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Practice of Piety 65 - Meditations against Despair, or doubting of God's Mercy.

By Lewis Bayly


      It is found by continual experience, that near the time of death, when the children of God are weakest, then Satan makes the greatest nourish of his strength, and assails them with his strongest temptations. For he knows that either he must now or never prevail; for if their souls once go to heaven, he shall never vex nor trouble them any more. And therefore he will now bestir himself as much as he can, and labour to set before their eyes all the gross sins which ever they committed, and the judgments of God which are due unto them; thereby to drive them, if he can, into despair, which is a more grievous sin than all the sins that they committed, or he can accuse them of.

      If Satan therefore trouble thy conscience more towards thy death, than in thy life-

      1. Confess thy sins to God, not only in general, but also in particular.

      2. Make satisfaction to those men whom thou hast wronged, if thou be able. And if thou dost injuriously or fraudulently detain or keep in thy possession any lands or goods, that of right belong to any widow or fatherless child, presume not, as thou tenderest thy soul's health, to look the righteous Judge in the face, unless thou dost first make restitution thereof to the right owners; for the law of God, under the penalty of his curse, requires thee to "restore whatsoever was given thee to keep, or which was committed to thy trust, or whatsoever by robbery or violent oppression thou tookest from thy neighbour, with a fifth part for amends added to the principal." (Lev. vi. 2, 3, 4, &c.; Numb. v. 6, 7, 8.) And unless that, like Zaccheus, thou dost make restitution of such goods and lands, according to God's law (Luke xix. 8, 9; Micah vi. 10, 11), thou canst never truly repent; and without true repentance thou canst never be saved. But though by the temptation of the devil, thou hast done wrong and injury, yet if thou dost truly repent and make restitution according to thy power (Ezek. xviii. 7; Acts ii. 38; viii. 22), the Lord has promised to be merciful unto thee, to hear the prayers of his faithful ministers for thee, to forgive thee thy trespass and sin, and to receive thy soul in the merits of Christ's blood, as a Lamb without blemish (Gen. xx. 7; James v. 14, 15, 16; Lev. vi. 6, 7.)

      4. Ask of God, for Christ's sake, pardon and forgiveness. And then these troubles of mind are no discouragements, but rather comforts; exercises, not punishments. They are assurances to thee, that thou art in the right way: for the way to heaven is by the gates of hell; that is, by suffering pains in the body, and such doubtings in the mind, that thy state in this life being every way made bitter, the joys of eternal life may relish to thee better and more sweet.

      If Satan tell thee that thou hast no faith because thou hast no feeling, meditate-

      1. That the truest faith hath oftentimes the least feeling and greatest doubts; but so long as thou hatest such doubtings they shall not be laid to thy charge, for they belong to the flesh, from which thou art divorced (Mark ix. 24; Matt. xiv. 31.) When thy flesh shall perish, thy weak inward man, which hates them, and loves the Lord Jesus, shall be saved.

      2. That it is a better faith to believe without feeling than with feeling (Job xiii. 15;) the least faith, so much as a grain of mustard-seed (Matt. xvii. 20), so much as is in an infant baptized, is enough to save the soul which loveth Christ and believeth in him.

      3. That the child of God which desireth to feel the assurance of God's favour, shall have his desire when God shall see it to be for his good; for God has promised to give them the water of life who thirst for it (Rev. xxi. 6; Isa. lv. 1.) We have an example in Master Glover, the holy martyr, who could have no comfortable feeling till he came to the sight of the stake; and then cried out, and clapped his hands for joy to his friends, saying, "O Austin, he is come, he is come!" meaning the feeling joy of faith and the Holy Ghost. Tarry, therefore, the Lord's leisure; be strong, and he shall comfort thine heart (Psal. xxvii. 14.)

      If Satan shall aggravate to thee the greatness, the multitude, and heinousness of thy sins, meditate-

      1. That upon true repentance it is as easy with God to forgive the greatest sin as the least, and he is as willing to forgive many, as to pardon one (1 Tim. i. 15;) and his mercy shineth more in pardoning great sinners, than small offenders; as appears in the examples of Manasses, Magdalene, Peter, Paul, &c.; and where sin most abounded, there doth his grace rejoice to abound much more (Rom. v. 20.)

      2. That God did never forsake any man, till a man did first forsake God; as appears in the examples of Cain, Saul, Achitophel, Ahaziah, Judas, &c.

