instruments. Indeede some actions of the soule & mind, are done without the helpe of the bodie; but I say, that the most actions thereof, are performed by the bodie, and spirits therein contained. Yet these spirits in thēselues, are no agents at all: but the onelyonly agent in any worke, is the soule it selfe. For example: the vsing of the outward senses, as of sight, hearing, tasting, touching, smelling, as also of the inward, as imagination, memorie, &c. all this is done by the braine, and the parts of the braine, as proper instruments. All affections both good and bad, are acted by the soule; but yet they come from the heart, as the seat thereof. So also the power of nourishment, comes from the liuer, as the instrument, whereby the soule nourisheth the bodie.

Now then the bodie affecteth the soule and minde thus: The bodie and the soule are so ioyned together, that they make one person, and thus, the bodie beeing troubled, the soule is also troubled: yet is not this done, by any diuiding of the soule. For it cannot be diuided. Neither by diminishing the parts of the soule, but onelyonly by corrupting the action of the minde, or more properly, by corrupting the next instrument of the minde.

This may be conceiued by a comparison. A skilful artificer in any sciēce, hath an vnfit toole, and a naughtie instrument to worke withall: his skill is good, and his abilitie is sufficient, but his instrument whereby he worketh is vnperfect: and therefore he brings forth an imperfect worke. Now his toole takes not away the skill of his workmanship, nor his power of working, but keepes him frō doing that well, which otherwise he should and could doe well. In like manner, the body beeing corrupted, hinders the worke of the soule. It doth not take away the worke of the soule, nor the abilitie of working: but because it is a corrupt instrument, it makes the soule to bring forth a corrupt worke.

The Temptation followeth. The bodie causeth the trouble of the mind two waies, either by Melancholie, or by other strange alterations in the parts of the bodie, which oftentimes befall men: in what sort we shall see afterwards. For it is a very common thing, yea more common then the former.

Touching Melancholy, sundrie things are to be considered for our instruction, and for the Remedie of that euill.

And first of all, if it be asked what Melancholie is? I answer, it is a kind of earthie & black blood, that is specially in the splene, beeing stopt; which conuaieth it selfe to the heart, and the braine, and there partly by his corrupt subsiāce, and specially by his contagious qualitie, annoyeth both heart and braine, beeing the seat & instrument of reason.

The second is, what are the effects and operations of Melancholie? Ans. They are strange, and often fearefull. There is no humour, yea nothing in mans bodie, that hath so strange effects, as this humour hath, beeing once distempered. An auncient Diuine calls it the Deuills bait, because the Deuill, by Gods iust permissiō,Esca di…bo…. conueies himselfe into this humour, and worketh strange conceits. When the euill Spirit came vponupon Saul, it so tempted him, that he would hauehave slaine him that was next vntounto him: how so? surely, because God in iustice withdrew his spirit of gouernment from him, and suffered Satan, to enter into the humour of choler, or melancholie, or both, and by this meanes caused him to offer violence to Dauid.

Now the effects thereof in particular, are of two sorts. The first effect, is in the braine and head. For this humour being corrupted, it sends vp noysome spirits, and filleth the instrument of reason (as it were) with a myst, and makes it vnfit to vse reason. Hence followes the first effect, strange imaginations, conceits▪ and opinions, framed in the minde: which are the first worke of this humor, not properly: but because it corrupteth the instrument, and the instrument beeing corrupted, the facultie cannot bring forth good, but corrupt actions.

For example. That which they call the beast… like Melancholie is, when a man thinkes himselfe to be a beast of this or that kind, and carries himselfe accordingly. Of this sort, are those, that thinke themselues to be aforeign.wolues, and practise wolvish behauiour. Thus we read, Dan. 4. 30. that Nebuchad-nezzar liued, behaued himselfe, and fed as a beast. Some say, that he loss his soule, and had the soule of a beast. But they er…e. For there is no such transportation of soules into bodies, either of men, or beasts. Others thinke, that Nebuchadnezzar was smitten in the brain with this disease, and in a beastly imagination carried himselfe as a beast. And this interpretation is not against the text: for in the 31. verse of that chapter it is said, that his minde came to him againe: and therefore in the disease, his vnderstanding, & the right vse of his reason was lost. And the like is true in historie, by diuers examples, though it were not true in Nebuchadnezzar.

Againe, take another example, that is common and ordinarie. Let a Melancholike person vponupon the sudden, see some fearefull thing, the strength of his imagination presently fasteneth the thing vponupon himselfe. As if he see or heare that a man is hanged, or possessed with a Deuill, it presently comes to his minde, that he must be hanged, that he is or shall be possessed. Likewise vponupon relation of fearefull things, presently his phantasi: workes, and he imagineth, that the thing is alreadie, or shall befall him. And this imagination, when it enters once & takes place, it brings forth horrible and fearefull effects.

