A SOVEREIGN SALVE TO CURE Wounded Spirits.  
OR, The ready way and means, to give Spiritual Ease and Comfort to Distressed Consciences.  
Collected out of the Word of God, and the Write and Experiments of the most approved Soule-Physitians both of this and former Ages, which either for Learning, or Experience, or both, have excelled in this healing part of Divinity, and fitted to the capacity, and use of the meanest of GOD'S afflicted ones.  
Dr REYNOLDS.  
Evangelizo manu & scriptione.  
LONDON, Printed by J. G. for R: ROYSTON, at the Angel in Ivy-lane. M. DC. L.   

TO his Neighbours, and Friends, the Parishioners of Henton St George in Somerset; and especially to those, both of that, and other Parishes thereabout, or elsewhere, which have had occasion to make use of his Ministry, for the quieting and Comforting of their Distressed Consciences.  
R. G. A hearty Wellwisher of all God's Afflicted ones, and especially of them, Dedicateth these Soule-healing Directions following.  Zacharias cum loqui non potuit, scripsit. Luc: 1. 20. &. 63. Ambros. Tametsi non bonum, tamen in bonum. August.  

An Admonition to the READER.  
IF thou art learned, it may be, this, that I here present to thy view, coming in so homely, and Country-like a dress, may not please thee: Yet this much let me entreat of thee, that (seeing it cometh from an honest heart, and one devoted to the common good of God's Afflicted ones) thou wilt not hinder others from making use of it, that have not better. 
* Nec omnia quae ab omnibus conscribuntur in omnium manus veniunt, & fieri potest, ut nonnulli qui etiam haec nostra intelligere valent, illos pleniores non inveniant libros, & in istos saltem incidant, ideoque utile est plures, à pluribus fieri tractatus, diverso flyto, non diversa fide, etiam de quaestionibus iisdem, ut ad plurimos res ipsa perveniat, ad alios sic, ad alios autem sic. August. lib. 1. de Trinit. c. 3. tom. 3.   
Saint Augustine thought, that the plainest Books might be of some use to some sorts of men: and who knoweth not, that the Stars, which are obscured in the presence of the Sun, are profitable in his absence to give light to the earth?  
If thou shalt say (to make it the less respected) that there is little in it of mine own, but that all, or the most part of it, is taken out of other men's works; I ingenuously confess it; 
* Scribo Relatoris potius fide, quàm Authoris praesumptione. Vincent. Lyrinens. advers. Haeres.  professing myself, not to be the Author, but the bore Relator of these spiritual Comforts. And if I have in any passage thereof drunk deeper thereof than become a sober Passenger, I would have thee to know, that I did it for one of these two ends; either because I thought, I could not amend what they had done, which was 
† Quod me non posse facere, melius credidi.  Aphranius his Apology, when he was accused for taking too much out of Menander's Works; or because I thought, that their authority would win more credit to the things said, than mine would; which was 
* Quod censeo me parum admodum fidei rebus ●isce meis facturum fuisse, si solum authoritate mea niterer. Patric. in Epist. ad Senat. Senens. ante librum ejus de institut. Reipub.  Patricius his plea in a like case: Let this therefore suffice thee.  
Secondly, if thou art unlearned, and canst not judge of it thyself, but hast only learned (Parrat-like) to speak after others, it may be this may not afford thee comfort neither; for we seldom reap profit by any man's Works, whose person is pre-judged, though misjudged.  
I only say to thee, if thou art an unhumbled Christian, a man whole and ●ledge●ound in thine own conceit; one that ●ledge●hinketh he never went awry; or having go awry, doth imagine, that no discomforts in that wrong way can befall him, for which he cannot give himself comfort sufficient; than this belongeth not to thee neither; for 
† Math. 9 12.  the whole need not the Physician, but they that are sick.  
But if thou art an 
* Ordo divinus est, quod vult quidem Evangelizare, sed pauperibus; vult sanare, sed contri●ledge●s; vult praedicare dimissionem, sed captivis; vult educere, & liberarc, ●ledge●d vinctos; vult consolari, sed contristatos; vult respicere, sed ad contri●ledge●m spiritu; vult reficere, sed laborantes, & oneratos, etc. Chemnit. ●ledge●xam. Decret. Concil. Trident. p. 2. the contrite. c. 4. See Mr. Bol●ledge●ns Instructions for a right comforting of afflicted Cons. pag. 170.  humbled Sinner, one that is dejected and distressed at the sight of thy sins, and the sense of God's wrath due unto thee for them; this may (with God's blessing) condu●redge● thee into the way that leadeth to spirit●redge● all ease, and comfort. It hath conduct●redge● others heretofore, some of which are sti●redge● alive, and others are at rest with God who both living, and dying, have reap comfort by it.  
If it fail of this effect to thee, think never the worse of God, nor of thine o●redge● estate before him: For God infinite●redge● wise, hath his secret, and sacred end●redge● best known to himself, for which ●redge● may suffer his dearest Children (●redge● lest in the eyes of the world, and som●redge● times in their own apprehension, a●redge● feeling) to live, and dye uncomfort●redge●bly, and yet without any prejudice to h●redge● glory, or their salvation. Howsoever●redge● prove, it was that which was aimed herein, and is hearty desired and pray●redge● for by him, who is  
Thy unfeigned Wellwisher, Richard Gove.   


The CONTENTS.  
I THE SICK SOULS GUIDE; containing Directions both for the practice and knowledge of God's Child in the time of spiritual Distress.  
II THE SICK SOULS BIBLE; or a Catalogue of Scripture-comforts, fitted to the several Distresses of Gods afflicted one's, who labour under the sight of their sins, and the sense of God's wrath due unto them for the same.  
III THE SICK SOULS MISTAKES; wherein those places of Scripture (which being mistaken, do many times prove the very Rack of tender Consciences, and make them to draw from them fearful Conclusions against themselves) are vindicated, and cleared, and the Conclusions confuted.  
IV. THE SICK SOULS PRECEDENTS; or comfortable Examples of Distressed Consciences, which after long and deep Distresses, have found ease and comfort, through God's great mercy towards them.  
V THE SICK SOULS EjACULATIONS; wherein he may (if he have not better of his own) lift up his heart, and pour out his soul unto God, either by way of prayer, or thanksgiving, shortly and suddenly, as his present necessity doth require.  
VI THE SICK SOULS SPIRITUAL SONGS.  
VII. GROUNDS OF COMFORT, FOR THE FRIENDS OF THE DISTRESSED; in case, that after all these, or other means used, God sand him not release, and comfort, but suffers him to dye in that distressed estate, and that after some fearful manner.  
VIII. A PRAYER, which they that come to visit the Distressed, or are about him in the time of his Distress, may make use of, if they cannot pray in a better form of their own.    

God's loving Invitations of poor Distressed Souls to come unto him for comfort, and his gracious promises of giving it them, if they will come.  MATH. 11. 28, 29. Come unto me all ye that labour, and are heavy laden, and I will give you rest, etc. EASIE 55. 1. 3. 
Ho, every one that thirsteth, come ye to the waters, and he that hath no momoney: come ye, buy and eat; yea, come, buy wine and milk without money, and without price.  
Incline your ear, and come unto me: hear, and your souls shall live.  REU. 22. 17. Let him that is athirst, come; and let whosoever will, take of the waters of life freely. PSAL. 50. 15. Call upon me in the time of trouble; I will deliver thee, and thou shalt glorify me. REU. 3. 18. I counsel thee to buy of me gold trie●redge● in the fire, that thou mayst be rich; an●redge● white raiment, that thou mayst be clothed, and that the shame of thy nakedness do not appear; and anoint thin●redge● eyes with eie-salve, that thou may●redge● see. JOH. 7. 37. If any man thirst, let him come unt●redge● me, and drink. EASIE 50. 10. Who is among you that feareth th●redge● Lord, that obeyeth the voice of his Servant, that walketh in darkness, an●redge● hath no light? let him trust in the nam●redge● of the Lord, and stay upon his God. EASIE 54. 11, 12. OH thou afflicted, tossed with tempest, ●ledge●nd not comforted; behold, I will lay ●ledge●hy stones with fair colours, and lay ●ledge●hy foundations with saphires, etc. MATH. 5. 6. Blessed are they that hunger, and ●ledge●hirst after righteousness, for they shall ●ledge●e filled. EASIE 66. 2. To him will I look, even to him that ●ledge● poor, and of a contrite spirit, and ●ledge●embleth at my Word. PSAL. 51. 17. The sacrifices of God are a broken ●ledge●irit; a broken and contrite heart, OH ●ledge●od, thou wilt not despise. JOH. 6. 37.— Him that cometh unto me, I cast ●ledge●t away. PSAL. 43. 5. Why art thou cast down, OH my soule●redge● and why art thou disquieted within me●redge● hope in God, for I shall yet praise him who is the health of my countenance, an●redge● my God.  

The Sick Souls Guide.  
Containing in it, Directions, both for the Practice and Knowledge of God's Child in the time of Spiritual Distress.  

THE FIRST PART, Containing Directions for the Practice of God's Child in the time of Spiritual Distress.  

THE INTRODUCTION.  
THe Child of God troubled in Mind, and distressed in Conscience, needeth Directions for two things: for his Practice, and for his Knowledge.  
I put Practice first, because, though in all ●ledge●ther estates of God's Child, Knowledge ●ledge●ust go before Practice, yet in this parti●ledge●lar, there can be no sound knowledge attained unto, without precedent 
* Practica est praevia introductio ad theorican. Olympiodor. in Eccles. 7. Most true in this case.  practic●redge●  
Now the practice of God's child in th●redge● distressed estate, hath reference, either ●redge● that which he is to do, or to that which ●redge● is to leave undone.  
That which he is to do, hath farther r●redge●ference to four particulars: for either ●redge● respects himself who is Distressed: or ●redge● God, who is the Author of his Distress●redge● or his spiritual Enemy, Satan, the mean●redge● and instrumental cause of his Distress: ●redge● his Brethrens, the fellow members of Ch●redge● his body, who formerly have been th●redge● Distressed.   

SECTION I  
TOuching himself who is Distressed this is carefully to be practised.  
1. And before all things, let him loo●redge● to the estate of his body: for though 
(a) See M. Boltons instruct. for comfort. afflict. consc. pag. 207. touching the differences between Melancholy, & an afflicted Conscience.  trouble of mind doth not always ar●redge● from distemperature of body, yet s●redge●dome is there trouble of mind seen●redge● which is not accompanied with very gre●redge● distemperature in this kind, especially ●redge● Complexions subject to 
(b) See M. Bur. Melanc. p. 536. etc. & pag. 46.  Melancholy whereby the former trouble is much 
(c) This humour doth naturally give extraordinary entertainment and edge ●redge● terrors and sorrows. Boltons' Instruct. for comf. afflict. Consc. p. 464▪  i●redge● creased, the parties being by this means made less capable of good Counsel, and more fit for Satan's Temptations to work on, who are thus Distempered.  
And therefore my first advice, and counsel to such, is this. Assoon as thou dost begin to be thus troubled in mind, 
* See Ecclus. 38. 4. etc. M. Burtons' Melanc. p. 544.  sand speedily for some Godly, and learned Physician for thy body, and be content to be ruled, and advised by him in the course of Physic, that he shall prescribe thee, whatsoever Satan shall suggest into thy mind to the contrary. For I know, 
* Barbara immanitate, & deplorandâ inscitiâ contemnunt praecepta sanitatis, mortem & morbos ultro accersunt. Melanct. de anima.  he will be ●ledge●ufie with thee (as he hath been formerly with others of God's Children in like case) to seek to dissuade thee (if possibly he can) from this course, as knowing none to ●ledge●e more prejudicial unto him, and more ●ledge●eneficiall unto thee, than this (through the ●ledge●lessing of God) will be.  
And this advice of mine, I limit with ●ledge●hese Caveats. I That this Physician to ●ledge●hom thou sendest be not Baalzebub, the God of Ekron; 
* 2 King. 1. 3  I mean some cunning ●ledge●an, or woman (as they are commonly ●ledge●ermed) though indeed they be very Wit●ledge●hes: For this were to cast out 
* Mat. 12. 24.  Satan by ●ledge●athan, they being no other than the very ●ledge●struments, and limbs of the Devil. And ●ledge●uch better were it to want Cure, than to ●ledge●ave the Devil for thy Physician. And surely he is thy Physician, and not God, whe●redge● thou sendest to such people for health. An●redge● therefore though thy ignorant neighbours and graceless friends that are about thee shall advice, and urge thee in this time o●redge● need to sand to such justly suspected persons, 
(b) See the Pract. of Piety, pag. 782. All our Divines, Schoolmen, and such as writ Cases of Conscience, are against it. See M. Burtons' Melanc. p. 191.  harken not unto them, nay hat●redge● their advice, as bad as Satan himself, an●redge● resolve rather to suffer any inconvenienc●redge● in thy body, where more lawful meane●redge● cannot be had for help, than to use suc●redge● whose help cometh wholly from Satan. Fo●redge● be thou assured of this, that Satan, who ●redge● thy deadly enemy, 
(c) 1 Pet. 5. 8. A seductoribus fallacibus, à patre mendacii, ab hoste crudelissimo, quid boni, quid veri, quid commodi speras, tu videris. Gers. de error. mag. part. 3. Daemons et si sanarent, Deo irato sanarent: Corpora sanarent, ut necarent animas, etc. ib.  and desireth nothi●redge● so much as thy destruction, cannot wis●redge● thee so well, as to procure thee health ●redge● body, unless it be to procure greater hu●redge● by it unto thy soul.  
Another caveat is this, that though tho●redge● use the bodily Physician for thy need, y●redge● that thou have a care not to trust in th●redge● Physician but in God for thy health. It w●redge● Asa his fault, and he felt the smart of i●redge● The Physic he used could not help hi●redge● because he relied more upon the Physitia●redge● than he did upon God, 2 Chron. 16. 12.  
2. 
(d) Ubi desinit Medicus, ibi incipit Theologus. Never so true as here.  After thou hast thus rectified t●redge● distemperature of thy body, and art ●redge● means of it made capable of good cou●redge●sell for thy souls health: my next advice ●redge● that thou speedily sand for some 
* Ex his vocandi sunt, si noveris, peritiores & curiosiores.— Et si dici liceat spiritaliores. Aug. tom. 9 p. 2. de visitat. infirmorum, l. 2. c. 7.  Godly and learned Minister of God's Word, (that Interpreter, one of a thousand, as Job calls him, Job 33. 23.) upon whose fidelity, and secrecy thou darest rely; and discover unto him what that is, that doth most trouble thee, that so he by his learned advice and Godly counsel, may through God's blessing afford thee comfort. And in case thou knowest not, or art not acquainted with any such Minister, or canst not speedily come to him, or he to thee, open thy mind to any 
(d) In casu necessitatis quilibet Christianus est sacerdos. Magdeburg. Epist. Dedicat. praefix. centur. 7. Et si defuerit sacerdos, proximo, vel socio facienda est confessio Lombard. Scot alii in sent. 4. dis. 17.  near, or dear friend about thee: For temptations smothered, as fire, burn more inwardly: And like inward 
(e) See M. Boltons' instructons for comforting afflicted consciences, p. 549. B. Hall's pract. cases of cons. decade 3. sect. 9  wounds do drown the heart with bleeding before any hurt be discerned. Whereas the readiest way to put out this fire is to give it vent, and the readiest way to cure this wound, is to draw it to an outward issue by confession.  
I know that this is a thing, which Satan by suggesting shame, 
(f) Many are pudoris magis memores, quàm salutis, saith one. Stulto●ledge●um incurata pudor malus ulcera celat. See M. Bolton ubi supra, pag. 466.  or fear 
(g) Sua vulnera nutrit, Qui tegit, & plagam trepidat nudare medenti. Sedul. lively 3. oper. paschal. M. Burtons' Melanc. pag. 242.  of danger or the like unto thee, will seek to dissuade thee from, but believe him not in this neither: for the shame, or danger be it what it will be, cannot be comparable to the lest comfort that will by this means redound unto thy soul. Others of God's Children in this case have tried it, and their experience may be to thee a proof sufficient of the truth of it.  
But here I must also give thee these Caveats. I If it be sin that troubleth thy conscience, content not thyself only with a general acknowledgement of sin, but descend further to particulars, yea to that very particular sin, which above all others doth most trouble thee. I have seen some thus distressed dealing with God, and his Ministers in confession of their sins 
(h) Dan. 2. See M. Bolton ubi sup. p. 209, 210.  as Nabuchadnezzar with his enchanters about his Dream that he had dreamt, he told them, and desired an interpretation, but what his Dream was he could not tell. So these confess themselves Sinners, and cry out that they are grievous Offenders, and desire pardon, but wherein they have sinned, and what their sins are, they cannot, or will not tell.  
But how can the 
(i) Si vis curari agnosce languorem. P. Chrysolog. Serm. 30. Absque causarum observatione, morbos nec praecavere, nec curare licet. Fernel. Patholog. lively 7. c. 11.  Physician help him that saith he is not well, but will not tell him where? And how can the Physician of the Soul comfort that sinner, which is thus Soul-sick, and will not tell what sin it is that troubleth him? Nay perhaps though he may do it to others, not thus distressed, by applying general comforts to general distresses: Yet in this case where there is a particular cause of a particular Distress, I never heard of the particular Distress cured, without the particular cause first opened: and let me tell you mine 
(k) And others have found the same, for Mr. Bolton tells us of one that he knew, who concealed for 20. years together a temptation of Blasphemy, by means of which the Devil all that time kept him in perpetual terror, and oftentimes urged him to make himself away, and from this fearful estate was never freed, till he discovered it. Bolton ubi supra, pag. 550.  experience in this kind. I have observed the disposition of most in this misery to be such, that except they can find Comfort touching the very particular thing that was the occasion of their Distress, there is little or no ease brought to the Distressed.  
2. As I do persuade thee to discover thy particular sin, which is the cause of thy Distress, so I would also persuade thee to discover with it (as near as thou canst) all the circumstances whereby Satan seeketh to aggravate it unto thy conscience. For sometime Satan frameth his Distresses not so much from the sin itself, that is committed, as from the circumstances of it, attending it in the committing, using those as tenterhookss to stretch it by, to the utmost rack of aggravation. And therefore the safest course here, and that, that is likely soon to find ease, is to discover even these circumstances too. To the Physician thou wilt discover even thy mos●redge● shameful Diseases, the first-fruits of thy filthies●redge● wickedness; and in case thou shouldest her●redge● conceal but one circumstance, it may cos●redge● thee thy life: surely so thou must do her●redge● too, or thou must look for the like issue. Let me here also tell thee, what I have known: I have known in this kind many circumstances discovered, and yet one circumstance undiscovered (on which Sata●redge● hath especially wrought) to have kept th●redge● Conscience still on the rack.  
3. And lastly, as in this kind thou mus●redge● take heed, and beware of Spiritual guile in hiding aught; so of the same Spiritual guile too, in relating aught for a 
(l) Medicus quando aegritudinem discutit, si curet quod per aliquam causam factum est, & ipsam causam per quam factum est non curet, ad tempus videtur mederi, sed causa manente morbus repetitur. Aug. in Joh. 25  cause of thy trouble, which is not: For, herein thou wilt give Satan a greater advantage against thee, than before he had, and thou thyself wilt be as fare to seek of Comfort, and Ease, as ever thou wert, notwithstanding this thy Confession. Nay, many times such deceitful dealing with our Spiritual Physician, makes him apply a clean contrary Salve to our Soare, which will put us to farther Smart for the present, and to greater Anguish too afterwards, as oftentimes we have seen it proved. And therefore when thou dost thus discover thy mind, be as careful to avoid Collusion, and Deceit, as Reservation.   

SECT. II  
THe second sort of things which the Child of God is to do in this time of spiritual Distress, respects his God. And they are two: the first is to Pray unto him, and the second is to give him Thanks.  
thouch Prayer, this advice I give thee. 1. (Because they that are thus Distressed, commonly complain that they cannot Pray.) I would have thee always to remember, that thou do pray as thou canst, though not as thou wouldst, or shouldst: For better is 
(a) Dr. Sclatter, Mr. Schudder, and others.  weak performance in this kind, than whole Omission; and safer it is to pray weakly, than not to pray at all. For if we pray as we are able, we have this Comfort. 1. That God's Spirit 
(b) Rom. 8. 26, 27.  within us will help our infirmities, and make us pray 
(c) Etiam solis vagitibus infans matrem commovet ad misericordiam. Macar. hom. 31 Videmus vulgò parentes magis delectari balbutienti infantiá infantium quàm universa eloquentia hominum eloquentissimorum. Rolloc. in Johan. cap. 4.  acceptably, though (to our seeming) we pray uneffectually: it being a privilege ●ledge●elonging unto God, to know the meaning of his Spirit, praying in us, when we know it not ourselves. And 2. That our Prayers, though in themselves; and as they come from us, be never so unperfect, yet before they come unto God, they are made perfect 
(d) Rev 8. 3. 4.  by Jesus Christ: It being a part of his Advocation to propitiate as well for our weaknesses, and imperfections i●redge● Prayer, as for any other of our Sins whereof we stand guilty in the sight of God.  
Again, (because such distressed Soule●redge● do most commonly more distaste the Form of Prayer, than the Action of Praying, a●redge● not enduring any long, or set Form o●redge● Prayer to be made, either by themselves, o●redge● others in this time of their Distress) therefore my second advice is this. If the case stand thus with thee, have a care that tho●redge● be the more frequent in shorter, and Sententiary 
* For which see the sick Souls Ejaculations hereafter set down. Luke 18. 13.  ejaculations, and Expressions o●redge● thy mind unto God, such as was that o●redge● the Publican, OH God be merciful unto me ●redge● sinner: That in the Lord's Prayer, Lord lea●redge● me not into temptation, or the like, according as the present sense of thy want, doth teach thee, and enforce thee to pray. For such Prayers as these are, arising (as most commonly they do) out of the sense of our present wants, do pass from us with greatest ardency of Affection, and therefore cannot but find soon audience with God for our present supply: his Word assuring us, That the Prayer of a Righteous 
James 5. 16.  man shall much prevail with him, where it is Fervent.  
But here remember two Rules. 1. In all thy Prayers for Ease, and Deliverance ●ledge●eferre all to the good will and pleasure of 
Mat. 26. 39  ●ledge●od, to be granted, or denied, as will stand ●ledge●est with his Glory, and the Good, and ●ledge●alvation of thy Soul. 2. Have a care that ●ledge●hou do not limit, and prescribe God, the ●ledge●me, or means of thy Deliverance, but ●ledge●eave that wholly to the disposing of his ●ledge●ise Providence, who knoweth better than ●ledge●hou dost, when, and how to give thee Ease, Comfort, and Deliverance.  
The other thing, respecting thy God, which thou art to perform, is to give him Thanks. And touching that, this is also ●ledge●ine advice. If thou receive never so little Ease, Release, or Comfort, give thankss ●ledge●nto God for that, and this will be a means ●ledge●hat in God's good time thou shalt find 
* Gratiarum actio est ad plus dandum invitatio. Ambros. Mat. 25. 29.  ●ledge● more: For he hath promised in his Word, That to him that hath, and useth what he ●ledge●ath, to the Glory of God that gave it, ●ledge●here shall be more given, and he shall have it ●ledge●n abundance.   

SECT. III  
THe third sort of things which Gods Child is to do in this time of Spiri●ledge●uall Distress, respects his Spiritual enemy, ●ledge●atan. And they are two.  
The first is, that he have a care to with●ledge●and his Temptations when they are first suggested. And touching this, this is min●redge● advice. That whensoever Satan doth suggest unto thee any wicked Temptation: ●redge● to Blaspheme God, for the present sma●redge● which thou feelest under his visiting hand which was Jobs Temptation. Or that tho●redge● 
Job 2. 9  art wholly cast out of his sight, because he th●redge● grievously afflicteth thee: which was Jona●redge● 
Jonah 2. 4.  his Temptation. Or that it is in vain ●redge● serve God, considering he so punisheth thos●redge● that serve him, and letteth the wicked go free●redge● which was David's Temptation, or the like 
Psal. 73. 13.  Let it be thy care to withstand them, (●redge● possibly thou canst) at the 
* See D. Tailor in Matth. 4. 1. p. 35. & 372. M. Downames Warfare, part 4. p. 355. 357. etc. Jam. 4. 7. Ma●. 4. 10, 11.  first suggestio●redge● for so thou shalt be sure to be rid of Satan for the present, it being his propert●redge● cowardly to fly from, where he finds he i●redge● resisted: and shall free thy Soul from ●redge● great deal of Trouble and Misery; in which such Temptations usually implunge those that give any way unto them without resistance.  
The other thing, respecting Satan thy Spiritual enemy, which I would also have thee to perform, is this, to have a care that after one Temptation is ended, thou expect, and prepare for 
Sola hic securitas est, nunquam esse securum. Rob. Grosthead, Epist. 65.  a new assault, using the time of Satan's Intermission, as a breathing time to recover strength against the next Encounter. For as Soldiers besieged, after they have sustained one assault, and given their Enemies the Repulse, do not securely give themselves to idleness, and sleep, but prepare all things ready against the next Conflict, mending the Breaches, and repairing those places, which in the time of Fight they found to be most weak 
* See D. Sclatter in 1 Thes. 3. pag. 218. B. Lakes Serm. part 1. pa. 248. Nanquam bella bonis, nunquam dissidia cessant. Prosp. in Epig. . So when thou hast withstood some of Satan's Temptations, and given him the Repulse, thou art not to give thyself to rest, sleeping in security, as though thine Enemy were wholly overcome 
* See Mat. 4. 3, 5, 8, etc. & Luk. 4. 13. : But rather, in the Intermission of this Spiritual Conflict, thou art to prepare thyself against the next assault, using all means to confirm thy strength, where thou discernedst in the time of Fight, that thou wert most weak, and more strongly to Arm thyself against those Temptations which thou foundest most forcible, and powerful to prevail against thee.   

SECT. IV.  
THe fourth and last thing which the Child of God is to do in this time of Spiritual Distress, respecteth the Godly, his Fellow-brethrens in Christ, who formerly have been thus Distressed, but are now (through God's mercy) Delivered. And that is, to confer with them, or with others about them, the better to lea●redge● what God hath done for their Souls; th●redge● so, he taking the like Courses that the●redge● have done, may expect the like mercy fro●redge● God towards his Soul.  
And touching this, this is mine advic●redge● 1. That thou do confer with such, ●redge● often as thou canst, that can Experime●redge●tally relate unto thee, what God in th●redge● kind hath done for their Souls, or ca●redge● show thee what God hath done for othe●redge● in like case. For, hearing them relate th●redge● deep Distresses wherein they have been, an●redge● God's wonderful mercy towards the●redge● in their Deliverance; it will both encourage thee to bear with more patience thy present Trouble, and with greater assurance of Comfort, to wait for Gods appointed time of thy Deliverance hereafter.  
And secondly, if thou shouldst meet with no such living precedents of God's favou●redge● vouchsafed in this kind, I would than advice thee to peruse the 
(a) Anima, quae amat, ascendit frequentèr, & currit familiaririter per plateas coelestis Jerusalem, visi tando Patriarchas, & Prophetas, salutando Apostolos, admirando exercitus Martyrun, etc. Aug. to. 9 p. 2. pag. 1003.  Monuments o●redge● the Dead, and to call to mind the Examples of 
(b) See Job 13. 24, 26. & 19 11. & 30. 21.  Job, 
(c) Psal. 38. 4, 8. & 77. 7. & 8. etc. Psal. 51. 11.  David, 
(d) Psal. 88 per totum.  Heman●redge● and the like Saints of God Registered in Scripture of purpose for the Confirmation, and increase of thy 
(e) Rom. 15. 4  Patience, Comfort, and Hope, evermore remembering, that though they were implunged in far deeper Distresses, than thou art, or canst be, yet they found an happy Issue in the end 
(f) Jam. 5. 10, 11.  to God's Glory, and their own Souls unspeakable Comfort.  
And thereby assure thyself, that thou shalt have the like happy Issue of all thy trouble, if thou dost continued in their Holy practice of Patience, and reposed Trust in God. For God's dealing with his Children in this kind, is 
(g) 1 Tim. 1. 16  Exemplary, he showing in one, what all in like case may on like Conditions expect. And thus have we seen what the Child of God is to do in this time of Spiritual Distress.   

