Comfort & Counſell FOR DEJECTED SOULES. OR A Treatiſe concerning Spirituall DEJECTION.
In which is HANDLED,
And in which is held forth, Satisfaction to ſome particuler Caſes, and generall advice for any Soule who is caſt downe.
Being the Heads and Sum of divers Sermons Preached to a particular Congregation, From Pſalm 42. laſt.
By John Durans, Preacher of the Goſpel, and Paſtour of a Church of Chriſt in Canterbury.
〈…〉〈 in non-Latin alphabet 〉
〈…〉〈 in non-Latin alphabet 〉
In the multitude of my tempeſtuous thoughts within me, thy conſolations ſhal abundantly delight my ſoul.
Printed at London by R.I. for Hannah Allen, at the Crown in Popes-Head-Alley. 1651.
THis Authour hath two Books already extant; the one is Entituled Sips of Sweetneſſe, or, Conſolation for weak Beleevers.
The other is Entituled A Diſcovery of the Glorious Love of Chriſt to Beleevers.
THE heart of Chriſt (who is the cheif Shepheard) is much ſet upon the feeding of Beleevers (who are his choſen Flocke:Ezek. 34. •10, 11, 12, 13, 14, 15.) Before hee came into the World, he did Propheſie, that hee would feede his Flocke himſelfe: And when hee went out of the World: hee charged his Servants to doe the like. When hee had asked of Peter again and againe,Ioh. 20.16, 17, 18. whether hee loved him: He required nothing as a ſeale thereof, but this, that hee ſhould feede his ſheepe. Indeed, then doe wee declare our love unto our Lord, when wee feede his Flocke which is amongſt us, (as it is 1 Pet. 5.2.) And if wee doe not this, wee make void the end that he aymed at, in giving us (as Paſtours) to his people, which himſelfe expreſſeth in the promiſe to bee this,Ier. 3.15. viz. The feeding of his People with knowledge and underſtanding. But while any indeavour to doe this, they are Paſtors according to his owne heart, id eſt, ſuch as himſelfe is, and delights in.
This conſideration (I humbly hope, I may truly ſay) hath made an impreſſion upon my heart, both to deſire, and indeavour to feede you, who are the Lambs, the Sheepe of the Lord Jeſus,Phil. 1.7. For thus it is meete for mee to thinke of you all: and thus I have you in my heart.
I muſt confeſſe I have ſtill thought and found that there is a great difficulty, in this Divine worke: And a great deale of holy VViſdome, and Strength is requiſite (which I hope you pray for, in my behalfe) to feed the Houſhold of Chriſt with not onely Meate, but with that which properly is their Portion, and that in ſeaſon. I remember our bleſſed Lord ſpeakes of him as of a rare Bird, and hard to bee found; Who as a wiſe and faithfull Steward,Luk. 12.42 Tis〈…〉〈 in non-Latin alphabet 〉. Demenſum cibum; each ſoule hath its meaſure, ſee Eph. 4.7 gives the Houſhold their Portion of meate in due ſeaſon. WHO THEN (ſaith Chriſt) IS THAT FAITHFUL AND WISE STEWARD? To bee able to give meate (not poyſon, nor Huskes) and the portion of meate (that which is proper and fit for each) and this in due ſeaſon i. e. when tis peculiarly needfull, and requiſite) I ſay to bee able to doe thus; requires not onely faithfulneſſe but wiſdome too, and that in a large meaſure.
And if you ſay you have not found mee ſuch a Steward, ſo Wiſe, and ſo Faithfull; I muſt ſigh, and ſeale to the truth thereof: For alas! Who is ſufficient for this.
But albeit this bee above my attainement, yet it is in my indeavour, a true (though a weake) witneſſe whereof, I hope the inſuing Treatiſe will be.
When it was delivered to your eare (which Job ſaith, tryes words, as the mouth doth meate:Iob 12.13.) You were pleaſed to teſtifie to this truth, that it was your portion of meat in due ſeaſon. And divers of your profeſſed, that your ſoules were fed and refreſhed by it, as by meate ſuitable, and ſeaſonable for you.
This hath made your intreaty prevalent with mee, to repreſent it to your eye in Print, to try it again.
And the moſt precious God grant that you may bee led by his spirit in it, as in a greene Paſture, by the ſtill Rivers, and that your ſoules may lye downe and feede therein [SO] as that thoſe that ſee you, may juſtly ſpeak of you, as of a Flocke and field whom the Lord himſelfe hath bleſſed. This is all that I ſhall ſay to you about this Treatiſe.
