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CHAP. XXXIV. Questions, and Cases of Conscience about Comforting afflicted Consciences.

Quest. HOw may we comfort afflicted consciences that are wounded, and dejected with the sence of sin, and of Gods wrath, and want of grace?

Answ. Set before them, and apply to them these eight grounds of consolation.

1. The boundlesness, and freeness of Gods pardoning, reconciling, accepting, and healing [ I] mercies to sinners, infinitely exceeding all their sins, and unworthiness both in multitude, and magnitude, in all dimentions, and duration, Psal. 103.11, 12, 17. there∣fore to doubt, or despaire, is to forsake our own mercies, and so to sin against mercy, which is one of the highest, and most confounding aggravations of sin. Set also before them the bowels of Gods compassions, which are most tender, and fail not, Lam. 3.22. The riches of Gods free grace, which can neither be exhausted, nor diminished: and the freeness, unchangableness, and everlastingness of his love to poore sinners which deserved nothing but wrath, and judgement, Hos. 14.4. Jer. 31.3.

2. The infiniteness of Christs merits, of his death, passion, and obedience which is sufficient to satisfie Gods justice, to pacifie his wrath, and fulfill his Law [ II] perfectly: more able to save us, then our sins are to condemn us: His sufferings being the obedience of a God, as well as of a man, Acts 20.28. Set before them also the plenteousness of redemption that is in Christ, that he can and will deli∣ver them from all their sins: the prevalency of his intercession to make appli∣cation of his redemption, and the benefits thereof to sinners on earth, where∣by he is able to save to the uttermost all that come to God by him, Heb. 7.29.

3. The free, gracious, and general tender of Christ, and of pardon, peace, grace, joy, and glory with him, to all, and every one that will receive him, without [ III] respect of persons, as Joh. 3.16. Mar. 16.15, 16. 2 Cor. 5.19, 20. and Christ sends his Ministers, as Ambassadours, to beseech men to be reconciled to him. For as Moses lifted up the Serpent in the wilderness; so is Christ lifted up upon the pole Page  342 of the Gospel, that whosoever believes in him should not perish: therefore we must take heed of rejecting these tenders of grace and mercy.

4. Set before them Christs gracious invitation of all to come to him that feele [ IV] any want of him, or have any desire to him, Matth. 11.28. Isa. 65.1. Set also before them Christs promise of reception, and of not rejecting any that come to him, Joh. 6.37. and his complaint that men will not come to him, Joh. 5.40.

[ V] 5. Set before them the experiences, or examples of Gods mercy manifested, and of Christs merits applyed to the greatest of sinners, as to Manasseh, 2 Chro. 33.2, 3, 11, 12, 13. with 2 Kin. 24.4. To Paul 1 Tim. 1.13, 14, 15. To Mary Magdalen, Mar. 16.9. To the woman who had been a notorious sinner, Luke 7.37, 38, 48. To some of the Corinthians, 1 Cor. 6.9, 10, 11.

[ VI] 6. Set before them that some of Gods dear servants have drunk deep of the cup of soul-troubles, and of the wine of astonishment, in inward anguish, and hor∣rour, and gone down in their apprehensions, even to the gates of hell, when yet God raised up, and filled them with joy, as we see in Job, chap. 13.24, 26. and 7.14, 15, 20. and 30.28. with chap. 42.4, 12. In Heman Psal. 88.3, 6, 7, 14, 15, 16, 17. In David, Psal. 143.4. and 42.11. & 119.25. and 38.2, 3, 4, 6, 8. In Christ him∣self, Math. 26.38. Luke 22.44. In Mr. Peacock, Mr. Glover. Mis. Katherine Bretergh. See these in my book of Examples.

[ VII] 7. Set before them, and apply to them Gods promises of healing, quick∣ning, in•ightning▪ and of returns of peace, and joy to such.

1. Gods promises of healing wounded spirits, and broken hearts, Deut. 32.39. Ps•l. 1•7.•. Job 5.18. Luke 4.18. Isa. 57.19. 1 Pet. 2.24. with Hos. 6.1.

2. Gods promises of quickning made to dead souls buried in the grave of deser∣tion, to revive, and raise them up, Deut. 32.39. 1 Sam. 2.6, 7. Ezek 37.11, 12, 13, 14. Gods promises of giving his Spirit to be a Comforter, Joh. 6.36. For which end he dwells in broken hearts, Isa. 57.15. This was the confidence of Gods peo∣ple, Hos. 6.1.2. and of David, Psal. 71.20.

3. Gods promises of inlightning made to such as walk in darknesse, and that

• 1. Of causing his face to shine upon them, after he had hid it from them, Isa. 54.8.
• 2. Of making Christ, the Sun of righteousnesse to arise with healing under his wings, Mal. 4.2. Isa. 50.10. Mich. 7.8.

4. Gods promises of returns with peace, and joy, Isa. 54.7. 1 Sam. 12.22. Lam. 3.31, 32. Psal. 94.19. God is an everlasting Father, Isa. 9.6. So David assures himself, Psal. 31.22. See more such promises, Mich. 7.19. Joh. 14.18. and 16.22. Isa. 57.16.19. Phil. 4.7. Iob 34.29. Psal. 85.8. and 38.5, 11, 12. and 97.11. and 126.5. Matth. 5.4. Joh. 16.20, 22. Acts 2.28.

[ VIII] 8. Set before them, and apply to them two things.

1. That grace may be hid for a time in the heart like sparks of fire in the ashes: there is a difference between the being of a thing in it self, and the disco∣very thereof to us: As many things seem to be which are not, so somethings are, which seem not: and that

1. Because the seed of God remains in them, 1 Joh. 3.9. Grace may be to seek sometimes when we have occasion to use it, but it can never be lost.

2. The gifts, and calling of God are without repentance, Rom. 11.29. God doth not give them, and take them away againe from his ser∣vants.

3. The perpetuity of grace is founded upon the immutability of God, and his free love, and good will, so that as he is ever the same in his affection to them, Page  343 so he will continue them to be ever in the same relation to him, Heb. 13.8. John 13.1.

4. Both they, and the grace of God in them are kept by the power of God to salvation, 1 Pet. 1.5. none is able to pluck grace out of them, no more then to pluck them out of Gods hand, Joh. 10.28, 29.

5. The golden chain of salvation cannot be broken, and all the links in it are inseparable, Rom. 8.30.

Perswade such poor souls that grace hath its seasons of hiding it self, and of ap∣pearing, as the Sun hath his time of setting, and rising, and to conclude the non-existence of grace from the not appearing of it, is all one as to say, the Sun will ne∣ver rise because its set.