The second effect or worke of Melancholie, is vponupon the heart. When the mind hath conceiued and framed fearefull things, there is a concord and consent between heart & affection, & then comes affection, and is answerable to imagination. Hence doe proceede exceeding horrors, feares, and despaires, and yet the Cōscience for all this vntouched, and not troubled or disquieted.

Thirdly, it may be demanded, whether there be any difference betweene the trouble of Cō science and Melancholie? for many hold, that they are all one. Ans. They are not all one, but differ much. Affliction of Conscience is one thing, trouble by Melancholie is another: and they are plainly distinguished thus. First, when the Conscience is troubled, the affliction it selfe is in the Conscience, and so in the whole man. But in Melancholie, the imagination is disturbed, & not the Conscience. Secondly, the Conscience afflicted, hath a true and certen cause, wherby it is troubled, namely, the sight of sinne: but in Melancholie, the imagination conceiueth a thing to be so, which is not so: for it makes a man to feare and despaire, vponupon supposed and fained causes. Thirdly, the man afflicted in Conscience, hath courage in many things: but the Melancholike mā feares eueryevery man, eueryevery creature, yea himselfe, and hath no courage: when there is no cause of feare, he feares. Fourthly, imaginations in the braine caused by Melancholie, may be cured, taken away, and cut off by meanes of Physicke: but the distresse of Conscience, cannot be cured by any thing in the world but one, and that is the blood of Christ, and the assurance of Gods fauour.

Fourthly, the way to cure Melancholy is this. First the person troubled must be brought to this; that he will content himselfe, to be aduertised and ruled, not by his owne, but by the iudgement of others, touching his owne estate: and by this shall be reape much quiet and contentation.

Secondly search & triall must be made, whether he hath in him any beginnings of faith and repentance or no. If he want knowledge of his estate, then meanes must be vsed, to bring him to some sight and sorrow for his sinnes, that his melancholy sorrow, may be turned into a godly sorrow. If he want faith and true repentance, some good beginnings thereof must be wrought in his heart.

Thirdly, when he is brought to faith in Gods merciemercy, and an honest purpose not to sinne any more; then▪ certaine mercifull promises of God, are to be laid before his eies: and he must be exhorr…d, to rest vponupon these promises, and at no time to admit any imagination or thought, that may crosse the said promises. Now the promises are these and such like: Psal. 34. 9. No good thing shall be wanting to them that feare God. Psal. 91. 10 No euill shall come neere the godly man. 2. Chron. 15. The Lord is with you, while you are with him, and if you seeke him, he will be found of you. Iam. 4. 8. Drawe nere to God, and he will draw neere to you. And the best meanes to cause any man thus diseased, to be at peace with himselfe, is to hold, beleeue, & know the truth of these promises, and not to suffer any bythought to enter into his heart, that may crosse them.

Moreouer, though the former promises may stay the minde, yet will they not take away the humour, except further helpe be vsed. Therefore the fourth and last helpe, is the arte of Physicke, which serues to correct and abate the humour, because it is a meanes by the blessing of God, to restore the health, and to cure the distemper of the bodie. And thus much touching the trouble of minde, caused by Melancholy.

The second meanes whereby the bodie annoies the minde is, when it occasions trouble to the minde, by strange alterations incident to the bodie. When a man beginnes to enter into a Phrensie, if the braine admit neuer so little alteration, presently the minde is troubled. Thus by the trembling of the heart, many fearefull imaginations are caused, when a man knowes not the cause. The same is procured by the swelling of the splene, by the rising of the entralls, by strange convulsions, and such like.

The remedie hereof is this. First it is still to be considered, whether the partie thus troubled hath true faith and repentance or no. If he hath, it is so much the better. If▪ he hath not, the first dutie is to vse all meanes, to stir vp in him some godly sorrow for his sinnes.

Secondly, this beeing done, meanes must be vsed to take away the opinion conceiued, and to giuegive information of the alteration of the bodie, and of the true cause thereof. This beeing knowne, the griefe or feare conceiued, will easily be staid. For take away the false opinion, and informe iudgement, and the whole man will be the better.

Thirdly, the opinion beeing altered and reformed, it may be the alteration in the bodie will remaine: the partie therefore in that case must be taught, that it is a correction of God, and that God doth not barely suffer the correction to be inflicted, but is the very author of it: and therefore the partie is to be well pleased, and to reioice in that will of God. For eueryevery present estate, whether it be good or badde, is the best state for vsus, because it comes by the wil of God.

And thus much touching the distinct kindes of distresses of minde. I adde this one thing further, that if we make examination of the estate of such persons, as are troubled with any of these fiue temptations, we shall not vsually find them single, but mixed together, especially Melancholy, with some other temptations.

And so much of the first Sort of Questions, concerning Man simply considered in himselfe.

FINIS.

End of the text · William Perkins, Cases of Conscience Part 1 (1604)

Cases of Conscience Part 1, Question 3

p. 76III. Question.

III. Question.