SECT. V  
THe other things respecting practice, wherein the child of God at this time needeth advice, are such things, as he is to leave undone. And those are especially two.  
The First is, that he do not muse, and meditate on his present Miseries, or recall to mind those that are past, or through fear anticipate those that are to come.  
And the Second is, that he do not reason, and dispute with Satan in his private thoughts, or otherways.  
Unto both which (we find by experience) that the child of God is too too much subject at this time: And that many of them for want of a godly care, and Christian endeavour to withstand them, have been driven by means of them to fearful extremities. Now that thou mayest the better take heed of them, and learn to prevent them, I give thee this advice.  
First, touching musing, and meditating, the better to avoid that, I would have thee carefully to eat Solitariness, and Idleness, which are the 
(h) Nemo est ex imprudentibus qui relinqui sibi debeat: tunc mala consilia agitant, tunc aut aliis aut ipsis, futura pericula struunt, etc. Senec. Epist. 10. Nihil agend●redge● discunt homines malè agere. Cato. Non est aliqua cogitatio, tam turpis, abominabilis, mala, & execranda, quam non inveniat otiositas, etc. Gerson de modo habendi, se contra mal▪ immisc.  Parents commonly, or the Nurses of such musing thoughts.  
As for Solitariness, the best way to avoid that, is to keep thyself always i●redge● the company of God, or good Men.  
Thou art in God's company than more especially, when either God talks to thee or thou to God. And this is done by two Exercises especially, by Prayer, and by Reading the Bible, or some other good Books For by Prayer thou speakest unto God, and by Reading these Books God speaketh unto thee. So that which soever of them thou dost perform, and in performing of i●redge● dost intent, and mind what thou art about, thou mayst truly say of thyself a●redge● sometimes that Roman 
(i) Nunquam minùs solus, quam cum solus. Scipio in Cicer. Offic. lively 3.  Captain di●redge● of himself, 
* Nunquam minùs solus, quàm cum solus. Scipio in Cicer. Offic. lib. 3  Thou being alone, thou art not alone, for thou hast God to bear thee Company. The company of good men, is also a very good means to avoid solitariness. I say of good men, for if they be not good, I ●ledge●eane such as fear God, and are able by ●ledge●heir gracious words, or godly deeds to ●ledge●oe thee good, thou wert better be alone, ●ledge●hen be in their company.  
And here I would advice thee to eat ●ledge●he company of four sorts of People especi●ledge●ly: which in this case, are likely to prove ●ledge●ore dangerous unto thee, than Solitari●ledge●esse would be.  
The first are men notoriously Wicked, who ●ledge●ould persuade thee to laugh these thy ●ledge●rrowes out of countenance, by joining ●ledge●ith them in mirth, that is either immode●ledge●te, or immodest, or to drown thy grief pledgery excessive drinking, 
† See Master Hierons' Works, in folio vol. 1. pag. 159. Mr. Greenham in his Sermon of Repentance. Mr. Dike of Repent. cap. 3. Mr. Marbury in his Sermon upon Psal. 32.  or the like. For the ●ledge●est good that these can do thee, is but to ●ledge●rocure thee a seeming Truce, no sound ●ledge●eace: Their best comforts proving but as ●ledge●ater cast on the Smith's Fire, which ●ledge●aketh for the present an abatement of ●ledge●e flame, but in the issue we see it is a ●ledge●eanes to increase both the flame, and the ●ledge●eate too; the return of the trouble, and ●ledge●squietnesse, paying the interest of the for●ledge●er deferring with more than once multi●ledge●ied use.  
The second, are men notoriously Ignora●redge● who at such times come more of custom●redge● to see, than of Conscience to say any thi●redge● that may be for thy Comfort: or if th●redge● chance to say aught tending that way, ●redge● many times proves (through their want ●redge● Spiritual wisdom and Christian expe●redge●ence in businesses of this Nature) mo●redge● hurtful, than helpful to those to whe●redge● they speak it.  
The third, are men extremely Rigid, a●redge● 
See Mr. Down. Warfare, part 3 lib. 2. chap. 32. Sect. 3  too too tart, and harsh in their beh●redge●viour and carriage towards God's afflict●redge● ones. For these are more likely to g●redge● thy new skinned wounds, and to ma●redge● thy Soars of sorrow almost healed, ●redge● to bleed afresh; than by the balsame ●redge● Comfort, and discreet counsel, to g●redge● unto thee (the grieved patient) any ●redge● freshing.  
And the fourth, and last, are those w●redge● being in the contrary extreme are too ●redge● sorrowful, and over passionate, for th●redge● will 
* See Master Downam, ubi supra.  weep over thy Wounds, instead ●redge● curing them, and by their Sorrow rede●redge● thine: thou thinking that they see, ●redge● are grieved for more, than thou seest in, ●redge● by thyself.  
The other means to prevent such ●redge●sing, and Meditation in time of Spiriti●redge● Distress, is to avoid Idleness: for ●redge● ●ledge● Idle man's Head is the Devil's Shop, wherein 
* Vide Cornel à lap. in Pauli ' Epist. p. 725. Col. 1. etc. B. B. King. on Jon. p. 433. Eccles. 33. 28. Idleness teacheth much evil, Graec. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. See Dr. Saund●ledge●rs Sermon on 1 Cor. 7. 24. pag. 411. Master Burtons' Melancholy. pag. 73. 74.  ●ledge●e is never more at work, than when we are ●ledge●dle: Idleness laying a man open to all ●ledge●ellish Snares and temptations; and ma●ledge●ing the heart, like unmanured ground, fit ●ledge●or nothing but the wildest, and rankest ●ledge●eedes of Sin; like standing Pools natu●ledge●ally prepared, and pregnant to breed, and ●ledge●eed the Vermin of vilest thoughts, and ●ledge●nnaturall Filth: yea, like thorow-fares for ●ledge●atans most hideous, and horrible injecti●ledge●ns to wander, and walk up and down in, ●ledge●ithout restraint, or remedy.  
And the better to avoid this too, I would ●ledge●dvise thee to take this course: 1. What ●ledge●me thou hast to spare from thy formerly ●ledge●rescribed exercises of Religion and Pie●ledge● 
† Res age, tutus eris. Ovid. de remed. Amor. See Dr. Saunderson, ubi supra. Semper b●ni aliquid operis facito ut Diabolus te, semper inveniat occupatum. Hieron. ad Rusticum. Tom. 1 Epist. 4. : which are Prayer unto God, reading ●ledge● God's Word, Godly Conference, and the ●ledge●ke: I would have thee carefully, and con●ledge●ionably to employ thyself in the honest works ●ledge●d labours of thy particular Calling. For ●ledge●ese conscionably followed, as they are ●ledge●od to free the mind from present evil ●ledge●oughts, so they have seldom go without 
* See Luk. 2. 8.  blessing from God for the further com●ledge●rt of those that have followed them.  
But yet 
† See M. Downams' Warfare, part. 3. l. 2. c. 32. ●ledge●ct. 4. In ludi defectu potest esse peccatum. See M. Gataker of Lots, ●ledge●g. 188. M. Burtons' Melancholy. pag. 73.  excessive and unremitted labour, ●ledge●th proved to some in this case as hurtful as Idleness; and therefore to preven●redge● the like inconvenience in thee, my secon●redge● advice to thee is this. That as thou do●redge● spend the chief part of thy time in takin●redge● pains, and in performing the duties o●redge● piety, and of thy calling, the better to p●redge● out of thy mind such false apprehension●redge● and idle conceits: so thou wouldst als●redge● allot some share thereof for thy Recreatio●redge● and refreshment. But here take heed of fo●redge● things.  
1. That the recreation which thou use●redge● be not 
* That is neither forbidden by the Lawyer, as against the Statutes: nor by the Physician, as against Health: nor by the Divine, as against Conscience. Master Fuller's holy State. pag. 183. See M. Gataker of Lots. pag. 94. etc. 189. &c Mr. Fenner of Recreate. Rules special Sect. 1  unlawful, or at lest of ill rep●redge● amongst the Children of God, and such ●redge● fear him. For this will be so far from ●redge● freshing thee, and giving thee comfo●redge● that it will rather put a new whip into S●redge●tans hand for the further lashing of thy ●redge● ready-wounded Soul, as some of Go●redge● Children in this case can tell thee out ●redge● their miserable, and much to be pitied e●redge●perience.  
2. Take heed that the recreation whi●redge● thou usest, be such a one, as in the time ●redge● recreating thyself therewith, may exerc●redge● and keep thy mind employed, as well (if ●redge● more) than thy Body; those being the b●redge● 
† See Master Burtons' Melancholy. p 230  Recreations at this time, that do wh●redge● take up the mind, and keep it from wo●redge● thoughts; such as is playing at Chess, whi●redge● I have therefore judged ever best, and m●redge● conducible to this present estate: but herein let every man be fully persuaded in his own mind, 
† Rom. 14. 5.  as the Apostle exhorteth in like cases.  
3. Take heed that thou do not use this recreation, more like a work of thy 
* See Master Gataker of Lots. pag. 229.  ordinary Calling, than like a Recreation: my meaning is, that thou do not suffer it to take up thy most, and best hours; for the Devil, that subtle Adversary of thine, is like enough to draw thee, thus (if thou wilt be drawn) from one extreme to another.  
4. And lastly, I would have thee especially to take heed that thou do not use such ●ledge●ecreations too much at the first 
† See Mr. Dow. Warfare. part 3 l. 2. c. 32. Sect. 4.  approaching of this thy felt affliction: for by so doing ●ledge●hou will't be kept from applying it to thine Heart, and from making that Holy, and Sanctified use of it for the furthering of ●ledge●hy Repentance and Mortification, which otherways thou wouldst, and oughtest to make. And therefore in the first place always remember to give way unto Godly ●ledge● sorrow for sin, which is the cause of this 
* Dolour melancholicus converti debet in dolorem qui est sccundum Deum. Alsted. Theolog. Casuum, cap. 5.  ●ledge●hy present affliction, and use this Cross pledges a Hammer to drive Repentance the more ●ledge●eeply into thine Heart: and when that pledges done, than spare not to refresh thy mind with such recreations, which otherways would be tired with the weight, & continuance of this thy felt Calamity, But yet so, a●redge● that neither first, nor last, these thy recreations may lessen thy godly sorrow for Sin, which is always too little, and fare shor●redge● of that it should be: but only mitigat●redge● thy grief for thy present misery, which to●redge● too often is excessive, and immoderate▪ For as the Salve being rightly applied t●redge● the Soare doth heal, and cure it; so this medicine of lawful Recreation, if it be we●redge● applied to that sorrow which is occasione●redge● by this thine Affliction, will do thee mu●redge● good, and help to recover thy Spiritu●redge● health: whereas otherways, if it be mi●redge● applied unto thy sorrow for Sin, whi●redge● is a saving Grace, and one of the sounde●redge● parts of a true Christian, it will be like ●redge● plaster laid upon the whole Skin, whi●redge● many times doth raise a Blister where the●redge● was none, and putteth the Patient to a ne●redge● and a needless pain:   

SECT. VI  
SEcondly, touching Reasoning and 
* Affectavit quandoque, Diabolus veritatem defendendo concutere. Tert.  D●redge●sputing with Satan, which was the la●redge●ter of those two things, that the Christi●redge● Soul, and dear Child of God was to lea●redge● undone in the time of spiritual Distresse●redge● I give thee this advice.  
That (whensoever 
* There be both temptations to sin, and temptations for sin.  Satan doth lay any sin to thy charge which thou hast committed, or doth further tempt thee unto any sin which he would have thee to commit) thou do not stand 
† See Master Boltons Instruct. for comforting afflicted Conscien. p. 545, & 546. Gerson. de modo hab. contr. mal. immiss.  reasoning and disputing the case with him in thy private thoughts, or otherways, (for this is that that he desireth) but rather, 1. Repel him, and his suggestions with vehement detestation and disdain, as Christ did, saying, Avoid Satan, Mat. 4. 10. Or 2. as Hezekiah did spread that blasphemous Letter, Easie 37. 15. before the Lord, so do thou lay open before the Lord his Hellish suggestions, and with him cry mightily unto God, ver. 16, 17. etc. that he would stop the mouth of this railing Rabshakeh of Hell, or give thee support against him, and his accusations. Or lastly, put him over to Jesus Christ thy Saviour, who hath taken upon him to be not only thy Redeemer, and thy Mediator, and Intercessor unto God his Father, but also to be thine 
* Epist. John, c. 2. ver. 1.  Advocate to pled thy cause, and to answer 
† Rom. 8. 33. 34 See M. Burtons' Melancholy. pag. 551.  all suits commenced against thee, both by God's Justice, and the hand-writing of the Law, and also by Satan, and all his Hellish instruments. Nay, he is not only thine Advocate, but thine 
* Esai. 54. 5. Jer. 31. 32. See Dyke on John 3. 29.  Husband too, and as thine Husband he both must, and will defend thee in all just Actions brought against thee, either by Satan, thine own Conscience, or any other. For the Husband standeth answerable for the Wife: & it is a●redge● idle plea in the Law 
* Uxeri lis non intenditur. , to lay the Action against the Wife, the Husband being alive. An●redge● therefore in all accusations of Conscience when Satan shall drag thee before God Tribunal, and lay thy sins to thy charge; le●redge● this be thine answer. Away Satan, neve●redge● stand thus accusing, or pleading against m●redge● I am but the Wife, go to mine Husban●redge● he shall, nay, he hath already answered th●redge● Law for me to the full.  
And thus hast thou Direction for tha●redge● which thou art to practise in this time o●redge● spiritual Distress. That which followet●redge● is for the Direction of thy knowledge.   JOHN 13. 17. If ye know these things, blessed are ye if y●redge● do them.  

The Sick Souls Guide.  
THE SECOND PART, Containing Directions for the Knowledge of God's Child in the time of Spiritual Distress.  

THE INTRODUCTION.  
THE other thing for which the Child of God needeth Direction in this time of Spiritual Distress, is his Knowledge.  
And touching that, I give thee this advice, whosoever thou art, that art thus Distressed.  

1. That thou labour to know those things which may help to increase thy patience. And  
2. That thou labour to know those things which may help to further thy comfort.    

SECT. I  
IT will help much to the increasing of thy patience: if thou wilt but know, and take notice of the particulars which here follow.  
1. That God is the 
* Esai. 45. 7. Amos 3. 6. 1 Sam. 2. 5, 6. Ruth 1. 20, 21. Hos. 6. 1. See Micah 6. 9  Author of thy Distress, whose almighty power is guided by ●redge● most wise providence, and tempered with ●redge● fatherly love; and therefore in afflicting thee thus, can intent nothing but what shall be for his glory, and for thine unspeakable good in the end. And that this hath been●redge● an excellent means, and help to beget patience in God's afflicted ones, the Scripture do plentifully show us.  
The consideration of this made 
* Levit. 10. 3.  Aar●redge● to hold his peace, 
† Psal. 39 9  David to be dumb, a●redge● not once to open his mouth: And the like w●redge● read of 
* Esai. 38. 13.  Hezekiah, 
† 1 Sam. 3. 18.  Eli, 
* Job 1. 21. 22.  Job, and others of God's Saints mentioned in t●redge● Scriptures.  
Nay not only Scripture, but even N●redge●ture too, doth teach us this truth, for what 
† See M. Dow. Warfare. part. 3 l. 2. c. 6. Sect. 3  beast do we see, or know, though nev●redge● so Savage in himself, or fierce towar●redge● others, which will not take Blows fro●redge● his Keeper that tendeth him, without Sn●redge●ling, or repining? And therefore tho●redge● must be much more brutish than these, ●redge● thou wilt not with patience take this Ch●redge●stisement at the hand of thy God, who do●redge● more than feed thee, even give thee wha●redge●soever thou art, or haste, and (as if all t●redge● were too little) hath promised to give t●redge● more, even eternal happiness hereafter.   

SECT. II  
SEcondly, it will much help to the increase of thy patience, if thou wilt but consider, that thy sins 
* Si deus peccata respiciat, & iniquitatis merita, nullum est adeò ingens supplicium quo non meritò affligamur omnes, quotquot originem nostram ex Adamo ducimus. Brent, in John c. 9  have deserved this, and a great deal more at the hands of God; Yea Hell fire itself, if God should have dealt with thee in his justice. For if every 
† See M. Down. Warfare part 3. l. 2. c. 18. Sect. 12  Malefactor quietly, and patiently suffereth his lesser punishments, as suppose whipping, or the like, when he knoweth he hath deserved hanging, and thankfully acknowledgeth the mercy of the Judge therein: Than ●ledge●ow much more patiently, and thankfully shouldest thou endure this thy light, and momentany affliction, seeing that God by this freeth thee from everlasting torments? For when thou art thus judged (saith 
* 1 Cor. 11, 32.  Saint Paul) thou art chastened of the Lord, that ●ledge●hou mayst not be condemned with the world.   

SECT. III  
THirdly, it will much help to the increase of thy patience, if thou wilt but consider, 
† Nec enim fortuna querenda Sola tua est; fimiles aliorum respice casus, Mitiùs ista feres. Ovid. Metamorphos. l. 15.  that others of God's Children, as ●ledge●eare unto him as thyself, have endured the ●ledge●ike affliction before thee, and that others after ●ledge●hee must endure the like too: It being a thing incident to all that are 
† Heb. 12. 8.  Sons, and not Bastards in God's account, in one degree, or other, first, or last to be thus afflicted. Now how can that 
* Onus est levius quod ab omnibus portatur. See M. Down. Warfare. part 3. l. 2. c. 29. sect. 10 Mr. Burgis his Chain of Graces. pag. 147.  burden bu●redge● be easy to one, which is carried by all? I●redge● thou hadst go alone in an uncouth way●redge● which had not been beaten, and tracke●redge● by others of thy godly Brethrens, thou had●redge● had some cause of complaint, and mighte●redge● have been dismayed in the passage: B●redge● there being in it the prints of so man●redge● footsteps of God's dearest Children, whic●redge● have go before thee, and thou having ●redge● 
† Patienter ab uno sustinendum quod multis accidit. Bern. de modo vivendi cap. 42.  many to accompany thee now, and t●redge● follow thee hereafter, why should it be ●redge● so tedious, so irksome unto thee to go i●redge● that way?   

SECT. IV.  
BUt, Fourthly, it will much more help●redge● to increase thy patience, if thou wilt b●redge● consider, that 
* See Master Boltons instruct. ubi supra pag. 527.  others of God's Saints, ha●redge● endured not only the like, but a fare great●redge● measure of affliction in this kind, than th●redge● hast endured: As 
† Job 6. 4. & 9 17, 18. & 13. 24. 26. & 16. 9 & 19 11.  Job, 
* Psal. 6. 3. 6. & 38. 2, 3. & 88 7. 14, 15, 16. & 77. 7, 8, 9, 10.  David, and su●redge● other Saints of God. I confess it is a fau●redge● too general, and common for men in th●redge● case, falsely to complain, that their bu●redge● than of affliction is heavier than other me●redge● But I make no question, but if 
† See Master Downam, ubi supra. Babing. in orat. Domin. in folio pag. 130. Burtons' Melanchol. p. 255.  all the faithful, that either are, or have been thus afflicted, should agreed together to cast all their Crosses, and miseries in this kind into one common heap, to the end that there might out of the whole be an equal part shared to every one; that the most of those who came thither whining, and complaining, would rather take again their own burden which they brought, and go their way, than yield to have a share in that proportionable division; and that thou amongst the rest wouldst be one.   

SECT. V  
FIfthly, it will much help to the increase of thy patience, if thou wilt but consider what thy Saviour 
* Vide Chamier. Panstrat. Tom. 2. l. 5. c. 12, & 13. M. Leeches Sermon on Heb. 12. 4. pag. 20. Bishop Lakes Sermons. part 2 pag. 145.  Christ hath endured in this kind for thee. His bodily pains were many, and great, but they were nothing in comparison of those which his Soul endured. Neither man, nor Angel can conceive the taking, in which that heart was, which without all outward violence, merely out of the extremity of his own passion did sand forth, through his flesh, and skin, not some faint dew, but 
† Luk. 22. 44. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  sweated like drops of blood trickling down to the ground. Only this much we do believe, 
* Bishop Hall in his passion Sermon.  that what the infinite sins, of almost infinite me●redge● committed against an infinite Majesty, deserved in infinite continuance, all that he i●redge● the short time of this his agony, and passio●redge● sustained in his Soul for us.  
And if Christ have endured so much for thee, 
* Parva tolerabimus si recordemur quid biberit ad patibulum, qui nos invitat ad coelum. Cassian. super Psalmos.  why shouldest thou think it much to endure so little for him, so little fo●redge● thine own sins, which made him endur●redge● so much, that was without sin? 
† Prior bibit medicus sanus, ut bibere non dubitaret aegretus. August. Serm. 18. in Mat. & in Psal. 48.  A Patient cannot have a stronger reason to move him to take a loathed, and suspected potion, than to see his Physician before him, content not only to taste the medicine, bu●redge● to drink a much stronger draught of the same kind in a double quantity: So there cannot be a more effectual 
* Cur ita asperum creditur ut à Deo homo toleret flagella pro malis, si tanta Deus ab hominibus pertulit mala pro bonis? Greg. pastor part. 1. c. 13.  motive to persuade thee to drink of this bitter C●redge● of Christ, than to consider that he himself, hath not only begun to thee in the sam●redge● Cup, but hath drunk a far greater draught, than he expecteth thou shouldest pledg●redge● him, even the very dregss thereof unto th●redge● bottom.   

SECT. VI  
Sixthly, it cannot but much help to th●redge● increase of thy patience, if thou wilt b●redge● consider the ends, for which God doth exercise thee under this affliction: which (as fare as we may conjecture) is one of these 
† Vel ad demonstrationem debitae miseriae, vel ad emendationem labilis vitae, vel ad exercitationem necessariae patientiae temporaliter hominem detinet poena. Aug. in Joh.  three, either for the chastisement of sin past: or for the trial of Grace present: or for the preventing of sin to come. For which end soever it is, it cannot be but for thine unspeakable good.  
Suppose it be for the first end, for the chastisement of some sin past, and how can the consideration of this but make thee patiented? When thou hast in thy Body a wound, or deep festered Soare, thou wilt voluntarily sand for thy Chirurgeon, and yield thyself into his hands, to be used at his discretion for the curing of thy Body: yea thou canst be content, that he shall not only apply healing Plasters, but tormenting 
* 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Medicum etiam urentem & secantem diligimus. Chrys. in Psal. 148.  corrosives, and that he should search the Soare to the bottom, lance, and sear it, yea and cut of a Member too, rather than the whole Body should be by that means endangered: and fearing jest thou shouldst not have courage, and strength enough to endure these torments, thou wilt be content to be bound, that so thou mayst not by striving, and struggling hinder him in his Courses. And therefore if in uncertain hope to recover the health of thy Body which can last but for a moment, and is ready presently after curing by relapse to fall again into his old grief, or by some new accident into a worse: thou art content to endure 
† Videte fratres mei in istis languoribus corperis, quanta homines tolerent, ut paucos dies victuri moriantur, & hos paucos dies incertos, etc. August. Enarrat. in Psal. 102.  all these miseries at the appointment of a mortal man, who often is unfaithful, seeking more his own gain than thy health; and often unskilful, neither truly knowing the nature of thine infirmity, nor the means how to cure it: How much more than shouldest thou with all alacrity, and cheerfulness endure this thy present affliction, seeing it is used as a Medicine, and Salve by thy heavenly Chirurgeon for the curing of a most dangerous Soar in thy Soul, to wit, thy sin, which would bring thee in the end unto everlasting death? Especially seeing thou art assured that he will by this means recover thee unto a perfect, and never decaying health, as being one that is most faithful, and careful over thee, and in his wisdom, and skill infinite, and all-sufficient for the effecting o●redge● the cure, say therefore here with that goo●redge● Father 
* Domine hîc ure, hîc seca, ut in posterum sanes.  OH Lord here launce me, here sea me, that thou wilt be pleased hereafter ●redge● cure me.  
Secondly, suppose it be for the second en●redge● that God doth thus afflict thee, to wit, f●redge● 
† 1 Pet. 1. 7. Deut. 8. 2. 2 Chron. 32. 31 See Master Downams Warfare. part 3. pag. 387. etc.  the trial of thy graces present: and how can this but serve to increase thy patienc●redge● too?  
Thou art content to have thy Gold trye●redge● to know the goodness of it: thy Diamo●redge● tried, to know the worth of it; thine Armour tried to know the proof of it, etc. And wilt thou be angry with thy God, for that he thus trieth thee? shall not he have as much command over that which is his, as thou hast over that which is thine? Yea, but thou wilt say, God knoweth me, and all that is in me already, and therefore he needeth not to make any such trial.  
True; but the end of God's trial of thee at this time, is not to better 
(a) Tentat Deus ut sciat, id est ut scire nos faciat: non ut sciat ipse, quem nil latet: sine tentatione enim, nemo satis probatus esse potest, sive sibi ipsi, sive alii. August. diversis locis Operum.  his own knowledge of thee, but to make thee better known, both to thyself, and others.  
As for thyself, thou art so naturally blinded with Pride, and Self-love, that thou overweenest thy Graces, and good Parts, thinking that thou art, or hast that, which thou neither art, nor 
(b) Multa videntur quae non sunt.  haste. Or contrariwise thou art many times so dejected at the sight of thine own infirmities, that thou 
(c) Multa sunt quae non videntur.  thinkest that thou art not, or hast not that, which indeed thou both art, and haste. And therefore the Lord bringeth thee unto this trial, that thou mayst come to a true estimate of that which is in thee: and neither overween, nor magnify thy Gifts, and good Parts to be thereby 
(d) 2 Cor. 12. 7  puffed up in ●ledge●ride through a conceit of thine own excel●ledge●ency: nor too much vilify, and undervalue ●ledge●he Gifts and Graces which thou hast received of him, and so rob him of that glory and praise which his due unto him▪  
So also for others: they perhaps heretofore have either overvalued, or undervalue●redge● thy virtues, and good parts, and hav●redge● through misconceit either judged the●redge● more, and better, or less, and worse, the●redge● indeed they have been. And therefore, tha●redge● men may not any longer rob Gods substantial virtues, and saving graces in thee, o●redge● their due esteem, and deserved comme●redge●dation, nor too highly prise those which t●redge● them thou makest a show to have, but ha●redge● not, he is content to bring thee to the Touc●redge●stone, and by putting thee into this 
* Prou. 17. 3.  Fier●redge● furnace of tribulation to distinguish his tru●redge● Golden gifts from the sergeant Copper, an●redge● impure Dross of thy natural, and seemin●redge● abilities, which otherways through men●redge● ignorance would never have been distinguished.  
But it may be this is not the end neithe●redge● for which God doth at this time humb●redge● thee; but it is rather for the third, and la●redge● end, which is to 
* Quandoque ei qui peccato quovis obligatus tenetur, pie immittit Dominus amaritudines quasdam, quae mentem occupant homines, & expellunt p●redge●niciosam dilectionem peccati. Bern. de tripl. misericord. Job 3●redge● 16, 17. Hos. 2. 6, 7.  prevent in thee some sin●redge● in the time to come, to which he seethe th●redge● natural propensity too much inclining, an●redge● into which thou art ready to fall.  
Suppose this: and how can this but serve to increase thy patience too? For if a valiant Soldier is willing with all cheerfulness to run through a world of miseries, rather than he would be vanquished, and led Captive by his Enemies: and is content to bear his heavy Armour to endure hunger, thirst, heat, cold, to spend the night in watching, and the day in fight, that he may in the end 
* See M. Down. Warfare. part 3. pag. 433. etc.  vanquish, and put his Enemies to flight: And if the wise Patient be content not only to suffer, but to reward his Physician, when he goeth about by bitter Pills, and loathsome Potions, by long Abstinence, and strict Diet to prevent diseases when they are approaching: than how much more cheerfully, and willingly shouldst thou endure the miseries of this Spiritual Warfare against Sin, Satan, and the other Enemies of thy Salvation, when as they serve as means, and helps, whereby thou art enabled to vanquish these deadly Foes, and to obtain over them so glorious a Victory? And with how much more patience shouldst thou at the appointment of thy Heavenly Physician take these bitter Pills, and Potions, of inward Distress, seeing he useth them as Sovereign preservatives to keep thee safe and sound from the contagion, and poisonous infection of sin, and from falling into those dangerous diseases which would bring Body, and Soul to everlasting death.   

SECT. VII.  
SEventhly, and lastly, it cannot but much help to the increase of thy patience, if thou wilt but consider what further good this thy present Affliction shall bring unto thee, if it be patiently endured: namely, a most excellent, and eternal weight of 
(a) 2 Cor. 4. 17.  glory: the 
(b) Jam. 1. 2.  crown of life; and everlasting 
(c) Job 5. 17.  blessedness in God's Kingdom when this life is ended. Worldly men 
(d) See Master Downams Warfare. part. 3. pag. 561.  we know are content to endure any labour, to hazard themselves to innumerable dangers, and to suffer many, and grievous miseries, that they may be assured of earthly things, and yet their strongest assurances are but uncertainties, and the best things assured but trifling vanities. The Husbandman, he is content also to toi●redge● and labour, and to endure much hardness in the Seedtime for the hope of a plentifu●redge● Harvest afterwards, and yet his expectation is often frustrated, and in the end h●redge● hath many times but his labour for hi●redge● pains. The Merchant also is content to compass Sea and Land, and to run man●redge● hard, and hazardous courses, and all t●redge● get some little wealth, which he is uncertain whether he shall obtain, or having obtained it, whether he shall retain, and enjoy it one day to his comfort.  
And if these 
* Si tanta suffert anima mundana ut possideat unde pereat, quanta debet sufferre ne pereat? August. lively de patiented. c. 6.  men can be content to endure all these miseries for such temporary trifles, which they are not sure to obtain, after all their pains and travel, nor to retain them for one day, though they should have them in possession. Than how much more shouldst thou be content to endure this thy present misery, seeing this gives unto thee (if thou take it patiently) most certain assurances of such richeses, as being unvaluable, and unconceaveable, and are also out of all danger of coming by an accident, to end, or loss, I mean the everlasting possession of God himself, and his everlasting Kingdom. And thus fare of those things which are fitting for thee to know for the better increase of thy patience in the time of Spiritual Distress.  
Now follow those things which are fit for thee to know, for the better furthering of thy comfort.  
And because God's Children thus distressed seldom find any ease, or comfort, till their own very particular Distress be touched, and they be comforted in respect of that: therefore for the better furthering of thy comfort in this kind, I will here set down the particular Distresses, which (out of mine own experience) I have found, and (out of other men's observation) I have learned, to be the most usual Distresses of God's Children at this time; together with the particular Comforts, that may serve to comfort them in respect of any such particular Distresses, applying every one of them to thee in particular, that so whatsoever thy Distress may be, thou mayest found comfort accordingly.   

SECT. VIII.  
TOuching these than, this I would have thee to know: That there are three sorts of Distresses, which above all others, do most perplex, and trouble the minds, and Consciences of God's Children exercised in this Spiritual conflict.  
The first are such as respect the time past; the second are such as respect the time present; and the third are such as respect the time to come.  
Those that respect the time past, are either such as are occasioned by former Distresses; or such as are occasioned by former Sins.  
The former Distresses which occasion present Distress to the Children of God, are either such as they have escaped, or such as they have endured.   

