SEASONABLE AND useful Directions, how to Comfort and Cure the afflicted, both in all outward afflictions on the body, estate, name, or Friends, &c. AND ALSO In all inward Afflictions on the Conscience, occasioned either by Satans temptations, or our own sins. More especially applied to these three particulars, viz. From 1. The fear of committing that unpardonable sin against the Holy Ghost. 2. hardness of heart accompanied with the fear of hell. 3. A wounded spirit under the sense of wrath, and Gods displeasure. Written in a Letter to a Christian Friend, by that late godly, learned, and soule-supporting Minister of the gospel, Mr. John Forbes. Prov. 12. 14. The spirit of a man will bear his infirmity; but a wounded spirit who can bear? Imprimatur, Ja. Cranford. Printed at London by R. C for J. Bellamie. 1643. Seasonable and useful Directions for the Comfort and Cure of the Afflicted. AFfliction, that thunder boult of the Almighty to humble mortals, is that which you require should be the subject of this ensuing discourse; a theme so large and ample, with so many windings and turnings, that it seems almost impossible for me to adventure to wade every way in so vast and strange a subject. In regard of the variety of Afflictions incident; so many, and so intricate as it pleaseth the Almighty to lay stroke upon us, or suffer or turn loose Satan to torture us, either with imaginary or real afflictions. For, to some, Imaginations and fears as much afflict and vex, as realities, and small crosses,( when it pleaseth the Almighty to fast a his arrows in us) as the greatest crosses can do. Wherefore, I must first tell you, that had you pointed me to speak of any one affliction, confining me within that limit, I might perhaps have given you more satisfaction then now I can: But( being left at liberty) I cannot choose but have somewhat to say unto you to fill up the compass of a Letter, that so in some sort I may do my best to accomplish your desire. Now to make way how to wind into this Discourse of Afflictions; Know, that all Afflictions Afflictions are 1 Outward are either outward, such as are afflictions coming by crosses in friends, in outward sorrows by vexations, by reproaches, scandals, wants, poverty, oppression, homediscords, or the like, coming from outward causes: Or, they are Inward, caused by sorrow for sin, terror of conscience, hardness 2 Inward of heart, impenitency, Satans wildfire, temptations, false fears, and sometimes strokes from the Almighty; whereof Job complaineth to his friends, and sueth for compassion from them, because the Almighty had visited him. Of the former, the outward Crosses, we need not to trouble ourselves with, because when the cause is known, the cure is easy. For, it it be diseases in the body, then Physitians; surgeons, and the like must ply the cure. If Oppression, and Scandals, then patience and such lenitives must be applied to support the party. If home-discords, then Scriptures must be applied to mitigate present sorrows: exhortations seasonably vented to the parties offending to reclaim them, helping every one in their miseries as well as possibly we can. If poverty be the cause of the affliction, then the best way will be, to supply their wants according to our abilities; and in sum, to help all what we may, both by our counsel, and supplies according to our power. But the other, of Inward Afflictions, arising from hidden causes, are much more difficult to be meddled with, because of the prove nesse of such to conceal the devils counsel, and of the subtlety of his manifold temptations, so amazing our spirits with variety of several distractions, that our Spirits are so unhooked( like a door off the hinges) that many times we are not ourselves, either to be disputed with or spoken unto: but wee must demur ere we meddle with the parties. For, whether it be a small affliction or a great, whether the causes be real or imaginary: whether it be an immediate fiery dart of Satan injected, or a stroke of conscience from the Almighty; yet still this holds, that there is strong discouragement, amazedness, silence, stupifaction, fears, &c. And then every stroke in this kind being small or great, less or more in the cause, making impressions deep or slender( as it pleases the Almighty to set it on) stupefy our spirits and understandings, suffering Satan to vex us. In this case, to stand upon all particulars, is impossible, I will therefore insist upon afflicted people in general, and then upon some afflictions in particular, within compass whereof you may perhaps find your intended desire. But first, in speaking of Comforts and Discouragements; Let us state and define them. Affliction or Discouragement, is that whatsoever, Affliction, what it is. which disquiets, plunders and tosses mens Spirits incessantly, so as they find no rest, by reason of the sense of some present evil felt, or some great and eminent danger or trouble feared to come. To encounter which: Comfort is nothing else, but the Application of those Promises, Comfort, what it is. Remedies and helps afforded unto us; which are more potently able to support, lift up, and encourage us, against the sense of evils present, or future, felt or feared, then all discouragement▪ are to cast and keep us down. To come therefore to speak of Afflicted people in the general( whatsoever their The Cure in general. Affliction be) they must not be suddenly ventured upon: especially when the Affliction like Jobs seems to be violent: In which case, his friends seven dayes silence Job. 2. 