Chapter 1 › Maxim 11: The Eleventh Maxim or Consideration., A cabinet of choice jewels, or, A box of precious ointment being a… by Thomas Brooks (1669) | AskReformation

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Thirdly, Consider that there have been very many under such dreadful horrors and terrors of Conscience, and under such wrath and displeasure of an angry God, and that have lain trembling upon their dying beds, and that have been even ready to be swallowed up in the gulf of despair, who would have given all the world (had it been in their power) ⟨p. 67⟩for the very probabilities of Grace.¹ Spira being in a deep despair for renouncing of those Doctrines of the Gospel, which he had once stoutly profest said, That he would willingly suffer the most exquisite tortures of Hell fire for the space of ten thousand years, upon condition he might be well assured to be released afterward. He further added in that hellish and horrible fit, that his dear wife and children (for whose sake principally he turned away from the Gospel, to embrace this present world) appeared now to him as Hangmen, Hags and torturers. A despairing Soul is Magor Missabib, a terror to himself, his heart a Hell of horror, his Conscience an Aceldama, a Field of black Blood: So that as Augustin describes such a one flying from the Field to the City, from the City to his house, from his house to his Chamber, from his Chamber to his bed, &c. So that he can rest no where, but is as if infernal Devils in fearful shapes were still following of him, and still terrifying and tormenting his distressed and perplexed Soul. Now doubtless such poor souls would have given ten thousand worlds (had they so many in their hands to give) and that for the very probabilities of Grace; and how many tempted, deserted, clouded, wounded, and benighted Souls are there, who would think it a Heaven on this side Heaven, if they could but see probabilities of Grace in their Souls? O therefore let not the probabilities of Grace be a small thing in your eyes, but bow the knee, and let the High Praises of God be found in your mouths, even for probabilities of Grace. But,

Thirdly, Consider that there have been very many under such dreadful horrors and terrors of Conscience, and under such wrath and displeasure of an angry God, and that have lain trembling upon their dying beds, and that have been even ready to be swallowed up in the gulf of despair, who would have given all the world (had it been in their power) ⟨p. 67⟩for the very probabilities of Grace.¹ Spira being in a deep despair for renouncing of those Doctrines of the Gospel, which he had once stoutly profest said, That he would willingly suffer the most exquisite tortures of Hell fire for the space of ten thousand years, upon condition he might be well assured to be released afterward. He further added in that hellish and horrible fit, that his dear wife and children (for whose sake principally he turned away from the Gospel, to embrace this present world) appeared now to him as Hangmen, Hags and torturers. A despairing Soul is Magor Missabib, a terror to himself, his heart a Hell of horrour, his Conscience an Aceldama, a Field of black Bloud: So that as Augustin describes such a one flying from the Field to the City, from the City to his house, from his house to his Chamber, from his Chamber to his bed, &c. So that he can rest no where, but is as if infernal Devils in fearful shapes were still following of him, and still terrifying and tormenting his distressed and perplexed Soul. Now doubtless such poor souls would have given ten thousand worlds (had they so many in their hands to give) and that for the very probabilities of Grace; and how many tempted, deserted, clouded, wounded, and benighted Souls are there, who would think it a Heaven on this side Heaven, if they could but see probabilities of Grace in their Souls? O therefore let not the probabilities of Grace be a small thing in your eyes, but bow the knee, and let the High Praises of God be found in your mouths, even for probabilities of Grace. But,

1He dyed desperately, who dyed with this desperate saying in his month, Spes & fortuna valet, Farewell life and hope together. Despair is Satans master-piece, it carries men headlong to Hell, as the Devils did the herd of Swine into the deep.He dyed desperately, who dyed with this desperate saying in his month, Spes & fortuna valete, Farewell life and hope together. Despair is Satans master-piece, it carries men headlong to Hell, as the Devils did the herd of Swine into the deep.