But I ſhal take the advantage of this Preſſe, to leave the Print of Three Words, of advice upon your hearts. The words are theſe.
1 Keepe to your Fold: Beware of wandering, from Mountaine to Hill,Jer. 50.6. (which I may ſafely allegorize thus) of going from one high notion to another) forgetting your reſting place.
Certainly, the Churches of the New Teſtament, which are built upon the faith, and walke in the order of the Goſpell,Sion is the place. Chriſt the reſt of ſoules. It is hee that gives. It is there that he gives reſt. are the places where Chriſt feedeth, and where hee maketh his flockes to reſt at noone, In them are the footſteps of his flocke, and theſe are the tents where hee feedes his Kiddes, as it is Cant. 1.7, 8. O never bee as thoſe weake and wanton ſpirits, who wander from theſe Folds.
Dinah by wandering got nothing but a rape: And I wiſh ſome of late could not ſay the like. 'Tis true, ſome are gone out from us, of whom I am not ſo Apoſtolicall as to ſay; but I muſt bee ſo charitable as to pray, it may never appear they were not of us.
But its your mercy, that as yet you ſtand: O bee not high minded but feare, leaſt you fall. For certainly, it is ſo farre from being an aſcent to spirituall height,Heb. 10.25, 26. that it is a degree of falling away, to forſake the Aſſemblies of Saints, which are the Folds of Chriſt.
II, Eye your Shepherd, i.e. The Lord Jeſus. 'Tis true, Men have a name of being Shepherds, but tis but as ciphers have of being figures, which all know are nothing, except one ſtand by them, Even Paul himſelfe was not a ſubſtantiall Shepherd. It was not hee, but Chriſt that did all. And certainly, except Jeſus Chriſt bee with us, we neither be nor can doe any thing.
I beſeech you therefore alway to eye him, for it is he who is the Shepherd, and Bishop of your ſoules, as it is, 1 Pet. 2. laſt.
Now in your eying Chriſt, take theſe ſeaſonable directions, viz.
Eye him as
1 Eye Jeſus Chriſt as ſubſtantiall; let never that blackneſſe, and Blaſphemie over-cloud your heads, and hearts, which hath made ſome to thinke and ſpeake of Chriſt as of a forme and ſhadow. How ſad an eſtate were our ſoules in, if Jeſus Chriſt were but a ſhadow, and yet the Socinians make him no more, while they deny his making any ſubſtantiall ſatisfaction for us; for they rather make him a meere Patterne of what we ſhould doe, then a mediatory Patient of what we ſhould ſuffer; and ſo deny him to be a ſubſtantiall Saviour. And thus likewiſe the Seekers over-throw the ſubſtantiality of Chriſt, who ſpeake, and think of him only as a forme of God, putting forth it ſelfe for a time, and annihilated afterwards; And who profeſſedly maintaine, That Chriſt was but a ſhadow of what God would doe in our Fleſh, and that themſelves are as ſubstantially God as he. But alas! how are they deceived? I hope you have not ſo learned;Pſal. 39.6. for you know, that every man walkes in a vaine shew, and Chriſt is the ſubſtantiall, and expreſſe Image of the Fathers glory;Heb. 1.3. Col. 2.9. and that the God-head it ſelfe ſubſtantially dwels in him. Indeed, all things beſides Chriſt are but meere ſhadowes,Col. 2.17 he is the Body, he is the Subſtance, eye him, and honour him ſo.
2 Eye your Shepheard as ſweet; entertaine no hard thoughts of the Lord Jeſus: Perſwade your ſoules he hath both done, and ſuffered all things for your ſakes. He hath ſuffered for all your wanderings, though you were as ſheep going aſtray, as it is, 1 Pet. 2.24.25. He workes all for you, and in you; and there remaines nothing more for you to doe, but to make ſure to your ſelves by faith, that which he hath made ſure in its ſelfe by love. It is true, if you wander, his Crooke ſhall gather you; and it may be his Dogge worry you; but ſtill he is ſweet, for it is becauſe hee'l not looſe you. It is true, you muſt not be idle, hee'l have you pray, read, heare, beleeve, doe, &c. but theſe things ſhall rather be, as your pleaſant walkes in his waies, then any painfull workes. In all his Diſpenſations towards you he is, and you ſhall finde him ſweet, therefore eye, and love him ſo.