13. ere they spake, may teach us wisdom; for, they saw that his grief was great. And also, there must be a wary and wise Inspection into the Nature, cause and quality of the Affliction, which will require time; otherwise, like unskilful Physitians, who mistake their patients diseases, we may rather cast down, then raise up, kill, then cure. For, to humble one more, who hath been too much beaten already, is to overthrow Gods end in the Cure, Isa. 40. 1, 2. And further, he who intends to Comfort, must know, that it is a divine great work, surpassing any mortal mans skill: even the work of God himself, Isa. 51. 12. who is called the God of all Comfort and consolation, 2 Cor. 1. 3, 4. And the holy Ghost is said to bee the Comforter, Joh. 15. 7, 8. Therefore divine strength and assistance must be implored and relied upon in all that is done or said. And then again, that party who intends to Comfort, must not in any case fall presently a reasoning with the party troubled: But first, sound their disposition, Nature and temper, whether Sanguine, choleric, or Melancholy, and what knowledge they have, whether deep of understanding or shallow. Also what the method of their former course of life hath been: what company they do or have most delighted in: what their Age in Christ is, or whether they be still in their natural estate unrenewed? what their love or skill, to, or in the Scriptures is or hath been: All which, and the like helps do very much conduce to a trial of their estate, how to proceed and deal with them. Next in some cases of a troubled soul, as there is a mere necessity thereof to help them, to bring them to confession, and to reveal the Devils counsel,( which usually many Devils counsel keeping. of them keep very close) so it is a very hard matter to bring them unto it: In which case, If concealing of the Devils counsel be the cause of this tumult; he who would comfort, must bend all his forces this way for a discovery. To effect which this one never failing general must be kept; the party who would prevail with the other, must super-abound in Love and means to bring out the Devils counsel. Discretion unto them, humour them, serve them in all indifferent things: never offending them, if possible: weep and sympathise with them in all Estates: feel their pulses in many several discourses and matters: to be strict in inquiring of their former conversation, delights, dislikes, love of Parents, kindness, or unkindness of Husband, Wife, Parents, or kindred: what their sighs and Passions are in variety of discourses: or, what matter or Scripture staggers them most, or, makes a blushy or a change in them. Then, after that they have gained a good opinion of themselves in the party troubled, to press them often seasonably( for their own good) to discover the bottom and cause of this affliction. These and the like things being done, a hundred to one, the cause will either some way be discovered, or found out; which( for the most part) being but some fiery dart of Satan injected, abusing the understanding and judgement, the very discovery usually is the cure thereof: the party being ashamed that ever they were so grossly abused, and foolishly besotted of Satan. Or, if the business prove to be some gross sin, yet out it will, then, when the party comforting, hat entreated, prayed hard, been instant in watching all opportunities, the afflicted Patient then, can hold out no longer( being overcome of love) when they perceive secrecy, Love, Necessity of discovery, with willingness and ability to help and ease them of their present burden, which with the apprehension of the Almighties wrath, perhaps proves then intolerable to them. And thus even that counsel, which Solomon says lies deep in the heart of a man, yet a man of understanding may by Gods help fetch it out. until which discovery( in this case made) there is no hope to find any cure comfort, or ease, either for man or woman: because, Untill God have his glory, we cannot have our Peace. As Joshua told Achan, Josh. 7. 19. My son, give Glory to the Lord God of Israel, I pray thee, and make confession to him what thou hast done, now to me. And then, there is another sort of affliction, Discouraged Christians. ( if it may be called an affliction) which needs more chiding then comfort, yea and Catechizing also. A sort of Christians, who bring an ill report upon the good Land, who are always complaining and mourning,( as though God had done nothing for them) like unto Pharaohs lean kine, never a whit the fatter for eating; or those women spoken of by the Apostle, ever learning and never learned, and are always complaining of themselves, which yet secretly reflects upon God, who gives them no more Grace; who blesses not the means unto them, and gives them no better heart. Who are like unto some rich Citizen being perpetually troubled, thinking himself worth nothing, because he is not equal unto the richest in the city: such a one even they themselves would think a foolish man without reason. And yet this is their case, whilst perhaps they are too idle, dig not sufficiently for comfort in the wells of salvation, not sucking that they may be satisfied, having a hard conceit of Christ, unto whose Spirit( in a manner) they give the lye. For, the Spirit of God says, Esa. 53. 