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Fourthly, Consider that Sa•an is a very deadly enemy to §4the least probabilities of grace, and will do all he can to cloud, darken, and obscure probabilities of Grace, since divine vengeance has cut him off from the least hopes, from the least probability of ever obtaining the least dram of Grace or mercy.¹ O how does he storm and take on against every probability of Grace and mercy that God vouchsafes to his people for their comfort and encouragement! Satan is an old experienced enemy, almost of six thousand years standing, and he very well knows that probabilities of ⟨p. 68⟩grace will certainly arm a Christian against many temptations, and sweetly support him under many afflictions, and exceedingly heighten and raise his resolutions; he knows that probabilities of grace will turn crosses into Crowns, storms into calms, and Winter nights into Summer days; Satan knows that probabilities of grace will make every bitter sweet, and every sweet seven times more sweet; and therefore his spirit rises and swells against every probability of grace. Now the greater Satan's rage is against the probabilities of grace, the more thankful we should be for the probabilities grace; tis good to move and act cross to him, who in all his actings loves to act cross to the glory of God, and the good of our Souls. But,

Fourthly, Consider that Sa•an is a very deadly enemy to §4the least probabilities of grace, and will do all he can to cloud, darken, and obscure probabilities of Grace, since divine vengeance has cut him off from the least hopes, from the least probability of ever obtaining the least dram of Grace or mercy.¹ O how does he storm and take on against every probability of Grace and mercy that God vouchsafes to his people for their comfort and encouragement! Satan is an old experienced enemy, almost of six thousand years standing, and he very well knowes that probabilities of ⟨p. 68⟩grace will certainly arm a Christian against many temptations, and sweetly support him under many afflictions, and exceedingly heighten and raise his resolutions; he knows that probabilities of grace will turn crosses into Crowns, storms into calms, and Winter nights into Summer dayes; Satan knows that probabilities of grace will make every bitter sweet, and every sweet seven times more sweet; and therefore his spirit rises and swells against every probability of grace. Now the greater Satans rage is against the probabilities of grace, the more thankful we should be for the probabilities grace; tis good to move and act cross to him, who in all his actings loves to act cross to the glory of God, and the good of our Souls. But,

1Let not any think (saith Luther) the Devil is •ow dead no nor yet asleep, for as he that keepeth Israel, so he tha• hateth Israel never slumbereth or sleepeth.Let not any think (saith Luther) the Devil is •ow dead no nor yet asleep, for as he that keepeth Israel, so he tha• hateth Israel never slumbreth or sleepeth.

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Fifthly, Consider that from probabilities in outward things, men commonly gather a great deal of comfort, support, quietness, and satisfaction; when the Physician tells the Patient that tis probable, yea very probable that he will recover, live and do well, O what a support, comfort, and refreshing is this to the languishing Patient; when there is but a probability of a good Market, how does the Marketman smile; when there is but a probability of good Trading, how does the Tradesman cheer up; when there is but a probability of a good Voyage, how does the Merchants and the Mariners spirits rise; when there is but a probability of a good Harvest, how does the Husbandman sing; when there is but some hopes, some probability of a Pardon for a Condemned man, how does his spirits revive, and how does his heart even leap and dance for joy; and so when a Christian has but some hopes, some probabilities of grace, of an interest in Christ, and of being saved, he may well cheer up and maintain his ground against all fears and doubts, objections and temptations. But,

Fifthly, Consider that from probabilities in outward things, men commonly gather a great deal of comfort, support, quietness, and satisfaction; when the Physitian tells the Patient that tis probable, yea very probable that he will recover, live and do well, O what a support, comfort, and refreshing is this to the languishing Patient; when there is but a probability of a good Market, how does the Marketman smile; when there is but a probability of good Trading, how does the Tradesman cheer up; when there is but a probability of a good Voyage, how does the Merchants and the Marriners spirits rise; when there is but a probability of a good Harvest, how does the Husbandman sing; when there is but some hopes, some probability of a Pardon for a Condemned man, how does his spirits revive, and how does his heart even leap and dance for joy; and so when a Christian has but some hopes, some probabilities of grace, of an interest in Christ, and of being saved, he may well cheer up and maintain his ground against all fears and doubts, objections and temptations. But,