3 Eye your Shepheard as ſacred; Remember though he love Sinners, hee loathes ſinne. Though he did beare the guilt of ſinne upon his bache, yet he wil not beare with the filth of ſinne in your boſome. O! let the words, and tenets of thoſe, that ſlight ſinne as nothing, and ſpeake of prophanneſſe as high as of Piety, and fancy themſelves as holy, and happy in acts of ſinne, as in good duties: Let theſe and the like, be as the firſt begotten of Monſters, and abominations to your hearts. It is the duty of Saints to beware, not only of filthy, but of fooliſh talking; to avoyd not only acts, but appearances of evill;1 Theſ. 5.22. to hate not only Workes, but Garments defiled with the fleſh. And fornication, and all uncleanneſſe is ſo farre to be avoyded,Eph. 5.2, 3 Jud. 23. that it is not once to be named by Saints. Remember, your Shepherd when he was but a Childe was holy,Act. 4.27 and when he was perfect, and at the right hand on high, he ſent his holy Spirit to Peter, to proclaime this to all the Flock ſcattered up and downe, that he was holy, and that they ſhould be holy too, 1 Pet. 1.16. this Peter writ as he was moved by the Holy Ghoſt.
Eye therefore your Shepherd as he is, i. e. ſacred, and doe you labour to be like him in all your converſation. Thus ſhall you doe that which is my laſt advice, viz.
3 Live as Sheep; Be innocent and harmleſſe, be meek and patient, take heede of being Wolves in Sheeps cloathing, or of being Sheep in Wolviſh cloathing; Neither be, nor doe as Wolves: Bite not, nor devour one another, live in love, as Lambs in one Fold. Shew your diſcerning eare, in not following Strangers; and your obedient eare in following of Jeſus Chriſt. His Sheepe love him, ſo doe you; and by this alſo, Let all men know that you are his Sheepe, that you love one another.
But affection hath carried my Pen beyond my intention, ſuffer me only to acquaint you with my deſire for you, and my deſire to you, and I have done at preſent.
My deſire for you is, That of thoſe whom Chriſt hath committed to me, I may looſe none; but that at the Great day I may ſay; Here am I, and the Sheepe thou haſt committed to me.
My deſire to you is; That you would pray for me, that utterance (I ſay againe,Epheſ. 4.19 utterance) may be given to me, that I may open my mouth boldly, to make knowne the Myſtery of the Goſpell; and that I may feed you, not of conſtraint, but willingly; not for filthy Lucre,1 Pet. 5.2, 3, 4. but of a ready minde: Neither as being a Lord over Gods heritage, but as a faithful, loving, Wiſe, and diligent Shepherd: That when the chiefe Shepherd ſhall appeare, I may receive a Crowne of glory, which Chriſt ſhall give to me in that2 Tim. 8.4 day; and not only to me, but to all that love his appearing.
But this thing I hope ye daily doe, and that I have no need to put you further in remembrance of it; I ſhall therefore breake off, when my heart hath ſubſcribed that I am beloved,
I Have alwayes thought, (and still doe) that there are two ſorts of People whom wee ought to eye in all our Preaching, viz. deſperate ſinners, and deſpairing Saints; the former need Coraſives, the latter Cordials. It is, and ſhould be our worke, and wiſdome, to endeavour the humbling of the one, and the heightening of the other: The firſt are to be made to know their tranſgreſſions, the ſecond are to be told of their pardon. And with reference to both theſe, Christ hath furniſhed us with convicting, and comforting gifts and grounds.
It is the ſecond ſort which I eyed in the Preaching, and printing of theſe enſuing Notes, and if thou be of this ſort, I ſhall not need to invite thee to read, but rather beſeech thee to beleeve, that all the comforts which are in Chriſt are for thee; for to this end he was annoynted, that he might proclaime the glad tidings of peace, pardon, liberty, acceptance, &c. to ſuch as thou art.
If thou be of the firſt ſort, viz. A deſperate preſumptuous ſinner, I ſay to thee, Hands off, as yet thou haſt no part in the comforts of God. Chriſt will certainly make thee (in a meaſure) know what ſorrow meanes, if he intend thee joy. Thou wilt be dejected before thou art exalted, and ſurely couldeſt thou but ſee thy ſtate (whilſt a preſumptuous ſinner) thou wouldest cry out, What ſhall I doe to be ſaved? But hoping better things of thee, and ſuch as accompany ſalvation, I ſhall acquaint thee only with foure things about this enſuing tract.
