Book 1, Chapter 7: Distress of Mind and Its Remedies

Of the third main question, touching distress of mind; and generally of all distresses, and their remedies.

3. Question. How a man being in distress of mind, may be comforted and relieved?

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

Sect. 1.

Distress of mind (which Solomon calls a broken or troubled spirit) is, when a man is disquieted and distempered in conscience, and consequently in his affections, touching his estate before God. This distress has two degrees; the less, and the greater. The less is a single fear, or grief, when a man stands in suspense and doubt, of his own salvation, and in fear that he shall be condemned. The greater distress is despair, when a man is without all hope of salvation, in his own sense and apprehension. I call despair a greater distress, because it is not a distinct kind of trouble of mind, (as some do think,) but the highest degree, in every kind of distress. For every distress in the mind, is a fear of condemnation, and comes at length to desperation, if it be not cured.

All distress of mind, arises from temptation, either begun or continued. For these two do so necessarily follow, and so inseparably accompany each the other, that no distress, of what kind whatever, can be severed from temptation. And therefore according to the divers sorts of temptations, that do befall men, must the distresses of the mind be distinguished.

Now temptations be of two sorts; either of trial, or seducement. Temptations of trial, are such as do befall men, for the trial and proof of the grace of God which is in them. The temptations of trial, are twofold: the first, is a combat of the conscience directly and immediately with the wrath of God; which being the most grievous temptation that can be, it causes the greatest and deepest distress of conscience. The second is, the trial of the cross, that is, of outward affliction, whereby God makes proof of the faith of his children; and not only that, but of their hope, patience, and affiance in his mercy for their deliverance.

Temptations of seducement be such, as wherein men are enticed, to fall from God and Christ, to any kind of evil. And these are of three kinds. The first is, immediately from the Devil; and it is called the temptation of blasphemies, or the blasphemous temptation. The second is, from a man's own sins, original and actual; and this also has sundry branches, as we shall see afterward. The third proceeds from imagination corrupted and depraved. Now answerable to these several kinds of temptations, are the several kinds of distresses. And as all temptations may be reduced to those five, which have been before named; so may all distresses be reduced to five heads, arising of the former temptations.

Sect. 2.

Before I come to handle them in particular; we are to consider in the first place, what is the best and most sure general remedy, which may serve for all these, or any other kind of temptation, that is incident to man: and by this, the curing of any particular distress, will be more easy and plain.

This general remedy, is the applying of the promise of life everlasting, in and by the blood of Christ. For no physic, no art or skill of man, can cure a wounded and distressed conscience, but only the blood of Christ. And that this is the sovereign remedy of all other, no man doubts. The main difficulty is, touching the manner of proceeding, in the application of the promise. Herein therefore, three things must be performed.

First of all, the party must disclose the cause of the particular distress, that the remedy may the better be applied. For the truth is, that the very opening of the cause, is a great ease to the mind, before any remedy be applied. Yet by the way, this care must be had, that the thing to be revealed, be not hurtful to the party, to whom it is made known. For the distress may happily arise of some confederacy, in matters of treason; by the concealing whereof, the party to whom they are revealed, may entangle himself in the same danger.

Secondly, if the cause may be known, (for sometime it is hid from the party distressed) then trial must be made, whether the said party, be fit for comfort yes or no? For if he be found to be unfit, the word of God shall be misapplied, and consequently abused. His fitness for comfort, may be found out, by searching whether he be humbled for his sins, or not: for men may be in great distress, and yet not touched at all for their sins. This humiliation stands in sorrow for sin, with confession of the same to God, and in earnest prayer for the pardon thereof, with a hearty desire of amendment of life. But if on the other side, the party be unhumbled, then the first and principal care must be, to work in him some beginning of humiliation. This may be done in a friendly, and Christian talk and conference, whereby he must first be brought to see, and well to consider his own sins: secondly, to grieve, and to be sorry for them, at the least, for some of the principal.

And touching this sorrow, two things must be remembered: first, that the nature of worldly sorrow must be altered, by being turned, and changed into sorrow according to God. If a man be in some danger of his life, by bleeding at the nose; experience teaches, the counsel of the physician is, to open a vein, and let the party blood in the arm, that the course thereof may be turned another way: the like order is to be taken with men, that are troubled with worldly sorrow in their distress: and that is, to turn the course of their grief, by causing them to grieve not for worldly respects, or only in consideration of the punishment, due to them for their sins, but principally for the very offence of God, in, and by their sins committed.