11. That Christ shall see of the travail of his soul, and shall be satisfied: No says their lumpish lowering life, he will not be satisfied for all the travail of our souls. Of all which, in some sort it may bee said as Christ spake of the sons of zebedee, who knew not what they asked, neither do these know what they would have. O Comfort, comfort, more comfort, feeling, more feeling, constant feeling! alas poor souls, they forget to think, that here we walk by Faith, and not by sight or feeling. They would have their wages before their work bee done, a constant heaven upon earth, which consists rather, In a quiet submission and waiting upon God to be what be will have us to be in this world, then in a carking, caring, complaining, restless estate. And of whom it may be truly said, as a Gentlewoman I once knew on her death-bed confessed of herself: That the fountain of all their misery is, That they look in the Law for that which they should find in the Gospel, and for that in themselves which they should find in Christ, and to find that upon earth, which is reserved for Heaven. Who onely need comfort thus far, to be better lovingly instructed, and now and then The cure. chidden, yet so as their spirits be still upheld from sinking, in hope that the sun of brightness will one day shine more clearly, and reveal himself more fully unto them. In which case preparatives of much love must always usher, and immediately follow all admonit admonitions and chidings vented unto such. There is another sort of affliction incident unto some, who being sufficiently beaten of God, yet Satan and themselves set in to lay more hard load upon them, being already like bruised Reeds and smoking flax. Here, he who comforts must be exceeding self afflicting Christians. The cure. wary not to add affliction to affliction, nor mistake( as Jobs friends did) to bring the Law in place of the Gospel, or Thunder for Sunshine, but to bring seasonable, apt and fit Scriptures, informing the Parties, that they are too low already, that they are persons fit for, and capable of comfort, and therefore ought to be comforted. Nay if need be in some cases( which falls out rarely) be charged to believe and receive comfort, as some have done with such in necessity. Of this kind of afflicted people it seems that God himself is very careful, Esay 40. 1, 2. and so ought wee. Comfort ye my people, comfort ye my people, saith our God: speak ye comfortably to Jerusalem; tell her that her warfare is accomplished, that her iniquity is pardonned; for, shee hath received of the Lords hand double for all her sins. So that now it is high time to comfort such who have been much beaten, who must be informed diligently, and provoked to be comforted in God their Saviour, and stirred up to rejoice in their happy estate. Of this sort of afflicted people there cannot be too much care taken, nor too much love and respect shewed unto them, who( like faint persons) must have their meate reached unto them, or put into their mouths, having forgotten their consolation. There may bee added unto this another sort of affliction, caused by some fiery dart of Satan, which is, to make one fear that they have sinned that sin against the holy Ghost, that Sin against the holy Ghost. unpardonable sin, whereupon they grow in some sort desperate, to give over all duty, and account themselves as damned, scorn admonition as too late; and in a braving humour to laugh at, and outface hell and destruction: Of which sort I was acquainted with one gentlewoman; the ground of which temptation, usually lies very deep, whilst they keep the devills counsel close, Satan plying them with multitudes of temptations, besotting their judgements, and abusing their understandings. Most of all these, need most of all instruction. The Cure. First, that presumptuous sins( especially in their infancy) cannot bee said to bee the sin against the holy Ghost. Secondly, to convince them of their ignorance, for, most who complain in this kind, are so far from sinning this sin, as they were never so qualified to commit it, being defective both in the qualification and action. In the qualification, so as they were never enlightened, not having tasted of the heavenly gift, nor of the powers of the world to come. In action, that therefore they never despighted the Spirit of Grace, nor therefore trampled under foot the blood of the Covenant, as a profane thing, bringing forth nothing but Briars and thorns. And for that other sort of this sin( whereof the Pharisees it is thought was guilty) in persecuting and open inpugning the known truth; they also may bee easily persuaded that they are very free of it, wanting both judgement, power and knowledge how to wade so far into this great sin. All which things being strongly and lovingly set on and enforced, with the like, as the skilful Divine well knows how to do by the word of God, it will be an easy thing to beat them out of this foolish humour. Besides, if the party complaining should be qualified with capacity to commit this sin, yet they must know that their presumptuous sins are not sins against the holy Ghost, unless