1 That it is the ſubſtance of many Sermons, and that when it was preached, it was by much, more then now it is. Yet,
2 That the abatement in the printing, from what it was in preaching, is not materiall. Things are here in briefe, which then were more largely opened; and I preſume, thy eye will reape as much by a little, which is stil before thee to looke upon; as thine Eare can by a great deale more, which (though it be longer, and larger in the receiving of, yet) is quickly paſſed by and forgotten.
3 The ſubject treates with dejected ſoules, to whom the ſweeteſt words of freeſt Grace are little enough; And therefore if thou thinke ſome paſſages tend to a preſumption (though none I know of are ſo) remember dejected ſoules are farre enough from that, being more ready to deſpaire then to hope, notwithſtanding the cleareſt diſcoveries of Chriſts love and ſweetneſſe.
4 The whole was at firſt intended for, and delivered to a particular Congregation in a private way; And had not they ſealed to it, as to the truth of Chriſt, it had been buried in the darke, and never come to this publick light.
I have onely two Requeſts to make to thee, and I have done with thee.
My Firſt Requeſt is this, That thou bee not haſty in reading; But that thou meditate on what is tendred. The Bee which onely lights upon a flower, gathers no hony: Its her abiding a while, that ſuckes out the ſweete. Such Readers get but a little, who rather runne over, then read a Booke. And that perſon will finde but little ſweetneſse in a cordiall, who onely holds it a little while in his mouth. Its meditation which renders truths ſweet. I have indeavoured to write much in a little; and I dare humbly promiſe, that if thou wilt but weigh and conſider ſeriouſly; what I ſay to any Head, thou wilt finde a great deale more matter then words. Its true, I have not, handled things ſo largely as I might; but yet I have ſuggested what might bee ſufficient to my purpoſe, which is, not ſo much to convince the diſputeing Heads, as to comfort the dejected Hearts of Chriſtians.
This therefore is my firſt Requeſt that thou meditate on what thou readeſt.
My next Requeſt is this, That if in any part (or in the whole) thy attainment be above what is here offered, that thou doe not ſlight it altogether upon that account.
Even David himſelfe was ſometimes aloft, and never thought of thoſe dejections, under which hee afterwards groaned.
And peradventure, though now thou keepe holy day, and feaſt with Chriſt, in full aſſurance: A day or houre of temptation may come, in which thou mayeſt bee glad of a crumme of comfort; And then this poore tracte may bee of ſome uſe to thy ſoule.
In the interim pittie and pray for thoſe who either are in, or lyable to a dejected ſtate, needing both comfort and counſell too.
And in ſo doing, thou ſhalt further the deſigne (and indeed particularly and ſingularly oblige the Authour) of this tract, who is,
Why art thou caſt down, O my ſoul? and why art thou diſquieted within me? Hope thou in God: for I ſhall yet praiſe him, who is the health of my countenance, and my God.
THeſe words are a ſpirituall Soliloquie of holy David; who now as in private ſpeakes to, and argueth with his own ſoul, in regard of ſome ſadneſſes, and diſquietings which at preſent did oppreſſe his ſpirit. And there is a great deale of precious matter in theſe words, deſerving our Obſervation, Meditation, and Imitation.
2I ſhall in a word touch upon the occaſion, and the ſcope of the whole Pſalme: So ſhall we the clearer ſee the intention of this verſe.
It is thought (and that very probable) that the occaſion of this Pſalm was either the flight unto which he was expoſed by Saul; or the flight unto which he was expoſed by Abſolon. Cleare it is, at the penning hereof, David was abſent from Jeruſalem and the Tabernacle; the conſideration of which, fills him with ſorrow, and that ſorrow ſets him upon the compoſing of this Pſalme: So that whatſoever was the remote, ſorrow was the proximate occaſion of the penning hereof. Now this ſorrow appeares in the whole Pſalme generally: And more particularly it diſcovers in ſelfe in theſe branches.