      3. That God calleth all, even those sinners who are heavy laden with sin (Matt. xi. 28;) and that he did never deny his mercy to any sinner that asked his mercy with a penitent heart. This the history of the gospel witnesses: there came unto Christ all sorts of sick sinners; the blind, lame, halt, lepers, such as were sick of palsies, dropsies, bloody-fluxes, such as were lunatic, and possessed with unclean spirits and devils; yet of all these not one that came and asked his mercy and help, went away without his errand;-if mercy he asked, mercy he found, were his sin never so great, were his disease never so grievous; nay, he offered and gave his mercy to many that never asked it, being moved only with the bowels of his own compassion, and the sight of their misery; as to the woman of Samaria, the widow of Nain, and to the sick man that lay at the pool of Bethesda, who had been thirty-eight years sick. If he thus willingly gave his mercy to them that did not ask it, and was found of them, as the prophet saith, that sought him not (Isa. lxv. 1; Rom. x. 20;) will he deny mercy unto thee, who dost so earnestly pray for it with tears; and dost, like the poor publican, so heartily knock for it with penitent fists upon a bruised and broken heart; especially when thou prayest to thy Father, in the name and mediation of Christ, for whose sake he hath promised to grant whatsoever we shall ask of him (John xiv. 14;) as sure as God is true, he will not. Though Nineveh's sins had provoked the Lord to send out his sentence against them, yet upon their repentance, he recalled it again, and spared the city; how much more, if thou likewise repentest, will he spare thee, seeing his sentence is not yet gone forth against thee? If he deferred the judgments all Ahab's days for the external shew only which he made of humiliation, how much more will he clean turn away his vengeance, if thou wilt unfeignedly repent of thy sin, and return unto him for grace and mercy?

      He offered his mercy unto Cain, who murdered his innocent brother: "If thou doest well, shalt thou not be accepted?" as if he should have said, If thou wilt leave thy envy and malice, and offer unto me from a faithful and contrite heart, both thou and thine oblation also shall be acceptable unto me. And to Judas, that so treacherously betrayed him, in calling him friend (Matt. xxvi. 50), a sweet appellation of love; and when Judas offered, he willingly consented with that mouth wherein never was found guile (1 Pet. ii. 22), to kiss those dissembling lips, under which lurked the poison of asps (Psal. cxl. 3.) Had Judas apprehended this word friend out of the mouth of Christ, as Benhadad did the word brother from the mouth of Ahab, doubtless Judas should have found the God of Israel more merciful than Benhadad found the King of Israel (1 Kings xx. 32, 33, 34.) But God was more displeased with Cain for despairing of his mercy, than for murdering his brother; and with Judas for hanging himself, than for betraying his master: in that they would make the sins of mortal men greater than the infinite mercy of the eternal God; or as if they could be more sinful, than God was merciful: whereas the least drop of Christ's blood is of more merit to procure God's mercy for thy salvation, than all the sins that thou hast committed can be of force to provoke his wrath to thy damnation.

      If Satan shall suggest, that all this is true of God's mercy, but that it doth not belong to thee, because thy sins are greater than other men's, as being sins of knowledge and of many years continuance, and such as whereby others have been undone, and all, for the most part, committed wilfully and presumptuously against God and thy conscience; and, therefore, though he will be merciful unto others, yet he will not be merciful unto thee, meditate-

      1. That many, who are now in heaven most blessed and glorious saints, committed in the same kind, when they lived on earth, as great and greater sins than ever thou hast committed, and continued, before they repented, in those sins as long as ever thou hast done. As, therefore, all their sins and the continuance in them could not hinder God's mercy, upon their repentance, from forgiving their sins, and receiving them into favour,; no more shall thy sins, and thy continuance in them, hinder him from being merciful unto thee, if thou dost repent as they did: yea, upon thy repentance, every one of their examples is a pledge that he will do the same unto thee that he did unto them (1 Tim. i. 16:) for as the least sin, in God's justice, without repentance is damnable; so the greatest sin, upon repentance, is in his mercy pardonable. Thy greatest and most inveterate sins are but the sins of a man; but the least of his mercies is the mercy of God. Because thou knowest thine own sins, thou doubtest whether they shall be pardoned; mark how this doubtful case is resolved by God himself: Many in Isaiah's days thought as thou dost, that they had continued so long in sin, that it, was too late for them now to seek to return unto God for grace and mercy; but God answereth them, "Seek ye the Lord whilst he may be found; call ye upon him whilst he is near" (Isa. lv. 6, 7, 8, 9.) As if he had said, whilst life lasteth, and my word is preached, I am near to be found of all that seek me and pray unto me. The people reply, But we, O Lord, are grievous sinners, and therefore dare not presume to call upon thy name, or to come near thine holiness; to this the Lord answereth, "Let the wicked forsake his way, and the man of iniquity his thoughts, and let him return unto me and I will have mercy upon him, and to his God, and I will pardon him abundantly." But we would think, say the people, that if our sins were but ordinary sins, this promise of mercy might belong to us; but because our sins are so great, and of such long continuance, therefore we fear lest when we appear before God he will reject us. To this God answereth again, "My thoughts (of mercy) are not your thoughts, neither are your ways (of pardoning) my ways: for as the heavens are higher than the earth, so are my ways higher than your ways, and my thoughts than your thoughts." If, therefore, every sinner in the world were a world of such sinners as thou art, do thou but yet what God bids thee, repent and believe, and the blood of Jesus Christ, being the blood of God, will cleanse both thee and them from all your sins (Acts xx. 28; 1 John i. 7.)