they will wilfully make them so. For, where there is sorrow for sin past, and prevention for the time to come, with resolution against the like, and fear to offend, here is no danger of the sin against the Holy Ghost; which is A compound of total impiety, blasphemy, persecution in the highest degree of knowledge unto the end, without any remorse. One sort of Affliction I had almost forgotten, which consists most in false and needless fears; the devil not suffering them to be in quiet without fear, though they False fears. The cure. be out of danger. This sort of affliction had rather need of diversion, with now and then a pretty mild jesting and laughing, slighting as it were all they say, then any serious discourse or applications. For, as their fancies work strongly, so merry fancies and discourses many times make diversions in them, even out of strong fits, making them to laugh. Unto this sort of people, this is all the physic which God prescribes them by the Prophet Isaiah 35. 4. Say unto them of a fearful heart, Bee strong, fear not, Behold your God will come with vengeance, even God with a recompense, he will come and save you. And in another place of the same Prophet, Isa. 51. 13. God seems to mock them for their false fears; And hast feared continually every day, because of the fury of the oppressor, as if he were ready to destroy: and where is the fury of the oppressor? This sort of people are many times in their dumps and lamentations, and must be kindly used, their complaints must be heard, or else they are undone; after which, there is hope to bring them out of their fits, who are usually melancholy, the devil using or rather abusing that dangerous humour to delude them. Of whom I knew one to walk a month together in one walk near his house, expecting that the devil should have fetched him away from thence. But, when( at length) no devil came for him, he left walking there, and with company and gentle usage became as well as ever: such are in no danger, though ever in fear, their greatest happiness( next unto the Sunshine of Gods favour) being to meet with a wise, discreet, patient yoke-fellow, or friend, to humour them, to make diversions, and by degrees to wear them out of their fits. Another sort of affliction is a great one, poverty. which is both occasioned by poverty, and hath its root therein; none knoweth the Agony of such who have not felt the burden of it themselves, of whom I may say, as God speaks of the strangers of Israel, moving them unto pity, for thou knowest not a strangers heart, Exod. 23. 10. no more doth any without experience know the bitterness of this cross. To help this sort of affliction, it is easy unto those who have ability. In The cure. this case, if Satan with the same have fastened some fiery darts in them: First supply their wants for the present, that seeing God in this seasonable help, they may begin to think that God in mercy hath looked upon them; otherwise it may fall out with them as with the children of Israel, who could not harken unto Moses glad tidings of their deliverance from the Egyptian captivity, because of anguish of spirit. Other sorts of afflictions there are formerly touched, I will not stand upon them all; some by crosses from friends, kindred, parents, husbands or wives, losses, slanders, persecutions, sicknesses, sores, diseases in the Body, and the like, whose causes and grounds being easy to be known, so are they as easy to be cured by the wise Physitians and helpers in this kind; I pass them over: Onely desiring to encounter with the last two I mean to make m●●tion of, and so end. The first of these afflictions is, A strange hardness of heart. hardness of heart accompanied with fear of Hell, and hellish torments for ever, with now and then weeping; and yet again, sometimes outfacing hell and damnation, and making a mock of all. Of which sort, I knew one in a jolly laughter( yet sure with a sad heart) affirm, that since she was sure that she must needs go to hell, she now determined to live in jollity, and take the full swing of all the pleasures of this life, because she had none to expect in that to come; affirming( as she said) that all her portion was in this life; and yet for all this, not long after, she would fall out into fits of weeping, because shee must needs go into hell for evermore. Yet for all this jollity, this Gentlewoman of famous memory Mistris joan Drake, sometimes wise to Francis Drake late Esquire, attempted many times to have made away herself, but by Gods especial mercy was so watched that shee was always either intercepted; or prevented in a strange manner; which strange distemper she remained in, so as shee durst never be trusted night or day without some to watch her, until in judgement, she was by a worthy man of God, Master John Dod, her helper during all the time of her affliction, persuaded to live, even upon strong rational grounds, thus. This Preacher, who dealt with her in this strange The cure. case and cure, asked her this question, That if now she should be that night condemned, or adjudged unto some one or other shameful or painful death, whether or not she would think it a great happiness to have a respite from execution for twenty or thirty yeares? Whereat after a pretty demur, she affirmed that in this case she would really wish, and