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Twelfthly, Consider that tis a Christians greatest Wisdom §12and highest concernment, to take the most commodious time for the casting up of his spiritual accounts: If I would know what I am worth for another World, and what I have to show for the inheritance of the Saints in light, then I am to take my heart when tis at best, and when I am most divinely prepared and fitted for this great service, then to enter upon it: Tis no wisdom for a man to go to see his face in troubled waters, or to look for a Pearl in a puddle. ⟨p. 70⟩There are some particular times and seasons in which tis no way safe nor convenient for a Christian to enter upon the trial of his Spiritual estate.¹ As first, when the body is greatly distempered. 2. When the Soul is greatly tempted by Satan, or sadly deserted by God. 3. When the Conscience is so deeply wounded by some great falls, as that the Soul is filled with exceeding great fear, terror and horror; it is with many poor Christians in this case, as it hath been with some who have been so struck with the fear and horror of death before the Judg, that though they were good Scholars and able to read any thing, yet fear and horror hath so surprised them, that when their lives have been at stake, and the Book hath been given them to read, they have not been able to read one line, one word. So many of the precious servants of Christ, when they have been under wounds of Conscience, and when they have been filled with fears, terrors and horrors, they have not been able to look up to Heaven, nor read their evidences, nor turn to the breasts of the Promises,² nor call to mind their former experiences, nor behold the least glimpse of Heavens glories. No man in his wits, if he were to weigh gold, would weigh it in the midst of high winds, great storms and horrible tempests, which would so hurry the balance up and down, this way and that, that it would be impossible for him to weigh his gold exactly. Now the trial of our spiritual estates is like the weighing of gold,³ for we are all to weigh our selves by the balance of the Sanctuary. God himself will one day weigh us by that balance, and if we hold weight when he comes to weigh us, we are safe and happy for ever: But when he comes to weigh us in the balance of the Sanctuary, if we shall then be found too light, it had been good for us we had never been born;

TWelfthly, Consider that tis a Christians greatest Wisdom §12and highest concernment, to take the most commodious time for the casting up of his spiritual accounts: If I would know what I am worth for another World, and what I have to shew for the inheritance of the Saints in light, then I am to take my heart when tis at best, and when I am most divinely prepared and fitted for this great service, then to enter upon it: Tis no wisdom for a man to go to see his face in troubled waters, or to look for a Pearl in a puddle. ⟨p. 70⟩There are some particular times and seasons in which tis no way safe nor convenient for a Christian to enter upon the tryal of his Spiritual estate.¹ As first, when the body is greatly distempered. 2. When the Soul is greatly tempted by Satan, or sadly deserted by God. 3. When the Conscience is so deeply wounded by some great falls, as that the Soul is filled with exceeding great fear, terror and horror; it is with many poor Christians in this case, as it hath been with some who have been so struck with the fear and horror of death before the Judg, that though they were good Schollars and able to read any thing, yet fear and horror hath so surprised them, that when their lives have been at stake, and the Book hath been given them to read, they have not been able to read one line, one word. So many of the precious servants of Christ, when they have been under wounds of Conscience, and when they have been filled with fears, terrors and horrors, they have not been able to look up to Heaven, nor read their evidences, nor turn to the breasts of the Promises,² nor call to mind their former experiences, nor behold the least glimpse of Heavens glories. No man in his wits, if he were to weigh gold, would weigh it in the midst of high winds, great storms and horrible tempests, which would so hurry the ballance up and down, this way and that, that it would be impossible for him to weigh his gold exactly. Now the tryal of our spiritual estates is like the weighing of gold,³ for we are all to weigh our selves by the ballance of the Sanctuary. God himself will one day weigh us by that ballance, and if we hold weight when he comes to weigh us, we are safe and happy for ever: But when he comes to weigh us in the ballance of the Sanctuary, if we shall then be found too light, it had been good for us we had never been born;