SECT. IX.  
TOuching the former, the Distress is 
The Distress.  this. I have ever heretofore (saith the Child of God) taken myself for one that hath been Regenerate, and one whom God hath effectually called, and converted: but alas, now I see there is no such matter, for I have never been hitherunto 
(a) See Master Bolton, ubi supra. pag. 443.  troubled in mind, or distressed in Conscience with the fear, or feeling of God's wrath due unto me for my sins, as God's Children use to be at their conversion. And therefore woe is me, sure I am still in Satan's possession, and that 
(b) Luk. 11. 21.  strong man armed keeps the palace of my heart, or else all things would not be thus still in peace within me.  
If this be thy case, know this for thy 
The Comforts.  comfort. 1. Howsoever it be most true, that there can be no new 
(c) See Dyke of Repentance. cap. 5. Boltons' Instructions, ubi supra. pag. 469. Mr. Schudders Christians daily walk. pag. 626.  Birth without some terrors of the Law, and straits of Conscience going before it; as there can be no Birth without some pains going before that: yet God handleth not all alike, that are thus regenerated, and made partakers of the new Birth, but some have gentler fits by odds, than others have; some being but sprinkled only in this 
(d) Mat. 20. 22.  Baptism, whereas others are even dowsed over head and ears; and some but only made to sip of that Cup, whereof others drink to the very dregss. It is with the travel of a Sinner in his Conversion, just as it is with the travel of a woman in Childbirth: 
(e) Vide Lorin. in Psal. Tom. 1. pag. 783. a.  None travels here without pain, ye●ledge● some are like those 
(f) Exod. 1. 19  Hebrew women, which have a quicker, and easier dispatch, than others have. Those converts, Acts 2. in their Conversion had some grudge, and 
(g) Act. 2. 37. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. pungendo penetro.  pricks of Conscience, but yet they had none of Jobs, or David's fits, which held them many days together: for the same 
(h) Verse 38.  Peter that wounded them, presently healed them.  
And herein God applies himself for the most part to the several natures, and conditions, and dispositions of his Children. Among which some have been more heinous Sinners, and of longer standing than the rest, and the more festered, and dangerous the wound is, the sharper must be the cure; and the more viscous, and gluttonous the Humour is, the stronger must be the Purge. Whereas others perhaps are not, either so great Sinners, or of so long standing as the rest; and therefore gentler, and easier Remedies will serve for them: For some sores (we know) will as easily be let out with the pricking of a pin, as others with the Chirurgeons lancing. And this perhaps is thy case. Thou art one, who in thy tender years, by means of Religious mourture, hast been seasoned with the Grace of God, dropping by little and little into thee, and hereby hast been kept from the grosser defilements of Actual transgressions, wherein others have voluntarily wallowed, and therefore no marvel, if thou have not beheld that grim, and severe countenance of the Law, with so quick an apprehension, as those use to do who have been of so long standing in the ways of wickedness, and have so long pursued it with such eager delight.  
2. It may be this thy Religious education hath taught thee as well to practise daily repentance after thou hast sinned, as to watch carefully over thine heart that thou mayst not sin; and so thou escapest that by a daily practice, which others but once practising in all their lives, do feel, and smart for. The house that is daily swept hath but little dust in it, and is easily made clean, but if it lie long unswept, than it asketh much scraping, rubbing, and washing, and all is little enough to get up the dirt that by continual use is grown hard to the floor. So in casting up of Accounts, he that casteth them up every day, shall the easier cast them up at the Weeks end: b●ledge● he that lets them alone to run on from D●ledge● to Day, from Week to Week, shall found them so perplexed and intricate in the en●ledge● that much pains taking will hardly s●redge● them right.  
And why may not this be thy case? tho●redge● mayst have done that by little, and little, an●redge● daily, which others do but once, and the●redge● all together. And this may be the caus●redge● that thy fits have been so easy, and scarc●redge● discernible, theirs so harsh, and so notorious.  
3. And lastly, it may be God hath reserved the evidences of thy New Birth to this very time, and will have thee by thes●redge● after-throwes to be assured of that, of which thou hadst but small assurance in the forme●ledge● time of thy travel. If it be but so, thank Go●redge● for it with all thine heart, for the assurance of Regeneration is a blessing worthy the receiving, worthy the acknowledging whensoever it cometh.   

SECT. X.  
THe second kind of former Distresses, which usually cause present Distress to the Children of God, are such as they have endured. And from these there ariseth this Distress.  
O (saith the Child of God) many, and 
The Distress.  ●ledge●reat have been the Distresses, which hi●ledge●herunto I have endured, and I had well ●ledge●oped, that in them all I had suffered as a Child of God, and not as an Alien: but ●ledge●ow I perceive there is no such matter; ●ledge●or Gods Children usually profit by their Distresses, and are bettered, and amended pledgery them, but in me there is no such amendment to be seen, no reformation to be ●ledge●eard of: nay, contrariwise this I found in myself, that when the hand of God is thus ●ledge●pon me, I rather grow worse, and worse, ●ledge●ewraying more impatiency, and uttering more inconsiderate speeches, which tend ●ledge●o God's dishonour, give offence to others, ●ledge●nd wound mine own Conscience, than ●ledge●eretofore I have done. And therefore, howsoever in such Distresses, others may have suffered as the Children of God, and to them these their Distresses may have been Testimonies, and Assurances of God's love: yet I cannot but think that I have suffered in all these Distresses of mine, rather as an Alien, than as the Child of God, and that to me these my Distresses have been rather Testimonies of God's hatred, and heavy displeasure, than any way assurances of his love.  
If this be thy case, know this for thy 
The Comforts.  Comfort. 1. That this very particular case of thine, was 
(a) Job 3. 3. etc. & 6. 8, 9, 10.  Jobs case, 
(b) Psal. 88 14. & 77. 8, 9 & 32. 3, 4. & 38. 8. 10.  David's case 
(c) Jer. 20. 14, 15, 18.  Jeremy's case, 
(d) Jonah 4. 3. 8, 9  Jonahs' case, and y●redge● all these were the dear Children of Go●redge● notwithstanding: and therefore why ma●redge● not thou be so too, notwithstanding tho●redge● canst not for the present perceive in th●redge● self any amendment, or any reformatio●redge● to arise from thy former Distresses?  
2. Thou shouldst also know, and consider, that there is no time so unfitting fo●redge● a man to judge of his Spiritual strength●redge● and state of Grace in, as is the time ●redge● Temptation, and Spiritual conflict. If a ma●redge● should come unto thee after thou hast endured much, and tedious sickness, an●redge● should say unto thee, thou didst imagin●redge● thyself a while ago very beautiful, an●redge● exceeding strong, but wast much deceived for if thou wilt but look in a Glass, tho●redge● shalt presently perceive that thou art lean●redge● pale, and deformed, and if thou wilt bu●redge● make trial of thy strength, that it is scarc●redge● sufficient to sustain the weight of thine ow●redge● body. I say, if a man should thus come unto thee, and reason with thee after this manner: I make no question, but thou wouldst deride such fond reasoning, as knowing that judgement is not to be taken of the Beauty, and strength of the Body in the time of Sickness, but in the time of health. And is not thy case here the like? Thou sayest, that thou hopedst, that in all ●ledge●hy former Afflictions, thou hadst suffered pledges a Child of God, and not as an Alien: but ●ledge●ow thou perceivest there is no such mat●ledge●er, for thou hast not profited by these thine Afflictions, as God's Children use to do.  
Is there any reason that thou shouldst thus judge of the grace and strength of thy Soul, in the time of this thy Spiritual sickness, when as thou wilt not judge of the beauty, and strength? of thy Body in the time of thy Bodily sickness? Surely there pledges as little reason for the one, as for the other.  
3. Thou shouldst also know, and consider, that as there is no time so unfitting for a man to judge of his Spiritual strength, and state of Grace in, as is the time of Temptation, and Spiritual conflict: So in that time, none is so unfit to judge of himself, as is the party himself, that is thus tempted. For though at other times men are commonly sick of self-love, and are too partial in their own case, yet in this estate, and at this time they are most 
* Festucam quaerunt, unde ocutum sibi cruant. Bern. de bon. deser.  uncharitable to themselves of all other men. At other times they can be content to extenuate their ill Deeds, and to magnify their good, stretching them to the utmost rack that self-conceit, or vain applause can minister. Yet at this time how witty, and even Rhetorical are they to extenuate ●redge● that is good in them, and to 
* As if they had been hired by Satan, the accuser of the Brethrens, to pled for him in accusing themselves. Doctor Sibbes bruised Reed. pag. 94.  aggravate b●redge●yond measure, that which is evil, and s●redge●full? And therefore why shouldst th●redge● thus credulously believe thine own judg●redge●ment at this time touching thyself, w●redge● art not now a competent judge either of t●redge● self, or others?  
In point of Law, and Equity, if th●redge● findest not thy judge Competent, thou w●redge● soon appeal to another that is more Co●redge●petent: and why wilt thou not do t●redge● like at this time? A more uncompete●redge● judge than thyself, thou canst not me●redge● with possibly at this time, of thyself: an●redge● therefore appeal from thyself at this tim●redge● unto thy God, who is a more compete●redge● Judge, and doth see, and discover more ●redge● his Children many times than either themselves, or others can discover in them. ●redge● say, appeal unto him, and in the defect o●redge● thine own knowledge, comfort thyself in Gods. So did Hezekiah in that hi●redge● grievous trial. OH Lord (saith 
* Easie 38. 3.  he) th●redge● knowest that I have walked with a perfe●redge● heart before thee. And so did 
† John 21. 15, 16, 17.  Peter in th●redge● strict examination that Christ took of hi●redge● concerning his Love. Simon, Lovest th●redge● me? saith Christ. For herein, though hi●redge● own Conscience told him that he was faulty, as having so often denied Christ before, yet he notwithstanding comforts himself with this meditation of God's knowledge; and when he could not say, Lord, I do love thee, he saith thus, and therein he resteth contented: Lord (saith he) thou which knowest all things, thou knowest that I love thee. And no marvel, for they were sure that God, who seethe all things, both could, and would take notice of that in them; which, for the smallness, and littleness of it, they could not take notice of it themselves: it being 
* See B. Andrew's Sermons. part 1. pag. 621. Doctor Sibs his Bruised Reed. pag. 58. etc. M. Schudders Christians daily Walk. p. 583. Mr. Perkins Works. vol. 1. pag. 638. Col. 2. c. & ibid. pag. 639. Col. 2. b.  his use (at such times especially) if there be but a sigh, a good thought, a holy desire in the midst of a great deal of Ignorance, and perturbation, not to let that pass unseen, unregarded, unrewarded.  
And thus fare touching former Distresses occasioning present Distress in the Child of God. Now follow Distresses arising from former sins.   

SECT. XI.  
ANd these former sins which occasion present Distresses in the Child of God, are either such as he knoweth he hath committed, or such as he feareth he hath committed.  
And for the former of these, he is especially 
The Distresses.  troubled, either for that he thinket●redge● them so many; or for that he thinket●redge● them so great; or for that he hath contin●redge●ed so long in them without Repentance, ●redge● for that he hath so often fallen back agai●redge● into them after Repentance.  
If the first of these be thy case, that tho●redge● 
The first Distress.  art troubled for the multitude of thy Sin●redge● and because they have been so many ●redge● know this for thy Comfort. 
The Comforts.   
1. That though thy Sins be many, y●redge● God's 
* He is the God of Mercies, Neh. 9 1. the Father of Mercies, 2 Cor. 1. 3. He hath a multitude of Mercies, Psal. 51. 1. Yea, he is full of Mercy, Psal. 103. 8. Our Sins be the sins of Men, b●redge● his Mercy is the mercy of an infinite God. Doctor Sibs Bruis●redge● Reed, Preface to the Reader.  mercies are more; for his mercy i●redge● like himself, infinite, whereas thy sinne●redge● (were they never so many) can be b●redge● finite. Now betwixt finite, and infini●redge● (we know) there can be no proportio●redge● and so no possibility of resistance: ar●redge● therefore even many sins may be pardoned as well as few.  
2. Know this also, that many sinn●redge● have been pardoned too: Why else di●redge● Christ say of Mary Magdalen, That ma●redge● sins were forgiven her? Luk. 7. 47.  
3. Know this too, that even thy sinne●redge● 
(a) Si quis universa peccata mundi commisisset, & doleret, etc. Deus talem nunquam damnaret. de quinque partit. Cons. lib. 3. cap. 44.  how many soever they have been, a●redge● also pardoned, and shall never be impute●redge● unto thee for Condemnation, 
(b) Rom. 8. 1.  if tho●redge● hast truly 
(c) Easie 55. 7.  repent thee of them, an●redge● dost resolve to cast thyself wholly upon 
(d) Math. 11. 28. Galat. 2. 20.  Christ Jesus, and Gods 
(e) Psal. 51. 1. The second Distress.  infinite mercies in him for the pardon of them.  
But perhaps this is not thy case, thou art not so much troubled at the multitude and number of thy sins, as at the greatness and heinousness of them. And if this be thy 
The Comforts.  case, know this for thy comfort.  
1. That no 
(f) Easie 1. 16, 17, 18.  sin is capable of repentance, but the same is also capable of pardon. Even the very 
(g) Math. 12. 31. compared with Heb. 6. 6. & 1 Epist. Joh. 5. 16.  sin against the Holy Ghost should be forgiven, if it could be repent for.  
2. That even the greatest sinners upon their true repentance, have been 
(h) See Dr. Biams Serm. on Reu. 2. 5. p. 67.  forgiven: Witness, Adam, Manasses, and the Jews that crucified Christ, who committed ●ledge●he most transcendent sins that ever were committed by any that we read of in Scripture, who were afterwards saved.  
As for 
(i) See M. Perkins works in folio vol. 1. p. 19 col. 2. 6. and M. Hierons' works in folio vol. 2. pag. 147.  Adam's sin, we know, it cast ●ledge●oth himself, and all mankind, from the Creation, to the World's end, into 
(k) Rom. 5. 12. 1 Cor. 15. 2●. Ephes. 2. 3.  a ●ledge●amnable estate, and also empoisoned with ●ledge●he contagion of Original Corruption, the ●ledge●odies and souls of all that ever were, or ●ledge●hall be borne of woman, the 
(l) Heb. 4. 15.  Lord Je●ledge●us only excepted. And yet this man (as the 
(m) Via● Mol. in Psal. 77.  best Divines be of opinion) though ●ledge●e had thus cast away himself, and undone ●ledge●ll mankind, was received to mercy.  
Secondly, for 
(n) See 2 King. 21. 16. 2 Chron. 33. 2. etc.  Manasses, he also was a man of most prodigious impiety, and matchless villainy; he shed innocent blood very much, till he had filled Jerusalem from one end to another: He did that which was evil in the sight of the Lord, like unto the abominations of the Heathen, whom the Lord had cast out before the Children of Israel. He caused his Children to pass through the fire, i●redge● the valley of the Son of Hinnom. Also, He observed times, and used enchantments, and used witchcraft, and dealt with a familiar spirit, and with wizards. He wrought much evil in the sight of the Lord, to anger him, etc. And yet this great sinner, humbling himself greatly before the God of his Fathers, was received to 
(o) 2 Chron. 33. 12, 13.  mercy.  
Thirdly, for those which crucified 
(p) See M. Smith's Munition against man's misery, pag. 107.  Christ; a man would have thought, that if ever God's justice should have triumphed ●redge●ver his mercy, and have denied mercy unto any, it should have been to these: What●redge● To 
(q) Acts 3. 13, 14, 15.  Crucify the Son of God, the Lord ●redge● life! Him, who (if any) was to be the Saviour and Redeemer of them, and all mankind! To crucify him (I say) and to expose him to such shame and sorrow as they did! Can there be imagined a greate●redge● sin? And yet behold upon their true repentance, Saint 
(r) Acts 3. 19  Peter doth even promise' them, that their sins also shall be put away pardoned and forgiven.  
3. Know this also for thy comfort, that what mercy God hath showed to these, he both can and will show to thee, if thou shalt truly repent thee of thy sins, as these did. For he is the same God, and Father of mercies, that ever he was; and hath the same mercies 
(s) Exod. 20. 6. & 34. 7. Numerus finitus pro infinito. Beumler. Rhetor. l. 2. c. 14.  for thousand of other's, as well as for these: And the more to comfort thee remember, that these are of 
(t) Rom. 15. 4.  purpose Registered in the Scriptures, that thou, and all true penitent souls, might confirm their hope in the like assurance of mercy thereby; God showing 
(u) 1 Tim. 1. 16.  in these, what all may expect upon the like conditions.  
But it may be this is not thy case neither 
The third Distress.  thou art not so much troubled and distressed, because thy sins are so many, and so great, as for that thou hast continued so long in them without Repentance.  
If this be thy case, know this for thy 
The Comfort.  Comfort, That the longest 
(x) See M. Smith's Munition against man's misery, pag. 85. etc.  continuance in sin is no way prejudicial to his salvation, to whom God at the last vouchsafeth the Grace of true Repentance. He that came into the 
(y) Math. 20, 9 Ad spem omne tempus est liberum, & merceden non operis, sed misericordiae, undecimae horae ope●ledge●rii consequentur. Hilar. in Psal. 129.  Vineyard to work at the eleventh hour, had his penny at night, as well as he that came at the first. And who knoweth not that the penitent 
(z) Luk. 23. 43.  Thief, repenting at the last gasp, was promised by Christ a place in Paradise?  
And therefore if thou have 
(a) 1 Pet. 4. 1, 2, 3.  spent never so much time of thy life passed in sin, and canst now assure thyself, that thou dost truly and unfeignedly repent thee of this thy sinful course of life past, and art desirous to 
(b) Eph. 5. 16.  redeem the time, that is yet left thee, to consecrated it, to more 
(c) Rom. 6. 18, 19  holy, and sanctified courses; thou hast no great cause to be dismayed for thy former long continuance in sin: for though late Repentance be 
(d) Legi & perlegi Scripturam, & neminem inveni in duobus millibus aunorū salvatum in fiuc, nisi latronem in cruse. Aug. Vide Nic. Laurent. advers. desper. pag. 371. Aug. tom. 10. de verae poenit. hom. 41. B. B. Winchest. Serm. pag. 180.  seldom true, yet true Repentance is never too late.  
But perhaps this is not thy case neither; go on than to the fourth and last: What Art thou troubled because rhou haste so ofte●redge● fallen back again into the same sins after Repentance?  
If this be thy case, know this also for thy Comfort.  
1. That even the dear 
(e) See M. Downhams Divinity. p. 500 M. Pemble of the Sacrament, pag. 53. M. Smith's Munition against man's misery, pag. 90. etc.  Child of Go●redge● may fall again and again into the same si●redge● after Repentance: for what should hinde●redge●  
First, the same imbred Corruption (thoug●redge● not in the same measure, and power) remaineth in the best of God's Children afte●redge● Regeneration, that was in them before and is as ready again, to yield to Sata●redge● temptations for the committing of t●redge● same sins, if God should leave them t●redge● themselves, as ever it was at the first. S●redge● that in respect of themselves, and their i●redge● bred Corruption, they may fall into the same sins again into which they have formerly fallen.  
Secondly, there is the same Devil to tempt; and seeing his desire is to make us beyond measure sinful; and knowing there is no way better to do it, than by implunging us often into the same sins; and especially into those, whereof we have 
(f) Luk. 11. 24, 25, 26.  made show and profession to have repent: how can we but think that he will be as busy to tempt us (if God permit him) to the same sins, as well (if not more) than to any other?  
Thirdly, the same causes still remain, which may move the Lord to leave them to themselves, and suffer them to fall again into sin, yea the same sins as he did before: Namely, that hereby they may be the more humbled, and more seriously bewail their corruption; that they may the more earnestly implore his mercy, and he the more manifest it in pardoning their sins, to the praise of his Glory.  
2. Thou shouldst also know, and consider, 
(g) See M. Smith's Munition against man's misery, pag. 90. etc.  that the promise of pardon in the Scriptures, is not made only to divers sins once committed, but is extended to the same sins committed divers times 
(h) Peccasti? poenitere. Millies peccasti? Millies poenitere. Millies poenitet? Adhuc etiam poenitere. Chrysost. Vide Lorin. in Psal. tom. 1. pag. 844. Heming. in Joh. 8. col. 509. etc.  Yea, to all sins whatsoever, whereof we truly repent. And therefore though thou have fallen again into the same sins after Repentance, yet this may be thy comfort, that none of all these thy sins shall be able, either to exclude thee out of the number of God's children, or debar thee of his pardon, if thou canst as duly, and as truly repent thee of them, and ask God forgiveness for them, as thou dost daily commit them.  
3. And lastly, thou shouldst also remember and call to mind (as 
(i) See M. Boltons Instruct. ubi supra, pag. 346.  others of God's children have done in the like case) what mercy in this kind God requires of man, and he would have him to show to his offending Brother; for he would have him to forgive him, although he commit the same offences often against him, if he come and acknowledge his fault, and be sorry for it: And shall not he himself, upon our true repentance, than (think we) forgive us, although after the same manner we do offend him?  
For what? Shall he practise less mercy towards us, than he requireth that we should practise one towards another?  
Our mercy is but a spark of his, infused into us by his Spirit; and shall a spark do more than the whole fire? Shall there be more in the stream, than in the fountain▪ More in the river, than in the main s●redge● Not, not, it cannot be. Fare be it than from thee to despair of God's mercy towards thee in that, wherein (by Gods own appointment) man may not despair of mercy from his offended Brother.   

SECT. XII.  
THe second kind of former sins, which do occasion present distress in the child of God, are such as he feareth he hath committed. And here I have observed the fear of two sins especially to have occasioned distress to the child of God. The first is a fear jest he have any way, or at any time in his extremity, and through the violence of temptation, yielded his consent to Satan, in that fearful temptation of giving himself body and soul to him. And the second is a fear jest he have committed that great and unpardonable sin against the Holy Ghost.  
If the former be thy case, know this for thy comfort,  
First, that Satan (who telleth thee that in this particular thou hast yielded thy consent unto him) is a Liar, and such a Liar, 
Joh. 8. 44.  as in whom there is no truth; and that therefore thou hast little reason to give credit to that which he saith.  
In other businesses, if thou hadst to do with one that is a common Liar, and such a one as thou knowest doth seldom or never speak truth, thou wouldst be well advised, before thou wouldst give any great credit to him, or his words; yea, though he should not only say, but swear it were true: And therefore how much more shouldst thou be well advised, before thou give credit to Satan in this particular, who can speak truth in none, unless it be to gain further credit to his lies in some other thing.  
But Secondly, suppose this, that Satan now seeks to affright thee with, were true; yet even herein are there some things which thou mayst know, and take notice of for thy comfort notwithstanding.  
As 1. that it is one thing, which Satan in thine extremity, hath (through the violence of his temptations) enforced thee to do ●redge● say; and another thing, which thou wouldst do: or say, of thine own accord, being out of that extremity. Now whatsoever thing, in this case, Satan doth, through the violence of Temptation, enforce thee to do or say, rest thou assured of it; it is 
† See M. Abernethies physic for the soul, pag. 144. M. Boltons Instruct. ubi supra, pag. 535, 539.  his sin, and not thine; and that he shall answer to God for it, and not thou.  
Again, 2. know this, that it is one thing to give that which is a man's own, and which he may freely dispose of; and another thing to give that which is another man's, and to which he hath no right: If herein thou hadst given Satan that which had been thine own, and of which thou mightst freely have disposed, than surely thou hadst had just cause of fear: But here the case is otherways; for if thou have thus given thyself, body and soul, to Satan, (as thou art afraid thou hast done) thou hast herein given that, which is none of thine to give, and which thou hast no power to make good. For thou must know, that since thy Redemption, thou art 
(a) 1 Cor. 3. 23.  Christ's, and not thine 
(b) 1 Cor. 6. 19  own; and therefore it is not in thy power to make good this thy gift, but in Christ's; and Christ hath promised, that he for his part will never make it good; for he hath said it, and we may believe it, that 
(c) Mat. 16. 18.  Hell gates shall never prevail against those that are his; and that those whom God his Father hath given unto him, 
(d) Joh. 17. 12.  he will keep; not suffering Satan, or any 
(e) Joh. 10. 28. Rom. 8. 35, 38, 39  other, either by force, or fraud, to deprive him of them.  
3. And lastly, know this also, that even in this case too, thy true, and sound Repentance, can take of all Satan's right, title, and interest, which by this, or any other means, he may pretend to have in thee; and the blood of Christ apprehended and applied to thy soul by a lively faith, can cancel any 
(f) Col. 2. 13, 14. Heb. 2. 14, 15. See sick Souls precedents hereafter, pag. 7. The Distress.  handwriting which he ha●redge● against thee, though signed with thine ow●redge● blood.  
The other sin which Gods child fe●redge●reth that he hath committed, is that gre●redge● and unpardonable sin against the Ho●redge● Ghost.  
And if this be thy case, know this for th●redge● 
The Comforts.  comfort,  
1. That he that is the child of God ca●redge●not commit this sin. There is no 
(g) Nullum est peccatum quod fecit homo, quod non possit facere alter homo, si defit rector à quo factus est homo. August.  other wickedness so odious, or abominable but even the dear child of God (being le●redge● to himself) may fall into it: But into thi●redge● he cannot possibly fall. And this 
(h) 1 Ep. Joh. 5. 18.  Sain●redge● John assureth God's children of, We know (saith he) that he that is borne of God sinne●redge● not. And there he speaketh of this very sin, as the 
(i) Hierome. Athanasius. chrysostom. Basil. Ambrose, etc. Beda. Huge. Glossa ordinaria, etc.  best Expositors generally both Ancient and Modern, do with o●redge● consent affirm.  
2. Know this also, that not every grievous sin against knowledge and conscience, is this great and unpardonable sin against the Holy Ghost; for even thus David offended, 
2 Sam. 11. 4.  who was 
(k) 1 Sam. 13, 14  a man after Gods own heart. Neither is it every denying of the known truth, if it proceed from fear a●redge● infirmity, and not of malice and obstinate rebellion; for thus 
(l) Mat. 26. 70.  Peter sinned in denying his Master. Neither is it all kind of opposing and persecuting the truth, if it be not against knowledge and conscience, but upon blindness and ignorance: For thus 
(m) Acts 22. 4. & 26. 11. & 1 Tim. 1. 13.  Paul offended before his conversion, and many of the Jews 
(n) Acts 3. 17.  who crucified Christ. Neither is it all malicious opposing against every known truth set down in the Scriptures, but only against Christ 
(o) Heb. 10. 29. and 6. 6. , and salvation by him, our hearts having been first 
(p) Heb. 6. 4.  enlightened by the 
(q) Heming. in Johan. c. 3. col. 230. b.  Spirit of Christ, and rightly informed of it by the Word, and the Ministry thereof. Neither is it lastly any of these, except it be accompanied 
(r) See Doctor Donnes Serm. in folio pag. 569. a. Qui ad mortem peccant, tantam habent ignorantiam & caecitatem, ut nec turbentur in sceleribus, nec poenitentiae dolore crucientur. Gloss. ordinar. in Math. 27. 3, 4, 5.  with impenitibleness in the way, and with actual impenitency in the end.  
And therefore though thou have at any time sinned against knowledge and conscience through infirmity, and not of malice; though thou have denied the truth, through fear and weakness; though thou hast also persecuted it, through blindness and ignorance; yea, though thou hast wittingly opposed, and willingly persecuted any truth, but only that, that concerns 
(s) Nemo peccat in Spiritum sanctum, nisi qui finalitèr & voluntariè rementiat Christo. etc. Heming. Antidote. adversus desperationem.  Christ Jesus, and salvation by him, after that God hath enlightened thee with the true and right knowledge of it: yea, though this too without final impenitency, yet hast thou not committed this great and unpardonable sin against the Holy Ghost, and therefore art neither excluded from Repentance, nor upon thy true Repentance for it from pardon and forgiveness 
(t) He that desireth further satisfaction touching this sin, let him read, M. Willia●redge● Bradshaw. Dr. Donnes Serm. on Math. 12. 31. Dr. Deniso●redge● Serm. on Heb. 10. 26. Sebast. Benefield. Henry Hoddesdon. Joh●redge● Meredith. Gouges Armour, pag. 596. etc. Downams' Divinity, pag. 384. Byfield in Symbol. pag. 547. Zanch. de Redemp. pag. 158. etc. .  
3. And lastly, know this also, and remember it for thy comfort, 
(u) See M. Schudder Daily Walk pag. 527. Abernethy physic for the soul, pag. 144. D. Denison, ubi supra, pag. 59  That so long as a man would not commit this sin, or feareth that he hath committed it, or grieveth because he hath committed it, he is most free from committing of it. For this sin is not committed of infirmity, or unawares, but upon a malicious will, clear knowledge, and settled resolution; and they that have committed it, have neither fear nor contrition of heart for so sinning; final●redge● impenitency being the inseparable companion, and attendant of it. And therefore this being not thy case, thou hast no cause thus to be dis-comforted, whatsoever Satan, or thine own conscience, shall tell thee to the contrary.  
And thus fare touching those distresses of God's children which respect the time past: Now follow those which respect the ti●redge● present.   

SECT. XIII.  
ANd these arise commonly either from a conceited want of love in God, or from a conceited want of grace in themselves.  
Touching the former, there are divers things which make the children of God to think that God doth not love them.  

1. Consciousness of self-unworthinesse.  
2. Spiritual desertion.  
3. Satanical molestation.  
4. Want of audience in prayer.  
5. Outward and inward afflictions.  
6. Long continuance under the cross.   
If the first of these be the cause of thy 
The Distress.  present distress, and thou thinkest that God doth not love thee, because thou art in thyself so unworthy of any love from him: than know this for thy comfort,  
1. That God's love towards his children 
The Comforts  is not grounded upon their worthiness, but upon his 
(a) See M. Ed. Reynolds Serm. on Phil. 3. 10. pag. 510.  own mere mercy, and free good william. And this may evidently appear throughout the whole work of our salvation, and in every act thereof: For our 
(b) Rom. 11. 5.  election, 
(c) Ephes. 1. 7.  redemption, 
(d) 2 Tim. 1. 9  vocation, 
(e) Rom. 3. 24.  justification, 
(f) Tit. 2. 11.  sanctification, 
(g) Eph. 2. 8.  salvation, are all of his mere 
(h) See M. Hierons' works, vol. 1. pag. 104. & 121.  grace and mercy, without any desert of ours.  
And therefore resolve thus with th●redge● self, and let this resolution afford the●redge● comfort in thy deepest distress, for wa●redge● of merit, or worthiness in thyself. Th●redge● thy 
(i) Meritum meum miserationes Domini non sum planè meriti inops, quamdiu ille miserationum non fuerit. Bern. in Cant. Serm. 61.  merit is the Lords mercy; and th●redge● therefore so long as he wanteth not mercy thou shalt never want merit.  
2. Thou shouldst also know and consider this for thy comfort, that there is n●redge● 
(k) Math. 8. 8. Math. 15. 27, 28.  unworthiness felt, grieved for, and laboured against, but is accounted worthiness●redge● in the sight of God.  
3. Take notice also of this, that thoug●redge● in thyself thou art, and dost find thy self●redge● most unworthy; yet as long as God is pleased, in Christ, to accounted thee worthy, tho●redge● art 
(l) There is, Dignitas ex dignatione, as well as, ex dignitate.  worthy enough: for it is not wha●redge● thou accountest thyself, but what Go●redge● doth accounted thee to be, 
(m) Eph. 1. 6.  in his So●redge● Jesus Christ, that shall make thee to stan●redge● or fall before his Judgement seat. An●redge● therefore let not thy unworthiness dishearten thee, and make thee believe th●redge● God doth not love thee; but rather fro●redge● this assure thyself that he doth love thee because he makes thee to acknowledge ●redge● self every way so unworthy of his love.   