      2. That as God did foresee all the sins which the world should commit, and yet all those could not hinder him from loving the world, so that he gave his only-begotten Son to death, to save as many of the world as would believe and repent (John iii. 16;) much less shall thy sins, being the sins of the least member of the world, be able to hinder God from loving thy soul, and forgiving thy sins, if thou dost repent and believe.

      3. That if he loved thee so dearly when thou wast his enemy (Rom. v. 8, 9), that he paid for thee so dear a price as the spilling of his heart blood; how can he now but be gracious unto thee, when to save thee will cost him but the casting of a gracious look upon thee? Look not thou therefore to the greatness of thy sins, but to the infiniteness of his mercy, which is so surpassing great, that if thou puttest all thy own grievous sins together, and addest unto those the sins of Cain and Judas, and puttest unto them all the sins of the reprobates in the world, doubtless it would be a huge heap; yet compare this huge heap with the infinite mercy of God, and there will be no more comparison between them, than between the least mole-hill and the greatest mountain in a country. The cry of the most grievous sins that ever we read of, could never reach up higher than unto heaven, as the cry of the sins of Sodom; but the mercy of God, saith David, reacheth up higher than the heavens, and so overtoppeth all our sins. And if his mercy be greater than all his works (Psal. cxlv. 9), it must needs be greater than all thy sins. And so long as his mercy is greater than the sins of the whole world, do thou but repent, there is no doubt of pardon.

      If Satan shall object that thou hast many times vowed to repent, and hast made a show of repentance for the time, and yet didst fall into the same sins again and again; and that all thy repentance was but feigned, and a mocking of God; and that seeing thou hast so often broken thy vow, therefore God hath withdrawn his mercy, and hath changed his love, &c., meditate-

      1. That though this were true, which indeed is heinous, yet it is no sufficient cause why thou shouldst despair; seeing that this is the common case of all the children of God in this life, who vow so oft to forbear some sin, till perceiving their weakness not able to perform it, they vow that they will vow no more. Their vows show the desires of their spiritual man; their breaking, the weakness of their corrupt flesh. And our oft slips into the same sins Christ foresaw, when he taught us to pray daily, O Father, forgive us our trespasses. And why doth Christ enjoin thee, who art but sinful man, to forgive thy brother seven times in a day, if he shall return seven times in a day, and say, it repenteth me (Luke xvii. 3, 4), but to assure thee, that he, being the God of mercy and goodness itself, will forgive to thee thy seventy times seven fold sins a day (Matt. xviii. 21, 22), which thou hast committed against him, if than return unto him by true repentance? The Israelites were cured by looking, though with weak eyes, on the brazen serpent, as oft as they were stung by the fiery serpent in the wilderness; to assure thee that upon thy tears of repentance, thou shalt be recovered by faith in Christ, as often as thou art wounded to death by sin. (Num. xxi. 9.)

      2. That thy salvation is grounded, not upon the constancy of thine obedience, but upon the firmness of God's covenant. Though thou variest with God, and the covenant be broken on thy behalf, yet it is firm on God's part, and therefore all is safe enough if thou wilt return; for there is no variableness with him, neither shadow of change; he hath locked up thy salvation, and made it sure in his own unchangeable purpose (James i. 17; Rom. viii. 28; ix. 11;) and hath delivered to thy keeping the keys, which are faith and repentance; and whilst thou hast them, thou mayest persuade thyself that thy salvation is sure and safe; for whom God loveth, he loveth to the end, and never repenteth of bestowing his love on them who repent and believe.