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when Belshazzar saw the hand-writing upon the wall, his countenance was changed,¹ and his thoughts troubled, and the joints of his loins were loosed, and his knees smote one against another; but what was all this to an everlasting separation from God, and to those endless, easeless, and remediless torments that such must endure,² who when they are weighed in the balance, shall be found too light? A man ⟨p. 71⟩that would weigh gold to a grain,³ must weigh it in a quiet still place: And so a man that would make an exact trial of his spiritual estate, he must take his Soul when tis most serious, quiet, still, and composed; he must take his heart when it is in the best frame, and most disposed to solemn and weighty work. There are some times which are very unapt for a gracious person to sit as Judg upon his Spiritual estate, and to pass sentence upon his own Soul. The best Christians under Heaven do meet with divers inward and outward changes, sometimes the light shines so clear that they can see things as they are, but at other times all is dark and cloudy, and tempestuous, and then they are apt to judg themselves by feeling and new representations, and not according to the truth. O Sirs, remember this once for all, that times of inward or outward distresses are best for Praying, and worst for judging. If a man will at such times pass sentence on himself, or his estate as a Judg, he will certainly judg unrighteous judgment, for then the Soul is not it self, and is very apt and prone to take Satan's work for his own, and to side with him against it self, yea, and then usually it will see nothing, it will think of nothing, it will dwell upon nothing but what makes against it self. 4. When God exercises a man with some exceeding severe and unusual Providences, when God steps out of his ordinary way of Dispensations in his dealings with a man: When God sets a man up before all the world as a mark to shoot at, as he did Job. Now a poor Christian is ready to doubt and conclude,⁴ Surely the Lord has no regard of me, he has no entire love for me, his heart is not certainly towards me, seeing all these sore trials make so much against me; but here the poor Christian is mistaken, as Jacob once was, Gen 42.36. And Jacob their Father said unto them, Me have ye bereaved of my children, Joseph is not, and Simeon is not, and ye will take Benjamin away, all these things are against me.

when Belshazzar saw the hand-writing upon the wall, his countenance was changed,¹ and his thoughts troubled, and the joynts of his loyns were loosed, and his knees smote one against another; but what was all this to an everlasting separation from God, and to those endless, easless, and remediless torments that such must endure,² who when they are weighed in the ballance, shall be found too light? A man ⟨p. 71⟩that would weigh gold to a grain,³ must weigh it in a quiet still place: And so a man that would make an exact tryal of his spiritual estate, he must take his Soul when tis most serious, quiet, still, and composed; he must take his heart when it is in the best frame, and most disposed to solemn and weighty work. There are some times which are very unapt for a gracious person to sit as Judg upon his Spiritual estate, and to pass sentence upon his own Soul. The best Christians under Heaven do meet with divers inward and outward changes, sometimes the light shines so clear that they can see things as they are, but at other times all is dark and cloudy, and tempestuous, and then they are apt to judg themselves by feeling and new representations, and not according to the truth. O Sirs, remember this once for all, that times of inward or outward distresses are best for Praying, and worst for judging. If a man will at such times pass sentence on himself, or his estate as a Judg, he will certainly judg unrighteous judgment, for then the Soul is not it self, and is very apt and prone to take Satans work for his own, and to side with him against it self, yea, and then usually it will see nothing, it will think of nothing, it will dwell upon nothing but what makes against it self. 4. When God exercises a man with some exceeding severe and unusual Providences, when God steps out of his ordinary way of Dispensations in his dealings with a man: When God sets a man up before all the world as a mark to shoot at, as he did Job. Now a poor Christian is ready to doubt and conclude,⁴ Surely the Lord has no regard of me, he has no entire love for me, his heart is not certainly towards me, seeing all these sore tryals make so much against me; but here the poor Christian is mistaken, as Jacob once was, Gen 42.36. And Jacob their Father said unto them, Me have ye bereaved of my children, Joseph is not, and Simeon is not, and ye will take Benjamin away, all these things are against me.

