The whole treatise of the cases of conscience distinguished into three bookes: the first whereof is revised and corrected in sundrie places, and the other two annexed. Taught and deliuered by M. W. Perkins in his holy-day lectures, carefully examined by his owne briefes, and now published together for the common good, by T. Pickering Bachelour of Diuinitie. Whereunto is adioyned a twofold table: one of the heads and number of the questions propounded and resolued; another of the principall texts of Scripture vvhich are either explaned, or vindicated from corrupt interpretation.

CHAP. VII.

Of the third maine Question, touching di∣stresse of minde; and generally of all distresses, and their re∣medies.

III. Question. How a man beeing in di∣stresse of minde, may be com∣forted and releeued?

Ans. Omitting all circumstances (consi∣dering that much might be spoken touching this Question) I will onely set downe that which I take to be most materiall to the doubt in hand.

Sect. 1.

DIstresse of minde (which Salomon calls a * 1.1 broken or troubled spirit) is, when a man 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 suspence and doubt, of his owne

saluation, and in feare that he shall be con∣demned. The greater distresse is Despaire, when a man is without all hope of saluati∣on, in his owne sense and apprehension. I call Despaire a greater distresse, because it is not a distinct kind of trouble of minde, (as some doe thinke,) but the highest degree, in euery kind of distresse. For euery 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 temp∣tation, * 1.2 either begunne or continued. For these two doe so necessarily follow, and so inseparably accompanie each the other, that no distresse, of what kinde soeuer, can be se∣uered from temptation. And therefore ac∣cording 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 two∣fold: 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 & deepest distresse of conscience. The second is, the Triall of the Crosse, that is, of outward affli∣ction, whereby God maketh proofe of the

faith of his children; and not onely that, but of their hope, patience, and affiance in his mercie for their deliuerance.

Temptations of seducement be such, as wherin men are entised, to fall from God and Christ, to any kinde of euill. And these are of three kinds. The first is, immediatly from the Deuill; and it is called the temptation of Blasphemies, or the Blasphemous temptation. The second is, from a mans owne sinnes, origi∣nall and actuall; and this also hath sundrie branches, as we shal see afterward. The third proceedes from Imagination corrupted and depraued. Now answerable to these seuerall kinds of Temptations, are the seuerall kinds of Distresses. And as all temptations may be reduced to those fiue, which haue beene be∣fore named; so may all distresses be reduced to fiue heads, arising of the former tempta∣tions.

Sect. 2.

Before I come to handle them in particu∣lar; * 1.3 we are to consider in the first place, what is the best and most sure Generall Remedie, which may serue for all these, or any other kind of temptation, that is incident to man: and by this, the curing of any particular di∣stresse, will be more easie and 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 distres∣sed conscience, but only the blood of Christ. And that this is the soueraigne remedie of all other, no man doubteth. The maine diffi∣cultie is, touching the manner of procee∣ding, in the application of the promise. Here∣in therefore, three things must be perfor∣med.

First of all, the partie must disclose the cause of the particular distresse, that the re∣medie 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 re∣medie be applied. Yet by the way, this care must be had, that the thing to be reuealed, be not hurtfull 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 in∣tangle himselfe in the same danger.

Secondly, if the cause may be knowne, (for sometime it is hid from the partie di∣stressed) then 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 misapplied, and consequently abu∣sed. His fitnesse for comfort, may be found out, by searching whether he be humbled for his sinnes, or not: for men 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 vnto God, and in earnest praier for the pardon thereof, with an heartie desire of amendment of life. But if on the otherside, the partie be vnhum∣bled, then the first and principall care must be, to worke in him some beginning of hu∣miliation. This may be done in a friendly, and Christian talke and conference, where∣by he must first be brought to see, and well to consider his owne 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 sorrow must be altered, by beeing turned, and changed into sorrow according to God. If a man be in some danger of his life, by bleeding at the nose; experience tea∣cheth, the counsell of the Physitian is, to o∣pen a vaine, and let the partie blood in the arme, that the course thereof may be turned an other 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 onely in consideration of the punishment, due vnto them for 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 onely, 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 a sin∣ner; 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 Sur∣geons are woont to doe with a tumour, or swelling in the bodie, whose manner is, first to applie drawing and 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 redu∣ced 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 of∣fences. 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 minde of him, that hath confessed his sinnes, and is truly humbled for thē: and it is a point of the greatest mo∣ment 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 pro∣mise of life. And there be two waies of do∣ing this: the one false, and the other true.