Perswade them to deferre passing sentence upon themselves, till they be in a calme estate, and capacity of making a right judgement of them∣selves.

Whilest their spirits are in a perplexed estate perswade them to hearken to the counsel of Christian friends, who, at such a time, can better judge of them then they of themselves.

2. That desire of grace is grace, and that,

1. Because true desires have the nature, and truth of grace in them, though in a small measure: as there is true fire in a spark: true water in a drop; the least of any thing partakes of the nature of the whole.

2. Desires are the seeds and beginnings of grace in the soul, out of which grace grows to its full measure, and stature; as corn sowen in the earth; So desires are grace in the seed: Habits are grace in the blade: Acts are grace in the ear; and perfect works are full corn in the eare.

3. Good desires are accepted and rewarded by God, as well as deeds: yea, for deeds when power to actuate them is wanting, 2 Cor. 8.12. God estimates his people rather according to their affections then actions; as 1 King. 8.18. with 2 Sam. 11.7. so in Abraham, Gen. 22.1•, 16. and the poor widow, Mar. 12.42, &c. therefore Gods servants have pleaded their wills, and desires before God ra∣ther then their deeds: as Nehemiah, chap. 1.11. David, Psal. 38.9. and Paul, Rom. 7.16. to 21.

4. Good desires are the work of God in us as well as deeds, Phil. 2.1•. and he will perfect them in us, Phil. 1.6. God doth not his work by the halves, 1 Sam. 3.12. Psal. 138.8. Christ is the authour of our Faith in desires after it, Heb. 12.2. they are the smoke of the flax which Christ will not quench, Matth. 12.20.

5. God hath made many promises to desires. 1. Of acceptation, 2 Cor. 8.12. 2. Of supply and satisfaction, Psal. 145.19. God stirs up desires for this end, that he may satisfie them. 3. Of blessednesse, Mat. 5.6. 4. Of water of life, and of the spirit▪ John 7.37, 39. 5. Of spiritual wine, and milk, Isa. 55.1, 2. Luke 1.53.

Object. But how shall we know that our desires are true, and such to whom these promises do belong.

Answ. First, by the root: For true desires of Christ and grace do spring, [ I] and grow,

1. From an heart humbled before God in the sight of its sinne and misery, of its own vilenesse and unworthiness. Hence, Psal. 10.17.

2. From a soul sensible of its spiritual necessities, as of Christ, grace, the things that accompany salvation, pardon of sin, power over it, &c.

3. From a minde enlightned to see, as the want, so the worth and necessity of these things.

Secondly, by the fruits, or effects. True desires put forth serious, and sutable [ II] endeavours in the use of means to obtain the things desired: So Ps. 27.4. they will watch daily at wisdoms gates, Prov. 8.34.

Page  344 [ III] Thirdly, by the properties of them, which are foure.

1. They are sincere, and that

• 1. For ground, when they are carried out after Christ, and spiritual things as well for their sakes as for our own.
• 2. For ends, when desires have spiritual aims, as the mark they shoot at, viz. to make us humble, obedient, serviceable, conformable to Christ, and acceptable to God through Christ.

2. They are stirring, vigorous, and vehement for temper, and measure: there∣fore called, hungring, and thirsting: So, Psal. 42.1. and they must needs be so, because they proceed from the bottome of the heart, and from the whole soul, Isa. 26.18. such shall finde God, Jer. 29, 13. now the strength of holy desires appears,

• 1. In preferring spirituals before temporals, Christ, and Grace before Riches, Honours, &c. in being willing to part with any thing to get Christ. To sell all to buy him, Luke 18.18, 22, 23.
• 2. In exceeding all other desires in us in heat, and height: and in swallowing up all desires after earthly things.

3. True desires are seasonable for time, whilest the things desired may be obtained: they will seek God early. Indeed true desires are never too late, yet late desires are seldome true; as we see in Esau, and the five foolish Virgins, Matth. 25.1, &c▪

4. They are constant for duration, not by fits and starts when stirred, upon some special Emergencies, or occasions: they are restlesse till they are satisfied, Psal. 119.20. and 143.6.

In the next place.

[ I] First, Caution them against four evils, to take heed.

1. That the do not dishonour God in the time of their desertions by un∣worthy thoughts of him, or hard speeches against him: by murmuring at him, or quarreling with his dispensations: This was the Psalmists fault, Psal. 77.2, 7, 8. but he checks himself for it, ver. 10. the contrary was Jobs commenda∣tion, Job 1.22. with 2.10.

2. That they do not destroy their own souls, either

• 1. By denying what God hath done for them in the beginnings of grace, saying that they are reprobates, &c. whereby they beare false wit∣nesse.
  • 1. Against themselves, which is unnatural.
  • 2. Against the grace of God, and against the God of grace, which is most ungrateful.
• 2. By refusing what God would give to them, viz. grace, mercy, peace, and joy: wilful refusal whereof is wilful murder.

3. That they do not gratifie Satan who is a liar, and the Father of lies: A Murtherer of souls from the beginning: An accuser of the brethren, Job 1.9. and an accuser of God to us as if he were an hard Master, Gen. 3.4. Now men gratifie Satan.

• 1. By entertaining parley with him▪ as Eve did. He will certainly prove too hard for us.
• 2. By hearkening to his suggestions, as these, or the like.
  • 1. To cast off Ordinances, to neglect duties publick, or private, as if they were needlesse, or to no purpose: Hereby he seeks to starve our souls.
  • 2. To harbour jealovsies, and evil surmises of God, or dishonour∣able thoughts of him: as if he were not mercifull, faith∣full, &c.
  • 3. To cast away their confidence, and lay hope aside, and to give over Page  345 seeking, or waiting on God any longer, and to throw themselves into the gulph of despaire.
  • 4. To make wrong judgement of themselves and their condition, as if they were out of the state of grace, out of Christ, &c. because for the present they cannot discern it: Or that they are not the Lords, be∣cause they are so deeply distressed as none of his ever were.
  • 5. To follow Satans prescripts for deliverance out of their soul-troubles, which is to lay aside all thoughts, or cares about their souls: to go to merry company, give themselves to pleasures, &c.

4. That they do not satisfie their disquieted hearts: and that,

• 1. By taking offence at Gods dealing with them, or to be angry with God, or sullen.
• 2. By giving way to sad perplexed thoughts, which gives Satan mighty ad∣vantage against them.
• 3. By venting, or justifying the distempers of their hearts, as Jonas, chap. 4.9.
• 4. By putting away comfort from them in a froward, peevish humour when its tendered to them, lest God answer them accordingly, Psal. 18.26.