SECT. FOURTEEN.  
ANother occasion of present distress in the child of God, is spiritual desertion: O (saith the child of God) there 
The Distress.  was a time when I thought myself highly beloved, and favoured of God (such comfortable assurances of his gracious presence had I always in myself) but now 
(a) Vide Casm. Tent. Scholar 2. c. 2. p. 51, & 56. See M. Jos. Symonds case and cure of a deserted soul, per totum. M. Rob: Yarrowes Sovereign comforts. The Comforts.  a●ledge●as that joy of my salvation is go, I feel no such comfortable assurances of Gods gracious presence in me; nay, to my present seeming, I am as one quite forsaken of God, one wholly bereft of his Spirit; and therefore I fear I was never indeed belo●ledge●ed of him, as I took myself to be.  
If this be thy case, know this for thy comfort,  
1. That God never 
(b) Non deserit etiamsi deserere videatur: Imò non deserit etiamsi deserat. August.  withdraweth his ●ledge●resence, and favour from his child indeed, ●ledge●o whom he hath once vouchsafed it, ●ledge●hough in the present feeling, and appre●ledge●ension of his child, he seemeth to with●ledge●raw it. For 
(c) See M. Boltons Instruct: ubi supra. p. 512.  God is not fickle and inconstant in his love, to love a man to day, ●ledge●nd to cast him of to morrow; not, there ●ledge●here is no such 
(d) Jam. 1. 17.  variableness nor shadow ●ledge●f change in him; but whom he 
(e) Joh. 13. 1. Jerem. 31. 3.  loveth ●ledge●nce, he loveth unto the end.  
2. Thou shouldst also know, and consider the 
(f) See M Gatakers Serm. on Psal. 13. 1. M. Boltons Instruct. ubi supra. pag. 508. etc.  ends, for which God dot●redge● seem thus to withdraw his presence an●redge● wont favour from his child; all which thou shalt find to be for the 
(g) Ne timeas ● sponsa, nec existimes te contemni, si paulisper tibi sponsus subtrahit faciem suam: omnia ista tibi cooperantur in bonum de accessu, & recessu lucraris. Aug. de Scala Paradisi. Or Bernard. de Scala Claustralium.  good, and not one for the hurt of him.  
One is for the chastisement of sins past▪ whereof he hath not yet truly repent▪ Thus did God withdraw his gracious presence and wont favour from 
(h) Psal. 51, 11, 12. & 77. 7, 8. Vide Moller. in loc.  Davi●redge● and yet all was in love, and out of God's fatherly care over him, jest he should perish in his sins of adultery and murder, and those other (which either occasioned, o●redge● were occasioned by them) through imperitency.  
A second end is, for the better trial of h●redge● estate present: Not that God is ignorant what is in man, but because he would by this bring man the better to know what i●redge● in himself, and make others also to acknowledge it, which otherways would no●redge● have believed it: For this end did Go●redge● withdraw his gracious presence, and wont assistance from Peter, and for the same end also from Job; yet from bot●redge● out of his love, and fatherly care over the●redge● From 
(i) Math. 26. 75.  Peter, that by this means h●redge● might be brought to the sight of his own frailty, which otherways would have perished in his presumption. And from J●redge● that by this means his sincerity might b●redge● justified against the mercenarinesse of well doing, with which he stood charged by Satan. 
Job. 1. 9   
A third end of Gods withdrawing of his presence, and wont favour from his child, is for the preventing of some sin in him in the time to come. And thus did God withdraw the sense of his presence and favour from Paul, yet out of his love and fatherly 
2 Cor. 12. 7. There is preventing physic for preservation of health, as well as that when the disease is dangerously upon us for recovery. Boltons' Instruct. ubi supra. pag. 460.  care over him still, that hereby he might the better prevent that spiritual pride in him, into which he was likely to fall through abundance of Revelations.  
A fourth end of Gods withdrawing of his presence, and wont favour from his child, may be to stir 
† Recedit, ut absens magis desideretur: desideratus avidius quaeratur, diu quaesitus tandem gratiùs inveniatur. Aug. fiuè Bern. ubi suprà. Sic enim pios interdum judicio Dei terreri necesse est, ut bonitatis ejus defiderio magis officiamur. Calvin in Easie 38. 13, 14.  him up the more earnestly to desire it, and the more highly to prise it, and the more thankfully to use it.  
For how many, by this means, have ●ledge●eene brought to a higher estimation of God's favourable presence, than otherways they would have been? What earnest suits and prayers for the regaining of this, hath this desertion caused in some? Yea, what ●ledge●hankfull acceptance, and gracious use of this, once regained, hath it caused in all? And is not all this for the good of God's child?  
Lastly, it may be the Lord doth some●ledge●imes thus withdraw his presence, and won●ledge●ed favour from his child, to make him the more earnestly to long after the full perfection, and perfect enjoyment of it in Heaven 
* Via est vita praesens qua ad patriam tendimus, & idcircò hic occulto Dei judicio, frequenti perturbatione conterimur, ne viam pro patria diligamus. Greg. Moral. l. 23. cap. 15. . For if the Lord should alike at all times afford us his gracious presence, and favour here, how ready would we be to set down ou●redge● rest here, and to grow careless of minding any better estate hereafter? And therefor●redge● that we may not take the place of our banishment, for our 
† Ne exilium deputemus pro patria, & arrham pro pretii summa venit sponsus, & recedit vicissim, nunc consolationem afferens, nunc universum statum nostrum in infirmitatem commutans. Vide August. sive Bernard. ubi supra.  Country; and the earnest of our inheritance, for the full payment; the Lord cometh, and departeth from ●redge● by course; sometimes ministering comfo●redge● by his presence; at other times greatest discomfort by his absence; by the taste of t●redge● one, to teach us what is reserved for us i●redge● Heaven; and by the touch of the other, t●redge● let us know what may not be expected by ●redge● here on earth.  
But howsoever the Lord for these, or other causes best known to himself, doth see●redge● thus to forsake his child for a while: yet t●redge● may be his comfort, that he will never fo●redge●sake him 
* Easie 49. 14, 15, 16. Easie 54. 7, 8.  totally, never 
† Heb. 13. 6. S●redge● electus semper dilectus. See that most cordial and comfortable S●redge●mon of Dr. Donnes in Easie 50. 1.  finally.   

SECT. XU.  
A Third occasion of present distress to the child of God, and whereby he is occasioned to think that God doth not love him, is Satanical molestation. O (saith 
The distress of Satanical molestation.  the child of God) can God love me, and leave me thus to the Devil's power, to be thus continually troubled and molested by him?  
Yes, God can love thee, and doth love 
The Comfort.  thee still, though he thus leave thee to the Devil's power, to be thus troubled, ●ledge●nd molested by him. And this will evi●ledge●ently appear in all the particular troubles ●ledge●nd molestations of the Devil towards God's child.  
1. It may be the Devil troubles thy bo●ledge●y: 
The first distress. The first comfort for it.  And hath he not done the like to the ●redge●est of God's servants? To the dearest of ●redge●is children?  
Did he not carry the body of Christ him●ledge●elfe 
Math. 4. 5. 8.  from place to place? Did he not fill ●ledge●he body of Job with botches and sores? Did 
Job 2. 7.  ●ledge●e not exceeding grievously bow the body 
Luk. 13. 16.  ●ledge●f that poor woman (mentioned in the Go●ledge●pel) eighteen years together? Did he not ●ledge●iserably vex the body of the Daughter of ●ledge●e woman of Canaan? Did he not possess, 
Math. 15. 22.  ●ledge●nd that in a fearful manner, the body of Mary Magdalen? And in as fearful 
Luk. 8. 2.  manner, or rather worse, the body of him i●redge● whom were a whole Legion at once. Ye●redge● 
Luk. 8. 29, 30.  did he not kill the bodies of Jobs children●redge● 
Job 1. 19  And darest thou say, that these were no●redge● the children of God, and dearly beloved o●redge● him?  
First, for Christ, the Scripture witnesset●redge● that he was Gods beloved Son, in whom ●redge● 
Math. 3. 17. Job 1. 8.  was well pleased. Job, God himself acknowledgeth to be his Servant. The woman th●redge● had that spirit of infirmity eighteen year●redge● is called by Christ himself, A Daughter●redge● 
Luk. 13. 16.  Abraham: And can any doubt, but th●redge● all the rest were the dear servants, a●redge● children of God, that shall read the test●redge●mony which thc Scripture gives of them i●redge● the fore alleged places, and others whi●redge● might be produced? And if so, why th●redge● shouldst thou doubt, that God doth n●redge● love thee, dealing not otherways with the than he hath done with them?  
2. Know this for thy comfort, th●redge● 
The second Comfort.  though the Devil may thus have power ●redge●ver thy body, yet can he not hurt thy soul●redge● nay most commonly we see, that this ●redge● possession of the body, doth prove, thro●redge● God's great mercy towards his child, ●redge● dis-possession of his soul. So that that wh●redge● Christ said of the Devils instruments, (●redge● can kill the body, but not the soul) the s●redge● 
Luk. 12. 4.  may we say of Satan himself, he may, by God's permission, molest, hurt, wound, yea kill the bodies of God's dearest children, but hurt their souls he cannot; their better part is still out of his reach, out of his power.  
3. Know this also, that even in this molestation 
The third Comfort.  of thy body, the Devil cannot go one jot further, than God gives him leave. He can bring Christ's body, and set it on the 
Math. 4. 5, 6.  Pinnacle, but throw it down from thence he cannot. He can inflict grievous and loathsome botches and sores on the body of Job, but take away his life he cannot. He could 
Job 2. 6.  possess the body of that poor man in the Gospel, but throw him headlong into the Sea, as he did the herd of swine, he could not; not, though there were a whole Legion of them 
Luk. 8, 27. etc. See M. Dyke or Repentance, pag. 381. etc. Dr. Tailor on Math. 4. pag. 213. B. B. Cowpers Works, pag. 607. col. 2. c.  in him at once. And the reason of all is this, because his power is limited; for even the Devil himself is subject to the Kingdom of God's power, and providence; and will he, nill he, he must obey; till God let him lose, he cannot go in any errand to do hurt; and when he is lose, and going about it, as fare as God permitteth him he may go, but one jot further he cannot pass, be his might, or malice, never so great. A Lion, a roaring Lion indeed he is, but this Lion is still in chains, and (which is the stay and comfort of God's child) the end of the chain God still keeps in his own hand, to let him lose, or to restrain him at his william. And if this be so (as certainly it is) this may be thy comfort, and stay too, That God will never permit him to molest and trouble thee further than he seethe it expedient for his glory, and thine everlasting good.  
4. And lastly, know this also for thy 
The fourth Comfort.  comfort, that whatsoever passeth from thee in this time of thy extremity, whether it be irreligious gesture, or profane and sinful speech, thou art but a mere patient in it; they be the Devils sins, and not thine, and he must answer unto God for them. And therefore comfort thyself in thy God, & be not overmuch dismayed at this thy present distress; for though it afford cause of pity from others, and of sorrow in thyself, yet of despair of God's love towards thee, it affords no cause at all.  
But it may be Satan doth not so much 
The second Distress.  trouble and molest thee in body, as he doth in mind, by suggesting unto thee sinful temptations.  
If this be thy case, know this for thy comfort,  
1. That the sinful temptations to which 
The first Comfort.  the Devil shall tempt any of God's children, are not signs of God's hatred, but of the Devils; for Christ himself was thus tempted, 
Math. 4. 3, etc. Heb. 4. 15.  and yet was still God's beloved Senne, in whom 
Math. 3. 17. & 17. 5. 2 Pet. 1. 17.  he was well pleased.  
2. Such sinful temptations to the child of God, are certain evidences to his soul, that he is none of Satan's: for when the strong 
Multiplicatio tentationem signum est quod aliquis de manibus Daemonum evaserit. Gregor.  man armed keeps the house, the things that he possesseth are in 
† Luk. 11. 21. 22.  peace; they neither feel temptation, nor fear distress. But when a stronger than Satan cometh, even Jesus Christ by his Word, and Spirit, and getteth away this possession from him, than gins he to 
* Quantò districtiùs non exhibet membra sua, arma iniquitatis peccato, tantò strictiùs hujusmodi Spiritu quatitur, & pulsatur. Bern. lib. de Consc. De multip. variet. cogitat. Boltons' Instruct. ubi supra, pag. 557.  tempt the dispossessed soul of God's child, and to try if by any means, fair or foul, he can bring it back again to his ancient subjection; whilst the Prisoner lieth in the Dungeon, loaded with bolts, and tied in chains, the Keeper sleepeth securely, because he knoweth he is safe: But if his bolts being filled of, and his chains loosed, he have escaped out of prison, than the Jailor gins to bustle, and pursueth him speedily with hue and cry. So whilst 
† Ex qua re nobis factus est adversarius Diabolus, nisi ex hac quia videt liberòs quos videbat ante captivos. August. de Symbol. ad Catechum. lib. 2. c. 1.  Satan holdeth us imprisoned in the dark Dungeon of ignorance, loaded and tied with the heavy bolts and chains of sin, he is secure, and quiet: But if our Saviour by his Ambassadors in the preaching of the Word, do once loosen and unburden us of these chains and bolts, and by the light of his Spirit do so illuminate the eyes of our understanding, that we see the way ou●redge● of Satan's Dungeon of ignorance, and so escape out of his captivity: than he rageth and pursueth us with his temptations, that 
See Touchstone for a Christian, pag. 81.  so either he may bring us back again into our former bondage, or else destroy us if we make resistance.  
Again, when the door is open, and there is free ingress and egress, we know there is no knocking: but if the door be once shut, than still one or other is ever rapping and bouncing. So it is here, the wicked have the doors of their hearts set wide open to Satan, and therefore he raps not there by temptations: but the godly having the doors of their hearts shut up, and fast barred against him, they are seldom free from them.  
Let it not dismay thee than that thou art thus tempted, but rather rejoice, and take comfort, that thou art so, because this gives thee good assurance that thou art come ou●redge● of Satan's kingdom, and dost belong unto God: and can God hate any? or not love any that are his?  
3. Remember this for thy comfort, that all temptations are not 
† Dyke of Christ's temptation, p. 219. Wilson in his helps to faith, pag. 150.  sins in the tempted; for than Christ Jesus himself could not have been (as the 
* Heb. 4. 15.  Scripture saith he was) free from sin, seeing he was not free from 
† See Math. 4. 6. 9  such temptations. Nay this is a sure ground in Divinity, That no more of Satan's sinful temptations become sins in us, than we do 
† Non est peccatum sine consensu mentis. August. Epist. 142. Gerson. de diver. Tempt.  like, love and approve of: Without this I confess they may be our 
* See Perkins Cases of Conscience, lib. 1. cap. 10. sect. 2. Downams' Warfare, part 1. lib. 3. cap. 11. Gerson. de Remedio contra pusillan. Alsted. Theolog. cas. cap. 24.  crosses, but our sins they are not; nay, they are Satan's, God so accounts of them; and for them must he, and not we, be accountable unto God.  
4. And lastly, let not this be forgotten, that all Satan's temptations, whether they be temptations for sin past, or temptations to sin to come, are all through the wise disposing 
† Fit enim mira divinae bonitatis dispensatione, ut unde malignus hostis cor tentat, ut interimat, inde misericors Deus boc erudiat ut vivat. Greg. Mor. l. 2.  providence of Almighty God, made to turn to the 
* See B. B. Cowpers Works in folio pag. 143. col. 1. b. etc.  good of God's child. For who would not reason thus with himself, If mine enemy, Satan, doth thus disquiet my mind with inward terrors, with those sins which foolishly I did by his enticement; why shall I harken to him hereafter any more, and so increase the matter of my trouble? For what have I of all the sins wherein I took pleasure, but only 
† Rom. 6. 21.  terror and shame? And can I expect any better fruit from this forbidden tree hereafter? O what a faithless traitor is Satan? He enticeth man unto sin; and when he hath done it, he is the first Accuser and Troubler of him for it. Stop thine ear therefore (OH my soul) against the voice of this deceitful Charmer.  
And as for the latter kind of temptations, are they not all in God's child so many strong provocations, spurring him forward to the throne of grace? So many Schoolmasters, to teach him humility? I am sure Luther was want to say, that Temptation, Meditation, and Prayer, were the three Masters, under whom he profited most: And I doubt not but every one of God's children doth or may experimentally find the same true in himself.  
I know this is fare from the Devil's purpose, when he tempteth us unto sin; but thus doth our good God evermore order and dispose of it for the good of his child. And therefore the Devil in this case may not be unfitly compared unto that 
† Phereo Jasoni profuit hostis qui gladio vomicam ejus aperuit, quam sanare medici non poterant. See Mr. Charles Richardson of Peter's Repentance, pag. 49.  Combatant of whom we read, who ran his sword into his Adversaries body, thinking thereby to have killed him: but God's providence secretly guiding his hand, he opened an Impostume, which no Physicians could heal; and so thinking to kill him, he preserved his life. So the Devil in great rage thrusteth sore at God's children, seeking to wound them to death by some notorious fallyet by the gracious despensation of God, he is so far from hurting thee, as that by this means he lanceth and letteth out their Ulcers of privy pride, and overweening of themselves, which otherways might prove their destruction.   

SECT. XVI.  
A Fourth occasion of present distress to the child of God, whereby he is occasioned to think that God doth not love him, is want of audience in Prayer. For thus 
The Distress.  he reasoneth, If God did love me, than certainly would he hear my prayers, and grant me the requests which I have so often made unto him: But alas, I find no such comfort by any of my prayers; nay, instead of the blessings which I have so often, and so earnestly begged at the hands of God, I find the clean contrary evils either still continued, or newly, and that in a greater measure inflicted on me. And can God love any with whom he thus dealeth? Not, not, he cannot.  
If this be thy case, know this for thy comfort,  
1. That a man may be the dear child 
The Comforts.  of God, and yet not presently heard of God in prayer. For was not Job such a one, and yet doth not he complain, that God did not hear him, when he did cry unto him? 
Job 30. 20.  Was not David such a one, and doth not he complain after the like manner? OH my God (saith he) I cry by day, but thou hearest 
Psal. 22. 3.  not; and by night, but have no audience. And are there not others of God's dear children, 
See Hab. 1. 2. Lam. 3. 44. & 3. 8. Psal. 80. 4.  mentioned in the Scriptures, which have uttered the like complaints? Therefore thou seest thy case is not singular, others have wanted audience, as well as thyself, in their prayers unto God, and have been never the less beloved of him; and therefore why mayst not thou be so too?  
2. Know this also for thy comfort, that God may 
† See Mr. Tbomas goodwin's Return of Prayers. Dr. Prestons' Saints daily exercise.  have heard thy prayers, and have granted thee thy requests, and yet thou mayst not know so much for the present. For may not thy case be as 
* Dan. 9 23. & 21.  Daniels was, whose prayer was heard, and his requests granted at the very beginning of his supplications; and yet he knew not so much, till afterwards he was informed of it by the Angel, that was sent unto him from God for that very purpurpose?  
3. Know this also, that God may have heard thy prayer, though he have not granted thee the same thing that thou hast prayed unto him for. For 
† See M. Schudders Christians daily walk, pag. 578. M. Gatakers Serm. on Psal. 13. 1. pag. 25. & 59 Dr. Playfaire Serm. on Psal. 6. 6. p. 55, etc. Dr. Montague, of Invocation, pag. 47, & 52.  God is said in Scripture to hear the prayers of his children two manner of ways; sometimes by giving them the very thing they have asked; and sometimes again, by giving them something answerable thereunto, when he granteth not the thing itself. Examples of the former are every where in Scripture: And of the latter, we have the examples of Saint Paul, 
2 Corinth. 12. 8, & 9 Heb. 5. 7. compared with Luk. 22. 42, & 43.  and of our Saviour Christ himself; both which had their prayers heard, and yet neither of them had that granted him which in prayer he desired. Paul desired to have that Messenger of Satan, which did so buffet him, to be taken from him: God 
† Deus & denegans exaudit, & exaudiens denegat: tribuens aufert, non tribuens donat. Simon Cass. in Evangel. lib. 5. c. 24.  heard his prayer, but yet granted him not that; but instead thereof, grace sufficient to be able to withstand the temptation of it. So our Saviour Christ prayed to be delivered from that Cup of his passion; and herein God heard him too, but yet granted him not that; but instead thereof, strength and power, whereby he was enabled to overcome the woeful pangs of that death. And may not God have thus heard thee, though thou, as yet, take no notice of it? Certainly he may. It may be thou hast contentment granted thee instead of health and wealth; patience instead of peace; grace to support instead of deliverance; or if none of these, yet grace to continued still thy prayers unto God; which of God's child aught to be held a recompense sufficient for all his prayers, if he should never receive other.  
4. This would also be considered, that it may be the things thou hast so long prayed for, will not be for thy weal, but rather for thy hurt; and God foreseeing this, hath withheld them from thee of purpose that thou mightest not be hurt by them. And if he have done so, canst thou doubt whether he doth love thee? Will a loving and tender 
See Dr. Slatter in 1 Thess. 5. pag. 516. etc.  hearted Father give his little child a knife, though he cry never so eagerly for it? And doth not the very denying of such a thing argue 
* Aliquando Sancti non recipiendo quod petunt magis exaudiuntur, quàm exaudirentur si illud reciperent. Euseb. Emis. Homil. in Litaniis majoribus, pag. 138. Aut dabit quod petimus, aut quod noverit esse utilius. Bern. Serm. 5. in quadrages.  great love in the Father towards his child, than the giving of it unto him would do? Surely it doth: And this, it may be, is thy case; Thou wouldst have richeses, honours, liberty, health, peace, and such like things; but God forseeth that thou wouldst (if thou hadst these) use them to his dishonour, or to thine own, or others hurt; and therefore he denieth them unto thee: And if so bless the Lord for it, and magnify him for his love, and doubt not more of it.  
5. And lastly, this also aught to be considered, that there is a great deal of difference betwixt the Lords delaying, and his denying of his child that which may be for his good; for the Lord for a time delays that, which he will not still deny; and that for these reasons, or other best known to himself, and yet all out of love to his child.  
Sometimes he doth it, the more to stir us up, to be the more instant, and earnest in 
* Tardiùs dando quod petimus, instantiam nobis orationis indicit. Chrysost. Hom. 10. in Math. Beneficium distulit, ut desiderium accenderet. Stell. in Luk. 24.  Prayer. It may be he seethe that we pray not with that feeling of wants, or fervency of desire that is convenient; and therefore delayeth to give, till he see us more sensible of the one, and more fervent in the other.  
Sometimes he doth it, the more to make us in love with, and the better to esteem of the gifts and blessings which we would receive from him. 
† Citò data vilescunt, desiderata diu, dulciùs obtinentur. Aug. Merx ultronea putet. Hieron. ad Demetr.  Things easily, or quickly gotten, are soon forgotten; whereas things long desired, and hardly obtained, are the more set by when we have them.  
Sometimes again it may be he doth it, the rather to try our faith, our patience, or some other of his graces in us, to see what we would do; 
* See BB. King on Jon. p. 588.  what means we would use; whether we would seek to any other for help, and comfort, in case he should not so suddenly help, and comfort us as we desire.  
It may be for some one of these; it may be for some other reasons best known to the Lord himself, he delayeth to grant that, which we have so long desired. Which way soever it is, this may be our comfort, if we receive not the thing we crave so soon as we have desired it, yet have it we shall, if God see it expedient for his glory, and our good; or something in lie●redge● of it, that shall be better for us, when God thinks it good to give it us.   

SECT. XVII.  
A Fift occasion of present distress to 
The Distress.  the child of God, is the smart of outward and inward afflictions; and this as much as any of the former, doth make him to doubt whether God do indeed love him.  
But if this be thy case, thou must know 
The Comfort.  this for thy comfort, That a man may be the dear 
* Deus unicum habet Filium sine peccato, nullum sine flagello. August.  child of God, and highly beloved and respected of him, though he be here in this world never so much outwardly or inwardly afflicted.  
And this doth appear plainly, both by express testimonies, and evident examples of Scripture: Express testimonies we have these.  
First, Solomon useth this argument to 
Prou. 3. 11, 12.  persuade us with patience to bear the chastening of the Lord, and not to be grieved with his correction, because He correcteth him whom he loveth, even as the Father doth the child in whom he delighteth. And the Apostle saith even the same, My Son 
Heb. 12. 5, 6.  (saith he) despise not the chastening of the Lord, neither faint thou when thou art rebuked of him; for whom the Lord loveth he chasteneth, and scourgeth every Son whom he receiveth. Nay the Lord himself avoucheth 
Revel. 3. 12.  even the same, As many (saith he) as I love, I rebuke and chasten.  
And hereof we have not a few examples in Scripture. For who was more in God's favour than Abraham, the Father of the 
Easie 41. 8. Jam. 2. 23. Gen. 12. 1:  faithful? And yet how many afflictions did he undergo? As in leaving his Country, and Kindred, to go to live amongst an unknown and barbarous people; in the fear 
Gen. 12. 11, 12. & 20. 11. Gen. 22. 1. etc.  of his life for his Wife Sarah; in the offering up of his Son; in the unkindness and disagreement of his Nephew Lot; not 
Gen. 13. 8.  to instance in more. Again, who was more dear unto God than Jacob? for did he not say of him before he was borne, Jacob 
Mal. 1. 2. Rom. 9 13.  have I loved? And yet so many were his afflictions, that he affirmed his days to have 
Gen. 47. 9  been few and evil.  
But the examples of Job and David may serve in stead of all other. For whom do we read of in all the Scripture (excepting only the Prince of our salvation, Jesus 
Heb. 2. 10.  Christ himself, who was consecrated through afflictions) that ever underwent more outward and inward afflictions both, than they two did? And shall we say, that God did not love them, when he did thus afflict them? Not, not, we cannot. The very end and issue which the Scriptures record of these their afflictions, doth prove the contrary. Touching the afflictions of Job, the end of them was twice as full of comfort, as the beginning was of dis-comfort; as appears both by that which Saint James 
Jam. 5. 11.  saith of it, and that which is set down in the last Chapter of the Book of Job. And 
Job. 42. 11, etc.  as for the afflictions of David, the end of them was so comfortable, that himself not only professeth, It was good for him that he 
Psal. 119. 71.  had been thus afflicted: but also calleth upon others to take notice thereof with him, Come (saith he) and I will show you what the 
Psal. 66. 16.  Lord hath done for my soul. Neither of which ends could have betided them, if the Lord had not loved them. And therefore comfort thyself in thy God, whosoever thou art, that art thus afflicted; for by these testimonies, and examples of Scripture (besides many more that might be alleged) thou seest, that a man may be as grievously afflicted every way as thou hast been, and yet be the dear child of God, and one that is beloved of him.   

SECT. XVIII.  
BUt it may be, this is not thy case, it is 
The Distress  not so much the measure of thy presently-felt afflictions that doth make thee to doubt of God's love towards thee, as thy long continuance under the Cross.  
And if this be thy case, know this for 
The Comforts.  thy comfort,  
1. That long continuance under the cross; may betid the best of God's children, and those whom he loveth most dearly. For were not the Israelites of old more dearly 
(a) Psal. 135. 4.  beloved of God, than any Nation in the world besides? And were not they for all this in the land of Egypt, in the 
(b) Exod. 20. 2.  house of bondage, under great 
(c) Exod. 3. 7.  misery and affliction for the space of 
(d) Gen. 15. 13.  four hundred years together? Were not the same people afterwards carried away captives ●ledge●nto Babylon, where they lived in as great misery for 
(e) Jer. 25. 11.  seventy years more? Again. ●ledge● was not this the case 
(f) Psal. 105. 18, 19  of Joseph? 
(g) Psal. 13. 1, 2.  Of David? 
(h) Hab. 1. 2. & 2. 3.  Of Habakkuk? And of sundry others that we read of in the Scriptures? All which no doubt God loved dearly, and ●ledge●et continued them under the cross for a ●ledge●ong time together. And 
(i) Multi humi●ledge●iantur, & humiles non sunt. Bern. in Cant. 34. Plectimur à Deo, nec ●ledge●ectimur tamen; corripimur, scd non corrigimur. Salu. de provident. l. 5.  therefore why may not this be thy case too, though for the present thou canst found neither end, nor ease of these thy so long continued afflictions?  
2. Thou must consider, that God ever in continuing these thy afflictions upon thee may more dearly love thee, than if he shoul●redge● take them speedily away.  
Perhaps he seethe that thou art not ye●redge● sufficiently humbled: And will a Father tha●redge● loves his child, lay aside the rod till h●redge● have brought his stubborn and disobedie●redge● Son to his knees? Perhaps he seethe th●redge● there is a great deal of proud flesh yet i●redge● thine heart: And will a skilful and lovin●redge● 
* Medicus crudelis est, qui exaudit hominem, & parcit vulneri, & putredini. Aug. in Psal. 34. & in Psal. 90. & in Psal. 98. & in Psal. 130. & in 1 Joh. 6. & alibi.  Chirurgeon take away his Corrasives from the wound of his Patient, as long as th●redge● proud flesh remaineth? Perhaps he espiet●redge● in thee a great deal of dross, not yet refined, and purged of: And can we bla●redge● for want of love to his gold, that Goldsmi●redge● that will suffer his gold to remain in th●redge● fire till 
† Vide Chrysost. ad popul. Antioch. 4. de patientia.  the dross be all of? Or if no●redge● of these, it may be he forseeth, that if th●redge● rod were once of thy back, thou would to thy old sinful courses again; and therefore for his greater glory, and thy great●redge● good, he thinketh it fittest to keep thee ●redge● under the lash: For some are of that disp●redge●sition, that they are never well affected, ●redge● when afflicted; And it may be this is t●redge● case: Which way soever it be, resolve ●redge● this, either God (if thou wilt be content to wait his leisure) will, in his good time, set 
Easie 40. 31. & 49. 23. & 64. 4. Hab. 2. 3.  an end to these thy crosses here; or, if he see not that expedient, he will crown thee with glory and immortality in the world to come, which he knoweth will be better for thee.   

SECT. XIX.  
ANd thus fare touching those distresses of God's children, which, respecting the time present, do arise from a conceited want of love in God. The other distresses respecting the time present, are those which do arise from a conceited want of grace in themselves.  
And hence commonly ariseth a threefold 
The Distresses.  distress.  