1Verses 5, 6.
22 Thess. 1.7, 8, 9, 10.
3The candle will never burn clear whilst there is a thief in it, sin indulged in the conscience, is like Jonah in the ship, which causeth such a tempest, that the Conscience is like a troubled Sea, whose waters cannot rest, or it is like a more in the eye, which causeth a perpetual trouble while it is there.
4Job 7.20. c. 16.12

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¹But Jacob was out, for all those things made for him, and for the preservation of the visible Church of God in the World. Certainly all the afflictions that befall the people of God,² are but his love-tokens. As many as I love I rebuke and chasten, and therefore ⟨p. 72⟩those Christians are miserably mistaken that take them for testimonies of his wrath, and effects of his disfavour. O Sirs! what can be more absurd, displeasing, and provoking, than for a Christian to make that an Argument of Gods hatred, that he intends for an instance of his love? and ye• Christians are apt thus to act. It is observable the Apostle reckons affliction amongst Gods honoraries and tokens of respect,³ For to you tis given (saith he) not only to believe, but also to suffer. Which (saith Father Latimer) is the greatest promotion that God gives in this world.⁴ Job (when he was himself) could not but admire at it, that God should make such an account of man, and that he should so magnify him, and dignify him, as to think him worthy of a rod, a whipping; as to think him worth a melting,⁵ and trying every morning, yea, every moment. Tis certain that great prosperity and worldly glory are no sure tokens of Gods love, and tis as certain that great troubles and afflictions are no sure marks of Gods hatred, and yet many poor Christians, when the waters of affliction rise high, and are ready to overflow them, O how apt are they to conclude that God hates them, and will revenge himself upon them, and that they have nothing of God or Christ, or the Spirit, or Grace in them? Or, 5.⁶ When the Spirit the Comforter stands afar off, and withholds those special influences, without which, in a common ordinary way, a Christian cannot divinely, candidly, clearly and impartially transact with God in order to his own peace, comfort and settlement. Or, 6. When either a Christians evidences are not at hand, or else they are so soiled, darkened, blotted and obscured, as that he is not able to read them.⁷ Or, 7. When a Christian is extremely oppressed with melancholy. Melancholy is a dark and dusky humour, which disturbs both Soul and body, and the cure of it belongs rather to the Physician than to the Divine. It is a most pestilent humour where it abounds, one calls it Balneum Diaboli, the Devils Bath;

¹But Jacob was out, for all those things made for him, and for the preservation of the visible Church of God in the World. Certainly all the afflictions that befall the people of God,² are but his love-tokens. As many as I love I rebuke and chasten, and therefore ⟨p. 72⟩those Christians are miserably mistaken that take them for testimonies of his wrath, and effects of his disfavour. O Sirs! what can be more absurd, displeasing, and provoking, than for a Christian to make that an Argument of Gods hatred, that he intends for an instance of his love? and ye• Christians are apt thus to act. It is observable the Apostle reckons affliction amongst Gods honoraries and tokens of respect,³ For to you tis given (saith he) not only to believe, but also to suffer. Which (saith Father Latymer) is the greatest promotion that God gives in this world.⁴ Job (when he was himself) could not but admire at it, that God should make such an account of man, and that he should so magnify him, and dignify him, as to think him worthy of a rod, a whiping; as to think him worth a melting,⁵ and trying every morning, yea, every moment. Tis certain that great prosperity and worldly glory are no sure tokens of Gods love, and tis as certain that great troubles and afflictions are no sure marks of Gods hatred, and yet many poor Christians, when the waters of affliction rise high, and are ready to overflow them, O how apt are they to conclude that God hates them, and will revenge himself upon them, and that they have nothing of God or Christ, or the Spirit, or Grace in them? Or, 5.⁶ When the Spirit the Comforter stands afar off, and witholds those special influences, without which, in a common ordinary way, a Christian cannot divinely, candidly, clearly and impartially transact with God in order to his own peace, comfort and settlement. Or, 6. When either a Christians evidences are not at hand, or else they are so soiled, darkned, blotted and obscured, as that he is not able to read them.⁷ Or, 7. When a Christian is extreamly opprest with melancholy. Melancholy is a dark and dusky humor, which disturbs both Soul and body, and the cure of it belongs rather to the Physitian than to the Divine. It is a most pestilent humor where it abounds, one calls it Balneum Diaboli, the Devils Bath;