Sect. 3.

Some thinke, that men may be brought * 1.4 within the Couenant, by the doctrine of V∣niuersall grace and redemption. But this way of perswading a mā that he hath title in the Couenant of grace, is both false, and vn∣fit. False it is, because all the promises of the Gospel, are limited with the condition of Faith, and Repentance, not beeing vniuersall to all, but made onely to such persons, as re∣pent and beleeue: therefore they are indefi∣nite in regard of whole mankind, and to be∣leeuers onely they are vniuersall.

It is obiected, that God would haue all men to be saued. Ans. The Apostle is the best expounder of himselfe, and he saith in the * 1.5 Acts to the same effect, The time of this igno∣rance God regarded not, but NOW he admonish∣eth all men euery where to repent. In which * 1.6 words, 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 so must he be vnderstood in the place to Timo∣thie, God would haue all men to be saued, that is, now in this last age of the world. And thus

the same Apostle, 2. Cor. 6. expoundes a cer∣taine prophecie of Isay, concerning the ac∣ceptable time of grace. Now, saith he, is the acceptable time: behold, [Now] is the day of sal∣uation, * 1.7 meanig the time of the new Testa∣ment. And Coloss. 1. 26. The mysterie hid from the beginning, is now made manifest to the Saints. And, Rom. 16. 26. The revelation of the secret mysterie is now opened. All which, and many other places about the same matter, hauing this circumstance of time [Now,] must needes 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 for∣mer words: I would that praiers be made for all men, not for euery particular man: (for there be some that sinne vnto death, for whome * 1.8 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, reconciling the World vnto himselfe: therfore the promise in Christ, belongs to the whole World, and conse∣quently to euery one. Ans. The saine Apo∣stle shall againe answer for himselfe, Rom. 11. 15. The casting away of the Iewes, is there∣conciling of the world, that is, of the Gentiles in the last age of the world: for so he said be∣fore more plainely, The falling away of the

Iew, is the riches of the world, and the diminishing of them, the riches of the Gentiles. And so must that place to the Corinthes be vnderstood, namely, not of all and euery man, that liued in all ages and times; but of them that were (by the dispensation of the Gospell) to be called out of all kingdomes, and nations, af∣ter the death and ascension of Christ.

Thus then the promise of saluation, is not vniuersall, without exception, or restraint: & therfore application made by the vniuersa∣litie 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: ther∣fore Christ died for thee. The partie distressed will grant all, and say, Christ indeede died for him, if he would haue receiued Christ, but he by his sinnes hath cut himselfe off from his owne Sauiour, and hath forsaken him, so as the benefit of his death will doe him no good.

Sect. 4.

The right way of ministring Comfort to a party distressed followeth. In the handling * 1.9 whereof, first, I will lay down the Grounds, wherby 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 bad to

all graces, or to all degrees and measures of grace; but onely such, as a troubled Con∣science may feele and reach vnto. For those that be the true children of God, and haue 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, Repen∣tance, and the true Loue 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 Ground of grace is this: A desire to repent, and beleeue, in a touched heart and con∣science, 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 haue grace, God accepteth the will for the deede. If there bee a willing minde (saith the Apostle) it is accepted not according to that a man hath * 1.10 not, but according to that he hath. Againe, God hath annexed a promise of blessednes, and life euerlasting to the true and vnfained de∣sire of grace. Whence it is, that they are in Scripture pronounced blessed, which hunger and thirst after righteousnes. And who are they * 1.11 but such, as feele themselues to want all righteousnes, and doe truly and earnestly de∣sire it in their hearts. For hunger and thirst

argues both a want of something, and a fee∣ling of the wāt. And to this purpose the holy Ghost saith, To him that is a thirst will I giue to drinke of the water of life freely. Now this * 1.12 thirstie soule, is that man, which feeles him∣selfe destitute of all grace, and Gods fauour in Christ, and withall doth thirst after the blood of Christ, and desires to be made par∣taker thereof. God is wont mercifully to ac∣cept of the desire of any good thing, when a man is in necessitie, and stands in want ther∣of. The Lord (saies Dauid) heares the desire of * 1.13 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.