Firſt, Davids ſorrow vents it ſelfe in the 1, 2, and 3, verſes of the Pſalme; as the Hart panteth after the water Brookes, ſo panteth my ſoule after God, verſ. 1. Never was poor Hart purſued more by a company of Dogs, then he was by his enemies: And never did Hart ſo purſued, bray after the Brookes; as he did after Jeruſalem and the Tabernacle (the place and types of Gods preſence) My teares (ſo he vents himſelfe) have been my meat day and night, ver. 2. Sad ſoule, his griefe fed upon its ſelfe, and beſides mourning, his ſoule had no meate. His3 ſoule alſo was poured out as water (for ſo the word ſignifies) verſ. 4. 〈…〉〈 in non-Latin alphabet 〉Thus his ſorrow vents it ſelfe.
Secondly, He opens the cauſe thereof, which was mixed and mighty. One while his preſent abſence from Jeruſalem, minds him of his former injoyments. He had gone up with a multitude, making bo•y mirth, but now he was deprived thereof, verſ. 4. Another while hee conſidered the ſad ſpeeches of his inſulting adverſaries, who continually ſaid, where is thy God, verſ 10.
Thirdly, he deſcribes the depth of his ſorrow, ſetting it forth to have overwhelmed him. He profeſſeth it had caſt him down, (verſ. 6.) And that he was in the deeps, (verſ. 7.)
Laſtly, He declares the effect of all this; now, that is held forth as double.
The firſt effect of his ſoule griefe was Supplication: His prayer was to the God of his life as tis verſ. 8. Oh when ſhall I come before thee O God, (ver. 2.) To this he addes,
Secondly, Expoſtulation (as another effect of his griefe) and this expoſtulation is hinted to be.
1 He expoſtulates the matter with his God: I will ſay unto God my rocke: why haſt thou forſaken me, ver. 9.
2 Hee expoſtulates alſo with himſelfe: Why goe I mourning, &c. as in that verſe: But4 eſpecially in the words of the Text. Why art thou caſt down O my ſoule? and why art thou diſquieted within me? &c.
I Shall explicate the words of the Text a little, ſo ſhall we be the better able to underſtand the meaning of them; and to draw forth Obſervations from them.
Why art thou caſt down O my ſoule? and Why. The word or particle tranſlated Why,〈…〉〈 in non-Latin alphabet 〉 is and may bee otherwiſe tranſlated. As now to inſtance.
1 It may be tranſlated What. Job 11.8.And ſo tis as an inquiry into the truth of this trouble: David doth as it were cunningly worke upon himſelfe; and ſay, What art thou caſt down Oh my ſoule? is it ſo indeed? Tell me (oh my ſoule) art reall in thy griefe? art thou as much troubled as thou ſeemeſt to bee? What, is it ſo?
2 It may be tranſlated How. And ſo it is a word of admiration:Pſal. 36.8. as if David did admire to ſee his ſoule thus caſt downe, and tis as much as if David ſhould ſay, How (Oh!) how art thou caſt downe, O my ſoule? how low doſt thou lye? how ſadly doſt thou ſit? how exceedingly art thou troubled? Oh! how is it with thee?
53 It may be tranſlated, after what manner,Job 25.4. And ſo tis, as if David ſhould aske his ſoule, What kind of ſorrow this was which had poſſeſſed him? and in what manner it was that he was troubled. In what way art thou caſt down O my ſoule?
4 It may be tranſlated Wherefore, And thus it may looke two ways.
Cast down,〈…〉〈 in non-Latin alphabet 〉 The word ſignifies properly to bow down, or to lie flat, or along upon the ground: thus the word is applyed to worſhip or to mourning, In the Pſal. 38.6. you have the word in its native ſignification tranſlated, and applyed to mourning. I am troubled (ſaith David) and I am bowed down. Its the ſame word: As joy in the power therof lifts up, ſo ſorrow in the power thereof caſts down: Joſhua full of trouble and ſorrow caſts himſelfe downe, proſtrate o•the earth, Joſh. 7.6. Davids trouble layes him proſtrate (as the word ſignifies) yea he doth proſtrate or caſt down himſelfe:Co•jugatio Heth-pahel eſt ſignificationis recip•o•ae. His ſorrow makes him his own over-thrower; his ſoule caſts downe it ſelfe, for ſo the word in its6 conjugation ſignifies, as the learned know.
O my ſoule,〈…〉〈 in non-Latin alphabet 〉 The word is put for the whole ſoule, I conceive in this place (as it is in ſome other) Davids whole ſoule was grieved: ſorrow had ſeized not upon a part onely, but upon the whole.