take such a mercy for a great favour. Whereupon the Preacher went on, & wrought further upon her judgement: proving unto her how much more fierce, cruel, & vehement hell fire was; and to live in such intolerable torments for ever amongst the devills and wicked men: And therefore though she must( as shee said) at length go thither, yet it were best for her now to stay upon earth so long as she could, because her arrival at hell would be too soon, though an hundred yeares hence. Besides, for her confidence, that shee could know that shee was a reprobate, and must needs go to hell, this was strongly denied unto her: Affirming, that neither the devil,( her Tutor) nor any other creature could know things to come, save God onely, and that therefore shee built upon false conclusions; which was proved unto her out of Isa. 44. 7, 8. Where God to distinguish him from Idols proves himself to bee the onely true God, by declaring things that are a coming. And who as I, shall call, and shall declare it, and set it in order for me, since I appointed the ancient people? and the things that are a coming, and shall come? let them declare it unto them, &c. And further, it was shewed her, this Revelation of her Reprobation, must needs be a lye, since it came onely from the devil the father of lies, Joh. 8. 44. For the good spirit of God bringeth no such tidings unto us, but all matters of comfort, and joy, putting us in mind of heavenly things issuing from Christ our Saviour, Joh. 14. 26. and things belonging unto our peace. By Gods great mercy the party( being very rational) was so convinced and amazed with the strength of these three Arguments, which wrought so strongly upon her judgement and understanding, that she promised them to be contented to live & to use the means prescribed, & to wait upon the issues of Gods mercies, & to make no more attempts against herself, which she faithfully performed; then being contented to be prayed for, which formerly she refused, as a forlorn creature. Now herein was the devils malice seen in fastening this fiery dart so fast in her, as to make her lazy, and to look for grace out of the Clouds, to take no pains for it, unless it might have fallen in her mouth, or God to work some such strange work upon her as might soften her heart so as to make her pliable to look for Grace. Ten yeares she was in very great trouble and hardness of heart, much fearing hell and damnation, and greatly wishing for a large measure of feeling, which she had at length in an unmeasurable manner, beyond the capacity of a creature to contain; whereupon she departed this life in a triumph. But because some of her last speeches in her sickness were worthy to bee written in Letters of gold, and may convince and comfort some other such hard hearted creatures, I will briefly relate a few of them. On a Tuesday morning some five dayes before her death, as she lay a bed about eight a clock in the morning, and had prayed God, that once at length he would open the brazen gates of her hard heart, that the King of glory might enter in,( as she after confessed) she was suddenly surprised with such an unmeasurable measure of feeling that she was like one ravished out of this life, spoken so as all the house, father, mother, husband and all were amazed, carried herself, as though she would presently have flown out of the house top into heaven, calling for her white robes, endeavouring to take leave of every body; speaking to every one to be thankful for her, and uttering more in a quarter of an hour, then any Preacher useth to do in an hour. After this strange fit was over( the like never heard of before) she lay quiet a while, maintained that now God had heard their prayers, that she was now for a new world. And wished the Minister who had these many yeares taken pains with her, to pray for her and be thankful: after which she talked of nothing but thankfulness, not to bee otherwise prayed for any more, as needing nothing. The same Tuesday about three a clock in the afternoon, she fell again into just such another strange fit of feeling as the former in the morning, with the like speeches and carriage, which being past, and thanksgivi●g being again given; within a while after she had restend, she uttered this matchless A memorable example. speech. After me never despair of any bee they near so hard hearted, but ply them with the means and it will be effectual: for I was like a piece of knotty timber, who had need of such strong wedges and hammering. The fountain of all my misery these many yeares past, hath been, that I looked for that in the Law, which I should have found in the Gospel, and for that in myself, which I should have found in my Christ. After this, the wednesday next, shee sent for her Father, and gave him many good admonitions, and her children, and all the servants would come to her, so long until her spirits were in a manner quiter spent. After which she called for a white wastcoate, and other such ornaments whereiwth she dressed herself: when her Mother coming in, and seeing her so handsomely dressed, te●ling her she looked like a Bride; so I do( said shee) for I am a Bride trimmed for the bridegroom. And then shee charged her Mother, and all the residue in the company, that being dead shee should be so laid in t●e grave, as then she was dressed: which w●s accordingly done, five dayes after, when she departed this life. This woman to her eternal praise, w●s the best Hypocrite that ever was known: for she always wore her worst side outmo●t, being in allthings much better then she ma●e show for, abhorring all hypocrisy, save th●s, which she did rather out of a mean conceit of any goodness in her, worth the notice, then of purpose; though in all her troubles she abounded secretly both in love and mercy to the miserable, being of a true plain heart as any that ever lived. Who I pray may remain as a pattern to all afflicted hard-hearted Christians, of Gods exceeding goodness and mercy at length, though he make us pray and wait long ere he come to help us. And let us know this, that whensoever wee encounter with any such hard-hearted patients, gentle usage, long suffering, with seasonable instruction towards them must be used, much patience, waiting, sometimes humouring them, and letting them speak what they please; though they should repeat one thing over a hundred times in a day, they must be heard, for he who is most patient towards such, always doth most good, and gains most of them at length. A Wounded Spirit, is the last affliction to be name, which( I must confess) is far beyond my skill to speak of, this being a Cure for the great physician God himself: because the question is moved by way of interrogation; A wounded Spirit who can bear? Awounded Spirit. which includes a strong negation, that no flesh( without a divine assistance) is able to endure it. For, when God afflicts us with all his waves, filling the soul with troubles, seeming to cast it off: his fierce wrath going over us, cutting us off with his terrors, and over whelming our spirits; his fierce wrath like flaming fire, seeming to devour us: breaking us like a Tempest, powring us out as milk, and curdling us as cheese: renewing his witnesses against us, and seeming to fight against us in fury and great indignation: hiding his face from us, and presenting Hell before us in its true naked Image: O! who can subsist, or dwell before or with these everlasting burnings? O! what a deal of compassion is due unto such a troubled soul? no cordials, Lenitives, Divine Applications, can be too much, to comfort and uphold such: and, wonderful care ought to be taken, not to add affliction unto affliction The Cure. unto them. In this case, all tender love, affection and pains must be taken with the parties( and if it be possible) never left alone. Yea and all choice cordial Scriptures must be found out for to apply unto them, and all little enough. They must be assured that afflictions are so far from being a sign of Gods wrath towards them, that they were bastards rather, if not so afflicted, Heb. 12. 8. They must be put in mind, that afflictions come not by chance, but by Gods appointment, and that we are born unto affliction as the sparks fly upwards, Job 5. 6, 7. That there is a necessity in this life to suffer with Christ, and be made in some sort conformable unto his death: that we may also be made conformable unto his Resurrection, Rom. 6. 5. with him learning obedience by our sufferings, that suffering with him, we may also reign with him. And they must also be informed, that God many times brings us to Heaven by the Gates of Hell: And that all Gods best Servants have had great afflictions, and the more beloved, many times the sorer trials. witness Abrahams Sacrifice: Jacobs nonesuch Troubles: Davids sore and long afflictions: Jobs terrible trials, and the glorious end God made of them all: Saint Pauls many, long, and grievous afflictions. And what shall we say of Christ himself, who though he were the son, yet must learn Obedience by his sufferings, ere he became visibly to be the Author of our everlasting Salvation. They must also be assured that God ruins none by Afflictions: and that all this affliction which they now do groan under, is but to purify them, and make them white, Dan. 12. 10. And( as Moses speaks) that he may prove them, try them, and do them good at their latter end, Deut. 8. 16. They must also be told of Gods manner of working with his Church and People by contraries: of his bringing light from darkness, perfection from weakness: of his wonderful power suddenly to help and relieve them: and that now these afflictions are a sign, that as God loves them, so that all their sufferings are in this life, and none reserved for the life to come. That in these extremities it is now the Lords nercies that they are not consumed of them, Lament. 3. 22. which out of his great faithfulness are renewed every morning to support them. The far more excellent and eternal weight of glory, to come in lieu of these light and short afflictions, which in regard of eternity are but for a moment, 2 Cor. 4. 