      Lastly, If Satan shall persuade thee that thou hast been doubting a long time, and that it is best for thee now to despair, seeing thy sins increase, and thy judgment draweth near, meditate-

      1. That no sin, though never so great, should be a cause to move any Christian to despair, so long as God's mercy by so many millions of degrees is greater; and that every penitent and believing sinner hath the pardon of all his sins confirmed by the word and oath of God, "two immutable things, wherein it is impossible that God should lie" (Heb. vi. 18.) His word is, that at what time soever a sinner, whosoever, doth repent of his sins, whatsoever (for both time, and sins, and sinners are indefinite) from the bottom of his heart, God will blot forth all his sins out of his remembrance, that they shall be mentioned unto him no more. If we will not take his word (which God forbid we should doubt of) he hath given us his oath. As I live, I desire not the death of the wicked, but that the wicked turn from his way and live (Ezek. xxxiii. 11.) As if he had said, Will ye not believe my word? I swear by my life, that I delight not to damn any sinner for his sins, but rather to save him upon his conversion and repentance. The meditation of which moved Tertullian to exclaim, "O how happy are we, when God sweareth that he wills not our damnation! O what miserable wretches are we, if we will not believe God when he sweareth this truth unto us!" Listen, O drooping spirit, whose soul is assailed with waves of faithless despair, how happy were it to see many like thee and Hezekiah! who mourn like doves for the sense of sin, and chatter like cranes and swallows for the fear of God's anger (Isa. xxxviii. 14), rather than to behold many who die like beasts without any feeling of their own state, or any fear of God's wrath, or tribunal-seat, before which they are to appear! Comfort thyself, O languishing soul, for if this earth hath any for whom Christ spilt his blood on the cross, thou assuredly art one. Cheer up therefore thyself in the all-sufficient atonement of the blood of the Lamb, which speaketh better things than that of Abel (Heb. xii 24;) and pray for those who never yet obtained the grace to have such a sense and detestation of sin. Thou art one, indeed, for whom Christ died; and from whom a wounded spirit, judging rather according to his feeling than his faith, hath wrung that doleful voice of Christ, "My God, my God, why hast thou forsaken me?" And doubt not, but ere long thou shalt as truly reign with him, as now thou dost suffer with him; for Yea and Amen hath spoken it (2 Tim. ii. 11; 2 Cor. i. 20; Rev. iii. 14.) No sin bars a man from salvation, but only incredulity and impenitency (Heb. vi. 6); nothing makes the sin against the Holy Ghost unpardonable, but want of repentance. Thy unfeigned desire to repent is as acceptable to God, as the most perfect repentance that thou couldst wish to perform unto him.

      Meditate upon these evangelical comforts, and thou shalt see that in the very agony of death, God will so assist thee with his Spirit, that when Satan looks for the greatest victory, he shall receive the foulest foil; yea, when thy eye-strings are broken, that thou canst not see the light, Jesus Christ will appear to thee to comfort thy soul, and his holy angels will carry thee into his heavenly kingdom (Luke xvi. 22.) Then shall thy friends behold thee, like Manoah's angel, doing wonders indeed (Judges xiii. 19;) when they shall see a frail man in his greatest weakness, by the mere assistance of God's Spirit, overcoming the strength of sin, the bitterness of death, and all the power of Satan; and in the fire of faith, and perfume of prayer, ascend up with angels victoriously into heaven.