Secondly, direct them to have special respect to three graces to nourish them: [ II] which are,

1. Repentance for their sins, those especially which cause this trouble: for which labour for a deep and unfeigned sorrow, till when they are not fit for comfort.

2. Faith, which they must labour to strengthen by all means: as to trust in God: His mercies and promises: In Christ, his merits and mediation: these are strong refuges, Psal. 42.5. Job 13.15. Psalme 56.3. Rom. 1.17. 1 John 5.4.

3. Patience, which they must continually exercise in bearing Gods hand, submitting to his will, waiting his leasure, &c.

Thirdly, take a right course for healing their distempers, and troubles of soul, [ III] and that

1. By searching the sore to the bottome to finde our the core, and cause thereof, as Chirurgions do, by drawing the troubles of their heart to an head, as their sorrow for sinne in general, or for some one sinne in spe∣cial, &c.

2. By turning the stream of their passions into another channel, as Phy∣sicians turn the course of blood in the nose by opening a veine: So turne their feare of wrath, and hell into the channel of holy feare of God, and his goodnesse, and their grief for penal evils, inward, or outward, into the channel of godly sorrow for sin.

Fourthly, bear with their infirmities, as ignorance, frowardnesse, &c. Become all things to them for their refreshment, and recovery, as Paul, 1 Cor. 9.20. [ IV] shew love to them with pity: and patience to bear all, and hope all: speak to them as sympathizing with them in their troubles, and sorrows: make it out to them that your words come more from your bowells then your braines.

Mr. Reyners Rules for the government of the Tongue.

Quest. How may a man that is in distresse of minde be comforted and relieved?

Answ. The most sure general remedy is to apply the promise of life everlast∣ing in and by the blood of Christ.

Quest. But what must be our 〈◊〉 of proceeding in the application of this promise?

Page  346Answ. Therein three rules are to be observed.

1. The party must disclose (if he know it) the cause of his particular distress, that the remedy may the better be applied: and indeed the very opening of the cause is a great ease to the minde.

2. If the cause can, and may be made known, then you must see whether the party be fit to receive comfort: and that is, if he be humbled for his sinnes, pray for pardon, and desires amendment: without this the word of comfort will be misapplied to him.

Quest. But what if we do not finde him humbled?

Answ. Your first and principal care must be to work in him some degree of humiliation: for which end you must labour to convince him of sinne, and then shew him the necessity of grief for it, at least, for some of his principal sins; and herein two things must be remembred.

1. That their worldly sorrow must be turned into a godly sorrow: as when one bleeds at nose, they open a veine to turn the course of it: so when men are troubled with worldly sorrow, shew them that they must grieve, not for worldly respects, nor meerly for fear of punishment, but principally for the disho∣nour that redounds to God by their sinnes.

2. Take care that this sorrow be not a confused sorrow, because he is a sinner as other men are; but a distinct sorrow for this, or that particular sinne: and then he that is grieved for one sin truly, and unfeignedly, will proportionably be grieved for all the sins that he knows to be in himself.

3. Minister and apply comfort to him that thus confesseth his sinnes, and is truly humbled for them.

Quest. How must this comfort be administred?

Answ. It may be done by bringing the party within the compasse of the promise of life: and there be two wayes of doing this: the one false, the other true.

Quest. What are the false wayes?

[ I] Answ. First, some think that men may be brought within the Covenant, by the doctrine of universal grace and redemption. But this way is both false and unfit.

Quest. Why is it false?

Answ. Because all the promises of the Gospel are limitted with the condition of Faith, and Repentance, and are not universally made to all.

Object. But God would have all men to be saved, 1 Tim. 2.4.

Answ. The Apostle who is the best expounder of himself saith, Acts▪ 17.30. The time of ignorance God regarded not, but now he warns all men to repent. Now, i. e. after the coming of Christ in the flesh: but it must not be enlarged to all Adams posterity: So in that of Timothy, God would have all men to be saved, i. e. Now in this last age of the world. So, 2 Cor. 6.2. Now is the ac∣ceptable time, &c. Col. 1.16. Rom. 16.26. Again, All men, i. e. not all particular men; but some of all sorts, and kindes: So all is taken, 1 Tim. 2.1.

Object. But Paul saith, 2 Cor. 5.18. God was in Christ reconciling the world to himself; therefore the promise in Christ belongs to the whole world, and to every particular person?

Answ. Paul answers it himself, Rom. 11.15. the casting away of the Jewes is the reconciling of the world, i. e. of the Gentiles in the Last age of the world: and so must that place to the Corinths be understood, viz. not of all, and every man that lived in all ages, and times, but of them that were under the Gospel, to be called out of all Nations, &c.

[ II] Secondly, this way of applying is unfit: For the argument must be framed thus: Christ died for all men, but thou art a man, therefore Christ died for Page  347 thee: To which the distressed party would answer: Christ died indeed for him if he could receive him: but he by his sinnes hath cut himselfe off from him, and forsaken him, so that the benefit of his death will do him no good.

Quest. What then is the right way of administring comfort to such?

Answ. First, consider the grounds whereby a man that belongs to God may [ I] be brought within the Covenant.

Secondly, the right way whereby they must be used and applied. [ II]

Quest. What are those grounds?

Answ. First, recourse must not be had to all graces, and all degrees of grace; [ I] but only such as a troubled conscience may reach unto: which are Faith, Re∣pentance, and the love of God: and that there may be no mistake about these, enquiry must be made, what be the seeds, and first beginnings of them all. As,

1. The first ground of grace is this. A desire to repent, and believe in a touched heart, is faith, and repentance it self; though not in its nature, yet in Gods acceptation.

Quest. How may that be proved?

Answ. All grant that in them that have grace, God accepts of the will for the deed, as, 2 Cor. 8.12.

2. God hath annexed a promise of blessedness to the true and unfeigned de∣sire of grace, Matth. 5.6. Rev. 21.6. so he promises, Psalme 10.17. and 145.19.

Object. But the desire of good things is natural, therefore God will not re∣gard it?

Answ. Desires are of two sorts.

• 1. Some be of such things as by the light of nature we know to be good, as of wisdom, learning, honour, happiness, &c. and these indeed nature can desire: But then
• 2. Others be above nature: as the desire of the pardon of sin, reconciliation, and sanctification: and they which have a serious desire of these, have a promise of blessednesse.

Secondly, a godly sorrow, whereby a man is sorry for sinne as sinne, is the [ II] beginning of repentance, and indeed repentance it selfe, for the sub∣stance: Hence, 2 Cor. 7.9. Paul rejoyced, because it was wrought in the Corinthians.

Quest. But how may this sorrow be known?

Answ. If the heart of him in whom it is, is so affected, that though there were neither conscience, nor devil to accuse, nor Hell to punish, yet would he be grie∣ved, because God is offended by his sin.