The first is for want of grace itself.  
The second is for want of some certain measure of grace.  
And the third is for want of sincerity in that grace which they conceit they have.   
If the first of these be the cause of thy 
The Comforts.  present distress, than know this for thy comfort,  
1. That there is a great differenee betwixt the being of grace, and the sensible working of it; for 
† Vide Spin. de justit. Christi.  grace may be where it doth not sensibly work.  
There may be 
* See P. Baine Trial of a Christians state, pag. 4. Taffin. marks of God's children, cap. 4.  life in the root of a tree, though in the winter season the same be without leaf and fruit: In a man's body there may be life, although for the present, being in a swound, he doth neither move nor breathe. And in a dry summer there may be a secret spring of a well in the earth, though not so much as a drop of water do flow from it: So there may be in thee at this time, grace, though now, for the present, it do not by any outward act discover itself to thee, or any other.  
2. Thou must know, that there is also a great deal of difference betwixt a man's having of grace, and a man's being ware that he hath it: So that a man may have grace even than, when he standeth most peremptorily to it, that he hath none at all. Physicians report of men subject to melancholy passions, that some have 
† See Mr. Burtons' Melanch. pag. 169.  thought themselves dead, and could not be persuaded otherways; when as yet all that have beheld them, have known them to be living: And such like spiritual perturbations are many times in the minds of God's children in the time of spiritual distress; so thereupon they will conclude directly of themselves, that they have no grace at all; and they that come to talk with them, and to comfort them, cannot beat them from that conceit, although they see in them many, and those apparent evidences of grace, and gracious goodness. And it may be, this is thy case.  
But suppose, 3. that thou hadst indeed neither faith, nor repentance, nor any other saving grace: yet finding that thou 
* See Perkins in his Grain of Mustard seed, Cor. 3. Downams' Warfare, part 1. cap. 42. Dyke of Repent. cap. 15. Byfield in Col. cap. 1. v. 4. Crook, Serm. 3 Greenham, pag. 144.  seest and feelest in thyself the want of these, art grieved for it, dost wish and desire it might be otherways: this may be thy comfort, that even this, in God's account and acceptation, is as much as if thou hadst these graces themselves.  
A child of God in the time of spiritual distress, cannot be made to believe, that he doth believe; and yet even than he will tell you, that he doth wish he could believe, that he is grieved for his unbelief, etc.  
A child of God in the time of spiritual distress, cannot be made to believe that he is 
† Ad dolorem contritionis pertinet etiam hoc, dolere quòd non possumus de peccato satis dolere. Chemnit. Exam. de Contrite. Perkins Cases of Consc. lib. 1. cap. 5. Sect. 2. case 2. Chamier. panstrat. tom. 3. de satisfact. propriis, lib. 23. cap. 21. Refert confessorem dixisse matri Gratiani, Lombardi, & Comestoris, Si non habes tantum dolorem, quantum exigit tam horrendum scelus, de boc tamen doleas, quod non potes dolere.  sorry, and grieved as he should be, for his sins; and yet even here he will tell you, that he is sorry and grieved, because he can be not more sorry and grieved.  
A child of God in the time of spiritual distress, cannot be made to believe that he can pray; and yet even than you shall hear come from him, sobs, and sighs, and groans; yea, even prayers with tears fo●redge● the grace of praying.  
And if either of these be thy case, thi●redge● thou must know for thy comfort, that ever●redge● such complaint and grief for want of thes●redge● and the like graces, is a sure argument, and infallible testimony of the presence of that which yet thou complainest of, and grieve●redge● for, as if it were not in thee. For no ma●redge● but a Believer can complain of the lack●redge● of faith; and the want of grace cannot b●redge● taken notice of without grace.  
But suppose, 4. that thou didst not only see and feel in thyself the want of these graces, but didst also instead of them sensibly perceive the contrary corruptions; a●redge● instead of faith, infidelity; instead of grief and sorrow for sin, obstinacy and obdurate hardness, and the like. Yet this would have thee to know for thy comfort, 
* Corruptions felt, hated, and striven against, are no marks that we are not the Lords, but the contrary. See Mr. Rogers of Dedham, Doctrine of Faith, cap. 2. pag. 177.  That if thou dost (to the utmost of thy power) strive against these thy corruptions which thou feelest, this is so fare from being an evidence of the want of these graces, as that it may on the contrary most certainly assure thee that thou hast them. For even the very feelings, and strive against unbelief in the child of God, are the beginnings of faith; and the feeling and bewailing of hardness of heart, is the seed of godly sorrow.   

SECT. XX.  
A Second thing that troubleth the Child of God labouring under the sense of want of Grace, is not so much the fear of wanting Grace itself, as of wanting such, or such a measure of Grace, as he formerly had, or which he thinketh God's Word doth oblige him to have.  
Touching the former, thus have I heard 
The Distress.  some Distressed Souls to say: There was a time when I felt that true of myself, which Job so comfortably professeth of himself, That I preferred the words of the Lords mouth before mine appointed food. I have known the day when I could with earnestness of affection, and feeling of wants pour out my Soul unto God. I could once have wept hearty for my sins, etc. But now alas (and with tears he uttereth it) I can found none of all these things in myself, and therefore what can I think, but that all this which I have formerly felt, is other than the Hypocrites vanishing flashes?  
If this be thy case, know this for thy 
The Comfort.  Comfort. First, that there may be in the best of God's Children decays of Grace in part, and for a time. For of the Church of 
† Revel. 2. 4.  Ephesus it is said, That she was fallen from her first love; and yet retained the esteem of a Church, and that even with her Lord Jesus Christ. And of the Philippians the 
* Phil. 4. 10.  Apostle saith, That their care did begin to spring again; which, what else can it argue, but that this their care had had his fall, and winter of decay? And of the best of God's Saints living, who is there, that doth always hear with equal attention, reverence, and cheerfulness; or pray with like earnestness of desire; feeling of wants, and assurance to be heard? Or doth do any thing in God's Service at all times, as at some times? Secondly, thou must also know, that there is no decay of Grace in God's Child so great, but by God's blessing in the use of the means sanctified to that end, may be repaired again, and restored to its wont perfection. The Church of Ephesus formerly mentioned, was fallen from her first love; yet is she advised by 
† Revel. 2. 5.  Christ, To remember from whence she is fallen, to repent, and to do her first works again. The Church of 
* Revel. 3. 2.  Sardis likewise was so fare decayed in respect of her former estate of Grace, as that all her first Graces were even now ready to die: and yet is she exhorted still to strengthen that which remains, yea, though it be ready to die. And doth Christ exhort to that (thinkest thou) which he will not have, or may not be done? O fare be this from thee, or any other, to think!  
Well than, if this be thy case, and thou findest thyself clean altered from what thou formerly hast been, I will not deny but that thou hast just cause of Sorrow, but of Despair thou hast no cause at all; for lo, there is yet a possibility for thee to strengthen that which remains, and is ready to die: there is yet a spark left within thee, which being stirred up 
* 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 2 Tim. 1. 6  and blown, may be brought to such a measure of Holy Heat, as may restore thee again to thy wont Fervency.  
And therefore, when this dull fit doth at any time come upon thee, do not (as the Devil would have thee) conclude from hence, That there is no help for thee in thy God, but rather do as 
† Psal. 51. 10, 11, 12.  David did: Go unto God, and pray unto him to quicken thee, and to put new life of Grace into thy Soul, and to restore unto thee the wont joy of thy Salvation: using, together with it, all other means sanctified by God to that end; and amongst the rest especially, a more careful, and conscionable attendance on the Public Ministry of the Word.   

SECT. XXI.  
BUt it may be thou art not so much 
The Distress.  troubled at the want of that measure of Grace which thou formerly hast had, as at the want of that measure of Grace which thou dost think that God's Word obligeth thee to have. Thou thinkest perhaps, that thy Faith is not so strong, thy Love not so affectionate, thy Obedience not so entire; no Grace in thee such, and so great as it should be, and therefore canst not persuade thyself that thou art one of Gods Choose, seeing so little a measure of Grace appeareth to be in thee.  
If this be thy case, thou must know this 
The Comfort.  for thy Comfort. 1. That the lest measure of Grace, is as truly Grace as the greatest. Perhaps another Man may have a stronger Faith than thou hast, yet thou mayst have as true a Faith as his: and so of all other Graces: for diversity of Degrees in the quantity of a thing doth not take away, & annihilate the Existence of Being thereof. A small drop of Water is as well, and as truly Water, as the whole Ocean. A little spark is as well, and as truly Fire, both in respect of substance, and quality, as the greatest Flame. And a little Man, is as truly a Man, as the greatest Giant. And so is it with Grace, the smallest measure thereof that God's Child hath, or may have, is as truly Grace as the greatest.  
2. Thou must know that the lest measure of Grace which Gods Child hath, or may have, being in sincerity, finds acceptation with God 
* See Doctor Slaters Serm. on Prou. 18. 14. Non ex gradu aut mensura fidei vel poenitentiae dependet justificatio, sed ex veritate. Davenant. in Colos. pag. 21. : for he measureth the Graces of his Children not by quantity but by quality, not by muchness, but by sincerity. He will not inquire how great, or how little, but how sincere those Graces are which are in his Children. Faith, if it be 
(a) 1 Tim. 1. 5.  unfeigned, though it be but as a grain of mustardseed: Obedience likewise, though it be mingled with many weaknesses, yet if it be 
(c) Rom. 6. 17.  hearty, hath promise 
(b) Mat. 17. 20  of gracious acceptation. It is now under the Gospel, as it was in the Sacrifices under the Law, where not the price, and value of the gift, but the ability, and affection of the offerer was respected. For 
(d) Nec intuetur Deus quantum quilibet valeat, sed quantum velit, & quicquid vis & non potes, Deus factum computat. Aug.  God respecteth not so much what we can do, as what we would do, and that which we would perform, and cannot, he esteemeth it as if it were performed. And so much the Apostle witnesseth in a case not much unlike; If there be first 
(e) 2 Cor. 8. 12.  (saith he) a willing mind, it is accepted according to that a man hath, and not according to that a man hath not.  
3. Thou must also know this, that the smallest beginnings of Grace, are 
(f) Mat. 25. 29  pledges, and assurances of a greater measure, where there is thankful acceptance, and conscionable use of those already received to the glory of the Bestower.  
4. And lastly, let not this be forgotten, that what thou wantest in respect of any measure of Grace in thyself, thou hast it supplied in Christ, thine Head 
(g) Joh. 1. 16. : For of his fullness we all receive, and that Grace for Grace: And my God (saith 
(h) Phil. 4. 19  Saint Paul) shall fulfil all your necessities through his richeses with glory in Jesus Christ. Or if this were not supplied in him, yet in him it is so fully punished, as that to thee which art 
(i) Rom. 8. 1. 33. 34.  in him, it shall never be imputed.   

SECT. XXII.  
THe third and last thing that troubleth the Child of God, labouring under the sense of the want of Grace, is a fear, and jealousy, that in the Graces which he hath, he wanteth sincerity.  
For thus, some of them in the time of Spiritual Distress use to say; True it is, that heretofore I have performed many excellent things savouring of Grace; but what will all these profit me, considering that in them all, I have played the gross 
* See Doctor Sclaters Serm. on Pro. 18. 14. pag. 21. etc. See Mr. Boltons Instruct. ubi supra. pag. 473.  Hypocrite; for my Conscience (which is to me in stead of a thousand witnesses) doth now tell me, that either for fear, or fashion, or vainglory, or hope of temporal benefit; or for some other carnal respect, I have performed them all. And it may be this is thy case.  
If it be, this thou mayst know for 
The Comfort.  thy Comfort; that suppose thou hadst been so gross an Hypocrite in the performance of all these, as thou dost conceit, and imagine; yet Hypocrisy, as long as it is felt, and grieved for, and is by present purpose of heart, and future endeavour of life, intended to be striven against, and resisted, is no more prejudicial to the Salvation of God's Child, than is any other sin which he hath committed. I deny not but that Hell fire is the 
† Mat. 24. 51.  portion of Hypocrites, but it is of those Hypocrites only which live, and die Hypocrites without Repentance, and of no other. And therefore, if heretofore thou hast been such a one, call now upon God for mercy for it, pray to him for grace to be more sincere hereafter; and withal, use the 
* See Mr. Dyke of the deceitfulness of the Heart. pag. 380. Doctor Downan on Psa. 15. pag. 26 & 53. etc. M. Byfield on 1 Pet. 2. pag. 29 M. Hierons' Works. vol. 2. pag. 160. etc. M. Harris on Mat. 5. pag. 295. M. Schudders Daily Walk. pag. 373.  means of sincerity which Gods Word hath set down for that end, and than thou needst not doubt, but that this thine Hypocrisy shall be forgiven thee, how foul, and abominable soever it hath been in the eyes of God, or of thine own Conscience. And thus far also touching those Distresses of God's Children which respect the time present. Now in the last place follow those which respect the time to come.   

SECT. XXIII.  
ANd all these we may refer to one general, and common head, and that is a fear arising in the hearts of God's Children jest they should not (considering their own weakness, and their Adversaries great strength) be able to persevere, and hold out unto the end, without which they know there is no hope of Salvation. And if this be that which troubleth thee, than know thou this for thy Comfort. That he, which is 
(a) See Master Hookers Serm. in Hab. 1. 4. pag. 6. 7. etc. Mr. Hierons' Works. vol. 1. pag. 365. & 626.  once the Child of God, and in the estate of Grace, though he may fall fearfully, (as David, Peter, and others of God's Children have done) yet 
(b) Jer. 8. 4.  fall totally, or finally, from Grace he cannot.  
And that this is so, it may plainly appear by that which we read to this purpose in the Scriptures. For therein we found, first, touching God, that he will never totally, or finally, withdraw his Grace from his Child, which he hath once given him: For with him there is no 
(c) Jam. 1. 17.  shadow of turning. The 
(d) Easie 54. 8.  mercy wherewith he hath compassion on his Elect, is like himself, Everlasting, and so is his 
(e) Jer. 31. 3.  Love. Yea, those gifts of his which accompany an effectual Calling, 
(f) Rom. 11. 29. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  are without Repentance: that is, they be such, conferring of which he never repenteth him: Nay, he rather 
(g) Luk. 8. 18.  adds more Grace always to his Children, than takes aught from them.  
Secondly, as God will not withdraw his Grace, so the Devil cannot extinguish it: he will endeavour indeed to do it, but his power is abridged. For 
(h) 1 Epist. John 4. 4.  greater is he that is in you, than he that is in the world. And Christ hath promised, That 
(i) Mat. 16. 18.  Hell-gates shall never be able to prevail against those that are his.  
And thirdly, if we fear our 
(k) See Doct Sclatcr on 1 Thes. 5. pag. 443.  own weakness, this may be our Comfort, as the same Scripture will tell us 
(l) 2 Cor. 12. 9 . 1. That God will perfect his power in our weakness, and make us 
(m) Ibid. ver. 10  strong in him when we are weakest in ourselves: at lest, he will not 
* 1 Cor. 10. 13  suffer us to be tempted above that we are able to bear. Or 2. If at any time he should, he will keep us even than by his own 
(n) 1 Pet. 1. 5.  power unto Salvation: and though we should take a fall, yet shall we not utterly be cast of, for he will not put under 
(o) Psal. 37. 24  his hand, and stay us.  
Again, here might be considered for our further Comfort, that our estate now, is better than was 
(p) See B. B. Lakes Sermons. part 2. pag. 48.  Adams in his Creation: for he was left for standing, or falling, to the power of his own will, he had his perseverance in his own hands, which we have not; but Christ hath it for us, who is a surer keeper, and will keep both it for us, and us by it unto the end, in despite of all his, and our Enemies. For none can take us out 
(q) Joh. 10. 28.  of his hands, nor separate us from 
(r) Rom. 8. 35. 38, 39  his love. And therefore do not cast thyself down any longer with such causeless fears of thy final, and future estate, but rather comfort thyself, both in respect of these, and all other thy Spiritual Distresses, with such Comforts as God in his Word doth afford thee. And because thou mayst always have at hand, such places of Scripture whereon to study, & meditate; I have hereafter following, set down a Catalogue, or summary Collection of such Scripture Comforts as may be most for thy present use.    
THE END.   

THE SICK SOULS BIBLE.  
OR, A Catalogue of Scripture-Comforts, fitted to the several Distresses of God's Afflicted ones, who labour under the sight of their sins, and the sense of God's wrath due unto them for the same.  ROM. 15. 4. 
Whatsoever things are written aforetime, are written for our learning, that we through patience, and comfort of the Scriptures, might have hope.  
LONDON, Printed for RICHARD ROYSTON.  
M. DC. L.   

SCripture Comforts exceed all other Comforts in three respects.  

1. They are more solid, because more true.  
2. They are more 
(a) Nulla est in humana natura, vel corporis, vel animae passio quae medicinam hinc accipere nequeat. Chrysost. in Gen. Hom. 29.  universal.  
3. They are more effectual. See Dr. Sclatter in 1 Thessal. 4. ver. 18. pag. 348, 349.   
And all other Comfort which is sought with neglect of this Comfort, brings two great evils.  

1. It increaseth grief, however for a time it seems to mitigate it.  
2. It leaves a man destitute, when he hath most need of Comfort. See BB. Cowper in Psal. 119. ver. 92.   Psal. 119. 50. It is my Comfort in mine affliction. Ibid. ver. 92. Unless thy Law had been my delight, I had perished in mine affliction.  

The Sick Souls Bible.  
OR, A Catalogue of Scripture-Comforts, fitted to the several distresses of Gods afflicted one's, who labour under the sight of their sins, and the sense of God's wrath due unto them for the same.  

I DISTRESS.  
That they are none of God's children, nor belonging to him, because they are thus distressed.  
FOr comfort in this distress, read these places of Scripture,  
Easie 50. 10. Psal. 88 throughout. Psal. 6. 3. Psal. 77. from the 1. u to the 11. Psal. 22. 1, 2. Psal. 31. 9, 10. Psal. 38. from the 1. u to the 11. Psal. 42. 3. Psal. 69. 2, 3. Psal. 80. 4, 5. Psal. 102. 3, 4, 5. Psal. 109. 22. Easie 48. 10. Psal. 43. 5. Job 1. throughout. Job 2. to the 10. u Job 6. 4. Job 7. 3, 4, 5. 13, 14, 15. Job 10. 6. 17. Job 13. 24, 26. Job 16. 8, 9, 13, 14, 16. Job 19 10, 11, 12. Job 30. 16, 17, 20, 21. Prou. 3. 11, 12. Heb. 12. 6, 7, 8. Reu. 3. 19 Easie 63. 15. Job 5. 15. Job 33. 14, 15, 16, 17, 18.   

II DISTRESS.  
That they are not Gods children, nor belonging to him, because he permitteth the Devil thus to tempt and trouble them.  
FOr Comfort in this Distress, read these places of Scripture.  
Math. 4. from the 1. u to the 12. 2 Cor. 12. 7. Luk. 22. 31. 1 Cor. 10. 13. Jam. 1. 12. Gen. 3. 15. Rom. 16. 20. Reu. 2. 10. Ephes. 6. 12. Reu. 12. 17. Luk. 4. 13.   

III DISTRESS.  
That they are not Gods children, nor belonging to him, because they have such fearful thoughts suggested unto them, as to blaspheme God, his Word, the Lord Jesus Christ, etc. to make away themselves, or to kill some other body.  
FOr comfort in this Distress, read these places of Scripture, Heb. 4. 15. compared with Math. 4. 6. 9 Job 7. 15.   

IV. DISTRESS.  
A fear jest they are wholly forsaken of God.  
FOr comfort in this Distress, read, Easie 49. 14, 15, 16 Psal. 9 18. Psal. 30. 5. Psal. 112. 4. Easie 54. 7, 8. Lam. 3. 31. Deut. 4. 30, 31. Josh. 1. 5. Heb. 13. 6. 1 Sam. 12. 22. Job 8. 20. Jer. 31. 3.   

V DISTRESS.  
Doubting of mercy, and pardon.  
FOr comfort in this distress, read, Prou. 28. 13. Ezech. 18. 21, 22. Easie 55. 7. 1. Joh. 1. 9 Easie 1. 18. 1 Chron. 21. 13. Nehem. 9 17. Exod. 34. 6, 7. Numb. 14. 18. 2 Sam. 12, 13. 2 Chron. 5. 13. 2 Chron. 33. 12, 13. Psal. 145. 8, 9 Easie 43. 25. Easie 30. 18, 19 Easie 57 15. Easie 66. 2. Jerem. 31. 34. Mic. 7. 18, 19 Math. 11. 28. Luk. 7. from the 37. u to the end of the Chap. Luk. 15. throughout. Luk. 18. 13, 14. Luk. 18. 8, 9 Acts 2. 23. 37, 38. Acts 3. 13, 14, 15, 19 Rom. 5. 20. Rom. 5. 8, 9, 10. 1 Corinth. 6. 9, 10, 11. 1 Tim. 1. 15, 16. 1 Epist. Joh. 2. 1, 2.   

VI DISTRESS.  
A fear jest they have committed the sin against the Holy Ghost.  
FOr comfort in this distress, read, 1 Epist. Joh. 3. 9 & 1 Epist. Joh. 5. 18.   

VII. DISTRESS.  
Consciousness of their great unworthiness to ask or receive any thing at the hands of God.  
FOr comfort in this distress, read, Easie 55. 1. Luk. 15. 19, 21. Luk. 18. 13. Gen. 32. 10. Math. 8. 8. Math. 15. 22. to the 29. u Deut. 7. 7, 8, 9 2 Chron. 30. 18, 19, 20. Psal. 40. 17. Psal. 51. 17. Psal. 103. 13. Math. 5. 3. Rom. 3. 24. Rom. 5. 8, 9, 10. 2 Corinth. 9 8. Joh. 1. 16. Jam. 4. 6. Rom. 8. 26, 27. Revel. 8. 4. Hos. 4. 5. 1 Epist. Joh. 4. 10.   

VIII. DISTRESS.  
Consciousness of their own weakness, and fear of the Devil's power.  
FOr comfort in this distress, read, 1 Epist. Joh. 4. 4. 2 Chron. 32. 7, 8. ●ledge● Chron. 20. 12. Psal. 16. 8. Psal. 29. 11. Psal. 37. 39 Psal. 46. 1. Psal. 145. 14. Easie 35. 3, 4. Easie 40. 29, 31. Easie 41. 10. Rom. 8. 31. Luk. 11. 21, 22. Joh. 10. 28. Math. 16. 18. 2 Corinth. 12. 9 Zechar. 12. 8. Revel. 1. 18.   

IX. DISTRESS.  
Consciousness of their wants, and imperfections.  
FOr comfort in this distress, read 2 Cor. 8. 12. Luk. 15. 20. 2 Chron. ●redge● 8. Gen. 22. 16. compared with Heb. 11. 17 Easie 42. 3. 2 Chron. 19 3. Luk. 22. 32 Mal. 3. 17. Luk. 17. 5. Phil. 4. 13. Mat●redge● 25. 29. Phil. 4. 19 Phil. 1. 16. 2 Cor. 9 8 Rom. 7. 19, 20. Mark. 9 24.   

X. DISTRESS.  
Doubting of Perseverance.  
FOr comfort in this Distress, read, 1 Pet. 1. 5. Luk. 22. 32. compare●redge● with Joh. 17. 20.   

XI. DISTRESS.  
Touching Recidivation, and falling back into the same sin after repentance.  
FOr comfort in this Distress, read, 
* Scarlet sins twice dipped, or died; that is, again, and committed.  Easie 1. 18. Jer. 3. 1. Hos. 14. 5. 1 Epist. Joh. 1. 7. Gen. 12. 19 compared with Gen. 20. 2. Luk. 17. 4.   

XII. DISTRESS.  
For want of wont joy in believing, and assurance of God's favour.  
FOr comfort in this Distress, read, Psal. 43. 11. Psal. 51. 8, 9, 10, 11, 12. Psal. 6. 1, 2, 3, 4, 5. Psal. 13. 1, 2, 3. Psal. 22. 1, 2, 3. Psal. 77. from the 1. u to the 13. Psal. 88 throughout. Easie 63. 15.   

XIII. DISTRESS.  
Doubting of deliverance from the present felt affliction, because so long continued.  
FOr comfort in this distress, read, Hab. 2. 1, 2, 3. Jam. 5. 7, 8. Psal. 9 18. Psal. 34. 24. Psal. 37. 7. Easie 49. 23. Easie 64. 4. Micah 7. 7. Psal 13. 1. Psal. 22. 1, 2. Psal. 147. 11. Psal. 101. 1, 2. Easie 8. 17. Easie 25. 9 Easie 26. 8. Easie 57 16. Psal. 9 9 1 Corinth. 10. 13. 2 Pet. 2. 9 Psal. 40. 17. Psal. 34. 18. Psal. 121. 5. Easie 41. 10, 13, 14. Psal. 103. 9   

FOURTEEN. DISTRESS.  
A fear jest they have outstood the day of God's visitation, and calling; and that therefore it is now too late to call for mercy, and pardon.  
FOr comfort in this distress, read, Heb. 3. 14, 15. 2 Chron. 6. 36, 37, 38, 39 2 Chron. 33. 10, 12, 13, Math. 23. 37. compared with Leu. 26. 44, 45.   

XU. DISTRESS.  
Because this is not the first time that they have been thus troubled in mind at the sight of their sins, and the sense of God's wrath due unto them for the same; which they fear is not an estate that may betid God's child: because they that have once received the spirit of Adoption, never receive the spirit of Bondage to fear again, Rom. 8. 15.  
FOr comfort in this distress, 
* See Dr. Sclatters Serm. in Prou. 18. 14. Mr. Boltons Instruct. ubi supra. pag. 460.  read, Job 33. 14. to the 31. v.   

FOr the further comfort of God's child thus distressed, I would advice him, besides the former places of Scripture here before set down, to peruse these hereafter following, or to have them read unto him by those that be about him.  
Luke 15. Rom. 8. Psal. 103. Heb. 12. Easie 54.   

I Have of purpose forborn to set down the words of these forequoted places of Scripture, that the Sick Soul may spend some of his vacant time in turning to them, and perusing of them, the better to keep him from idleness, and melancholy musing.  2 PET. 3. 16. Among which, some things are hard to be understood, which they that are unlearned, and unstable, 
* Evangelium pertrabunt ad Sententiae suae praecipitium. Justin. Martyr. Ep. ad Zenam.  wrist, a●redge● they do also other Scriptures, unto their own destruction.  
THE END.   

THE SICK SOULS MISTAKES.  
WHEREIN Those places of Scripture, (which being mistaken, do many times prove the very rack of tender Consciences, and make them to draw from them fearful Conclusions against themselves) are vindicated and cleared, and the Conclusions confuted.  MATH. 22. 29. 
You err, not knowing the Scriptures.  
LONDON, Printed for RICHARD ROYSTON.  
M. DC. L.   

The Sick Souls mistakes.  
WHEREIN Those places of Scripture (which being mistaken do many times prove the very rack of tender Consciences, and make them to draw from them fearful conclusions against themselves) are vindicated and cleared, and the Conclusions confuted.  

SECT. I  
The places of Scripture.  PROV. 1. 24, etc. Because I have called (saith God) and ye have refused, etc. They shall call upon me, but I will not answer. HEB. 12. 17. When Esau would have inherited the blessing, he was rejected, and found no place for repentance, though he sought it carefully with tears. MATH. 25. 11, 12. The foolish Virgins coming too late, when the door was shut: eried, Lord Lord, open unto us, and yet could not be admitted. LUK. 13. 24. Many will seek to enter in, and shall not be able. 

The Conclusion which tender Consciences draw from these places of Scripture against themselves, is this:  
THat if this be so, than certainly God will never have mercy upon them; though either they themselves, or others for them, should pray, and call, and cry unto God for it never so earnestly: For they now see, and their consciences do tell them (that having so often, and for so long a time rejected all Gods offers of grace made unto them in the Ministry of the Word, for their conversion) the time, and date of their conversion is past; and therefore it is now too late, and it will be but in vain for them, or others in their behalf, to seek or sue unto God for it, or for his mercy upon them, in case they should now convert, & amend: For God's Word is true, and that (in the fore-alledged places) doth assure them thereof.   

The fore-alleaged places of Scripture, vindicated, and cleared.  
AS for that place 
(a) See Master Scudders Christians daily Walk. pag 545  in Prou. 1. 24. etc. if it be rightly understood, it maketh nothing for that, which is by the tender Conscience from thence concluded. For by (refusing) there he meaneth a constant, and obstinate refusing of Wisdoms counsel, even until such time as God hath brought some heavy Judgement, or Misery upon them. At which time perhaps they will than turn unto God, and call, and cry for mercy, pardon, and comfort: For so saith God, ver. 28. Than shall they call upon me. But by (calling) here is not meant an 
(b) See Rom. 10. 13.  hearty praying, with godly sorrow for Sin, making request for Pardon, and for Grace: but a crying, and howling rather, like those in Hosea 
(c) Hos. 7. 14.  under the sense of God's Judgements, praying only to be 
(d) See the Geneva notes upon the place.  eased of it, as 
(e) Exod. 8. 8. 29. & 9 28.  Pharaoh was want to do. For at what time soever a true Penitent Sinner shall call and cry to God for mercy, God will hear his cry, and have mercy upon him: For the Lord (saith 
(f) Psal. 145. 18.  David) is nigh unto all them that call upon him, to all that call upon him in truth.  
Again, for the second place in Heb. 12. 17. touching Esau, his seeking of repentance with tears, it is as much mistaken as the former: for it is not to be understood of Esau his own repentance from his profaneness, but of his Father Isaacks Repentance. He would have had his Father to repent of what he had done, and to change his mind, by revoking the Blessing which he had given to his Brother, and to bestow it on him: but he could find no such Repentance in his Father, not not though he sought it with tears, as appears, Gen. 27. 34. & 38.  
And as for the third place alleged out of Mat. 25. 11, 12. touching the foolish Virgins being excluded out of the Bride-chamber for coming too late. We must know that this is a Parable, and Parables must not be urged beyond their general scope. Now the general scope of the Parable is this, to show that formal Professors of Christianity, such as have only ●redge● 
* 2 Tim. 3. 5.  Form of godliness without the power of it, although they will not live the life of the Righteous, yet they could wish their 
† Numb. 23. 10  end might be like theirs: and because of their outward Profession of Christ's name in this Life, they securely expect Eternal Life; but because before their Death, they did not provide the Oil of Truth and Holiness; therefore at the day of Judgement they shall be disappointed of entering into Heaven, which in the time of their Life they did so much presume of. So than, this Parable is not to be understood of what shall betid true Penitent Sinners in this Life; but of what shall betid Hypocritical Professors after this life at the day of Judgement, when the Gate of Mercy shall be shut, and all means which they shall than use to open it, shall be unavailable.  
As for the fourth, and last place alleged out of Luke 13. 24. that is as much mistaken as any of the rest, or rather more: For Christ saith, Not many shall strive to enter, and shall not be able, but many shall seek to enter, and shall not be able: betwixt which, there is a great difference. For seeking imports only a bore professing of Christ, coming to Church, hearing the Word, and receiving the Sacraments: for thus did the Men spoken of by our Saviour, who are said not to be able to enter. But to strive to enter, is to do all these, and more too: to wit, to put all his endeavours thereunto, to withstand all lets, and hindrances, that may oppose him, to take every advantage that may make the way the more passeable, and to make use of the time, and means that are offered, when the way is so opened: this is properly to strive to enter. Now never did any thus strive in seeking to enter (though it were but on the last day of their life) that was put back back, and not received: Witness the penitent Thief, Luk. 23. 40, 41. etc.   