This done, a second care must be had, that this sorrow for sin be not confused, but a distinct sorrow. The man that is in sorrow, must not be grieved only, because he is as other men are, a sinner; but more specially for this, and that particular sin, by which it comes to pass, that he is such, or such a sinner; that so his sorrow in respect of sin, may be distinct, and brought as it were to some particular head. And men in this case, must deal with the party distressed, as surgeons are wont to do with a tumor, or swelling in the body, whose manner is, first to apply drawing and ripening plasters to the place affected, to bring the sore to an head, that the corruption may issue out at some one place: and then afterward healing plasters which are of great use to cure the same. Even so confused grief, must be reduced to some particulars: and then, and not before, is a man fit for comfort, when his conscience is touched in special, in regard of some one or more distinct and several offences. And he that is grieved for one sin truly, and unfeignedly, from his heart; shall proportionally be grieved for all the sins, that he knows to be in himself.

The third thing required in applying this remedy is, the ministering and conveying of comfort to the mind of him, that has confessed his sins, and is truly humbled for them: and it is a point of the greatest moment of all. Where if the question be, how this comfort should be ministered? the answer is, it may be done, by bringing the party troubled, within the compass of the promise of life. And there be two ways of doing this: the one false, and the other true.

Sect. 3.

Some think, that men may be brought within the Covenant, by the doctrine of universal grace and redemption. But this way of persuading a man that he has title in the Covenant of grace, is both false, and unfit. False it is, because all the promises of the Gospel, are limited with the condition of faith, and repentance, not being universal to all, but made only to such persons, as repent and believe: therefore they are indefinite in regard of whole mankind, and to believers only they are universal.

It is objected, that God would have all men to be saved. The Apostle is the best expounder of himself, and he says in the Acts to the same effect, The time of this ignorance God regarded not, but now he admonishes all men everywhere to repent. In which words, Paul adds this circumstance of time [now] to limit this good will of God, to the last age of the world, after the coming of Christ in the flesh, and not to enlarge the same to all the posterity of Adam. And so must he be understood in the place to Timothy, God would have all men to be saved, that is, now in this last age of the world. And thus the same Apostle (2 Corinthians 6) expounds a certain prophecy of Isaiah, concerning the acceptable time of grace. Now, says he, is the acceptable time: behold, [now] is the day of salvation, meaning the time of the new Testament. And (Colossians 1:26) the mystery hid from the beginning, is now made manifest to the saints. And (Romans 16:26) the revelation of the secret mystery is now opened. All which, and many other places about the same matter, having this circumstance of time [now,] must needs be limited to this last age of the world. As for the note of universality, All, it must not be understood of all particulars, but of all kinds, sorts, conditions, and states of men, as may be gathered out of the former words: I would that prayers be made for all men, not for every particular man: (for there be some that sin to death, for whom we may not pray,) but for all states of men, as well princes as subjects, poor as rich, base as noble, unlearned as learned, etc.

But the saying of Paul is urged (2 Corinthians 5:18), God was in Christ, reconciling the world to himself: therefore the promise in Christ, belongs to the whole world, and consequently to every one. The same Apostle shall again answer for himself (Romans 11:15), The casting away of the Jews, is the reconciling of the world, that is, of the Gentiles in the last age of the world: for so he said before more plainly, The falling away of the Jew, is the riches of the world, and the diminishing of them, the riches of the Gentiles. And so must that place to the Corinthians be understood, namely, not of all and every man, that lived in all ages and times; but of them that were (by the dispensation of the Gospel) to be called out of all kingdoms, and nations, after the death and ascension of Christ.

Thus then the promise of salvation, is not universal, without exception, or restraint: and therefore application made by the universality of the promise, admits some falsehood.

Secondly, this way of applying, is also unfit. For the reason must be framed thus: Christ died for all men: but you are a man: therefore Christ died for you. The party distressed will grant all, and say, Christ indeed died for him, if he would have received Christ, but he by his sins has cut himself off from his own Savior, and has forsaken him, so as the benefit of his death will do him no good.

Sect. 4.

The right way of ministering comfort to a party distressed follows. In the handling whereof, first, I will lay down the grounds, whereby any man that belongs to God, may be brought within the Covenant. And then, I will show the right way, how they must be used, and applied.

For the first, recourse must not be had to all graces, or to all degrees and measures of grace; but only such, as a troubled conscience may feel and reach to. For those that be the true children of God, and have excellent measure of grace; when they are in distress, feel little or no grace at all in themselves. The graces then, that serve for this purpose, are three: faith, repentance, and the true love of God, which is the fruit of them both. And that we may the more easily and truly discern of them, and not be deceived, inquiry must be made, what be the seeds and beginnings of them all.