Quest. But what if a man cannot reach to such a sorrow?

Answ. Art thou grieved for the hardnesse of thy heart, because thou canst not so grieve, thou mayst then conclude that thou hast some measure of godly sorrow; for nature cannot grieve for hardnesse of heart.

Thirdly, a settled purpose, and willingnesse to forsake all sin, is a good be∣ginning [ III] of conversion, and true repentance: So in David, Psal. 32.5. and the prodigal, Luke 15.17, 18.

Fourthly, To love a man because he is a childe of God is a certaine signe [ IV] that a man is a partaker of the true love of God in Christ, 1 John 3.14. Mat. 10.41. Onely remember that these desires must not be fleeting, but constant, and encreasing.

Quest. Having heard the grounds, what is then the way, whereby the party that is in distresse may be brought within the compass of the promise of salvation?

Page  348 [ I] Answ. First, trial must be made whether the party hath in him any of the afore named grounds of grace, or no. For which end, ask him whether he be∣lieve and repent? If he say he cannot, then ask him whether he doth not desire to do it? and so of the other grounds.

[ II] Secondly, after this tryal, then comes the right applying of the promise of life to the distressed person, and it must be done by this or such arguments. He that unfeignedly desires to repent, and believe, hath remission of sins, and life everlasting: But so doest thou, therefore these belong to thee; and this is fittest to be done by a Minister, who hath ministerial authority to pronounce pardon.

Quest. That the promise thus applied may have good successe, what rules are to be observed?

[ I] Answ. First, that the comfort administred be allayed with some mixture of the Law, lest the wound be too soone healed: For such usually become worst of all, therefore bring them on by little and little to comfort, the sweet∣nesse whereof will be greater, if it be qualified with some tartnesse of the Law.

[ II] Secondly, if the distressed party be much oppressed with grief, he must not be left alone, lest Satan get advantage against him: as he did against Eve, when she was alone: Hence, Eccl. 4.10. Woe to him that is alone: then Satan usually tempts him to despair, and self-murther.

[ III] Thirdly, You must teach him not to rest upon his own judgement, but submit himselfe to such as have more judgement, and experience then himself.

[ IV] Fourthly, never tell such of any fearful accident, or of any that have beene in the like, or worse case then himself: For hereby the distressed conscience will fasten the accident upon it selfe, and be drawne to deeper griefe or de∣spaire.

[ V] Fifthly, the comforter must bear with the infirmities of the distressed: as froward∣nesse, peevishnesse, rashnesse, disordered affections, or actions. Yea, he must (as it were put upon him their persons) grieve, weep, lament with them that he may shew a sympathy.

[ VI] Sixthly, he must not be discouraged, though after long paines he see but little fruit upon the distressed party. Thus for the general: Now for the particular distresses themselves.

Quest. What is the speciall distresse arising from the Divine Ten∣tation?

Answ. Its a combat with God himself immediately: when the conscience speaks some fearful things of God; and withal the party distressed feels some e∣vident tokens of Gods wrath. As we see in the example of Job, ch. 6.4. and 13.26. and 16.9. so in David, Psal. 6.1, &c. and 77.

Quest. What may be the occasion of this kind of tentation?

Answ. Usually it follows upon the committing of some notorious sin, which wounds the conscience, as it did in Caine, Saul, and Judas. Sometimes it comes when there is no such sinne committed; as in Job, and then there can no rea∣son be rendred for it but the divine will and pleasure of God.

Quest. What are the effects of this tentation?

Answ. They are many, and strange: For sometimes it works a strange change in the body: inflames the blood, drinks up the spirits, dries the bones, &c. So Psal. 32.4. Job 30.30. Psal. 6.7. Job 16.8.

Quest. What remedies must be used for the comforting of such?

[ I] Answ. First, the party troubled must be brought to a personal exercise of Faith, and Repentance in, and by himself: For which end he must narrowly examine his heart, to finde out his sinne: and then he must humbly confesse all his Page  349 known sinnes against himselfe, acknowledging that he hath deserved death and damnation: then he must cry earnestly to the Lord for pardon, Psalme 32.5.

Object. But what if the party be so distracted that he cannot performe any good duty?

Answ. Let him sigh, and sob to God for mercy, and comfort: which is a work of the Spirit, Rom. 8.26.

Secondly, trial must be made whether the distressed party hath any tokens in [ II] him of grace, or no.

Quest. What are they?

Answ. 1. Whether he be grieved because he cannot grieve for sinne as he should.

2. Whether he hath a serious desire to believe, and repent: a purpose to sinne no more, &c. then minde him of Gods promise, 2 Cor. 12.9. My grace is sufficient for thee, &c. And teach him to submit to Gods will, as David, 2 Sam. 15.26.

Thirdly, apply to him the promises of God made to afflicted persons, as Psal. [ III] 34.18. Mat. 15.24. Luk. 4.18.

Fourthly, minde him of his life past, and of Gods merciful dealing with him, [ IV] and others in this case formerly: for if he hath formerly had any evidences of Gods love and favour, he is now by them to settle and quite his minde. For whom God loves, he loves to the end. So Psal. 77.10.

Fifthly, you must labour to remove such reasons, and doubts as the party distressed [ V] usually makes against himself for his own overthrow; which commonly are these.

1. Being minded of Gods mercy, &c. they will say, that this is good indeed, but it belongs not to them, for they neither do, nor can feel any thing but the tokens of Gods wrath, &c,

To answer this, informe them of the manner of Gods dealing in all his works, which is to work by contraries: By death he gives life, and sends men to hea∣ven by the gates of hell: He shews his greatest power in our greatest weaknesse. So, 1 Sam. 2.6. Job 5.18.

2. They use to say, that if they could feel any comfort at all, they would quiet their mindes, and yeeld to good counsel and perswasions.

To this the answer is, that in such cases we must live by faith, not by feeling, Hab. 2.4. when we have neither sight, nor sense, nor raste of Gods mercie, and apprehend nothing but wrath, we must then labour to lay hold of the promise of mercy. So did David, Psalm. 130.1. and Abraham, Rom. 4.18. Job, Though thou kill me, yet will I trust in thee: and the thiefe on the Crosse.

3. They plead that their case is desperate; and that never was any in their case. But this is false. Job was in as bad a case, and David, Psalme 6. and 77. and Christ himself on the Crosse cried out, My God, my God, why hast thou forsaken me.

Quest. How may trouble of minde arising from outward afflictions be re∣medied?

Answ. Two things are to be required of the party distressed. 1. Practice. 2. Meditation.