And why art thou diſquieted: the word ſignifies properly to be tumultuous,〈…〉〈 in non-Latin alphabet 〉from〈…〉〈 in non-Latin alphabet 〉tumultuari, &c. either as the Sea is in a ſtorme, or as a people are in a tumult. In Pſal. 46. ver. 3. its applyed to the Seas: and Pſal. 65.7. its applyed to people. Indeed ſorrow in the ſtrength of it, cauſeth a ſtorme, and a tumult in the ſoule: It maketh every thing to be out of order, as things are in a tumult.
Within me:Pſal. 3.1. 〈…〉〈 in non-Latin alphabet 〉 It may be, (and ſometimes is) tranſlated againſt me. Sorrow is againſt the ſoule: Griefe is an enemy: yea, where it prevailes, it makes the ſoul an enemy to its ſelfe, Davids ſoul was diſquieted againſt him.
Hope thou in God; The word properly ſignifies to expect, or to waite for, with expectation; yea, it includes a patient tarrying a while. Thus tis ſaid Noah ſtayed or tarried,〈…〉〈 in non-Latin alphabet 〉from〈…〉〈 in non-Latin alphabet 〉expectare. Gen. 8.10. Sorrow renders us impatient. Uſually every paſſion when tis predominant overthrowes patience. David therefore bids his ſoule to be patient, and in that patience to ſtay a little, and yet to expect God at laſt. 〈…〉〈 in non-Latin alphabet 〉Its as much as〈…〉〈 in non-Latin alphabet 〉in Gréek, or,〈…〉〈 in non-Latin alphabet 〉in Hebrew. For ſo he addes. For I ſhall yet praiſe him. Stay ſoule (ſaith David) For the particle ſometimes hath the force of a finall cauſe; As in that Job 3.11. Why the breaſts that I ſhould ſuch,〈…〉〈 in non-Latin alphabet 〉i. e. For what end7 did I ſucke. Thus here it may bee uſed: and David may tacitly anſwer his ſoule; which might bee ready to ſay (as hee ſaid) what ſhould I waite for the Lord any longer. 2 King. ult. Why (ſaith David) waite (O my ſoule) for this end, I ſhall praiſe him.
I ſhall Yet. The particle is ſometimes rendred Still, or Alwayes. 〈…〉〈 in non-Latin alphabet 〉Pſal. 84.4.David knew however he was caſt downe now, yet he ſhould alwayes praiſe. And hereafter he ſhould ſtill praiſe God, notwithſtanding any thing now.
Praiſe him: The word ſignifies in its firſt, and moſt genuine ſence, to confeſſe (and is ſo tranſlated ſometimes.〈…〉〈 in non-Latin alphabet 〉from〈…〉〈 in non-Latin alphabet 〉Ezr. 9.2. Dan. 9.1.) And happily there is this in it here. As if David did hint to his ſoul, that however he might have hard unbeleeving thoughts of God at preſent, yet notwithſtanding hereafter he ſhould [confeſſe] this as his weaknes (as ſometimes he did, Pſal. 77.10. I ſaid this was mine infirmity.) And he ſhould confeſſe God was his God, and his ſalvation, and this he ſhould do in a ſong of praiſe ▪ when he ſhould worſhip towards the Temple (from whence hee was now baniſhed) and praiſe his name for his loving kindneſſe and truth: (as it is Pſal. 138.2. ) i: e:〈…〉〈 in non-Latin alphabet 〉 confeſſing (for its the ſame word) both his loving kindneſſe; and his truth; Who is the health of my countenance. In the Hebrew it is only thus, the healths (in the plurall number) of my countenance.
And in truth, this will ſtand very fit with the former: David tells his ſoule, he ſhould yet confeſſingly praiſe Gods ſalvations, which he ſhewed to him. Yea, and that he ſhould confeſſe him to be8 his God, (however now he might doubt it,) for ſo it followes, and my God.
So that now put altogether, and it amounts to thus much; as if David ſhould ſay, What art thou caſt down O my ſoule? How ſtrangely is it? In what way is it? For what end, or cauſe is it, that thou doeſt thus bow down, and ſtorme thy ſelfe? Stay a little (O my ſoule) waite for God in expectation: For yet notwithſtanding, all thy preſent diſtempers, I ſhall confeſſe my weakneſſe, and praiſe him for the ſalvations of my countenance, and for his being my God ſtill.
Thus you ſee the words opened. I will give a Reaſon why I ſpeak to Davids Expoſtulation. rather from this laſt verſe, then from the fift verſe.