1Gen. 45.5, 6, 7, 8, 9.
2Rev. 3.19. Heb. 12.5, 6.
3Judg. 6.12, 13. Exod. 17.7. Phil. 1.29.
4Job 7.17, 18.
5Prov. 1.32. Psal. 73.5. Eccles. 9.1, 2.
6Lam. 1.16.
7Psal. 88. Job 33.10. It is an old saying that Melancholia est vehiculum Daemonum. In the German proverb, Luther says it goes for currant, Caput Melancholicum diaboli Balneum, The melancholy head is the Devils bathing place.Psal. 88. Job 33.10. It is an old saying that Melancholia est vehiculum Daemonum. In the German proverb, Luther sayes it goes for currant, Caput Melancholicum diaboli Balneum, The melancholy head is the Devils bathing place.

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tis a humour that unfits a man for all sorts of services, but especially those that concern his soul, his spiritual estate, his everlasting condition. The Melancholy person tyres the Physician, grieves the Minister, wounds ⟨p. 73⟩Relations, and makes sport for the Devil. There are 5 sorts of persons that the Devil makes his Ass to ride in triumph upon, viz. the ignorant person, the unbelieving person, the proud person, the hypocritical person, and the Melancholy person. Melancholy is a disease that works strange passions, strange imaginations, and strange conclusions. It unmans a man, it makes a man call good evil, and evil good, sweet bitter, and bitter sweet, light darkness, and darkness light. The distemper of the body oftentimes causeth distemper of soul, for the Soul followeth the temper of the body. A Melancholy spirit is a dumb spirit, you can get nothing out of him,¹ and a deaf spirit, you can get nothing into him. Now of all the evil spirits we read of in the Gospel, the dumb and the deaf were the worst; darkness, sadness, solitariness, heaviness, mourning, &c. are the only sweet desirable and delightful companions of melancholy persons. Melancholy makes every sweet bitter, and every bitter seven times more bitter: the melancholy person is marvellously prone to bid sleep farewell, and joy farewell, and meat farewell, and friends farewell, and Ordinances farewell, and duties farewell, and Promises farewell, and Ministers farewell, and his Calling farewell, and tis well if he be not even ready to bid God farewell too. Melancholy persons are like Idols that have eyes but see not, and tongues but speak not, and ears but hear not. Melancholy turns truths into Fables, and fables into truths; it turns fancies into realities, and realities into fancies. Melancholy is a fire that burns inwards, and is hard to quench. Now if a Christian be under the power of natural or accidental Melancholy, his work is not now to be a trying his estate, or a casting up of his accounts to see what he is worth for another world, but to use all such ways and means as God hath prepared in a natural way for the cure of Melancholy; for as the Soul is not cured by natural causes, so the body is not cured by spiritual Remedies.