First, practice is a diligent examination of his conscience to find out his sinne. [ I] An hea•ty confession of it to God, and earnest prayer for forgivenesse; which things will bring much comfort: as we see in Manasses, 2 Chron. 33.11, &c. and this is required, Lam. 3.40.

Secondly, meditation of the comfortable promises recorded in the Word of [ II] God, touching afflictions which may be reduced to five principal grounds of comfort.

Page  3501. That all afflictions, from the least to the greatest, come not by accident, or chance, but by the special providence of God. For,

• 1. God hath fore-appointed them, Rom. 8.29. we must be conformed to his Son in sufferings.
• 2. God doth not only barely permit afflictions, but effects them, as they are corrections, tryals, and punishments, Isa. 45.7. Amos 3.6.
• 3. God orders and disposeth them, limitting and appointing the beginning, continuance, measure and end of them: Yea, he orders them to his owne glory, the good of his servants, and benefit of his Church: Hence he is said to correct in judgment, Jer. 30.11. So, Gen. 50.19, 20. 2 Sam. 16.10. Psal. 39.9.

Obj. We could bear afflictions from God, but ours comes from men that hate us.

Answ. God useth them as his instruments to execute his will upon us: there∣fore we should submit: So did Joseph, Gen. 45.5. and 50.20.

2. Tell them of Gods command touching the Crosse, and the obedience we owe to him therein, Luke 9.23. we must take up our crosse daily, and fol∣low Christ: Hence, Micah 7.9. 1 Pet. 5.5, 6. and this being Gods command, we must be as careful to obey him in it, as in any other moral Commandment.

3. God will be present with his servants in afflictions, Psal. 19.15. and 23.4.

Quest. But how is God with us in afflictions?

• Answ. 1. To work our deliverance from them, Psal. 50.15. yet with this limi∣tation, so far forth as its good for us.
• 2. To temper, and moderate our afflictions, so as we may be able to bear them, 1 Cor. 10.13. Hab. 3.2.
• 3. Or if he do continue them, yet he will comfort us in them, Phil. 1.29.
• 4. To do us good by them, Rev. 8.28.

Quest. What are the fruits and benefits of afflictions?

• Ans. 1. They make us see and consider our sins, Gen. 42.21. So in Manasses.
• 2. They serve to humble us before God. So, Luke 15.17, &c. Psal. 30.6, 7, 8.
• 3. They serve to work amendment of life, H•b. 12.11. 1 Corinth. 11.31. Psal. 119.67, 71.
• 4. They cause us to deny our selves, and to rest wholly on the mercy of God, 2 Corinth. 1.9.
• 5. They make us cry heartily, and fervently unto God, Psal. 78.34. Hos. 5.15.
• 6. They bring forth patience, &c. Rom. 5.3.
• 7. They work us to obedience. So in Christ, Heb. 5.8.

Quest. How are afflictions good in regard of their quality?

• Answ. As they are pledges and tokens of our adoption, when we make a good use of them, Heb. 12.7.

4. The last ground of comfort is, that whatever our distresse be, we have part∣ners with us in the Crosse. For we have Christ our partner: this was Pauls comfort, Phil. 3.10. So 1 Pet. 4.13. Yea, Christ accounts them as his own, Acts 9.4. 1 Pet. 4.12. And our brethren suffer the like, 1 Pet. 5.9.

Quest. But how may a distressed soul be supported when God deferres de∣liverance?

[ I] Answ. First, Consider that God in his wisdome hath set down a time for every thing, Eccl. 3.1. So God appointed a time for drowning the world, Gen. 6.3. and for the Babylonish captivity, Jer. 25.11. and for Israels being in Egypt, Gen. 15.13. This teaches Gods children sundry lessons.

1. To wait Gods leasure with patience: though deliverance comes not in their time, when they would have it, yet it shall come in Gods time when he hath ap∣pointed it, Psal. 30.5. Hab. 2.3.

2. Not onely to believe the promises in general, and Gods faithfulness to fulfill them: but we must believe them in particular, i. e. with application to their proper and several circumstances, as the particular time, means, and Page  351 places wherein▪ and whereby God will make them good to us. This made Da∣niel so to pray, when he knew the seventy years were expired, Dan. 9.1, &c.

Secondly, when God defers deliverances, he doth it upon weighty causes, best [ II] known to himself, the principal whereof are,

1. The more deeply to humble us, and bring us to self denial, and teach us pa∣tience.

2. To teach us to acknowledge whence our deliverance comes: and accord∣ingly to value and prize it. For benefits easily gotten are lightly regarded, and soone forgotten.

3. To weane us from the world, and to draw us to meditations of the life to come, where all tears shall be wiped from our eyes, Rev. 21.4.

4. To prevent greater evils which we would run into, if we had our hearts de∣sire. So Exod. 23.29. Deut. 7.22.

Thirdly, remember that God exercises his best servants with long continued [ III] afflictions: So he kept Abraham long childlesse; and Zachary, and Eliza∣beth, and David without the Kingdome; and so David complaines, Psal. 119.82, 123.

Quest. But what if we finde no end of our afflictions but that they continue un∣to death?

Answ. First, we must then even until death continue to live by faith. [ I]

Secondly, in the meane time relieve thy soul with these meditations. [ II]

1. Its Gods pleasure that we should through manifold afflictions enter into heaven, Act. 14.22. therefore murmur not at thy Fathers dispensations, Prov. 3.11.

2. Though thy afflictions be long, and tedious, yet God will at length give a joyful issue. For so he hath promised, Matth. 5.4. Psal. 34.19. and 37.37.

3. Our longest afflictions are not comparable to the eternal joys which God hath prepared for them that love him, 2 Cor. 4.17. Rom. 8.18. Hence, 1 Pet. 1.6. For, Heb. 10.37.

4. Though God grant not deliverance sooner, yet his love is unchangeable, and the Crosse cannot seperate us from it, Rom. 8.35.

Quest. But how shall we be able to endure, with comfort, the pangs of Death?

Answ. Hereunto two things are required. 1. A preparation to Death. 2. Helps in the time of death.

Quest. How shall we prepare our selves for death?

Answ. First, pray oft with David, Psal. 39.4. Lord make me know mine end, &c. and with Moses, Psalme 90.12. Lord, teach me to number my days, &c.

Secondly, endeavour daily to disarme and weaken death; as the Philistines dealt with Sampsom: and this we must do by weakening sinne, which is the sting of death, 1 Cor. 15.56.

Thirdly, endeavour to have some true taste of the joyes of Heaven afore∣hand. [ III]

Quest. But how may we attain hereunto?

Answ. First by a serious consideration of the evils that hinder our happinesse, [ I] which are foure.