The first ground of grace is this: A desire to repent, and believe, in a touched heart and conscience, is faith and repentance itself, though not in nature, yet in God's acceptation. I prove it thus. It is a principle granted and confessed of all men; that in them which have grace, God accepts the will for the deed. If there be a willing mind (says the Apostle) it is accepted not according to that a man has not, but according to that he has. Again, God has annexed a promise of blessedness, and life everlasting to the true and unfeigned desire of grace. From where it is, that they are in Scripture pronounced blessed, which hunger and thirst after righteousness. And who are they but such, as feel themselves to want all righteousness, and do truly and earnestly desire it in their hearts. For hunger and thirst argues both a want of something, and a feeling of the want. And to this purpose the Holy Ghost says, To him that is athirst will I give to drink of the water of life freely. Now this thirsty soul, is that man, which feels himself destitute of all grace, and God's favor in Christ, and withal does thirst after the blood of Christ, and desires to be made partaker thereof. God is wont mercifully to accept of the desire of any good thing, when a man is in necessity, and stands in want thereof. The Lord (says David) hears the desire of the poor, that is, of them that are in distress, either of body or mind. Yes, he will fulfill the desire of them that fear him.

It will be said, that the desire of good things is natural: and therefore God will not regard men's desires.

I answer, desires be of two sorts; some be of such things, as men by the mere light of nature know to be good: for example, the desire of wisdom, of civil virtue, of honor, of happiness, and such like: and all these nature can desire. Others be above nature, as the desire of remission of sins, reconciliation, and sanctification: and they which seriously desire these, have a promise of blessedness and life everlasting. And hence it follows, that desire of mercy, in the want of mercy, is mercy itself; and desire of grace, in the want of grace, is grace itself.

A second ground is this. A godly sorrow whereby a man is grieved for his sins, because they are sins, is the beginning of repentance, and indeed for substance is repentance itself. The Apostle Paul rejoiced that he had in the work of his ministry, wrought this godly sorrow in the hearts of the Corinthians, calling it sorrow that causes repentance not to be repented of. This sorrow may be discerned in this sort: The heart of him in whom it is, is so affected, that though there were no conscience, nor devil to accuse, no hell for condemnation; yet it would be grieved in itself, because God by sin is displeased, and offended.

If it be alleged, that every one cannot reach to this beginning of repentance, thus to sorrow for his sin; then I add further: If the party be grieved for the hardness of his heart, whereby it comes to pass, that he cannot grieve, he has undoubtedly received some portion of godly sorrow. For it is not nature, that makes us to grieve for hardness of heart, but grace.

The third ground is, that a settled purpose, and willing mind to forsake all sin, and to turn to God, (though as yet no outward conversion appear,) is a good beginning of true conversion, and repentance. I thought (says David) I will confess against myself my wickedness to the Lord, and you forgave the punishment of my sin. And to this is added (Selah,) which is not only a musical note, but, as some think, a note of observation, to move us to mark the things that are set down, as being of special weight and moment. And surely this is a matter of great consequence; that upon the very unfeigned purpose of confession of sin, God should give a pardon thereof. Take a further proof of this in the prodigal son, whom I take not for one that was never called, or turned to God, (though some do so, and seem to have warrant for their opinion) but rather for him that is the child of God, and afterward falls away. Now this man being brought by some outward crosses and afflictions, to see his own misery, purposes with himself, to return to his father again, and to humble himself, and confess his iniquity: and upon this very purpose, when he had said, I will go to my father, and say to him, father, I have sinned, &c. at his return a far off, his father receives him as his child again, and after acceptation follows his confession. The like is to be seen in David, who being reproved by the Prophet Nathan, for his sins of adultery and murder, presently made confession of them, and at the very same time, received by the prophet, sentence of absolution, even from the Lord himself, wherein he could not err.

The fourth ground. To love any man because he is a Christian, and a child of God, is a sensible and certain note of a man that is partaker of the true love of God in Christ. Hereby (says Saint John) we know that we are translated from death to life, because we love the brethren. Love here is not a cause but only a sign of God's love to us. And our Savior Christ says, He that receives a Prophet in the name of a Prophet, shall receive a Prophet's reward.

Now that we be not deceived in these grounds; it must be remembered, that these beginnings of grace (be they never so weak) must not be flittering and fleeting, but constant and settled, not stopped or stayed in the way, but such as daily grow and increase: and then they are indeed accepted of God. And he that can find these beginnings, or any of them truly in himself, he may assure himself thereby that he is the child of God.

Sect. 5.

Having thus laid down the grounds of comfort: I come now to the way, by which the party in distress, may be brought within the compass of the promise of salvation. This way stands in two things; in making trial, and in applying the promise.