17. must not be forgotten. Thus the Patient being plied with abundance of love, pity, and compassion, seasonable application of Scriptures, praying with them, and the like, either they recover and grow better, or else( which is better) they get patience and submission unto the will of God, to wait his best time, and lye down at his feet, to be whatsoever he will have them to be. But yet, he who comforts, must be wary to Caution. discern of a right wounded spirit, because some in Melancholy distempers come near the same: as I have known a woman in the Church, hid herself, weep bitterly, saying that hell fire was already begun at her stomach, and that sure she was damned, when yet coming among loving cheerful company, within a few dayes, this imagined fire of hell vanished quiter, and she as well as ever. A truly wounded spirit roars oft for grief of heart, mourns continually with grievous sighs and groans, full of fears and terrors, with startings, glad of any pity, good company, or compassion, much humbled and cannot easily be diverted from its intentions,( as Melancholy persons onely, may be) full of complaints, yet with submissions unto God, thinking any matter of comfort too good news to be true; and therefore, are the more to be pitied, waited upon, served, and loved, with all manner of respect and attendance; as those who imagine, that neither any body loves them, or that they deserve love from any body, being the unworthyest of all. To conclude Sir, let the sum of all be reduced unto this: That known causes of afflictions( as of diseases) may have easy cures, but those whose grounds lie deep in the heart hide, keeping Satans counsel, there is no remedy, but one way or other, they must be brought to discover their minds, in the ground and cause of their affliction, or they cannot be cured;( as hath been said) for sin committed, must be confessed to God, or man, or both: ere a conscience disquieted thereby can bee pacified. In which case, if the business prove but a trifle, the cure is soon done. If a greater business, yet the burden will be the lighter to the patient, when another helps to carry it, and informs the party( perhaps ignorant) that they are mistaken in their conceits, and too rigorous in their censures and apprehensions against themselves. But, if it be a truly wounded spirit, then the Comforter must put on all the bowels of mercy, love, pity, and tender compassions; arm himself with Scripture, patience, and long suffering, be abundant in prayer with them, and for them, supporting, and by all means lifting up, and cherishing their spirits, and waiting upon God, until he come leaping by the Mountaines and skipping by the hills, to raise them up again, making them alive, and reviving them as he had formerly, in some sort, slain and wounded them. Howsoever, long suffering, with abundance of love, tender mercies must be extended unto the afflicted of all sorts whatsoever. And great care taken to find out( so near as we can) the quality, nature, & ground of their distempers, ere we apply remedies unto them. And they must not bee much crossed or slighted, but suffered quietly to bemoan themselves, as much as they will, with what repetitions they please: for, much is gained by gentle usage and good words, which Solomon saith, breaks the bones. And where Reprehension appears to bee needful, It must be done sparing with a great deal of moderation and discretion, and without any bitterness of spirit. And it will be( in this case) fit to show them their errors, so as they may convince themselves thereof, not suffering any disgrace or contempt to fall upon them. And when any of them begin to mend, they Their Recovery. must not be over-loaded in this their weakness, but their appointed tasks must be suitable to their strength, now a little, and then a little, ever labouring to convince their judgements and understandings, rather then beate upon them to practise too soon: In which case Jacobs place with the women and young Children, is best, to go on slowly, and not make them out of love with Religion by hard tasks, before they know what the bottom of Religion is. For, Conviction being that strong work of the blessed Spirit, Joh. 16. 8. when this is done, there will not be much ado to drive them unto practise. And then again, though much and long time be spent ere their recovery be perfected, yet we must not be weary to hold out with them: for, God being full of long-suffering and patience towards us, he expects that wee should likewise be so toward our brethren; in which case the returns of their love to us thereafter, doth always far sur pass al our pains with them & waiting on them. The Subject in hand( as I said in the beginning) is very large, and might deserve a great volume to be written thereof, rather then thus to have huddled up things in a short Letter, but if he who intends to comfort, can judge ( Exungue Leonem) of the lions proportion by his paw, and be skilful in the Scriptures with a merciful heart; there will not need much ado in this kind: for,( as S. John saith) 1 Joh. 2. 27. They shall not need that any body should teach them what to say, or do, in this kind: Because, the anointing which is from above, will teach them all things. Thus good Sir, I have, to pleasure you, performed my promise, & to show myself ready to do what good I could in this kind, expressed my weak judgement unto you in these things: which I know( in regard of your knowledge, practise and experience) you needed not, but that you loved to have a few gleanings from him, whereof you yourself have a plentiful harvest▪ like the spiritually Covetous, who never think they have enough, until they come to Heaven to the plenitude of the beatifical vision for ever: whither I beseech God in his own good time time to bring you and me, Your faithful cordial friend, John Forbes FINIS.