• 1. The misery of our lives by reason of sinne, and the consequences thereof. For none is free from sin, Prov. 20.9. Rom. 7.14.23, &c.
• 2. The vanity of all things that are in the world, which therefore can never give full content, Eccles. 1.1.
• 3. The mutable condition of our lives in this world: being but strangers here, 1 Pet. 2.11. Heb. 13.14.
• 4. Whilest we are here, we are separated from our head which is in Heaven, Page  352 and from the happy fellowship we shall enjoy with him there, 2 Cor. 5.6. Hence, Phil. 1.23.

[ II] Secondly, We must frequently mediate of the blessed estate of the Saints in glory, 1 Joh. 3.2. Rev. 22.4. Matth. 25.34.

[ III] Thirdly, Then we must compare ou• present state in this life with that in hea∣ven, whereby we shall find the one infinitely to excell the other: and this will make us a weary of the world, and to long for heaven, 1 Cor. 7.31. Phil. 3.20. and 1.23.

Quest. How may we discern whether this joy of the Spirit be truly in us or no?

Answ. There are sundry properties wherein it differs from carnall joy: as

1. This joy succeeds sorrow for sin, Joh. 16.20. Matth. 5.4. whereas carnal joy springs from carnal delights and objects, Prov. 14.13. It ends in mourning, Luke 6.25.

2. Its a fruit of righteousness: It issues from Christ known, and believed to be made unto us of God, wisdome, righteousness, sanctification and redemption: whence flows peace of conscience, and joy in the Holy Ghost, Rom. 14.17. But car∣nall joy ariseth from the sudden feeling of some wordly delight.

3. Its founded in the holy use of the Word Sacraments, and Prayer; and in the practice of love, mercy, justice, &c. the other is from no such thing, Job 21.13, 14, 15.

4. Its so fixed, and rooted in the hearts that it cannot be removed from thence, Joh. 16.22. whence its able to swallow up all grief, and heaviness: where∣as the others is mingled with bitterness, Prov. 14.13.

5. Its eternal, not only continuing in this life, but in that to come, whereas the joy of the wicked is short, &c. Job 20.5. So in these examples, Luke 12.20. and 16.22.

Quest. What are the helps that are to be used in the time of death?

Answ. They may be reduced to two heads; Meditations, and Practises.

Quest. What meditations are we to use?

[ I] Answ. First, Consider death in a double respect: 1. As it is in its self, and so its a curse, and the forerunner of condemnaton. 2. As its qualified by the death of Christ, and so its a blessing, and the end of all our miseries, a short passage to joy, &c. and the grave a perfumed bed, &c.

[ II] Secondly, Consider that there be three degrees of eternal life, the first, in this world before we die, which is begun when we repent, and believe in Christ, &c. Joh. 17.3. The second in death, which frees us from all sin, and misery; preparing the body for eternall happinesse with the soul which is already in heaven. The third is, when both soul and body being re-united, goe into everlasting glory.

[ III] Thirdly, Consider that there is a mystical union, and conjunction between Christ and every believer, both in regard of body and soul, which being once knit, shall never be dissolved: So that the dead, and rotten body continues still to be a member of Christ, by vertue of which union it shall certainly be raised up again at the last day, and made like to Christs glorious body.

Quest. What are the helps in practice?

[ I] Answ. First, if thou wilt comfortably bea• the pangs of death, thou must la∣bour to dye in the Faith: which is done by laying hold of the promise of God, touching forgiveness of sin, and life everlasting by Christ, Heb. 11.13. Gen. 49.18. Joh. 3.14, 15. 2 Cor. 1.9.

[ II] Secondly, If thou wilt die with comfort, thou must die in obedience, i. e. wil∣lingly, and readily without murmuring, submit to the will of God, in bearing the pains of death. So did Christ, Not my will, but thy will be done. So we are taught Page  353 to pray. Thy will be done, &c. For which end we must learn to submit patiently to all lesser afflictions.

Quest. How shall we be enabled to bear with comfort satanical molestations either when we are possessed by the Divel, or fear to be so, or have our houses molested by the Divel?

Answer First, Herein consider, that possession is knowne by two [ I] signes.

1. When the Divel is evidently present, either in the whole body, or in some part of it.

2. When he hath rule in the said body, either in whole or in part, so that the partie himself hath not that use of his body which he would. So was it with them which were possessed in Christs time.

Secondly, it falls out oft that strange diseases fall upon men arising from cor∣rupt [ II] humours in the body: and some have strange passions from natural causes un∣known, which also produce extraordinary effects, and yet they are neither be∣witched, nor possessed. Now to stay the mind in such cases, these rules are to be observed.

1. Remember that though Satans malice, and power be very great, yet he cannot exercise it upon Gods children, when, where, and how he pleaseth, for God hath limited his power, and sets his bounds that he cannot pass. The reasons whereof are

• 1. Because he is a creature, and therefore finite; and can neither know nor do any thing beyond the reach, or capacity of his nature, or above the power and skill of a creature, 1 Cor. 2.11. Neither can he work a miracle, which is peculiar only unto God, Psal. 77.14.
• 2. Because he is subject to the will of God: He could not go out to deceive Ahabs Prophets, till God gave him leave, 1 King. 22.22. So Job 1.12. Hence we may have comfort in that God will not give him leave to do any thing against his children to their destruction: but so far as shall make for their salvation.

2. Such persons must have recourse to God by prayer, and to his word wherein he promiseth his presence and protection to his children in their greatest dangers, Psal. 91.10, 11. Zach. 2.5. Isa. 66.12. Numb. 23.22. Yet this freedom, being but a temporal blessing, God is not so tyed by his promise, but that it may some∣times come to pass that they shall be so molested: yet this is our comfort, that if it be so, yet it shall turn to our good.

3. Remember that the best servants of God have been molested by the Devil: yea, Christ himself, Matth. 4.5. So Jobs children were slain by him; and so Mat. 15.21, 22. Luke 13.16.

4. We must in such cases seek unto God by prayer for deliverance if it stand with his good will and pleasure, or else for patience, that we may quietly beare that particular affliction.

Quest. What must we doe in case our houses are molested with evill spirits?

Answ. First, we must not abide there where it is certainly known that God hath given the Divel power, least we tempt the Lord, Christ did not of his own private [ I] motion goe into the wilderness: but by the direction of the holy Ghost, Matth. 4.1. Paul went not of his own head to Jerusalem, but upon the motion of the Spirit, Acts 20.22. whence it follows that we may not cast our selves into places of apparent danger, much less into those places which God hath given up into the power of Satan.

Secondly, That which we are to do in the use of meats, and drinks, must be done in the houses and places where we dwell: we must sanctifie them to our use [ II] by the Word and Prayer.