tis a humor that unfits a man for all sorts of services, but especially those that concern his soul, his spiritual estate, his everlasting condition. The Melancholy person tyres the Physitian, grieves the Minister, wounds ⟨p. 73⟩Relations, and makes sport for the Devil. There are 5 sorts of persons that the Devil makes his Ass to ride in triumph upon, viz. the ignorant person, the unbelieving person, the proud person, the hypocritical person, and the Melancholy person. Melancholy is a disease that works strange passions, strange imaginations, and strange conclusions. It unmans a man, it makes a man call good evil, and evil good, sweet bitter, and bitter sweet, light darkness, and darkness light. The distemper of the body oftentimes causeth distemper of soul, for the Soul followeth the temper of the body. A Melancholy spirit is a dumb spirit, you can get nothing out of him,¹ and a deaf spirit, you can get nothing into him. Now of all the evil spirits we read of in the Gospel, the dumb and the deaf were the worst; darkness, sadness, solitariness, heaviness, mourning, &c. are the only sweet desirable and delightful companions of melancholy persons. Melancholy makes every sweet bitter, and every bitter seven times more bitter: the melancholy person is marvellously prone to bid sleep farewel, and joy farewel, and meat farewel, and friends farewel, and Ordinances farewel, and duties farewel, and Promises farewel, and Ministers farewel, and his Calling farewel, and tis well if he be not even ready to bid God farewel too. Melancholy persons are like Idols that have eyes but see not, and tongues but speak not, and ears but hear not. Melancholy turns truths into Fables, and fables into truths; it turns fancies into realities, and realities into fancies. Melancholy is a fire that burns inwards, and is hard to quench. Now if a Christian be under the power of natural or accidental Melancholy, his work is not now to be a trying his estate, or a casting up of his accounts to see what he is worth for another world, but to use all such wayes and means as God hath prepared in a natural way for the cure of Melancholy; for as the Soul is not cured by natural causes, so the body is not cured by spiritual Remedies.

1Mat. 9.28, 29. It is no more wonder to see a Melancholy man doubt and question his spiritual condition, than it is to see a child cry when he is beaten, or to hear a sick man groan, or to hear a drowning man call out for a boat. You may silence a Melancholy man, when you are not able to comfort him. Whilst Nebuchadnezzar was under the power of a deep Melancholy, he could not tell whether he was a man or a Beast. Melancholy is the mother of fears, doubts, disputes, and discomforts.Mat. 9.28, 29. It is no more wonder to see a Melancholy man doubt and question his spiritual condition, than it is to see a child cry when he is beaten, or to hear a sick man groan, or to hear a drowning man call out for a boat. You may silence a Melancholy man, when you are not able to comfort him. Whilest Nebuchadnezzar was under the power of a deep Melancholy, he could not tell whether he was a man or a Beast. Melancholy is the mother of fears, doubts, disputes, and discomforts.

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Now in the seven cases last mentioned, a Christians work lies rather in mourning, self-judging, self-loathing, self-abhorring, and in repenting and reforming, and in fresh and frequent exercises of Faith on the Lord Jesus, on his Blood, on his Promises, ⟨p. 74⟩and on his free rich sovereign and glorious Grace, •hat is displayed and offered in the Gospel, and in a patient waiting upon the Lord in the use of all holy and heavenly helps for deliverance out of his present straits, trials and exercises, then in falling upon that great work of casting up his spiritual accounts, and of searching into the Records of glory, to see whether his name be Registered in the Book of Life or no. O Sirs, when poor Christians are bewildered, their proper work is to cast themselves upon the Promises, to trust in the name of the Lord,¹ and to stay themselves upon their God. Job in a cloudy stormy day, resolves to trust •n the Lord, though he should slay him; and so must you: And O that this rule were more seriously minded, and effectually observed by all doubting, trembling, and staggering Christians. But,

Now in the seven cases last mentioned, a Christians work lyes rather in mourning, self-judging, self-loathing, self-abhorring, and in repenting and reforming, and in fresh and frequent exercises of Faith on the Lord Jesus, on his Blood, on his Promises, ⟨p. 74⟩and on his free rich sovereign and glorious Grace, •hat is displayed and offered in the Gospel, and in a patient waiting upon the Lord in the use of all holy and heavenly helps for deliverance out of his present straits, t•yals and exercises, then in falling upon that great work of casting up his spiritual accounts, and of searching into the Records of glory, to see whether his name be Registred in the Book of Life or no. O Sirs, when poor Christians are bewildered, their proper work is to cast themselves upon the Promises, to trust in the name of the Lord,¹ and to stay themselves upon their God. Job in a cloudy stormy day, resolves to trust •n the Lord, though he should slay him; and so must you: And O that this rule were more seriously minded, and effectually observed by all doubting, trembling, and staggering Christians. But,

1Isa. 50.10. Job 13.15.