It will be said, that the desire of good * 1.14 things is naturall: and therfore 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 ho∣nour, of happinesse, and such like: and all these nature can desire. Others be aboue na∣ture, as the desire of remission of sinnes, re∣conciliation, and sanctification: and they which seriously desire these, haue a promise of blessednes & life euerlasting. And hence it followes, that desire of mercie, in the want of mercie, is mercie it selfe; and desire of grace, in the want of grace, is grace it selfe.

A second Ground is this. A godly sorrow

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, cal∣ling * 1.15 it sorrow that causeth repentance not to be repented of. This sorrow may be discerned in this sort: The heart of him in whome it is, is so affected, that though there were no con∣science, nor deuill to accuse, no hell for con∣demnation; yet it would be grieued in it selfe, because God by sinne is displeased, and offended.

If it be alleadged, that euery 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 re∣ceiued some portion of godly sorrow. For it is not nature, that makes vs 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 turn vnto God, (though as yet no outward conuersion appeare,) is a good beginning of true conuersion, and repentance. I thought (saith Dauid) I will confesse against my selfe my wickednes vnto the * 1.16 Lord, and thou forgauest the punishment of my sinne. And to this is added (Selah,) which is not onely a musicall note, but, as some

thinke, a note of obseruation, to mooue vs to marke the things that are set downe, as bee∣ing of speciall weight and moment. And surely this is a matter of great consequence; that vpon the very vnfained purpose of con∣fession of sinne, God should giue a pardon thereof. Take a further 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 haue warrant for their opinion••) but rather for him that is the Child of God, and afterward fals away. Now this man beeing brought by some outward crosses and afflictions, to see his owne miserie, purposeth with himselfe, to returne to his father againe, and to hum∣ble himselfe, and confesse his iniquitie: and vpō this very purpose, whē he had said, I will goe to my father, and say vnto him, father, I haue * 1.17 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, who beeing re∣prooued by the Prophet Nathan, for his * 1.18 sinnes of adulterie and murther, presently made confession of them, and at the ve∣ry same time, receiued by the prophet, sentence of absolution, euen from the Lord him••elfe, wherein he could not erre.

The fourth Ground. To loue any man be∣cause he is a Christian, and a child of God, is a

sensible and certaine note of a man that is par∣taker of the true loue of God in Christ. Hereby (saith S. Iohn) we knowe that we are translated * 1.19 from death to life, because we loue the brethren. Loue here is not a cause but onely a signe of gods loue to vs. And our sauiour Christ saith, He that receiueth a Prophet in the name of a * 1.20 Prophet, shall receiue a Prophets reward.

Nowe that we be not deceiued in these grounds; it must be remembred, that these beginnings of grace (be they neuer so weak) must not be ••littering and fleeting, but constant and setled, not stopped or staied in the way, but such as daily growe and in∣crease: and then they are indeed accepted of God. And he that can finde these begin∣nings, or any of them truly in himselfe, he may assure himselfe thereby that he is the child of God.

Sect. 5.

Hauing thus laid downe the Groundes of * 1.21 comfort: 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 haue in him as yet, a∣ny of the forenamed groūds of grace or not. This triall may be made by him that is the

comforter, in the moouing of certaine Que∣stions to the said person. And first, let him aske whether he beleeue and repent? The distressed partie answers no, he cannot re∣pent nor beleeue. Then he must further aske, whether he desire to beleeue and repent? to this he will answer, he doth 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 fitte of tentation; he will say resolutely, he is sure to be damned. Aske him in this fitte, of his loue to God, he will giue answer, he hath none at all: but aske him further, whether he loue a man because he is a Christian, and a child of God, then will he say he doth in∣deed. 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, and 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; & the conclusion is the applying of the pro∣mise, on this manner: He that hath an vnfai∣nod desire to repent and beleeue, hath remission of * 1.22

sinnes, and life euerlasting: But thou hast an ear∣nest * 1.23 desire to repent and beleeue in Christ. There∣fore * 1.24 remission of sins and life euerlasting is thine.

And here remember, that it is most con∣uenient, this Application be made by the Minister of the Gospell, who in it, must vse his ministeriall authority 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 wa∣ter agree. For though men haue signes of grace and mercie in them, yet will they not acknowledge it, by reason of the extremitie of their distresse. In this manner, vpon any of the former grounds, may the troubled and perplexed soule be assured, that mercie be∣longs to it. And this I take to be, the onely generall and right way, of comforting a di∣stressed conscience.