Page  344Quest. What must we doe when we ar• troubled with blasphemous thoughts a∣gainst God the Father, Son, and Holy Ghost: as that God is not just▪ 〈◊〉 merciful: or that he regards mens persons: or knows not what is done here below, or at least, doth not regard them: that he cannot doe this, or that, &c?

Answ. Consider whence these thoughts come: As sometimes from Satan, who casts them into our heads▪ Sometimes from an evil custome, when men wi•lingly hearken to lewd, and cursed speeches which immediately tend to the dishonour of God, or to the willfull abuse of his Word, Judgements, or Mer∣cies, and upon hearing, approve of them, or at least, seek not to hinder them so much as in them lies. Sometimes they creep into mens hearts by degrees, when they wax cold in Gods service and make little conscience of those duties which immediately concern Gods glory, or that accustome themselves too often, to causeless swearing, forswearing, cursing. &c.

Now the danger of it is very great, what cause soever it proceeds from, espe∣cially in those that look towards Heaven, and apply their hearts to serve God, and fear his name. For it often brings forth desperation, and manifold hor∣rors, and troubles of minde; so that often they are tempted to make away them∣selves, judging themselves to be firebrands of Hell.

Quest. What course is to be taken for the curing of this grievous ma∣lady?

Answ. First, Enquiry must be made into the next causes of this Tentati∣on: As

[ I] 1. We must enquire whether it had its beginning from the thoughts of our own mindes, or from the suggestions of the Divel.

Quest. How shall we know from whether of these two they arise?

[ I] Answ. First, by the entrance of them into the minde: For those which come from the Divel, come speedily, like lightning, and after a sort are forced in, so that we cannot avoid them, and they come so often, that they weaken the memo∣ry, dull the sences, and weary, and confound the brain.

[ II] Secondly, They may be known to come from the Divel, because they are directly against the light of nature, the sparks whereof are not quite extinct in us by sin.

Thirdly, At the first conceiving such thoughts, the party is smitten with [ III] extraordinary fear, and his flesh is so troubled, that many times sickness, and faintings do follow.

[ IV] 4ly. Remember that blaspemous thoughts cannot ordinarily proceed from any but such as are given up to reprobate mindes: But such as come from the Divel are usually cast into such mens mindes as are civill, and such as profess the Gos∣pell, at least in shew, and sometimes into such as are the true members of Christ.

[ II] Secondly, Enquiry must be made whether thou love, and approve of such thoughts or no. To which thou wilt answer, that thou abhorrest them as the Divel himself.

Quest. After such enquiries made, to finde out the cause, what remedies must be applyed?

[ I] Answ. First, such must be informed that these thoughts coming from the Di∣vel are not thy sins, but thy crosses: For they are the Divels sins, who shall an∣swer for them, but not ours, except we approve, and give consent to them. Sa∣tan cast such thoughts into Christ himself, when he tempted him to infidelity, covetousness, and idolatry: yet was Christ free from sin, because his holy heart consented not to, but abhorred, and repelled them. Again, we must let such thoughts go as they come, diverting our mindes another way: for the more we strive against them, the more we shall be entangled with them.

[ II] Secondly, Remember that though such thoughts are sometimes our sinnes, yet Page  355 through Gods mercy, they are pardonable, if we unfeignedly repent of them.

Thirdly, Such persons must not be alone: For this Tentation is begun, con∣firmed, [ III] and encreased by solitariness: Eve was tempted when she was alone, therefore such persons should converse with good company: and exercise their mindes with reading Gods Word, heavenly meditations, singing of Psalms, &c.

Fourthly, Such must as heartily repent of these evill thoughts, as of evill words, [ IV] and deeds. For through mens carelesness over their thoughts, it is that God suffers Satan to plague, and torment them with such blasphemous thoughts: and after repentance he must watch more narrowly over his ways, especially over his heart, which is the fountain of all, Prov. 4.23.

Quest. How may distresse of minde arising from our own sinnes be cu∣red?

Answ. First, That particular sin must be known, which is the cause of this di∣stress, [ I] most are prone to dissemble herein, pretending that it comes from some wicked thoughts, or affections, when as usuall it comes from some gross actual sin, especially against the third, sixth, and seventh Commandments, and the more se∣cret such sins be, the more horror of conscience they bring.

Secondly, their Sin being known, see what signs thou canst finde in them of true [ II] repentance for it: otherwise they are not fit to receive comfort.

Thirdly, If this be found, then administer comfort, yet mixed with some ter∣rors [ III] of the Law, that the comfort may appear to be the sweeter, wherein observe these two rules.

1. Inform the party that his sins are pardonable, though in themselves great, and hainous, yet by the mercy of God in Christ, they may be remitted, and this he may be convinced of.

• 1. Because Gods mercy is infinite, and over all his works, Psal. 145.9. Christs death is of an infinite value. God delights in mercy, Isa. 55.7. Psal. 103.7. as we see in Manasses, Mary Magdalen, Paul, &c.
• 2. Because men living in the Church, and knowing the Doctrine of salvation shall not be condemned simply for their sins, but for their impenitency: therefore men should be grieved, not so much for their committing of sin, as for continuing therein without repentance.
• 3. Because it pleases God many times to leave men to themselves to commit some sin that greatly woundeth conscience: yet even these do not utterly take away grace, but afterwards makes it shew it self, and shine more. For Rom. 5.20. where sin abounded, grace abounds much more.
• 4. The promises of God, touching pardon of sin, and life eternal, in respect of believers are general, and in regard of all, and every man, indefinite, so that they exclude not any: only they admit one exception, of final im∣penitency.

2. Shew him that his sins are pardoned, if he be heartily grieved that by his sins he hath offended so loving, and merciful a God. And if he desire with all his heart to be reconciled to God in Christ, and resolve against sin for the time to come, Luke 15.11, &c. Shew him these Texts, Matth. 9.12, 13. and 11.28. Luke 4.18.

Quest. But what say you to the case of Recidivation, if a man after repentance for s•me grievous sin, fall into it again?

Answ. His case is dangerous (as relapses into mortall diseases) yet not altoge∣ther desperate; For

1. We that have but a drop of mercy, must forgive our brethren, again and again, much more will God, who hath an Ocean of mercy, Isa. 1.18. Apo∣states are called to repentance with promise of pardon, Luke 15.20. the pro∣digal Page  356 (by whom is meant a childe of God, who fell after repentance, and obedi∣ence) upon his purpose to return, was pardoned. So 2 Cor. 5.20. Paul prayes the lapsed Corinthians to be reconciled to God.

2. Assure such that upon their repentance, they shall be pardoned.

Quest. But I am troubled for want of grace in my heart, and obedience in my life, what must I doe?