The Conclusion drawn from the formerly alleged places of Scripture, confuted.  
HEre than is no reason, nor ground (you see) of drawing any such fearful Conclusion against yourselves, as you imagine. I confess it is most true, that 
* Joh. 12. 36.  God would have us to walk, and work, whilst we have the light: And whilst it is 
† Heb. 3. 13. 15.  called to day, to return unto him; to accept of grace offered, and not to harden our hearts against it. And 
(a) Luk. 19 42, 43.  our Saviour, for this cause, bewailed Jerusalem, because she had let slip the day of her visitation.  
And therefore they that have let slip their first times, and offers of grace, have sinned, and played the fools egregiously, for which they have cause to be much humbled: But why they should finally despair, they have no cause at all. For as long as a man lives, and the means of salvation are not taken from him, nor he from those means; but doth hear what God hath commanded him to do, and what good things he still offereth unto him in Christ. Nay, suppose the means were taken from him, or he detained from them, by sickness, imprisonment, or the like; so long as he yet lives, to call to remembrance what God hath commanded him to believe, and do; and doth unfaignedly condemn himself for refusing grace heretofore, and would be now willing and desirous to accept of it, the day of salvation is not yet past to that man, nor the date of God's acceptance of him in Christ, as yet out; but he may, in the careful and conscionable use of the means appointed by God, found the comfort of both. And hereof we have a lively example in Manasses, for though the Lord spoke often unto him by his Prophets, and he would not regard, but still refused all grace offered him, as appears in 2 Chro. 33. 10. Yet at last (though but in his tribulation) calling hearty unto God for mercy, and humbling himself greatly before him, he was heard of him, and received to mercy, vers. 12, 13.    

SECT. II  
The places of Scripture.  HEB. 6- 4, 5, 6. For it is impossible, that they, which were once enlightened, and have tasted of the heavenly gift, and were made partakers of the Holy Ghost; and have tasted of the good Word of God, and of the powers of the world to come; if they fall away, should be renewed again by Repentance. HEB. 10. 26. For if we sinne willingly, after that we have received and acknowledged the truth, there remaineth no more sacrifice for sins, but a fearful looking for of judgement, and violent fire, etc. 2 PET. 2. 20, 21. They that have escaped from the filthiness of the world, through the acknowledging of the Lord, and of the Saviour Jesus Christ; if they be entangled again therein, and overcome, the latter end is worse with them than the beginning: for it had been better for them not to have acknowledged the way of righteousness, than after they have acknowledged it, to turn from the holy Commandment given unto them. 

The Conclusion which tender Consciences draw from these places of Scripture against themselves, is this.  
THat if this be so, than certainly they must never look to repent, nor to find mercy with God, through Christ; but expect Hell fire hereafter, and some fearful end here.  
For their Consciences do tell them, and they cannot deny it, that since their Conversion, and since the time that God hath revealed his Son Christ unto them, they have fallen shamefully, sinned willingly; and have been often entangled again in those filthy, and profane courses of Life, in which they once lived before their Conversion, and which at their Conversion they seemed to renounce, and promised to forsake.   

The fore-alleaged places of Scripture vindicated, and cleared.  
THat place in the sixth to the Hebrews, and fourth Verse, is not to be understood of any one, or more particular fall into sin, but of an 
† Prolapsi, id est, prorsus lapsi. Anselm. in loc. totaliter lapsi. Aquin. Totus, à toto in totum. Jun. paral. in loc. Wittingly, willingly, maliciously, totally. Decring. in loc.  universal Apostasy, and falling from Christ: for the Apostle saith not, if they fall, but if they fall away, utterly renouncing Christ, (in whom they made a show formerly to believe) and all hope of Salvation by him, not sparing what lieth in them, to crucify him again unto themselves, and to make a mock of him.  
That place in the tenth to the Hebrews, and six and twentieth Verse is in like manner, not to be understood of any one, or more sins voluntarily, and willingly committed (for so even the best of God's children, even after regeneration, may sin; 
† See Mr. Edw. Raynolds Serm. in Rom. 6. 12. pag. 288, etc.  there being as much of the flesh still, and sinful corruption in the will, as in any other part of regenerate men) but 
* 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 implieth not a single will, but rather a resolute wilfulness. See Dr. Denizens Serm. in loc. pag. 12.  wilfully, that is, spitefully and maliciously committed against God, and against his Christ; treading under foot the Son of God, and counting his blood an unholy thing, and even despiting the Spirit of Grace, as it is, u 29. Besides this, it is 
† Vide Animad. Rob. Abbot, Episc. Sarisbur. in Thomsoni Diatrib. cap. 21. See Dr. Fields Appendix, in fine, l. 5. de Ecclesia, part. 1. pag. 130. Mr. Perkins Works in fol vol. 1. pag. 372. col. 2. d.  one thing to have the whole consent of the will unto some one sin, stolen away by some particular temptation; and another, to be wholly addicted and devoted to the ways of sin; to have the whole heart universally married to lust, and filled with Satan, whereby it bringeth forth fruit unto death. Into the former of these, we grant Gods children may fall (and yet even in that case, the seed of God which abideth in them, though it did not operate to prevent sin, will yet undoubtedly serve to supply repentance in due time for sin) but that they should fall into the latter, is repugnant to Scripture, and to the Throne of Christ in the hearts of his children.  
And as for that place in 2 Pet. 2. 20. it is not meant of every re-ensnarement, and re-entanglement in sin after conversion: For which of all God's children can so carefully look unto himself, but some of Satan's nets and traps which he sets in his way, may (if God leave him never so little to himself) re-ensnare him? But it is to be understood of such a re-ensnarement, and re-entanglement in sin, and sinful courses, as that he is thereby so ensnared, and entrapped, as that he is overcome by it, and made the Servant and Slave of sin again: For of whomsoever a man is overcome (saith Saint Peter) of the same is he brought in bondage to do the will of sin, to 
Rom. 6. 12.  they it in the lusts thereof; and to give up his members, as servants to uncleanness, and 
Rom. 6. 19  to iniquity, to commit iniquity, and that with greediness. 
Ephes. 4. 19    

The Conclusion drawn from the formerly alleged places of Scripture, confuted.  
HEre than is no reason, nor ground, (you see) of drawing any such fearful conclusion against yourselves, as you imagine. I confess, the child of God may fall into sin after his conversion; yea, he may sinne (in some sort) willingly too; nay, he may be re ensnared, and entangled again, in some sins, (if God leave him to himself) in which he had formerly lived: But that any, or all these upon his true repentance, should not be forgiven him; or that the sacrifice of Christ's death should not be meritoriously available thereunto, or that he should be left by means of these his sins, in an estate worse, than he is in, that never knew Christ, nor the means of his salvation; this is more than may be concluded from these, or any other places of Scripture. Nay, they do assure us, that this is the portion only of Apostates, and wilful sinners, which do renounce Christ; and of those that are so overcome again by sin, that they yield themselves over to be his slaves and vassals for ever.    

SECT. III  
The place of Scripture.  2 CORINTH. 13. 5. Prove yourselves whether ye are in the faith: Examine yourselves: Know ye not your own selves, how that jesus Christ is in you, except ye be Reprobates? 

The Conclusion which tender Consciences draw from this place against themselves, is this,  
THat they, according to the Apostles command, have tried whether they be i●ledge● the faith, or no; and whether Christ be in them: But upon this trial, and examination, they can find no such thing in themselves, and therefore by the Apostles verdict, they must needs be Reprobates and Castaways.   

The place of Scripture vindicated and cleared.  
FOr the better understanding of this place of Scripture, such tender Consciences must know, that by Reprobates in this place, are not meant those that are not elect, whom God in his just judgement hath passed by, and ordained unto wrath, as the word is usually understood: For none of the elect, before their Conversion, do know, by any search, that they are in the faith, or that Christ is in them; for that cannot be known, which yet is not. Again, many are not converted, until they be thirty, forty, fifty years old, or upward: And shall we say, that such in their younger years were Reprobates? We may than say, that they were in the state of damnation, but cannot, dare not say, they were Reprobates.  
Besides, a man must not be said, not to be in the faith, and not to have Christ in him, because he doth not know so much: For many of God's dearest children may have faith, and have Christ in them, and yet in the time of spiritual desertion, or when some grievous temptation is upon them may not know so much, as we see by daily experience. I confess the word, Reprobate, is ordinarily understood by our common people, for a man ordained to condemnation; and I confess it is a term proper enough to express such by: But yet in this place, it 
See Dr. Jackson on the Creed, lib. 7. pag. 180. etc.  cannot be taken in that sense, as may appear by the whole coherence of the Apostles Discourse.  
The thing now questioned by the Corinthians, upon the suggestion of some false Apostles, was this; whether Paul were lawfully called to his Apostleship; and therefore they require of him to give them 
† 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. u 3.  a proof of Christ's speaking in him.  
To which his answer is this, or to this purpose, I will go not further to seek a proof of Christ's speaking in me, than unto yourselves: Hath not the Word, and Gospel of Christ, been powerful by my Ministry to convert you, and to beget faith, and to form Christ in you? Look into yourselves, 
† 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  try if ye have not faith, and if Christ be not form in you. If you find this, I need no other proof of my calling, nor of God's power and grace blessing me in my calling. But if upon trial you cannot find, that you are in the faith, and Christ thus form in you, than you have yet either a mere form of Christianity, and my pains hath been taken amongst you in vain: Or if you be Christians in truth, yet you are unexperienced Christians, and without proof of the truth of it in yourselves. But whether you find, upon trial, these things in you, or not, I trust and am assured, that I, and ●ledge●he rest of Christ's Ministers with me, shall ap●ledge●ove ourselves to be true, and faithful Mi●ledge●isters of Christ; though you, and the false Apostles, think us to be such, as cannot give ●ledge●oofe of Christ's speaking in us. So than the ●ledge●ord here rendered 
* 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  Reprobates) (to speak pledges the coherence gives it) cannot be meant ●ledge●f such as be Reprobates indeed, but of such ●ledge●nely, as are 
† 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Except you be unapproved, or except ye be without proof, viz. of your being in the faith, etc. See Mr. Schudder, ubi supra, pag. 536.  unapproveable, or can give no ●ledge●roofe for the present; and make it ap●ledge●eare to themselves, that they are in the ●ledge●ith, or that Christ is in them indeed.   

The Conclusion drawn from the fore-alleadged place of Scripture, confuted.  
ANd therefore they that shall from hence conclude, that because upon trial, they can neither find themselves in the faith, nor Christ in them, therefore they are Reprobates indeed, do foully err, and are much mistaken. For first, (you see) the Apostle doth not avouch any such thing here. And next, in case you should be that, which the Apostle doth here intent, at the utmost it can be but this, that you are for the present, only unexperienced and unapproved Christians: For who knoweth not, that God can make you able to give better proof thereof hereafter? And that he will do it (you may build upon it) if you shall carefully and conscionably keep on in the use of the means sanctified and appointed by him for that end.    

SECT. IV.  
The place of Scripture.  1 JOH. 3. 20. If our heart condemn ●redge● God is greater than our heart, and kn●redge●eth all things. 

The Conclusion which tender Consciences draw from this place of Scripture against themselves, is this:  
THat seeing their own Consciences do (as they find) condemn them; therefore they can be no other, than damned Wretches, in the sight of God; for he is greater than their consciences, and knoweth much more of them, than they know of themselves, and accordingly will one day judge them.   

The place of Scripture vindicated and cleared.  
FOr the better understanding of this place of Scripture, we must know, that ●ledge●here is a twofold judgement, which the ●ledge●eart and conscience of a man passeth upon ●ledge●im in this life. The one is of his estate and ●ledge●erson, as whether he be in the estate of ●ledge●race, or no: The other is of his particular ●ledge●tions, whether they be good, or no.  
This place of Saint John cannot be un●ledge●erstood of judging, or condemning the ●ledge●son; for God in his final judgement, ●ledge●oth not judge according to what a man's ●ledge●eake and erroneous Conscience judgeth of him here: For many a man, in his presumption and selfe-confidence, may justify himself here, whom God may condemn hereafter: And many a poor distressed Soul may, with the Prodigal, and humble Publican, condemn himself here, whom yet God will absolve hereafter.  
But this place is rather to be understood of judging of particular actions; namely, whether a man love his Brother, not in word and tongue only, but in deed, and in truth, according to the Apostles exhortation, u 18. which if his conscience could testify for him, than it might assure his heart before God, and give it boldness to pray unto him, in confidence to receive whatsoever he did ask, according to his will: But if his own Conscience did, or could condemne●redge● him of not loving his Brother in deed, and i●redge● truth, than God (who is greater than h●redge● heart, viz. in knowing the truth of his love) knowing all things, must needs condemn●redge● him therein much more. And this I take to be the 
† See BB. Lakes Sermon in loc. Lactant. de vero cultu, l. 6. c. 24.  full scope, and meaning of th●redge● place.   

The Conclusion drawn from this fore-alleaged place, confuted.  
LEt no distressed Soul than think, and conclude from hence, that because his own conscience judgeth and condemneth him for a Reprobate, for a Castaway, and one that is not in the estate of grace, therefore he must needs be so in the judgement and condemnation also of the Lord For first, you see this place proveth it not. Next, we know, and by experience do often found, that even Gods own children, in the time of their spiritual distress, are most unfit to judge of their present gracious estate here, or of their final estate hereafter: Witness, David, Job, Jonah, and other of God's children. Yea, they that have thus judged of themselves, have in conclusion found, that they have (by so doing) both misjudged God, and themselves, for which they have asked God's pardon, and upon their true repentance have found it.    
THE END.   

THE SICK SOULS PRECEDENTS.  
OR, Comfortable Examples of Distressed Consciences, which after long and deep Distresses, have found ease and comfort, through God's great mercy towards them.  ECCLES. 2. 11. 
Look to the Generations of old, and see: Did ever any trust in the Lord, and was confounded? Or did any abide in his fear, and was forsaken? Or whom did he ever despise, that called upon him?  
LONDON, Printed for RICHARD ROYSTON.  
M. DC. L.   

An Advertisement to the READER.  
AS there is no one thing that doth more dishearten Distressed Consciences, than to think that their case is singular, and that never any in their case were ever restored to comfort: So no one thing doth more comfort them, than to hear, that others have been in as bad, or worse a case, than they, and yet have found comfort in the end.  
And therefore for the better furthering of their assurance of the one, and confirmation of the other, I have hereafter set down these few examples, which I have met with in both kinds; wishing the Sick Soul to peruse them, and if he find comfort by any of them, to give God the praise, who is the Father of mercies, and the God of all comfort, and consolation: And if not, yet to resolve with Job, That though the Lord should kill 
Job 13. 15.  him, yet he will put his trust in him.  PSAL. 22. 4, 5. 
Our Fathers trusted in thee, they trusted in thee, and thou didst deliver them.  
They called upon thee, and were delivered; they trusted in thee, and were not confounded.  HEB. 13. 8. Jesus Christ, yesterday, and to day, and the same for ever.  

THE Sick Souls Precedents.  
OR, Comfortable Examples of Distressed Consciences, which after long, and deep Distresses, have found ease and comfort, through God's great mercy towards them.  

A most comfortable Example of one Mr. Robert Glover, Martyr; which showeth, that one may be for a time without any sense, or feeling of Comfort from God, and yet find it in the end. Taken out of the Book of Martyrs, Edit. Anno 1597. pag. 1555. col. 2. lin. 60.  
AFter Mr. Robert Glover was condemned by the Bishop, and was now at the point to be delivered out of this world; it so happened, that two or three days before, his heart being lumpish, and desolate of all spiritual consolation, he felt in himself no aptness, or willingness, but rather an heaviness and dulness of spirit, full of much dis-comfort, to bear the bitter cross of Martyrdom, ready now to be laid upon him.  
Whereupon he fearing in himself jest the Lord had utterly withdrawn his wont favour from him, made his moan to one Austen his Friend; signifying unto him, how earnestly he had prayed day and night unto the Lord, and yet could receive no motion or sense of any comfort from him. Unto whom the said Austen answering again, willed and desired him patiently to wait the Lords pleasure: And however his present feeling was, yet seeing his cause was just, and true, he exhorted him constantly to stick to the same, and to play the man; nothing at all misdoubting, but the Lord in his good time, would visit him, and satisfy his desire with plenty of consolation, whereof (he said) he was right certain and sure; and therefore desired him, whensoever any such feeling of God's heavenly mercies should begin to touch his heart, that than he would show some signification thereof, whereby he might witness with him the same, and so departed from him.  
The next day, when the time came of his Martyrdom, as he was going to the place, and was now come to the sight of the Stake; although all the night before, praying for strength and courage, he could feel none; suddenly he was so mightily replenished with God's holy comfort, and heavenly joys, that he cried out, clapping his hands to Austen, and saying in these words, Austen, he is come, he is come, etc. and that with such joy and alacrity, as one seeming to be risen rather from some deadly danger, to liberty of life, than as one passing out of the world by any pains of death. Such was the change of the marvelous working of the Lords hand upon that good man.   

Another most comfortable Example of one Mr. John Glover, who for a long time could not be persuaded, but that he had committed the sin against the Holy Ghost; who yet afterwards lived and died in a comfortable estate. Taken out of the Book of Martyrs also: pag. 1551. lin. 80. col. 2.  
THis Gentleman, Mr. John Glover, being called by the light of the Holy Spirit, to the knowledge of the Gospel; and having received a wondrous sweet feeling of Christ's heavenly Kingdom; his mind after that, falling to some cogitations of his former affairs, belonging to his vocation, began by and by to misdoubt himself upon occasion of those words, Heb. 6. 4. For it is impossible, etc.  
Upon consideration of which words, he was so fare deserted, as to be persuaded, that he had sinned against the Holy Ghost, even so much, that if he had been in the deepest pit of Hell, he could almost have despaired no more of his salvation.  
Being young (saith Mr. Fox) I remember I was once or twice with him, whom partly by his talk I perceived, and partly by mine own eyes, saw to be so worn and consumed by the space of five years, that neither almost any brooking of meat, quietness of sleep, pleasure of life; yea, and almost no kind of senses was left in him.  
Who in such intolerable griefs of mind, although he neither had, nor could have any joy of his meat, yet was he compelled to eat against his appetite, to the end to defer the time of his damnation, so long as he might: thinking with himself not less, but that he must needs be thrown into Hell, the breath being once out of the body: Albeit Christ (he thought) did pity his case, and was sorry for him; yet he could not (as he imagined) help, because of the verity of the Word, which said, It is impossible that they which were once enlightened, etc.  
But what was the happy issue, and effect of these extraordinary spiritual terrors, and terrible desertion? The same Mr. Fox, who writes the Story, and was himself with the Party, tells, That albeit he suffered many years so sharp temptations, and strong buffet of Satan; yet the Lord, who graciously preserved him all the while, not only at last did rid him out of all discomfort, but also framed him thereby to such mortification of life, as there likely hath not been seen, in such sort as he, being like one placed in Heaven already, and dead in this world, both in word, and meditation, led a life altogether celestial, abhorring in his mind all profane do.   

Another most comfortable Example, of one, who had given himself, body and soul, to the Devil, and sealed him a Bond with his own blood, for the performance of it; and yet by prayer was freed. Mr. Fox, ibid. pag. 78. col. 1. lin. 82, etc.  
AS touching the marvelous works of the Lord, wrought here by men; if it be true which is credibly reported by the learned: What Miracle can be more miraculous, than that which is declared of a young man about Wittenberg, who being kept bore and needy by his Father, was tempted, by way of Sorcery, to bargain with the Devil, or a Familiar (as they call him) to yield himself, body and soul, into the Devil's power, upon condition, to have his wish satisfied with money: So that upon the same, an Obligation was made by the young man, written with his own blood, and given to the Devil.  
This case you see how horrible it was, and how damnable. Now hear what followed. Upon the sudden wealth and alteration of this young man, the matter first being noted, began afterwards more and more to be suspected, and at length, after long and great admiration, was brought to Martin Luther to be examined.  
The young man, whether for shame, or fear, long denied to confess, and would be known of nothing: yet God so wrought, being stronger than the Devil, that he uttered unto Luther the whole substance of the case, as well touching the money, as the Obligation. Luther understanding the matter, and pitying the lamentable estate of the man, willed the whole Congregation to pray, and he himself ceased not with his prayers to labour: So that the Devil was compelled at the last to throw in his 
† Quidam negavit Christum per Chyrographum, post restitutus. See Mr. Burtons' Melan. cholly, p. 544.  Obligation at the Window, and bade him take it again unto him. Which Narration, if it be so true, as certainly it is of him reported, I see not the contrary, but that this may well seem comparable with the greatest miracle in Christ's Church, that was since the Apostles time.   

Another most comfortable Example of one Mr. Peacock, who felt a dreadful desertion upon his deathbed, and yet was refreshed and ravished with the light of God's countenance before his death.  
THis Mr. Peacock in that his dreadful visitation, and desertion, recounting some smaller sins, burst out into these words:  
And for these (saith he) I feel now an Hell in my Conscience. And upon other occasions he cried, groaning most pitifully, O me Wretch! O mine heart is miserable! O, O, miserable and woeful! The burden of my sin lieth so heavy upon me, I doubt it will break my heart: O how woeful and miserable is my estate, that thus must converse with Hellhounds!  
And when the bystanders asked, If he would pray? he answered, I cannot. Suffer us than (said they) to pray for you. Take not (replied he) the name of God in vain, by praying for a Reprobate.  
And yet he lived to see this storm overblowne, and than thus he spoke, Truly my heart and soul have been fare led into, and deeply troubled with temptations, and stings of Conscience; but, I thank God, they are eased in good measure: Wherhfore I desire, that I be not branded with the note of a Reprobate, and Castaway. Such questions, oppositions, and all tending thereto, I renounce: And concerning my inconsiderate speeches in my temptation, I humbly and hearty ask mercy of God for them all.  
Afterwards, more light, by little and little, did arise in his heart, and he broke out into such speeches as these:  
I do (God be praised) feel such comfort from that (what shall I call it?) Agony, (said one that stood by, that is too little) that had I five hundred worlds, I could not make satisfaction for such an issue. O the Sea is not more full of water, nor the Sun of light, than the Lord of mercy! Yea, his mercies are ten thousand times more. What great cause have I to magnify the great goodness of God, that hath humbled, nay rather exalted such a Miscreant, and of so base condition, to an estate so glorious, and stately? The Lord hath honoured me with his goodness, I am sure he hath provided a glorious Kingdom for me: The joy that I feel in my heart is incredible, etc. See more in the Narration of Mr. Peacock's desertion upon his bed of death.   

Another most comfortable Example of a Woman, that through despair of God's mercy, attempted the destruction of herself; which yet (through the great mercy of God towards her) was preserved; and after had the joy of her salvation restored unto her.  
THere was, beyond the Seas, a Christian Matron, of excellent parts and piety, who languishing long under the horrible pressure of most furious and fiery temptations, woefully at length yielded to despair, and attempted the destruction of herself: And after often and curious seeking of occasion for that bloody fact, at last (having first put of her Apparel) threw herself headlong from an high Promontory into the Sea; but having received no hurt by her fall, she was there by a miracle, and extraordinary mercy, strangely preserved for the space of two hours at lest, though all that while she laboured industriously to destroy herself: Afterwards, drawn out with much ado, and recovered, she yet still did conflict with that extremest desperate horror almost a whole year. But by God's good providence, which swectly and wisely ordereth all things, listening on a time, though very unwillingly at the first, to her Husband, reading, amongst other places, that in Easie 57 15. Thus saith the High and Holy One, that inhabiteth Eternity, whose name is Holy: I devil in the high and holy place; with him also that is of a contrite, and humble spirit, to revive the spirit of the humble, and to revive the heart of the contrite one: For I will not contend for ever, neither will I be always wroth; for the spirit should fail before me, and the souls which I have made.  
I say, listening to these words, the Holy Ghost inclining her heart, she began to reason thus with herself; God doth here promise' to revive and comfort the heart of the contrite, and spirit of the humble; and that he will not contend for ever, neither be always wroth: But I have a very contrite heart, and a spirit humbled even to the dust, out of the acknowledgement and sense of my sins, and divine vengeance against them: Therefore peradventure God will vouchsafe to revive, and comfort my heart, and spirit, and not contend with me for ever, nor be wroth against me still.  
Hereupon by little and little, there flowed by God's blessing into her dark, and heavy heart, abundance of life, lightsomeness, spiritual strength, and assurance; in which she continued with constancy, and comfort, many a year after; crowned those happy days, and a blessed old age, with a glorious & a triumphant death. Vide Alexipharm. adversus desperationem, Authore M ro. Nicholas Laurentio, pag. 63. & seq.   

Another comfortable Example of one that was grown extremely melancholy, and by means of that, desperate; which yet by bodily physic alone, was through God's blessing thereon, cured and recovered of both, by Petrus Forestus, as he himself relates it: Observat. lib. 10. cap. 12. De morbis cerebri.  
THere was (saith he) a certain Minister, which through precise fasting in Lent, become extremely melancholy, and in the end desperate: He thought he saw Devils in his Chamber, and that he could not be saved; He smelled nothing (as he said) but Fire and Brimstone, and that he was already in Hell; and would ask them still that were about him, if they did not smell as much? I told him (saith he) that he was melancholy; but he laughed me to scorn, and replied, that he saw Devils, talked with them in good earnest; and would now, and than, spit in my face, and ask me, if I did not smell Brimstone? And yet through God's blessing on the means used, I in the end cured him 
* Felix Plater hath store of such like instances, lib. 1. Observat. de mentis alienat. .  
Remember and make use of this, all you that are in this distressed estate, and yet cannot endure; or be persuaded to make use of the advice and help of the learned Physician for the rectifying of your bodily distempers, which most times increase, if not 'cause your soul's distresses.   

Another comfortable Example of one M ris. Katherine Brettergh; Taken out of the Discourse of her holy life, and Christian death.  
THis good Woman upon her deathbed was horribly hemmed in with the sorrows of death, and the very grief of Hell laid hold on her soul; insomuch that she said, That her sins had made her a prey to Satan; and wished that she had never been borne, or that she had been made any other Creature rather than a Woman: Yea, she cried out often, Woe, woe, woe, etc. a weak, a woeful, a wretched, a forsaken Woman, with tears continually trickling from her eyes. And yet at last was that Hellish storm so overblowne, by the return of the glorious beams of the Sun of righteousness into her soul, that before her death she turned her tune, and broke forth into these triumphant songs, and ravishments of spirit.  
OH Lord Jesus, dost thou pray for me? OH blessed, and sweet Saviour: How wonderful! How wonderful! How wonderful are thy mercies! O thy love is unspeakable, that hast dealt so graciously with me! OH my Lord! OH my God Blessed be thy name for evermore, which hast showed me the path of life. Thou didst, OH Lord, hid thy face from me for a little season, but with everlasting mercy thou hast had compassion on me. And now, blessed Lord, thy comfortable presence is come; yea, Lord, thou hast had respect unto thine Handmaid, and art come with fullness of joy, and abundance of consolation. OH blessed be thy name, my Lord, and my God O the joys! The joys! The joys that I feel in my soul! OH they be wonderful! They be wonderful! OH Father, how merciful, and marvailously gracious art thou unto me! Yea, Lord, I feel thy mercy, and I am assured of thy love, and so certain am I thereof: As thou art the God of Truth, so sure do I know myself to be thine, OH Lord, my God. And this my soul knoweth right well; and this my soul knoweth right well: O blessed be the Lord! O blessed be the Lord, that hath thus comforted me; and hath now brought me to a place more sweet unto me, than the Garden of Eden. O the joy, the joy, the delightsome joy that I feel!—  
O happy am I that ever I was borne to see this blessed day! I confess before the Lord his loving kindness, and his wonderful works before the sons of men; for he hath satisfied my soul, and filled my hungry soul with goodness.  
— O praise the Lord for his mercies, and for this joy which my soul feeleth full well: Praise his name for evermore.   

Another comfortable Example of one that had long laboured under the temptation of Blasphemy, which yet at last found freedom from it, and comfort. Related by Mr. Bolton in his Instructions for the comforting of Afflicted Consciences, pag. 550.  
I Have known one (saith he) who did by't in, and keep close in his bosom, the temptation of Blasphemy the space of about twenty years; all which while the Devil did tyrannize extremely, and kept him almost in continual terror.  
He thought there was never man had such vile and prodigious thoughts, as he; and if the world knew what they were, he should be abhorred as a Monster of men, and the loathsomest Creature upon earth; most worthy to be utterly exterminated, and utterly rooted out of the society, and confines of mankind. And hereupon many, and many a time, when he apprehended any opportunity, or had any means offered to make himself away, he was tempted thereunto principally upon this ground, that it was pity such an horrible Blasphemer (for so he supposed) should any longer breathe: But at last hearing the nature, manner and remedy of these hideous injections discovered by the Ministry; and afterwards privately informing himself further, and more fully from God's Messenger, was happily taken out of the Rack for the time to come, and most wonderfully refreshed: And therefore (said he) take heed of keeping the Devil's counsel.   