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

I. One is, that the comfort which is mini∣stred, be alaied 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 grie∣uous punishmēts, due vnto him for the same. The reason is because there is much guile in the hart of man; in so much, as oftentimes it falleth out, that men not throughly hum∣bled, beeing comforted either too soone, or

too much, doe afterward become the worst of all. In this respect, not vnlike to the yron, which beeing cast into the fire vehemently hot, and cooled againe, is much more hard, then it would haue bin, if the heate had bin moderate. And hence it is, that in the mini∣string of comfort, we must somewhat keepe them downe, and bring them on by litle and litle to repentance. The sweetenesse of com∣fort is the greater, if it be delaied with some ••artnesse of the Law.

II. An other rule is this: If the distressed partie, be much possessed with griefe, of himselfe, he must not be left alone, but alwaies attended with good companie. For it is an vsuall practise of the Deuill, to take the vantage of the place and time, when a man is solitarie and depri∣ued of that helpe, which otherwise he might haue in societie with others. Thus he temp∣ted Eue, when shee was apart from her hus∣band. And in this regard, Salomon pronoun∣ces a woe to him that is alone. But herein doth * 1.25 his malice most appeare, in that he is alway readiest, when a man is in great distresse, and withall solitarie, then vpon the sudden to tempt him to despaire, and to the making a∣way of himselfe.

III. Thirdly, the partie in distresse must be taught, not to rest vpon his owne iudgement, but alwaies to submit himselfe, and be content to be aduised by others that are men of wisdome, iudge∣ment, and discretion. A thing to be obserued

the rather, because the very neglect thereof, hath caused sundrie persons, to remaine vn∣comforted for many yeares.

IV. Fourthly, the partie distressed, must ne∣uer heare tell of any fearefull accidents, or of any that haue bin in like, or worse case then himselfe is. For vpon the very report, the distressed conscience will fasten the accident vpon it selfe, and thereby commonly will be drawne to deeper griefe or despaire. The mind affli∣cted is prone to imagine searefull things, and sometime, the very bare naming of the De∣uill, will strike terrour and feare into it.

V. Fiftly, the partie that is to comfort, must beare with all the wants of the distres∣sed; as with their frowardnes, peeuishnes, rashnes, and with their distempered and dis∣ordered affections and actions: yea he must put vpon him (as it were) their persons, bee∣ing affected with their miserie, and touched with compassion of 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 la∣bour and paines taking, there follow small comfort and ease, to the partie distressed. For men wil often bewray their stiffenes in temptation, and vsually it is long be∣fore 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, euen to the last and vtmost, be∣fore he opens the heart to receiue comfort. The Church in the Canticles seekes for her beloued; but before shee can finde him, shee goes about in the citie, through the streetes, and by open places, passing by the Watch∣men themselues, and after shee hath vsed all meanes without helpe or hope, at length, and not before, shee findes her beloued, him in whom'•• her soule delighteth. * 1.26

Thus much for the generall Remedie of all Distresses: now I come to the particular Distresses themselues.

Notes

• * 1.1

  Distresse of minde in ge∣nerall. Prov. 18. 14.
• * 1.2

  In speciall.
• * 1.3

  The Generall Remedie of all Distresses.
• * 1.4

  The false way of ministring comfort.
• * 1.5

  〈◊〉〈◊〉. Tim. 2. 4.
• * 1.6

  Act. 17. 30.
• * 1.7

  Esa. 49. 8.
• * 1.8

  1. Ioh. 5. 16.
• * 1.9

  The Grounds of Comfort.
• * 1.10

  2. Cor. 8. 11.
• * 1.11

  Math. 5. 6.
• * 1.12

  Reuel. 21. 6.
• * 1.13

  Psal. 10. 17.
• * 1.14

  Psal. 145. 19.
• * 1.15

  2. Cor. 7. 9.
• * 1.16

  Psal. 32. 5.
• * 1.17

  Luk. 15. 17. 18.
• * 1.18

  2. Sam. 12. 13.
• * 1.19

  1. Iohn. 3. 14.
• * 1.20

  Matt. 10. 41.
• * 1.21

  The true way of bringing a man within the Cove∣nant.
• * 1.22

  Maior.
• * 1.23

  Minor.
• * 1.24

  Conclusio.
• * 1.25

  Eccles. 〈◊〉〈◊〉. 10.
• * 1.26

  Cant. 3. 4.