Answ. This is common to all Gods Children, more, or less, at one time or other: So was Paul troubled, Rom. 7.23. Now there are many grounds of com∣fort whereby the heart may be stayed in this sorrow, that it be not immode∣rate: which are

[ I] First, Remember that its Gods will that thy sanctification should be imperfect in this life. This is manifest both by the word of God, and daily experience: and God will have it so,

1. Because God gives grace according to the measure and manner of our re∣ceiving of it, which in this life is imperfect Indeed remission of sins, and justifi∣cation by Christs obedience are ours by imputation, and so are perfect; but san∣ctification, regeneration, the love of God and man are put into us. Yet before we have them, we must receive them, and the means whereby we receive them is faith, which because it is weak, and imperfect in this life, therefore the gifts which we receive thereby are imperfect also.

2. If any were absolutely perfect in this life, then he should fulfill the Moral Law, and so be a Saviour unto himself, and by the tenor of the Law have life, and so Christ should not be a Saviour properly, but only as an instrument to dispose us to the keeping of the Law, whereby we might save our selves: But Christ is the only Allsufficient Saviour, and the accomplishment of our salvation is from him alone.

3. Its Gods will that his children should be brought to nothing in themselves, that they might be all in all out of themselves in Christ: But if our sanctification were perfect here, we should rest contented in our own goodness: that Paul might not do so, he was buffeted, 2 Cor. 12.7.

Secondly, Consider what makes thee accepted with God, and how much thy self must do for this end: which is

1. Thou must heartily bewail thy sins both of heart and life, and if thou renewest thy sins, thou must by renewing thy repentance recover thy former estate.

2. In regard of thy former sins, thou must rest on Gods mercy alone, flying to the throne of grace to obtain pardon of them.

3. Thou must endeavour for the future to perform obedience to God in all his commandments, that thereby we may shew our gratitude to him for his mercy, and profit in our obedience.

Object. I endeavour to do these things: But alas! in sorrow for sin I am troubled with hardness of heart: my faith is mixed with doubtings, and my obedience with many slips, and falls: what shall I therefore doe?

Answ. Remember these rules.

1. If thou hast a minde and purpose not to sin, and a desire to please God, and endeavourest to perform both; God in mercy accepts this for obedience it self: Accipit suum, & remittit tuum. He accepts that which is his,, and forgives that which is thine. His is the grace which puts us upon these desires, and endeavours: Ours are the wants and weakness in performance: the first he accepts, the latter he forgives.

Quest. But can God accept our works which are imperfect?

Answ. As our obedience is in truth, so far its his work, and therefore he accepts it; as its ours so he pardons it, because we are in Christ.

Secondly, canst thou say with Paul, Rom. 7.19. The good which I would doe, Page  357 I doe not, and the evill which I would not, that doe I? Doest thou desire, and en∣deavour to doe good, and to eschew evill? then thou art regenerate.

Thirdly, Remember that this is thy priviledge, that the corruption of thy na∣ture [ III] is not part of thee, if regenerate, neither doth it belong to thy person, in re∣spect of Divine imputation, Rom. 7.17. Its no more I (saith Paul) but sin that dwells in me.

Quest. How doth the body cause trouble of minde?

Answ. Two wayes, either by melancholly, or by some strange altera•ion in the parts of the body.

Quest. What is melancholly?

Answ. Its a kind of earthy and black blood, especially in the spleen corrupted, and distempered, which, the speen being obstructed, conveies it self to the heart, and brain, and there partly by its corrupt substance, and contagious quality, and partly by corrupt spirits, annoies both heart and brain, being the seats, and in∣struments of reason, and affections.

Quest. What are the effects of melancholly?

Answ. They are strange and often fearful: Its called the Divels bait, because the Divel being well acquainted with our complexions, by Gods just permission, conveies himself into this humour, and worketh strange conceits: and the effects of it are

1. In the brain: For this humour being corrupted sends up noisome fumes which corrupt the imagination, and make the instrument of reason unfit for un∣derstanding, and sence. Hence follow strange imaginations, and conceits in the mind.

2. Upon the heart; For there is a concord between the heart and the brain, the thoughts, and affections; Now therefore when the minde hath conceived fearful thoughts, the affection is answerably moved, whence come exceeding horrors, fear, and despaire, and yet the conscience is not troubled at all.

Quest. What difference is there between Melancholly, and trouble of Conscience?

Answ. They are thus distinguished.

1. In trouble of Conscience, the affliction is in the Conscience, and so in the whole man: But in Melancholly, the imagination is that that is disturbed.

2. Aff•iction of Conscience hath a true, and certain cause which occasioneth it, viz. the sight of sin, and sence of Gods wrath: But in Melancholly, the imagi∣nation conceiveth a thing to be so which is not, making a man fear, and dispaire upon supposed, and feigned causes.

3. A man afflicted in conscience hath courage in other things: but a melan∣cholly man fears every thing, even where no cause of fear is.

4. Melancholly may be cured by Physick: but affliction of conscience cannot be cured by any thing but the blood of Christ, and assurance of Gods favour.

Quest. How is a man that is troubled by Melancholly, to be cured of his distress?

Answ. First, He must be perswaded to be advised, and ruled by the judgement [ I] of others, touching his own estate.

Secondly, You must search whether he hath any beginnings of grace: If not, [ II] you must labour to bring him to a sight and sence of his sins, that his melanchol∣ly sorrow may be turned into a godly sorrow.

Thirdly, When some measure of Faith, and Repentance are wrought in him, then promises of mercy are to be applyed to him, which he must be perswaded to [ III] rest upon: Such are, Psal. 34.9. and 91.10. Jam. 4.8.

Fourthly, Use Physick which may correct, and abate the humour, it being a [ IV] means by Gods blessing to cure the distemper of the body.

Quest. How do strange alterations in the parts of the body cause distresse of minde?

Answ. Divers wayes; sometimes by Phrensie in the brain: others sometimes Page  358 by trembling of the heart, or swelling of the Spleen, or a rising of the in∣trailes, all which cause strange imaginations, fears, &c.

Quest. What remedies are to be used in these cases?

Answ. First, In this case also, consideration is to be had whether the party [ I] thus troubled hath any beginnings of Faith and Repentance: If not, then means must be used for the working of them in him.

[ II] Secondly, Then the opinion conceived must be taken away by informing him of the state of his body, and what is the true and proper cause of the alteration thereof.

[ III] Thirdly, If after this the distemper still remaine, then he must be taught that it is a correction of God, and therefore he ought to submit to it: God see∣ing it best for him.

Mr. Perkins, Vol. 2.