Another comfortable Example of a wonderful Combat betwixt Mris. Katherine Stubbes, lying upon her deathbed, and Satan; wherein she had the Conquest: Taken out of her life and death, set forth by Philip Stubbes, Gentleman.  
THis virtuous Gentlewoman had no sooner made an end of the confession of her faith, but Satan was presently ready to bid her the Combat; whom yet she mightily repulsed, and vanquished by the power of our Lord Jesus Christ, on whom she constantly believed: And whereas before she looked with a sweet, lovely and ●ledge●miable countenance, read as the Rose, and most beautiful to behold; now upon the sudden, she bent her brows, she frowned, and looked as it were with an angry, stern and austere countenance, as though she saw some filthy, and some ugly, and dis-pleasant thing, and so burst forth into these speeches following, pronouncing her words scornfully and disdainfully, in contempt of him whom she spoke unto.  
How now Satan, what makest thou here? Art thou come to tempt the Lords servant? I tell thee (thou Hell hound) thou hast no part, nor portion in me, nor by the grace of God ever shalt have. I was, now am, and shall be the Lords for ever. Yea, Satan, I was chosen and elect of Christ to everlasting salvation, before the foundation of the world was laid; and therefore thou must get thee packing, thou damned Dog, and go shake thine ears, for in me thou hast naught. But what dost thou lay to my charge, thou foul Fiend? O, that I am a sinner, and therefore shall be damned. I confess indeed, that I am a sinner, and a grievous sinner, both by original sin, and by actual sin, and that I may thank thee for: And therefore, Satan, I bequeath my sin to 
1 Chron. 21. 1. Joh. 13. 2. 1 Joh. 3. 8.  thee, from whence it first came, and I appeal to the mercy of God in Christ: For Jesus Christ came to save sinners (as he saith himself) 
Math. 9 13.  and not the righteous: Behold the Lamb 
Joh. 1. 29.  of God (saith John) that taketh away the sins of the world. And in another place he cryeth out, The blood of Jesus Christ doth 
1 Joh. 1. 7.  cleanse us from all our sins. And therefore, Satan, I constantly believe, that my sins are washed away in the precious blood of Jesus Christ, and shall never be imputed unto me any more.  
But what sayest thou now Satan? Dost thou ask me now, how I dare come to him for mercy, he being a righteous God, and I a miserable Sinner? I tell thee, Satan, I am bold through Christ to come unto him, being assured and certain of pardon, and remission of all my sins for his name's sake: For doth not the Lord bid all that be heavy laden with the burden of sin, to come unto him, and 
Math. 11. 28.  he will ease them? Christ's arms were spread wide open (Satan) upon the Cross (and with that she spread out her arms) to embrace me, and all penitent Sinners; and therefore (Satan) I will not fear to present myself before his footstool, in full assurance of his mercy for Christ his sake.  
What more Satan? Dost thou say it is written, That God will reward every one according to his desert? So it is written again (thou deceitful Devil) that Christ's righteousness is my righteousness; his works, my works; his deserts, my deserts; 
1 Cor. 1. 30.  his merits, my merits; and his precious blood a full satisfaction for all my sins.  
OH but God is a just God thou sayest, and therefore in justice must needs condemn thee: I grant, Satan, that he is a just God, and therefore he cannot in justice punish me for my sins, which he hath punished already in his own Son; it is against the law of justice, to punish one fault twice. I was, and am a great Debtor unto God the Father, but Jesus Christ hath paid the debt for me; and therefore it standeth not with the justice of God to require it again.  
And therefore, avoid Satan, avoid thou Firebrand of Hell; avoid thou damned Dog, and tempt me not more; for he that is with me, is mightier than thou, Even the mighty and victorious Lion of the tribe of of Judah, who hath bruised thy head, and hath promised to be with his children to the end of the world.  
Avoid therefore, thou Dastard; avoid thou cowardly Soldier; remove thy siege, and yield the Field won, and get thee packing; or else I will call upon my grand Captain Christ Jesus, the valiant Michael, who beaten thee in Heaven, and threw thee down to Hell, with all thy Hellish train, and Devilish crew.  
She had scarcely pronounced these last words, but she fell suddenly into a swee●redge● smiling laughter, saying, Now he is go, now he is go: Do you not see him flee like ●redge● Coward, and run away like a beaten Cock? He hath lost the field, and I have won the victory, even the Garland and Crown of everlasting life; and that not by mine own power, and strength, but by the power and might of Jesus Christ, who hath sent his holy Angels to keep me.  
And speaking to them that were by, she said, O would to God you saw but what I see: For behold, I see infinite Million of most glorious Angels stand about me, with fiery Chariots ready to defend me, as they did the good Prophet Elisha. These holy Angels, these ministering Spirits, are appointed by God to carry my soul into the Kingdom of Heaven, where I shall behold the Lord face to face, and shall see him, not with other, but with these same eyes.  
Now I am happy and blessed for ever, for I have fought the good fight, and by the might of Christ, have won the victory— From henceforth is laid up for me a Crown of life, etc.  
And in this comfortable assurance of God's mercy and favour towards her in Christ, she persevered even to her last gasp; as is further showed in that Discourse of her life and death formerly mentioned.   

Another comfortable Example of one terrified in Conscience for sin; who from the consideration of what mercy and pardon God requireth from man to man, concluded much more Gods unspeakable mercy, and pardon towards himself. Related by Mr. Bolton, in his Instructions for the right comforting of Afflicted Consciences, pag. 345, etc.  
THere was (saith he) a certain man, who being terrified in Conscience for sin, resolved speedily to return to the ways of God.  
But the cry of his goodfellow Companions, strength of Corruption, and cunning of Satan, carry him back to his former courses; a good number of years after, he was so throughly wounded, that whatsoever came of him, he would never return again unto folly. Than comes into his mind the first of the Proverbs, whence he thus reasoned against himself: So many years ago God called, and stretched out his hand in mercy, but I refused; and therefore now, though I call upon him, he will not answer; though I seek him early, I shall not find him. Whereupon his heart was filled with much grief, terror and slavish fear.  
But the Spirit of God leading him at length to that place, Luke 17. 4. If thy Brother trespass against thee seven times in ●redge● day, and seven times in a day turn again unto thee, saying, I repent; thou shalt forgive him: He thence happily argued thus for himself; Must I, a silly, sinful man, forgive my Brother, as often as he reputes? And will not than the Father of mercies, and God of all comfort, entertain me, seeking again, in truth, his face, and favour? God forbidden. From which he blessedly drawn such a deal of divine sweetness, and secret sense of God's love, that his trembling heart at first received some good satisfaction, and afterwards was settled in a sure and glorious peace.   

Another comfortable Example of one recovered, and cured, that upon a supposition of God's irrevocable Decree passed upon him, could not for a long time be persuaded to make use of any means for his souls good. Related by divers Authors.  
THere was one 
† See Mr. Henry Morley in Mat. 8. 2, etc. of the cleansing of the Leper, pag. 130. etc.  Ludovicus, an Italian, who never considering the order, and causes of our salvation, grew at last to that desperate Conclusion (which many Atheists and profane Wretches in these days seem to have learned of him) in having this speech commonly in his mouth, If I am predestinated, I am sure to be saved; if not, do what I can, I am sure to be damned. In which his wicked assertion, he continued a long time, till at length he grew dangerously sick; whereupon he sent for a learned and cunning Physician, to request his advice and help: The Physician being made acquainted with his former assertion, how he would usually say, If I am saved, I am saved, etc. he likewise directed his Speech to the same purpose, and said unto him, Sir, it shall be needless to minister any physic unto you, or to use means for your recovery, neither do I purpose to take any such course; for if the time of your death be not come, you have no cause to fear, you shall live, and do well enough without physic; and if the time of your death be come, all the physic in the world will not help you because it is impossible to avoid it. Ludovicus musing in his bed of the strange speech which the Physician used, and having considered a while advisedly of it, began to see his own folly, and to find by reason, that as means was to be used for the health of the body, so God also had ordained means for the health of the soul: Whereupon he reversed ●ledge● former opinion, took physic, and so was cured both in his body and soul at one time.   

Another comfortable Example of God's extraordinary providence and mercy towards a poor soul, that had long doubted of her salvation. Related by Mr. Yates, in God's Arraignment of Hypocrites, pag. 357.  
THere was a virtuous Gentlewoman in this Land, which doubting very often of her salvation, made her case known to a worthy Minister of God's Word, who often counselled her, to take heed of inquiry further than God's Word; and to trust assuredly, that she might conclude her salvation out of God's Word, without any further revelations: yet still did the temptation grow upon her, insomuch, that having a Venice Glass in her hand, and the selfsame Minister sitting by her, presently she breaks forth into lamentable words; You have often told me (said she) that I must seek not further than God's Word; but I have been long without comfort, and can endure not longer: therefore if I must be saved, let this Glass be kept from breaking; and so she threw it against the Wall: (here might the Lords hand, for this tempting of his Majesty, have left her to the everlasting woes of her distrustful heart; yet the Lord, that is rich in mercy, having stamped her with the seal of his election, was content to satisfy her languishing soul with a miracle) The Glass rebounds again, and comes safe unto the ground; which the Minister having gotten into his hands, saith, O repent of this sin, bless God for his mercy; and distrust him no more of his promise; for now you have his voice from Heaven in a miracle, telling you plainly of your estate. This was curiosity, and might have brought despair; yet it was the Lord's mercy to remit the fault, and grant an extraordinary confirmation of her faith.  
And every poor despairing soul may make this use of it, to assure them, that rather than God will suffer those that be his, to be swallowed up in despair, he will found means, or miracle, to assure them of his mercy.   

Another comfortable Example of one whom the Devil sought to bring to despair of God's mercy. Related by Mr. Moulins, in his Coal from the Altar.  
THere was one (saith he) to whom the Devil divers times suggested thoughts of Despair; telling him, that his sins were so many, and so great, and God so just, and sinne-revenging a God, that he could not hope ever to have them pardoned; and withal shown him a Catalogue of all his sins, that ever he had committed. With the sight of which, he was at first very much astonished; but at last, recovering himself, he thus spoke unto him, Satan, this that thou hast showed me, is all true; and I cannot deny, but that I have committed all these sins: but yet, Satan, there is one thing here wanting, which I would have thee to writ underneath; and that is this;  
That the Blood of Jesus Christ, my Saviour, hath cleansed me from all my sins.  
At the hearing of which, the Devil left him, and he was comforted and confirmed in the assurance of God's mercy towards him.   

Another comfortable Example, showing, how God's child may, in such Distresses, even challenge God to make good his promises of mercy to his penitent soul. Set down by G. Abbot, Doctor of Divinity, in the Preface before the Examination, Arraignment, and Conviction of George Sprot, Notary in Ayemouth, pag. 23.  
THere was (saith he) a Scottish Penitent, who a little before his execution, freely confessed his fault, To the shame of himself (as he said) and to the shame of the Devil, but to the glory of God. Yea, he acknowledged it to be so heinous, and horrible, that had he a thousand lives, and could he die ten thousand deaths, he could not not make satisfaction. Notwithstanding (said he) Lord, thou hast left me this comfort in thy Word, that thou hast said, Come unto me all ye that be weary, and heavy laden, and I will refresh you: Lord, I am weary; Lord, I am heavily laden with my sins, which are innumerable; I am ready to sink (Lord) even unto Hell, unless thou in thy mercy put to thine hand, and deliver me. Lord, thou hast promised by thine own Word, out of thine own mouth, That thou wilt refresh the weary soul: And with that he thrust out one of his hands, and reaching as high as he could, with a loud voice, and strained, cried, I challenge thee Lord, by that Word, and by that promise which thou hast made, that thou perform, and make it good unto me, who now call for ease and mercy at thy hands, etc.  
And agreeable to this, was that which Saint Augustine, in his 
* Lib. 5. cap. 9  Confessions, reports of his Mother Monica, who very often and earnestly prayed unto God for him, when he was an Heretic.  
Lord (saith he) she urged thee with thine own 
† Chirographa tua ingerebat tibi.  hand-writing; she challenged in an humble and fearful confidence, the performance of thine own obligations.  
And in the like manner may every distressed soul (which can make good the 
† See Mr. Edw. Reynolds ●erm. on 2 Cor. 7. 1. pag. 350. And on Eccles. 1. 14. pag. 31. And Mr. Boltons Instruct. for comforting afflicted Conscience. pag. 397. etc. Mat. 5. 6.  Condition annexed to any of God's gracious promises, made unto them in Christ) with a holy humility, even challenge God to make good that promise unto them. As thus, Lord, thou hast promised in thy Word, that those which hunger and thirst after righteousness, shall be filled.  
Thou hast promised, 
* Easie 55. 7.  That those which will forsake their wicked ways and return unto thee, shall find mercy at thy hands, and that thou wilt abundantly pardon them, and the like.  
Lord, I am such a one, I do hunger and thirst after righteousness; I do desire with my heart to forsake all my former sinful courses of life, and to return unto thee, as a true penitent soul should do.  
And therefore (Lord) I challenge thee by that Word, and that promise' of thine which thou hast made, that thou perform, and make it good unto me.   
THE END.   

THE SICK SOULS EJACULATIONS.  
WHEREIN He may (if he have not better of his own) lift up his heart, and pour out his soul unto God, either by way of Prayer, or Thanksgiving, shortly and suddenly, as his present necessity doth require.  1 THESSALY. 5. 17. 
Pray continually.  
LONDON, Printed for RICHARD ROYSTON.  
M. DC. L.   

THESE Ejaculations, or sudden Darting out of our desires unto God, coming from a truly penitent Soul, and Zea●●ledge●sly performed, are, though short, yet ●ledge●eet and pleasing to Almighty God, and ●ledge● prove an aid to the Soul, a Sacrifice ●ledge● God, and a scourge to Satan. See pledgeor. Robert Wolcombes Serm. in 1 Pet. ●ledge●. 8. Dr. Sclater in 1 Thessal. 5. pag. ●ledge●10. Dr. Davenant in Colos. pag. ●ledge●71.  
These were 
* Vide August. de Orand. Deo. ad Probam. Epist. 121. cap. 10.  practised by the Chri●ledge●ians in Egypt, and are commended by ●ledge●aint Augustine to Proba.   

THE Sick Souls Ejaculations.  

For grace to pray.  
OH Lord prepare my unprepared heart to prayer.  
Lord quicken me by thy Spirit, that I may call upon thy ●ledge●me.  
Lord grant me thy Spirit of supplication, ●ledge●o sanctify my thoughts, to guide my ●ledge●ongue, to help mine infirmities in this ●ledge●me of prayer.  
OH thou which hast the Key of David, ●ledge●nd openest, and no man shutteth; and ●ledge●hutteth, and no man openeth; open thou pledgery lips, that my mouth may show forth ●ledge●hy praise.  
Lord enable me, that in fear and reve●ledge●ence of thy great Name, and in the faith ●ledge●nd confidence of thy gracious assistance, and in a feeling supply of my prese●redge● wants, I may now be able to put u●redge● and to pour out my supplications un●redge● thee.   

For audience in prayer.  
LOrd hear my prayer, Lord let my c●redge● come unto thee.  
Harken unto my voice, OH Lord, wh●redge● I cry; have mercy upon me, and hea●redge● me.  
OH harken thou unto the voice of m●redge● cry, my King, and my God, for unto th●redge● do I make my prayer.  
Let the words of my mouth, and the m●redge●ditations of my heart, be now and alwai●redge● acceptable in thy sight, OH Lord, my strengt●redge● and my Redeemer.  
Hear my prayer (OH Lord) and hearke●redge● unto my cry, keep not silence at m●redge● tears.  
Give ear (OH Lord) unto my praye●redge● Lord harken unto the voice of my humbl●redge● supplication.  
Lord hear the prayer of thy poor di●redge●stressed Servant.  
OH Lord hear, OH Lord forgive, OH Lor●redge● consider, and do it: Defer not, fo●redge● thine own Names sake, for thy Sonn●redge● Christ Jesus his sake.   

For grace to be truly penitent and sorrowful for sin.  
LOrd turn thou me, and I shall be turned.  
Lord grant me true repentance for my ●ledge●nes.  
OH that my sorrow were true godly sor●ledge●ow, which might 'cause in me repentance ●ledge●ever to be repent of.  
OH thou which broughtest water out of ●ledge●e hard rock, smite my flinty heart with ●ledge●e remorse for my sins.  
O that mine head were full of water, ●ledge●d mine eyes a fountain of tears, that I ●ledge●ight weep day and night for the sin's ●ledge●f my soul.  
Lord grant me that broken, and contrite ●ledge●pirit, which thou wilt never despise.  
O that I could weep bitterly, with Peter; that I could wash my bed, and ●ledge●eter my couch every night with my ●ledge●eares, with David; yea, that my tears for ●ledge●inne, might be to me (as his tears were to ●ledge●im) my meat day and night.   

For mercy and pardon of sin.  
OH God be merciful unto me a Sinne●redge● Lord heal my soul, for I ha●redge● sinned against thee.  
Have mercy upon me, OH God, accordi●redge● to thy great goodness; and according ●redge● the multitude of thy mercies, do aw●redge● mine offences.  
For thy Names sake, OH Lord, be me●redge●cifull unto my sin, for it is great.  
O remember not the sins, and offe●redge●ces of my youth, but according to thy me●redge●cie think thou upon me for thy goodnes●redge● sake.  
OH thou Lamb of God that takest awa●redge● the sins of the world, have mercy upo●redge● me.  
Lord, enter not into judgement with m●redge● thy Servant, neither be extreme to mark●redge● what I have done amiss.  
Cast my sins, good Lord, behind th●redge● back.  
Lord remove them as fare from th●redge● presence, as the East is from the West: Blo●redge● them out of the Book of thy remembrance; lay them not to my charge; was●redge● them away with the blood of Jesus Christ ●redge● that they may never be more seen.  
Lord let not my sins rise up in judge●redge●nt against me, either to terrify my con●ledge●nce any more here, or to condemn my ●ledge●e hereafter.   

Against Satan, and his temptations.  
LOrd shield me against the malice, rage, and fury of the Devil.  
Lord give me wisdom to discern his ●ledge●licies.  
Lord make me circumspect to prevent pledges practices.  
Lord enable me courageously to resist his ●ledge●mptations.  
Lord strengthen me in all things against ●ledge● his assaults.  
Lord let the enemy of my salvation have ●ledge●o advantage over me, neither let that ●ledge●icked one approach near to hurt me.  
OH thou which art the Lion of the Tribe ●ledge●f Judah, shut the mouth of that infernal ●ledge●aring Lion, which thus seeketh to devour ●ledge●e.  
Lord let thy holy Angels be now and al●ledge●aies about me, to aid me, and to chase a●ledge●ay all evil and malignant spirits fare ●ledge●om me.  
Lord rebuke Satan; Lord chain up that ●ledge●reat read Dragon, that he may not be able ●ledge●o prevail against me.  
Lord enable me to put on all the Armo●redge● of God, that I may be able to stand agai●redge● all the assaults of the Devil.  
Lord lead me not into temptation, b●redge● deliver me from evil.  
Lord be thou my Helper; Lord d●redge● thou break the head of this infernal Se●redge●pent.  
Lord suffer him not to winnow me; ●redge● if he do winnow me, yet pray thou (swe●redge● Jesus) for me, that my faith fail not.   

Against dejectedness of mind.  
LOrd raise up, I beseech thee, my la●redge●guishing, and discouraged heart quicken my drooping thoughts, and ma●redge● me ever to look up unto thee, from who●redge● all comfort comes.  
Lord refresh my dejected, and cas●redge● down soul, with the joy of thy holy Sp●redge●rit.  
Lord take from me these my sad and u●redge●quiet thoughts, and teach me how to subdue these discouraging, and kill pe●redge●plexities, that so vex and disquiet m●redge● soul.  
Lord grant me the comfort of thy hol●redge● Spirit.  
Lord make me to hear the voice of jo●redge● and gladness, that the bones which thou hast broken may rejoice.  
Lord restore unto me the joy of my salvation.   

For strength, and increase of faith.  
LOrd increase my faith.  
Lord help my unbelief.  
Lord give unto me a true, and lively faith, to apprehended and apply all the promises of salvation to my sinful soul.   

For patience.  
LOrd grant me patience.  
Lord enable me with patience to ●ledge●eare what thy blessed will and pleasure is ●ledge●o lay upon me.  
Lord lay no more upon me than thou ●ledge●halt enable me with Christian patience to ●ledge●eare.  
Lord keep me from grudging and re●ledge●ing at thy fatherly chastisements.  
Lord teach me to refer my desires to pledgery wisdom, and to submit them to thy ●ledge●acious disposing.   

For comfortable assurance of God's mercy in Christ.  
OH Say unto my soul, I am thy salvation.  
Lord let thy holy Spirit bear witness with my spirit, that I am thy child.  
Lord grant me every day a more and more comfortable assurance of the pardon of my sins, and of thy mercy in Christ Jesus.  
Lord seal up unto my soul, and conscience, the comfortable assurance of thy mercy.   

For deliverance, when Gods will and pleasure is.  
LOrd in thy good time deliver me.  
Lord let it be thy pleasure to set a●redge● end once to these my long sustained miseries.  
Lord, when thy good will and pleasur●redge● is, help me, and deliver me out of this m●redge● present affliction.  
OH Lord, let it be thy pleasure to delive●redge● me; make haste, OH Lord, to help me.  
Lord put me not to confusion, but deliver me in thy righteousness.  
Lord bow down thine ear unto me, ●ledge●nd make haste to deliver me.  
Lord draw nigh unto my soul, and save ●ledge●.  
Help me, OH God of my salvation, for ●ledge●he glory of thy Name.  
OH Lord, I beseech thee, deliver my soul.  
Lord hear me, and help me.  
Lord bring my soul out of trouble.  
Come Lord Jesus, come quickly.   

For Thanksgiving after Deliverance.  
BLessed be the Lord my strength, even the God of my salvation.  
OH Lord my God, I cried unto thee, and ●ledge●ou hast healed me, therefore shall my ●ledge●ongue sing of thy praise, and I will give ●ledge●ee thanks for ever.  
Praise thou the Lord, OH my soul, and ●ledge●l that is within me praise his holy Name ●ledge●or this my deliverance.  
My soul doth magnify the Lord, and pledgery spirit rejoiceth in God my Saviour.  
What shall I tender unto the Lord for ●ledge●l these his benefits bestowed upon me? I ●ledge●ill take the cup of salvation, and call upon ●ledge●e Name of the Lord  
Praised be God, which hath not put back pledgery prayer, nor his mercy from me.   
THE END.   

THE Sick Souls Spiritual Songs.  
SAint 
* Jam. 5. 13.  James his advice is, That if any be afflicted, he should pray; if any be merry, that he should sing. And therefore it may seem strange to one that ●ledge● not versed in this soule-healing faculty, ●ledge●hat I should speak 
† See Mr. Boltons Instruct. for the right comforting of afflict. Consc. pag. 284, etc. How godly sorrow, and spiritual joy may consist together.  of singing to such ●ledge●d and sorrowful souls.  
But having found by experience, that ●ledge●any such distressed souls (when they have ●ledge●eene left to themselves, and to their own ●ledge●hoyce) have desired (in the intermission ●ledge●f their fits) to spend their time in singing, ●ledge●ather than in any other exercise: Yea, and ●ledge●aving met with some which (at such times) ●ledge●ould seldom pray, but in Meter: There●ledge●ore for their sakes have I made this col●ledge●ection following, of such Psalms, and Spi●ledge●ituall Songs, as may be of most use for ●ledge●hem at such times.  


The Psalms are,  
THe sixth Psalm.  
The thirteenth Psalm.  
The two and twentieth Psalm.  
The one and fiftieth Psalm.  
The eighty sixth Psalm.  
The ninetieth Psalm.  
The hundred and second Psalm.  
The hundred forty one Psalm.   

The other Spiritual Songs are,  
THe Lamentation of a Sinner.  
The Humble suit of a Sinner.  
The Complaint of a Sinner.    
ANd if any sick Soul shall desire mor●redge● variety of such Spiritual Songs, h●redge● may procure the Book, called, The seve●redge● sobs of a sorrowful Soul for sin; an●redge● Mr. Richard Kilbies' Book, called, The unburthening of a loaden Conscience: In bot●redge● which Books, are plenty and variety o●redge● them; especially in the latter, where th●redge● said Mr. Kilby (being a man who felt the smart of a wounded spirit) did for his own use, and according to his present distresses compose divers of them, and used them to comfort himself in God, by way of sing●ledge●ng.  EPHES. 5. 19 Speaking unto yourselves in Psalms, and Hymns, and Spiritual Songs. 
ANd if any be desirous to sing Psalms, or Songs of Thanksgiving unto God pledgery himself, or with others, for God's mer●ledge●ifull deliverance of him from his distresses, ●ledge●e may (if he cannot make choice of better ●ledge●imselfe) make use of these following.  

The thirty fourth Psalm.  
The hundred and third Psalm.  
The hundred and sixteenth Psalm.  
The third part of the hundred and ●ledge●ighteenth Psalm.  
The hundred and thirty eight Psalm.  
The hundred forty fift Psalm.   

To Father, Son and Holy Ghost,  
All glory be therefore;  
As in beginning was, is now,  
And ever shall be more.   

Another Doxology, or Thanksgiving of Mr. Richard Kilbie's making,  
and to be sung to the tune of the hundred Psalm.  

OH Father, Son, and Holy Ghost,  
Thou only God, and Lord of all;  
Thy Name be blessed evermore,  
Of all thy Creatures, great and small.   

Amen, Amen, Amen, say I;  
Gods Name for ever blessed be:  
OH Heaven, OH Earth, OH Creatures all,  
Say ye, Amen, Amen, with me.    
THE END.   

GROUNDS OF COMFORT, For the Friends of the DISTRESSED: IN CASE, That after all these, or other means used, God sand him not Release, or Comfort, but suffers him to dye in that Distressed estate, and that after some fearful manner.  JOB 13. 15. 
Though he slay me, yet will I trust in him.  
LONDON, Printed for RICHARD ROYSTON.  
M. DC. L.   

Grounds of Comfort FOR The Friends of the Distressed.  
The things which may comfort the Friends of the Distressed in this case, are either more general, or such as respect some particular estate, wherein the Distressed Party may dye, and departed this World.  

SECT. I  
Wherein the more general comforts are set down.  
THE which are these;  
1. They must know, that no man can judge of the final estate of any man, by any outward things, whether they be blessings, or judgements, whether they befall him in life, or death: For (as Solomon saith) all things (that 
Eccles. 9 2.  is, all outward things) come alike to all; & the same condition (in respect of them) is to the just, and the wicked; to the good, and to the pure, and to the polluted; and to him that sacrificeth, and to him that sacrificeth not; as is the good, so is the Sinner; he that sweareth, and he that feareth an oath.  
2. They must know, that All things work together for good, to those that love God: for so doth Saint Paul assure us. And if all 
Rom. 8. 28. See BB. Cowper in loc.  things, than even death itself, be the manner of it what it will be.  
3. They must know, that it is not death, not nor the manner of it, be it what it will be, that can Separate God's child from the love of God in Christ; for so the same Apostle is persuaded, and no doubt but he would have 
Rom. 8. 38, etc.  us be persuaded of it too.  
4. They must know, that God will not judge his child according to that he is in the particular instant of his death, but according to that he hath been, or hath desired, and endeavoured to be, in the general course of his life. And therefore 
* See Mr. Perkins Works in folio vol. 1. pag. 492. col. 2. b. Mr. Greenhams Works in folio pag. 9 Mr. Boltons Instruct. for comforting of afflicted Consciences, pag. 230.  we are not to mistrust God's mercy in death, be it never so uncomfortable, if it hath been before, in any time of our life, sealed up unto us in our vocation, and sanctification.  
5. They must know, that all kinds of death, be they what they will be, which may betid God's child, are determined and appointed by God, and that for ends seeming best to his infinitely-wise, and ever blessed Majesty. It may be for the glory of his justice to 
† See Mr. Bolton, ubi supra, pag. 458, etc. Dr. Denizens Monument, or Tombstone, pag. 65.  harden those about him, who were so fare from being won by his godly life, that they rather hated him, and it; and therefore now seeing such an end of it, may hate it the more. It may be for the glory of his mercy to his child's soul; that having tasted so deeply of this bitter cup in the end of his life, he may be the better prepared to drink the more sweetly and fully of the Well of life, and of those Rivers of endless pleasures with him in Heaven. For an immediate translation from the depth of temporary horror, to the height of endless joy, makes even the joys of Heaven something more joyful to a blessed soul.  
Whatsoever Gods ends are herein (for his counsels are inscrutable, and his ways passed finding out) let it suffice you, that your Friend in this end of his life, and manner of his death, doth glorify God, as being serviceable to those ends for which he had ordained it.   

SECT. II  
Wherein are particular Comforts set down; and first, in case the Distressed Person should dye seemingly despairing.  
FOr it is true, that not only wicked persons, and lose livers, may despair in death; but also (to man's seeming) even 
* See Mr. Hierons Works in folio vol. 1. pag. 617, etc. Mr. Perkins his Works in folio vol. 1. pag. 492. col. 1. a. & d. & pag. 378. col. 1. b. etc.  repentant Sinners and the dear Children of God: For even these, after long and grievous perplexities, seeking and labouring for release, and finding none, have (many of them) condemned themselves, and pronounced against themselves, that they are the very Firebrands of Hell, and cannot be saved; nay, many times have died too with speeches in their mouths, which much savour of Despair.  
And yet we must not doubt for all this, but that the child of God, most dear unto him, may, through this gulf of Desperation, attain to everlasting happiness; for many of the works of our infinitely wise God, are done in and 
† See BB. Cowper in Rom. 8. 28. Lorin. in Acta Apost. pag. 358. col. 2. c.  by their contraries.  
Thus in the Creation all things were made, not of Something, but of Nothing, clean contrary to the course of nature. So in the work of Redemption, God gives ●ledge●fe, not by life, but by death; for out of pledges Sons accursed death, doth he bring us ●ledge●fe, and eternal happiness. And this too ●ledge● God's manner of dealing many times in ●ledge●e work of our salvation, for when God will sand his own Servants to Heaven, he ●ledge●ends them, many times, a clean contrary way, even 
* See Mr. Perkins, ubi supra, vol. 1 pag. 492. col. 1. c.  by the gates of Hell.  
Again, we may here take notice of this for our comfort, that God may have, by ●ledge●is blessed Spirit, a secret influence, and sa●ledge●ing work upon the soul of his child, when ●ledge●here is 
† Easie 50. 10. See Mr. goodwin's Sermons in loc. Mr. Bolton, ubi supra, pag 438.  no light, nor feeling of his favour ●ledge●t all 
* Idem, ibid. pag. 521. . The Sun (we know) though he leave his light upon the face of the earth, yet notwithstanding descends, by a real, effectual influence, into the bosom, and darkest bowels thereof, and there exercises a most excellent work in begetting Metals, Gold, and Silver, and other precious things; and so it is proportionably in this present point.  
A poor soul may lie grovelling in the dust, afflicted and tossed with tempests of most hideous and fearful temptations; yea, and even despairing too, ever to found mercy at the hands of God, and yet may blessedly partake still of the sweet influence of God's everlasting love, of a secret saving work of grace, and Almighty support of the sanctifying Spirit.  
Again, we may here take notice of thi●redge● for our comfort, that God's child may fo●redge● a long time live, yea, and dye too withou●redge● any sense, and feeling of God's love, and favour towards him in Christ, and yet without any 
† See Mr. Chibald in his trial of faith, lib. 2. chap. 4. pag. 185, & 187. Roger's of Dedham, in his doctrine of faith. Epist. ad Lector. pag. penult.  prejudice at all to his eternal salvation. For a man is justified by faith, and not by feeling; and saved by believing, and not by joy, and peace in believing: And therefore if a man 
* See Mr. Schudders Christians daily walk, pag. 594. M. Throgmorton of faith, pag 194.  have faith, though h●redge● have little, or no feeling, he may be sure enough of his salvation indeed, though no●redge● in his own apprehension.  
Lastly, we must here also know, and tak●redge● notice of this for our comfort, that thoug●redge● God's child in this his last and final Despair, may seem to let go all his hold o●redge● God, and his mercies in Christ; yet Go●redge● may not have let go his hold of him. Fo●redge● there are 
† Vide Rolloc. in Joan. cap. 15. & cap. 10. ibid. BB. Ushers Sermon on 1 Cor. 10. 17. pag. 19 etc.  two bonds, by which those tha●redge● are God's children, are tied to Christ thei●redge● Head, and Saviour; the one is the bond o●redge● God's Spirit; the other is the bond of thei●redge● own faith: By their faith they lay hold o●redge● Christ, and he holds them by his Spirit Now though the faith of God's child weakened, and sorely wounded in this spiritual●redge● conflict, may to itself, and to the bystanders apprehension, seem to have lost hi●redge● holdfast of Christ, and thereupon conceiv●redge● and imagine, that all help and hope i●redge● go; and so both live dejectedly, and dye uncomfortably: as if none of all the promises of mercy made unto the Believer in God's Book, nor any drop of Christ's blood did belong unto him. Yet here is his comfort, that Christ, by his Spirit, doth still hold him fast, yea, so fast, that neither man, nor Devil, nor all the powers of darkness, or gates of Hell, can possibly pluck him out of ●ledge●is hand. And therefore we may safely conclude, that Despair, whether it arise of weakness of nature, or of conscience for ●ledge●inne (though it fall out about the time of death) cannot prejudice the salvation of ●ledge●hose that are effectually called.  