The Reaſon is, becauſe tis here ſet out fuller then there, (though happily few mind it) this laſt is (as it were) a ſecond Edition with Additions, for there are two additions in this verſe unto that.
Firſt, In that tis but ſaid, I ſhall praiſe him for the helpe of [his] countenance; But here tis, I ſhall praiſe him for the helpe of [my] countenance. In that hee acts faith, as wee ſay in Theſi, in this, hee doth it in Hypotheſi. In that, hee beleeves Gods ſalvation, or ſaving help imminent; (as it is in himſelfe) In this, hee beleeves it eminent, or flowing out from him. There David onely ſaith, hee ſhall praiſe God as a Saviour; here hee ſaith, hee ſhall praiſe him as his Saviour. Tis one thing9 to beleeve the healths of Gods countenance, another thing to beleeve the healths of our countenance. Here David applyes the healths of Gods countenance, to his own, there he doth not, this is one addition.
The ſecond is more viſible, for here he adds, that he ſhall praiſe him as his God (which is not at all there;) There tis onely, I ſhall praiſe him the health of his countenance. Here tis, I ſhall praiſe him the health of my countenance, and my God.
Now in this verſe, which is the patterne of holy expoſtulation with ones ſoule, with reference to ſadneſſe: we may note theſe particulars.
HAving thus opened and divided the Text; it will not now be difficult to draw forth the Doctrines. The kernell is viſible, when the ſhell is cracked: And the graine is cleare, when the buske is threſhed.
There are four Doctrines which I ſhal gather (as the principall graine in this floare:) And (if Chriſt will helpe mee in the managing of them) they will be bread to eate.
Theſe foure Doctrines, I conceive lye clear in theſe words of David. And albeit I dare not ſay, but there are others, yet I conceive theſe the cheife truths, which the ſpirit would teach us from this Text.
I ſhall ſhew how each Doctrine is deduced11 from, and may bee obſerved in the words, as I handle them particularly, and by themſelves.
WHat was Davids caſe, hath beene others, and may be ours: This therefore is the firſt Doctrine which I ſhall ſpeak unto (and indeed be largeſt in) viz. That
Even the choiceſt Saints, and ſuch as are according to Gods owne heart, are lyable to ſpirituall dejections, and diſquiets.
Surely, though this be not ſimply expreſſed, yet it is ſo ſtrongly included, that he that runs may read it.
That David was a choice Saint none will deny; and that hee was according to Gods owne heart,Act. 13.22 God himſelfe doth witneſſe. Now 'twas hee who here ſpeakes, and ſayth, Why art thou caſt down O my ſoule!
And David was not ſingle: His caſe was but as others have beene. Job was dejected before him; his ſoule was caſt downe, (as we ſay) with a witneſſe, when he rent his mantle, and ſhaved his head, and fell down upon the ground, (as tis, Job 1.20. ) he was much diſquieted: And as Job went before, ſo Hezekiah came after David, in ſoule dejection. Surely his12 ſoule was cast downe, when hee did chatter as a Crane, and mourne as a Dove: as tis Eſay 38.14.
I need not tell you of Aſaph, or of Heman: Surely you have heard of their dejections, and diſquiets. If you have not heard, you may read their caſes, Pſal: 77. and Pſal: 88. Surely Aſaph was much dejected, when his ſpirit was overwhelmed: And I think youle grant Heman was much dejected, if you remember that hee was diſtracted; Surely he was low, when in the loweſt pit, and ſurely he was very much caſt downe when hee cryed, hee was free among the dead.
But why do I ſpeake to you of others, when I may appeale to your ſelves. Saints, have you never been ſad? were your hearts never caſt downe? have your ſpirits never been diſquieted? what have you always gone upon the Hills? have you never been in the Valleyes? In your way (at leaſt to Syon, did you not paſſe thorough the Valley of Baca? Though you now have beauty, had you never aſhes? Have your garments of praiſe, made you forget the ſpirit of heavineſſe.
But why doe I renew griefe by its remembrance? your ſighings ſeale to this truth, that even choice ſoules may be caſt downe.
I Shall handle this point (of ſpirituall dejections) ſomething largely; and the order which I ſhall walke by is this, viz. I ſhall indeavour to diſcover:
The firſt thing which I ſhall ſpeake unto is, the nature of ſoule dejections: Now this, I ſhall be but breife in.