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See Also:
   Practice of Piety 1 - Directing a Christian How to Walk, that He May Please God.
   Practice of Piety 2 - A Plain Description of the Essence and Attributes of God
   Practice of Piety 3 - Meditations of the Misery of a Man Not Reconciled to God in Christ.
   Practice of Piety 4 - Meditations of the Miseries of Man from Infancy to Old Age.
   Practice of Piety 5 - Meditations of the Misery of the Soul in this Life.
   Practice of Piety 6 - Meditations of the Misery of the Body and Soul in Death.
   Practice of Piety 7 - Meditations of the Misery of a Man after Death.
   Practice of Piety 8 - Blessedness of the Regenerate
   Practice of Piety 9 - Meditations of the blessed state of a Regenerate Man in his Death.
   Practice of Piety 10 - Meditations of the blessed state of the Regenerate Man after Death.
   Practice of Piety 11 - Meditations of the blessed state of a Regenerate Man in Heaven.
   Practice of Piety 12 - Of the Prerogatives which the Elect shall enjoy in Heaven.
   Practice of Piety 13 - Of the Effects of those Prerogatives.
   Practice of Piety 14 - Meditations directing a Christian how to apply to himself.
   Practice of Piety 15 - Meditations on the Hindrances which Keep a Sinner from Piety.
   Practice of Piety 16 - How a Private Man Must Begin the Morning with Piety.
   Practice of Piety 17 - Meditations for the Morning.
   Practice of Piety 18 - Brief Directions How to Read the Holy Scriptures Once A Year
   Practice of Piety 19 - A Prayer for the Morning.
   Practice of Piety 20 - Meditations to stir us up to Morning Prayer.
   Practice of Piety 21 - Another short Morning Prayer.
   Practice of Piety 22 - Farther Meditations to stir up to Prayer in the Morning.
   Practice of Piety 23 - A brief Prayer for the Morning.
   Practice of Piety 24 - Meditations Directing a Christian How To Walk All the Day with God
   Practice of Piety 25 - Secondly, for thy Words.
   Practice of Piety 26 - Thirdly, for thy Actions.
   Practice of Piety 27 - Meditations for the Evening.
   Practice of Piety 28 - A Prayer for the Evening.
   Practice of Piety 29 - Another shorter Evening Prayer.
   Practice of Piety 30 - Meditations for Household Piety.
   Practice of Piety 31 - Morning Prayer for a Family.
   Practice of Piety 32 - The Practice of Piety at Meals, and the Manner of Eating.
   Practice of Piety 33 - Grace before Meat.
   Practice of Piety 34 - The Practice of Piety at Evening.
   Practice of Piety 35 - Evening Prayer for a Family.
   Practice of Piety 36 - Meditations of the True Manner of Practising Piety on the Sabbath-Day.
   Practice of Piety 37 - Ten Reasons demonstrating the Commandment of the Sabbath to be moral.
   Practice of Piety 38 - The True Manner of Keeping Holy the Lord's Day.
   Practice of Piety 39 - A Morning Prayer for the Sabbath-day.
   Practice of Piety 40 - Duties in the Holy Assembly.
   Practice of Piety 41 - A private Evening Prayer for the Lord's day.
   Practice of Piety 42 - Of the Practice of Piety in Fasting.
   Practice of Piety 43 - Of the Public Fast.
   Practice of Piety 44 - Of the Practice of Piety in Holy Feasting.
   Practice of Piety 45 - Of Preparation.
   Practice of Piety 46 - Of the Worthiness of the Sacrament.
   Practice of Piety 47 - Of the first End of the Lord's Supper.
   Practice of Piety 48 - Of the second End of the Lord's Supper.
   Practice of Piety 49 - Of the third End of the Lord's Supper.
   Practice of Piety 50 - Of the fourth End of the Lord's Supper.
   Practice of Piety 51 - The fifth End of the Lord's Supper.
   Practice of Piety 52 - The sixth End of the Lord's Supper.
   Practice of Piety 53 - Of the seventh End of the Lord's Supper.
   Practice of Piety 54 - A Confession of Sins before the receiving of the Holy Communion.
   Practice of Piety 55 - Of the Means whereby thou mayest become a worthy Receiver.
   Practice of Piety 56 - Of the Second sort of Duties which a worthy Communicant is to perform
   Practice of Piety 57 - A sweet Soliloquy to be said between the Consecration and Sacrament.
   Practice of Piety 58 - Duties After Communion.
   Practice of Piety 59 - The Practice of Piety in Glorifying God in the Time of Sickness or Death
   Practice of Piety 60 - A Prayer when one begins to be sick.
   Practice of Piety 61 - A Prayer before taking of Medicine.
   Practice of Piety 62 - Meditations for the Sick.
   Practice of Piety 63 - Meditations for One That Is Like to Die.
   Practice of Piety 64 - A Prayer to Be Said of One That Is Like to Die.
   Practice of Piety 65 - Meditations against Despair, or doubting of God's Mercy.
   Practice of Piety 66 - An Admonition to them who come to visit the Sick.
   Practice of Piety 67 - A Prayer to be said for the Sick by them who visit him.
   Practice of Piety 68 - Consolations Against Impatience in Sickness.
   Practice of Piety 69 - Consolations Against the Fear of Death
   Practice of Piety 70 - Seven Sanctified Thoughts and Mournful Sighs of a Sick Man Ready to Die.
   Practice of Piety 71 - Of the Comfortable Assurance of God's Forgiveness of Sins.
   Practice of Piety 72 - Meditations of Martyrdom.
   Practice of Piety 73 - A Divine Colloquy Between the Soul and Her Savior
   Practice of Piety 74 - The Soul's Soliloquy, ravished in contemplation of the Passion of our Lord.

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