First then, trial must be made, whether the person distressed have in him as yet, any of the forenamed grounds of grace or not. This trial may be made by him that is the comforter, in the moving of certain questions to the said person. And first, let him ask whether he believe and repent? The distressed party answers no, he cannot repent nor believe. Then he must further ask, whether he desire to believe and repent? To this he will answer, he does desire it with all his heart; in the same sort is he to make trial of the other grounds. When a man is in the fit of temptation, he will say resolutely, he is sure to be damned. Ask him in this fit, of his love to God, he will give answer, he has none at all: but ask him further, whether he love a man because he is a Christian, and a child of God, then will he say he does indeed. Thus after trial made in this manner, some beginnings of faith and repentance will appear, which at the first lay hid. For God uses out of the time of prosperity, by, and in distress and affliction to work his grace.

The second point follows. After that by trial some of the foresaid beginnings of grace, be found out, then comes the right applying of the promise of life everlasting to the party distressed. And that is done by a kind of reasoning: the first part whereof, is taken from God's word; the second from the testimony of the distressed conscience; and the conclusion is the applying of the promise, on this manner: He that has an unfained desire to repent and believe, has remission of sins, and life everlasting: But you have an earnest desire to repent and believe in Christ. Therefore remission of sins and life everlasting is yours.

And here remember, that it is most convenient, this application be made by the Minister of the Gospel, who in it, must use his ministerial authority given him of God, to pronounce the pardon. For in distress, it is as hard a thing, to make the conscience yield to the promise, as to make fire and water agree. For though men have signs of grace and mercy in them, yet will they not acknowledge it, by reason of the extremity of their distress. In this manner, upon any of the former grounds, may the troubled and perplexed soul be assured, that mercy belongs to it. And this I take to be, the only general and right way, of comforting a distressed conscience.

Now that the promise thus applied, may have good success, these six rules must necessarily be observed.

1. One is, that the comfort which is ministered, be allayed with some mixture of the Law; that is to say, the promise alone must not be applied, but withal mention is to be made, of the sins of the party, and of the grievous punishments, due to him for the same. The reason is because there is much guile in the heart of man; in so much, as oftentimes it falls out, that men not throughly humbled, being comforted either too soon, or too much, do afterward become the worst of all. In this respect, not unlike to the iron, which being cast into the fire vehemently hot, and cooled again, is much more hard, than it would have been, if the heat had been moderate. And hence it is, that in the ministering of comfort, we must somewhat keep them down, and bring them on by little and little to repentance. The sweetness of comfort is the greater, if it be delayed with some tartness of the Law.

2. Another rule is this: If the distressed party, be much possessed with grief, of himself, he must not be left alone, but always attended with good company. For it is a usual practice of the Devil, to take the vantage of the place and time, when a man is solitary and deprived of that help, which otherwise he might have in society with others. Thus he tempted Eve, when she was apart from her husband. And in this regard, Solomon pronounces a woe to him that is alone. But herein does his malice most appear, in that he is always readiest, when a man is in great distress, and withal solitary, then upon the sudden to tempt him to despair, and to the making away of himself.

3. Thirdly, the party in distress must be taught, not to rest upon his own judgment, but always to submit himself, and be content to be advised by others that are men of wisdom, judgment, and discretion. A thing to be observed the rather, because the very neglect thereof, has caused sundry persons, to remain uncomforted for many years.

4. Fourthly, the party distressed, must never hear tell of any fearful accidents, or of any that have been in like, or worse case than himself is. For upon the very report, the distressed conscience will fasten the accident upon itself, and thereby commonly will be drawn to deeper grief or despair. The mind afflicted is prone to imagine fearful things, and sometime, the very bare naming of the Devil, will strike terror and fear into it.

5. Fifthly, the party that is to comfort, must bear with all the wants of the distressed; as with their frowardness, peevishness, rashness, and with their distempered and disordered affections and actions: yes, he must put upon him (as it were) their persons, being affected with their misery, and touched with compassion of their sorrows, as if they were his own, grieving when he sees them to grieve, weeping when they do weep and lament.

6. Sixthly, he that is the comforter, must not be discouraged, though after long labor and pains taking, there follow small comfort and ease, to the party distressed. For men will often bewray their stiffness in temptation, and usually it is long before comfort can be received; and why? Surely because God has the greatest stroke in these distresses of mind, and brings men through all the temptations, that he has appointed, even to the last and utmost, before he opens the heart to receive comfort. The Church in the Canticles seeks for her beloved; but before she can find him, she goes about in the city, through the streets, and by open places, passing by the Watchmen themselves, and after she has used all means without help or hope, at length, and not before, she finds her beloved, him in whom her soul delights.

Thus much for the general remedy of all distresses: now I come to the particular distresses themselves.