Secondly, in case the Distressed Person should dye raving, and blaspheming.  
FOr even these too may betid the dear child of God; being either effects of ●ledge●ch bodily diseases, as they are subject to, pledges well as others; or coming from Satan, working in, and by such diseases, through God's permission.  
First, such rave, and blaspheaming in God's dying child, may be the effects of ●ledge●ome 
† See M. Hieron, vol. 1. pag. 657. Dr. Gouges Arrows, p. 21.  bodily disease that hath seized upon ●ledge●im; as of frenzy, and madness, the cho●ledge●r than flying up into the brain, and distracting him, so that he may neither know what he saith, or doth.  
And if they proceed from hence, than our comfort in respect of our diseased Friend, who died with such rave, and blaspheaming in his mouth, may be this:  
That (seeing these things happening at the time of his death, came not from him, but from his disease) they are not to be ascribed to him, but to his disease; for so will God do, and so must man do too; especially, if he have given any good testimony of holiness in former times; yea, but of the desire of grace, and that in the intermission of his fits; for even upon these grounds (as weak as they are) Divines 
* Perkins, vol. 1. pag. 492. col. 1. d. etc. & pag. 468. col. 1. a. Schudder, ubi supra, pag. 491.  o●redge● best note for skill in the art of right comforting afflicted Consciences, have concluded, that such an uncomfortable en●redge● will neither prejudice that man's salvatio●redge● before God which so dyeth; neither ough●redge● it to be a blemish to his reputation amongs●redge● men, when he is dead.  
Secondly, such rave and blaspheaming in God's dying child, may come fro●redge● Satan, working in, and by the disease tha●redge● hath seized on him. And if they do com●redge● from hence, we have this comfort still i●redge● respect of our deceased Friend, that Go●redge● hath not imputed them unto him, but wi●redge● impute them unto Satan, from whom the●redge● ●ledge●oceeded; our Friend being at the time of ●ledge●e commission of them, wholly passive, ●ledge●her than any way active in them; and ●ledge●erefore these cannot be his, but Satan's ●ledge●sonall sins; and being so, they shall ●ledge● set upon his score, and he must answer ●ledge● them.   

●ledge●irdly, in case the Distressed Person should be the Author of his own death; and either by hanging, drowning, stabbing, or some such other way, do make himself away.  
●ledge●Or even this too may betid the dear ●ledge● child of God, if God should leave him ●ledge●he fury of some phrentique disease, ex●ledge●ity of melancholy, height of distress Conscience, or to Satan's power and ●ledge●ice working in and by any of these.  
●ledge●ut how to find comfort for such a sad ●ledge●dent as this, I confess it hath stumbled pledgery worthy Divines, and others; and ●ledge● amongst them I find some grounds of ●ledge●fort, even for this, which I may not ●ledge●ceale.  
●ledge●he first is taken from the infinite, and ●ledge●mprehensible mercy of God, who is not ●ledge● to any time, or means, but may show pledgery in a moment, and give repentance in ●ledge●very instant of death.  
The second is taken from the cause and occasion that instigated, and set forward the Party to commit this unnatural, inhuman, and fearful act upon himself; for if it were extremity of melancholy, or some phrentique distemperature occasioned by sickness of body, or some inextricable perplexity arising from distress of Conscience, or Satan working in and by all these; the Party himself being by any, or all these deprived of reason, judgement, free-election, present support of grace, and hope o●redge● any future comfort: 
* See M. Charles Richardson of Peter's, and Judas repentance, pag. 229. Mr. Sims his life's preservative, pag. 288. etc. Mr. Burtons' Mela●redge●cholly, pag. 188. Abernethy physic for the soul, pag. 403.  All Divines gran●redge● that their case is rather to be pitied of al●redge● than to be rashly and uncharitably censure●redge● of any.  
And some go further, judging the be●redge● of them, and that upon these grounds;  
1. Because (wanting free-election ●redge● themselves, and being in a state where●redge● they know not what they did) the acti●redge● is not to be reputed as done by them, but mere involuntary act (through the violen●redge● of their disease, or inextricable perplexity their Distress, or Satan's mischievous and m●redge●licious cooperation with both) extorted fro●redge● them.  
2. Because some after the attempt this self-destroying act made, being throu●redge● God's gracious providence and mercy towards them, saved and preserved from it, 
† See Mr. Burtons' Melancholy, p. 543. See my sick Souls Precedents, pag. 14.  have come again to themselves, and sound repent of it, and lived a holy and gracious life ever afterwards.  
And 3. Because even this act clad with ●ledge●he former circumstances, and being in God's child but a sin of infirmity, though ●ledge●e live not actually to repent him of it, shall ●ledge●ndoubtedly by a 
* See M. Hookers Sermon on Hab. 1. 4. pag. 22. Dr. Saundersons Serm. on Gen. 20. 6. pag. 89. Perkins Works, vol. 2. pag. col. 1. d.  general habitual repentance, and Gods gracious acceptation thereof, be pardoned by the passion of Christ, and buried for ever in his bloody ●ledge●eath.  
The third and last is taken from the qua●ledge●y, and condition of the Party himself, ●ledge●at hath done this act: For if he have ●ledge●ene one, that in his life time hath given ●ledge●me good testimony of his gracious estate, ●ledge●d of being the child of God, we must not ●ledge●dge the worse of him for this his manner ●ledge● death. For that last and unreversable ●ledge●ome, at the dreadful Tribunal of the ●ledge●er-living God, shall not pass upon us ac●ledge●rding to the violent, and involuntary Di●ledge●mpers and acts, at our last hour, and in●ledge●nt of death, but according to the former ●ledge●full, or sanctified courses of our life; and ●ledge●erefore we are to hope well of him too, ●ledge●twithstanding this.    

SECT. III  
Wherein are set down some memorable examples of each particular, and the judgement of learned and approved Divines touching them.  
OF the two first, we have the examples of one Mr. Chambers of Leicester, and of Francis Spira.  
The 
† See the Book written of his death.  former of which in his sickness●redge● grievously despaired, and cried out, Tha●redge● he was damned and so died.  
And the 
* See the history, and relation of Francis Spira his miserable life, and desperate death, set out by several men.  latter, even upon his bed o●redge● death, did so rave under the sense of hi●redge● own sins, and Gods just desertion of hi●redge● for them, that he often cried out, utterin●redge● these, and the like rueful expressions of hi●redge● desperate and damnable estate; O that ●redge● were go from hence, that some body wou●redge● let out this weary soul! I tell you, there w●redge● never such a Monster as I am; never w●redge● there man alive a spectacle of such exceedi●redge● misery— I now feel Gods heavy wrat●redge● that burns like the torments of Hell with●redge● me, and afflicts my soul with pangs unutter●redge●ble: Verily Desperation is Hell itself— The gnawing worm of unquenchab●redge● fire, horror, confusion, and which is worst ●redge● all, Desperation itself continually tortur●redge● me: And now I count my present estate worse, than if my soul separated from my body, were with Judas; and therefore I desire rather to be there, than thus to live in my body— The truth is, never had mortal man such experience of God's anger, and hatred against sin, as I have— If I could conceive but the lest spark, or hope in my heart of a better state hereafter, I would not refuse to endure the most heavy wrath of the great God, yea for 2000 years, so that at length I might attain out of misery — He professed, that his pangs were such, as that the damned wights in Hell endure not the like misery. That his estate was worse than that of Judas, and Cain, and therefore desired to dye; with divers other such like ●ledge●peeches.  
And yet of both these, Mr. Perkins, that ●ledge●ound and judicious Divine, judgeth the ●ledge●est, and persuadeth others to do the ●ledge●ike.  
Touching Mr. Chambers, 
* In his Declaration of Spiritual Desertions.  his words are ●ledge●hese, Though he thus grievously despaired in ●ledge●eath, yet it is not for any to note him with the ●ledge●lack mark of a Reprobate. One thing which ●ledge●e spoke in his extremity (viz. O that I had ●ledge●ut one drop of faith!) must move all men ●ledge●o conceive well of him: For by this it seems ●ledge●hat he had an heart which desired to repent, ●ledge●nd believe, and therefore had a repenting and believing heart indeed. For God at all times, but especially in temptation, of his great mercy accepts of the will for the deed. Neither is it to be regarded, that he said, he was damned; for men in such cases speak not as they are, but as they feel themselves to be.  
And as touching Francis Spira, the same 
* Upon the Crced. Article of the Church.  Mr. Perkins saith thus, It may be demanded, whether the common judgement given of Francis Spira, that he is a Reprobate, be good, or no?  
Answ: We may with better 
† In rerum judicio debet aliquis niti ad hoc, ut interpretetur unumquodque secundum quod est: in judicio autem personarum, ut interpretetur in melius. Aquin. 2. 2 ae. quaest. 60. art. 4. ad 3. Semper quicquid dubium est, humanitas inclinat in melius. Senec. Epist. 81.  warrant say▪ Not, than any man can say Yea: For what gifts of discerning had they, which came to visit him in his extremity? And what reasons induce●redge● them to give this peremptory judgement? He said himself, that he was a Reprobate: Tha●redge● is nothing; a sick man's judgement of himself●redge● is not to be regarded. Yea, but he despaired: A senseless reason: For so doth many a man●redge● year by year, and that very often, as deeply as ever Spira did, and yet by the good help of the Ministry of the Word, both are, and may be recovered. And they which will avouch Spira to be a Reprobate; must go further, and prove two things; that he despaired both wholly, and finally; which if they cannot prove; we for our parts must suspend our judgements and they were much to blame that first published the Book.  
And again, speaking of the same, h●redge● ●ledge●ith 
† In his estate of a Christian in this life.  in another place, thus:  
Francis Spira after his Apostasy despaired; ●ledge●et they are much overseen, that writ of him pledges a damned Creature: For first, who can tell ●ledge●hether he despaired finally, or no? Secondly, ●ledge● the very midst of his desperation, he com●ledge●lained of the hardness of his heart, which ●ledge●ade him that he could not pray. No doubt than he felt his hardness of heart; & the feeling of corruption in the heart, is by some contrary grace: So that we may conveniently think, that he was not quite bereft of all goodness, though he never felt in than, nor shown it to the Beholders.  
And of the third, and last particular, we have the example of Judge Hales in our 
* See Mr. Fox, his Book of Martyrs, pag. 1393.  own Stories; who having for fear consented to the Bishops in Queen Mary's days, in some thing contrary to his conscience, was afterwards so troubled in conscience for it, that he would have killed himself with his penknife, had he not been prevented: But he could never be at rest, till he had drowned himself in a little brook near to his house.  
And yet even of him (saith 
† See M. Charles Richardson, of Peter's and Judas repentance, pag. 279.  a good Divine) we are not altogether to despair of his salvation; for no man knoweth whether God that showeth mercy in a 
* Inter pontem & fontem. August.  moment, did give him repentance in the instant of his death. The judgements of God are secret, and unsearchable; we cannot comprehend the unmeasurable depth 
Rom. 11. 23.  of his mercy, and therefore we should leave the final judgement of these cases, to his determination, who is ordained of God to be the Judge 
Acts 10. 42.  both of quick and dead.   

SECT. IV.  
I Will conclude all with the Christian, and charitable judgements, and opinions of some worthy Divines touching these cases.  
What (saith Mr. Greenham) if you should 
In his grave counsels, and godly observations, pag. 9  dye in this dis-comfort? For my part (as I myself look for no great things in my death) I would not think more hardly of you, neither would I wish any to judge otherways of God's child in that state of death. For we shall not be judged according to that particular instant of death, but according to our general course of life; nor according to our deed in that present, but according to the desire of our hearts ever before. And therefore we are not to mistrust God's mercy in death, be we never so uncomfortable, if so be it hath been before sealed up in our vocation, and sanctification.  
The common opinion is (saith Mr. Perkins) 
In his salve for a sick man.  that if a man dye quietly, and go away like a Lamb (which in some diseases, as Consumptions, and such like, any man may do) than he goes strait to Heaven: But when the violence of the disease stir up impatience, and 'cause frantic behaviours, than men use to say, there is a judgement of God, serving either to discover an Hypocrite, or to plague a wicked man.  
But the truth is otherways; for indeed a 
job 21. 23, 25.  man may dye like a Lamb, and yet go to Hell; and one dying in exceeding torments, and strange behaviours of the body, may go to Heaven.  
Yea, to go further (saith he) when a Professor 
In his declaration of spiritual desertions.  of the Gospel shall make away himself, though it be a fearful case, yet still the same opinion must be carried. For first, God's judgements are very secret. Secondly, they may repent in the very agony, for any thing we know. Thirdly, none is able to comprehend the bottomless depth of the graces, and mercies which are in Christ.  
There be some (saith Mr. Richardson) that 
Ubi supra.  in frenzy, and distraction of their brain, do make away themselves: who, howsoever they may be blamed for other sins formerly committed by them; yet in this case they are rather to be pitied, than rashly censured: for they have not free election, and therefore the action is not to be reputed as done by them. Again, we are to consider the whole course of their former life, and to judge according to that. Indeed, if their life had been wretched, and ungodly, and they dye in this manner, there is great cause to doubt of their estate. But if they have 
† Prorsus confirmo, audeo dicere, non potest male mori, qui benè vixit. August. de Discipline. Christian. In his Book of Melancholy, pag. 543.  lived in the fear of God, and have given testimony of their godliness in the former course of their lives, we are to hope well of them, whatsoever their end be.  
If a man (saith Mr. Burton) do put desperate hands upon himself by occasion of madness, or melancholy, if he have given testimony before of his regeneration; in regard he doth this not so much out of his will, as 
† By the force and violence of his disease.  ex vi morbi; we must make the best construction of it, as 
* Busbequius.  Turks do, that think all fools and mad men go directly to Heaven.  
There are some (saith Mr. Sims) that are 
In his life's preservative.  selfe-killers, which are not self-murderers; of which sort are these poor distressed souls of which we speak.  
This only let me add (saith Mr. Burton) 
ubi supra, pag. 188.  that in some cases those hard censures of such as offer violence to their own persons, are to be mitigated; as in such as are mad, beside themselves, or known to have been long melancholy, and that in extremity they know not what they do, deprived of judgement, reason, and all: As a Ship that is void of a Pilot, must needs impinge upon the next rock, or sands, and suffer shipwreck. And indeed good reason we have to be thus charitable towards such; For who knows, how he himself may be ●ledge●empted? It is his case to day, it may be thine if God leave thee to thyself, to the Devil, ●ledge● to a melancholy fit) to morrow. Charity ●ledge●ill judge the best. God be merciful unto us ●ledge●ll.   
THE END.   

A PRAYER, which they 
When 'tis a man which you pray for, say the prayer as it is: but when 'tis a woman, make use of these variations in the margin; which (to prevent mistakes) are marked out to your hands.  that come to visit the Distressed, or are about him in the time of his Distress, may make use of, if they cannot pray in a better form of their own.  OH Lord prepare our unprepared hearts to ●ledge●rayer. OH Lord hear our prayer for this thy poor ●ledge●istressed Servant, and let our cry come unto ●ledge●hee. 
OH Most gracious God, and in Jesus Christ our most merciful and loving Father; we ●ledge●re unworthy (we confess) to speak ●ledge●nto thee, in the behalf either of our ●ledge●elves, or others: yet this duty lying upon us by thy command, and thou ●ledge●aving annexed a gracious promise of hearing thereunto; we are bold in th●ledge● name and mediation of Jesus Christ, to come before thy Throne of Grace at this time, to commend unto thee the weak and distressed estate of this thy Servant.  
OH Lord, we could gladly wish (him) a happy, and speedy deliverance 
Or her.  out of all these (his) troubles; and 
Or her.  so much we pray for, if it be thy blessed will to grant it: but if thou hav●ledge● otherways determined of (him) an●ledge● 
Or her.  dost purpose (for (his) further trial 
Or her.  thine own glory, and others good▪ to keep (him) still under thy Fatherly 
Or her.  chastising hand; we herein humbly submit our wills to thy blessed will and do entreat thee, and that for Jesus Christ his sake, that thou wilt b●ledge● pleased, every day, and hour, an●ledge● minute, whilst this thy chastising hand shall lie upon (him) more and 
Or her.  more, by the powerful working o●ledge● thy gracious, and ever-blessed Spirit 
Or her. Or her. Or her. Or she. Or herself.  to sanctify this (his) cross unto (him▪ and (him) unto thyself; that (he▪ may with more patience in (himself▪ and with more comfort to (his) assisting 
Or her.  Friends, undergo the same.  
And because (his) sins were the 
Or her.  first procuring cause of this (his) distress, 
Or her.  and are the means (as fare as we can judge) of the continuance of ●ledge●t; we do beseech thee (OH thou which art the Father of mercies, and ●ledge●he God of all consolation) that thou wilt be pleased, for thy Son Christ Jesus his sake, and for the merits of ●ledge●hat bitter death, and bloody passion, ●ledge●hich he hath suffered for (him) to 
Or her.  ●ledge●ardon and forgive unto him all (his) 
Or her. Or her. Or she.  ●ledge●innes past; as well that wherein (he) ●ledge●as conceived, and borne; as also ●ledge●ll the offences, and transgressions, ●ledge●hich ever since, to this day, and ●ledge●oure, (he) hath committed, in 
Or she.  ●ledge●hought, word, or deed, against thy Divine Majesty.  
Good Father, cast them all behind pledgery back; remove them as fare from ●ledge●hy presence, as the East is from the ●ledge●est; blot them out of the Book of by remembrance; lay them not to his ●ledge●harge; wash them away with the blood of Jesus Christ (his) Saviour, 
Or her.  that they may never be more seen: and deliver (him) from all the judgements 
Or her. Or her.  which are due unto (him) for these (his) sins; that they may cease 
Or her.  to trouble (his) conscience here, and 
Or her.  never be able to rise up in judgement against (his) soul hereafter. 
Or her.   
And good Father, impute unto (him) the righteousness of Jesus 
Or her.  Christ his Saviour, whereby (he) 
Or she.  may appear righteous again in thy fight.  
And that (he) may have the more 
Or her.  comfortable assurance of this thy mercy; good Father, let thy blessed Spirit, by his testimony, seal up the same unto (his) spirit every day mor●redge● 
Or her.  and more.  
And because (his) own bodily infirmity, 
Or she.  and the ill disposition thereof, may have been, and be still a means to increase and aggravate these (his) present Distresses; good Father, 
Or her.  do thou (which by thy gracious providence hast appointed the means which thou wilt have thy children to use, and by the lawful use thereof, to expect a blessing upon thine own means) direct both (him) and (his) 
Or her. Or her.  assisting Friends, to make use of such means, as may be pleasing in thy sight, and profitable for (his) bodily 
Or her.  health; and do thou give thy blessing unto the means so used, in thy good time.  
And in the mean time (good Father) do thou, by thy Almighty power, and providence, so restrain the might and malice of Satan, that common enemy of (his) and our salvation; 
Or her.  that he may not be able, either out of these distempers of body, or those sins of (his) soul formerly 
Or her. Or her.  committed, to make (him) either in thought, word, or deed, to dishonour thee (his) God, to offend (his) 
Or her. Or her.  Christian brethrens, or to add further distress unto his own soul.  
And for this end (good Father) let thy gracious promises always sustain (him) let thy holy Word direct (him) 
Or her. Or her. Or her. Or her.  thy blessed Angels watch over (him) let thy good Spirit guide (him) and thy Almighty power, and providence, keep and defend (him.) 
Or her.   
And, OH thou blessed Son of God, the Saviour and Redeemer of mankind, be thou also (his) Saviour, and 
Or her.  Redeemer. Thou art that Heavenly Physician, which art able to cure all the diseases of our souls; and behold here is a sick soul, which needs the heavenly Physician: O apply therefore unto the festered sores of (his) 
Or her.  soul the Sovereign plaster of thy sufferings, and the saving salve of thy merits, that it putrify not to death, nor languish in despair.  
Thou art that good Samaritan, which poured in wine and oil into the wounds of the half-dead Traveller; and behold, here is a wounded spirit, that wants the pity of such a good Samaritan.  
OH do thou pity this thy wounded Servant, like that good Samaritan! And as thou hast already poured into his wounded soul the sharp wine of thy deserved wrath, and just indignation to search it; so do thou pour in also the mollifying & suppling oil of thy mercy in thy good time to heal it.  
Thou are that good, and tenderhearted Shepherd, which left'st the ninety nine in the Desert, to go to seek the Sheep that was lost: Behold, here is such a lost Sheep, lost in (his) own 
Or her.  eyes, lost also in the eyes of the world; OH do thou than, which art that good Shepherd, bring back this lost Sheep unto thy fold, and let (him) once again 
Or her.  enjoy those green pastures of spiritual comfort, from which (he) 
Or she.  hath so long and wittingly erred.  
It was prophesied of thee (OH meek Saviour) that thou wouldst not break the bruised Reed, nor quench the smoking Flax: Behold, here is such a Reed, grievously bruised with the burden of his past sins, and weight of thy future judgements: O break (him) not (gracious Saviour) but support 
Or her.  (his) bruised soul with thy tender 
Or her.  hand of mercy, pity, and compassion: Here is also such smoking Flax, whose light of joy and comfort is quite blown out, and in whom there is left only so little a spark of grace, that (his) sad, 
Or her.  and sorrowful soul hath much ado to sand forth the lest smoke, or testimony of any such grace there. Yet as little as it is, OH quench it not, but blow it up with the soft breath of thy Spirit of meekness, that it may in thy good time break out again into its wont flame, and fervency.  
Thou (OH gracious Saviour) invitest all those that are weary, and heavy loaden, to come unto thee: Behold, here is such a weary, and heavy loaden soul, that feign would (in confidence of this thy gracious promise) come unto thee for ease, and comfort; but (he) is so 
Or she.  over-laden with the sight of (his) own 
Or her.  sins, and the sense of thy wrath due unto (him) for them, that (he) cannot 
Or her. Or she.  stir. OH do thou than (which hast borne our infirmities, and carried our sorrows) take this heavy burden from (him) & that (he) may be as able 
Or her. Or she. Or she.  to go, as thou art willing (he) should come unto thee: Do thou (OH blessed Saviour) quicken (him) by thy 
Or her.  Spirit, strengthen (him) with thy grace, 
Or her.  enlarge (his) heart with thy love; and 
Or her.  in case all other helps fail, even draw (him) unto thee. 
Or her.   
Lastly (OH sweet Saviour) thou art the true light, which lighteneth every one that cometh into the world; yea, thou art that Sun of righteousness, which bringeth light even to those that sit in darkness, and in the shadow of death! Behold here such a dark, sad, sorrowful soul, which needeth the comfort of such a Heavenly light. OH do thou than which art the Sun of righteousness, cause the bright beams of thy favour to shine upon (him) open (his) eyes that (he) may see 
Or her. Or her. Or she. Or she.  it; cheer up (his) drooping spirits, that (he) may rejoice in it, and so continued this thy mercy and favour to (him) that no cloud of distrust arising 
Or her. Or her.  from (his) own faithless heart, may hid it; nor any other thing interposed by Satan's subtlety, may from hence forward ever eclipse it again unto (him.) 
Or her.   
And OH thou holy and unsearchable Spirit of God, which art the only Comforter of God's Elect, be thou the Comfort, and Comforter of this thy Distressed Servant: Thou wert pleased to come down on Jesus Christ, the Son of God, in the likeness of a Dove; O come thou down in like manner on this thy poor distressed Servant; that so thou mayst, either with Christ's Dove, assure (him) that 
Or her.  (he) is the (Son) of God, in whom 
Or she. Or Daughter, Or Child.  he is well pleased through him; or at lest, with Noah's Dove, thou mayst bring (him) the Olive-branch of peace; 
Or her.  and withal bring (him) word, that 
Or her.  the waters of affliction, wherein the wearied Ark of (his) soul hath been 
Or her.  so long tossed, are now abated.  
Thou wert pleased again, at the first to be given, and afterwards to descend in a visible manner on the Apostles; OH be thou pleased to be given thus, and thus to descend into the sad and sorrowful soul of thy Servant, for (his) comfort at this time. 
Or her.   
Thou wert first given unto them by breathing; OH do thou breathe than ●ledge●nto this breathless soul, that hath ●ledge●n (himself) out of breath in fol●ledge●owing 
Or herself.  thee in the unsearchable ways of thy providence, that breath of life, which may put (him) in breath again, 
Or her.  ●ledge●o follow thee, howsoever thou seem ●ledge●o run from (him.) 
Or her.   
Thou didst descend on them, secondly, in the sound of a mighty rushing wind, and in the likeness of fiery tongues; OH do thou descend in like manner on this thy poor distressed Servant, at this time.  
(He) is deaf, yea, like the deaf Adder, 
Or she.  that stoppeth (his) ears at all 
Or her.  that may be for (his) souls comfort: 
Or her.  OH do thou open them, that (he) may 
Or she.  hear the sound of their feet, that bringeth (him) glad tidings of peace; 
Or her.  yea, and the sound of all those sound comforts for (his) souls comfort, 
Or her.  which are set down in thy Word.  
(His) own carnal thoughts, and 
Or her.  strong and strange imaginations, like so many strong holds, are exalted against thee, and thy work of comfort in (his) heart. 
Or her.   
The clouds of error arising out of (his) depraved understanding, do 
Or her.  darken unto (him) the Sun of righteousness, 
Or her.  which was want to shine so so cheerfully into (his) soul. 
Or her.   
The fogs of noisome desires do put (his) will into such a mist, that (he) 
Or her. Or she.  knows not where, or which way to go for comfort.  
The heat of (his) present felt Distress, 
Or her.  hath so scorched, parched, and even dried up (his) soul, that (he) is 
Or her. Or she.  ready to dye for want of something to cool it.  
Yea, so averse and backward is (he) in all things that may be for (his) 
Or she. Or her. Or she. Or she.  Souls good, that further than (he) is driven (he) will not go to seek for any comfort, nor so much as accept of it, when it is offered unto (him.) 
Or her.   
OH thou than which descendest in a mighty, and powerful wind; do thou with the mighty, and powerful wind of thy grace, throw down all those strong holds in (him) which are exalted 
Or her.  against thee. Do thou chase away all those clouds of error, which dar●ledge●en (his) understanding. Do thou 
Or her.  ●ledge●eare (his) will of all those fogs and 
Or her.  ●ledge●ists of noisome desires, which do ●ledge●ake (him) doubtful which way to 
Or her.  ●ledge●ake for (his) souls comfort. Do 
Or her.  ●ledge●hou cool and refresh (his) parched, 
Or her.  ●ledge●nd scorched heart, which is ready to dye for heat. Yea, do thou so fill ●ledge●he sails of (his) affections, that (he) 
Or her. Or she.  may (though unwillingly) be driven at the last into that Haven of rest, where (his) soul would be. 
Or her.   
Again, (his) heart and tongue are 
Or her.  grown so cold in zeal, that neither can (his) heart meditate, nor (his) 
Or her. Or her.  tongue utter any prayer unto thee for comfort.  
(His) understanding, that was want 
Or her.  to conceive; and (his) affections, that 
Or her.  were want to prosecute the best things, are now so darkened, and cooled in (him) that it is even a pain, 
Or her.  and grief unto (him) so much as to 
Or her.  think, much less to prosecute any such things.  
Yea, so much dross of sinful corruption, doth not only stick unto, but is even incorporated into all the powers and faculties both of his soul 
Or her.  and body, that (he) feareth to be 
Or she.  rejected of thee, as Reprobate Silver.  
OH thou than which descendest also in the likeness of fiery tongues, be thou a fire in (his) heart and tongue, to 
Or her. Or her. Or her. Or her.  make (him) more Zealous and fervent in (his) prayers: Be thou a fire in (his) understanding, to enlighten the darkness of it: Be thou a fire in (his) affections, 
Or her.  to inflame the coldness of them: Yea, be thou a fire in (his) 
Or her.  whole man, both soul and body, to sever for the present, and in thy good time to consume the drossy and sinful corruptions of both.  
And now, OH Father, Son, and Holy Ghost, the three persons of the ever-blessed Trinity, which all joined together to make man at the first; join all your forces together again to remake this poor dejected soul, a worm, and no man; or if any (in (his) own apprehension) 
Or her.  the worst of men.  
And for this end, OH Omnipotent ●ledge●ather, do thou contribute thy power ●ledge●o support his weakness: OH infinitely 
Or her.  ●●ledge●ise Son, do thou contribute thy ●ledge●isedome, to inform (his) ignorance: 
Or her.  ●ledge●nd OH thou holy and blessed Spirit ●ledge●f God, do thou contribute thy san●ledge●tity, and all other saving graces, to ●ledge●eform in him what is amiss through●ledge●ut. 
Or her.   
And unto these, and all thy other ●ledge●lessings bestowed on (him) do thou 
Or her. ▪ OH gracious God) in thy good time, ●ledge●dde this one (if it be thy blessed will) ●ledge●o let (him) see an happy issue, and 
Or her. Or her.  ●ledge●nd of all these (his) troubles; that ●ledge●o (he) for (himself) and we for (him) 
Or she. Or herself. Or her.  may praise and glorify thy great, and glorious name for this thy merciful deliverance of (him.) 
Or her.   
Hear us (OH Lord) now praying for (him) hear (him) also (good 
Or her. Or her.  Lord) both now and at all times praying for (himself) yea, hear 
Or herself.  both (him) and us, for thy Son 
Or her.  Christ Jesus his sake, in whom alone we know thou art well pleased; and in whose name, and in whose words, we conclude all these our imperfect prayers, saying as he hath taught us; Our Father which art in Heaven, etc.  
Thy grace, OH Lord Jesus Christ; thy love, OH heavenly Father; thy comfort and consolation, OH holy and blessed Spirit, be with us all, and especially with this thy poor distressed Servant, now and for evermore.  
AMEN.  
What here is good, to God abscribed be▪  
What is infirm, belongs of right to me▪  
THE END.