Spirituall dejection, or ſoul-caſting downe may eaſily bee gueſſed at, if you conſider either,
On the one hand (viz. the right) That the ſoule hath ſome ſweet, and ſpirituall injoyments; in the injoyment of which it is much lifted up? Holy joy puts the ſoule upon the Wing, and cauſeth as it were a mounting upward. David ſometimes kept holy day (as tis verſ. 4. of this Pſalme) in that day hee ſang no Pſalme, but ſuch as was ſweet. Still hee ſpake with the voice of joy and praiſe. But now conſider againe,
On the other hand (as I may ſay, the left)14 the ſoule is ſometimes at a loſſe: Sorrow ſometimes playes its reakes (as we ſay) and turns joy out of doores. The ſoule is deprived of wonted injoyments, this now caſts it downe. Sorrow clips the ſoules wings, it makes the ſpirit flag and faint, it turns feſtivalls into mourning; It cauſeth the ſoules Spring, to bee as the Autumne; It brings on Winter, and raine too; and affords the ſinging of no birds, but the Owle, and the Pellican. And quite contrary to what the ſoule is when divinely elevated, that it is while ſadly dejected. So that as joy is the Springtime, and Summer of the ſoule, ſorrow is the Autumne and Winter. You know what is the nature of Autumne and Winter: Flowers fade, leaves fall, cold nips, trees wither, ſap runnes downe, night growes long and dark too, wayes grow dirty, aire chilly, all things looke unlovely. Thus tis with dejected ſoules; their flowers fade, their leaves fall, &c. By this you may gueſſe at the nature of ſpirituall dejections. Yet a little more.
In the Text are two words hinting the nature of ſpirituall dejections.
One is caſting downe, which (as I noted in the explication) is as much as laying the ſoule levell: the bending or the bowing down thereof. Its the ſoule ſet on the dunghill, or lying proſtrate on the ground. This is one word.
The other is diſquieted: Now that word properly (as I opened it) notes a ſtorme, and tumult. This then holds forth the nature of ſpirituall dejections, to be the ſoules ſtorm, and tumult.
15The ſoule caſt downe is afflicted and toſſed with tempeſts, and not comforted (as tis Eſay 54.11.) O thou afflicted, toſſed with tempeſts, its ſpoken unto dejected Syon.
The ſoul caſt down is, as a tumult, things are in it, in a confuſed, diſorderly way. As when people in a rout or riot are out of all order, ſo is the ſoule when dejected.
This ſhall ſuffice to hint at the nature of ſpirituall dejection. Its (you ſee in briefe) the ſoules low poſture: Its a David on a dunghill, in a valley: Its the ſouls throwing it ſelfe down: Its the ſoule in a tempeſt, toſſing and tumbling to and fro: or its the ſoule as in a tumult, quite out of the even, and orderly frame, in which it ſometimes was, and alwayes ſhould be.
THe nature of ſpirituall dejection, being ſeen in the generall, wee ſhall now take a view of the Workings thereof in particular.
Now the working of ſpirituall dejection, appeares, in
Firſt, the working of ſpirituall dejection, appeares in feares and doubts: The ſoule caſt down is full of doubts. One while it doubts this16 thing, another while that, Now this feare fills it, anon another.
For look as the ſoule lifted up, is full of hope, and aſſurances, (and carried forth in expectations) ſo the ſoule caſt down is full of feares, and exceedingly perplexed with doubtings. Oh ſaith the poor ſoule, (dejected and diſquieted) I fear this, and I doubt this: Can you reſolve me in this doubt; or helpe mee in this feare, and the like.
I ſhall inſtance in ſeverall feares and doubts, which uſually trouble the ſoule, when, and while its caſt down.
Firſt, The ſoule when dejected, it feares the worke of grace: It ſaith, I feare whether ever God wrought upon mee: at leaſt I doubt it. Sure I am (ſaith the dejected ſoule) God is a rocke, and his worke is perfect: But alas! there are ſo many imperfections in my ſoule, that I queſtion his worke in me: I know God works both to will and to doe: But alas! though I wil•ſometimes, I doe never. I feare God hath not wrought in me; Paul was confident, that where God began a good worke, hee would perfect it. And this makes me diffident, that he hath not begun at all in mee; I ſee ſo many debillities, deceits, decayes, that ſurely I may ſay (as he) if the Lord be with me, why is all thu•befallen mee, Judg. 6.13. The ſoule knowes the worke of God is glorious: And ſure it is that if he will worke, none ſhall hinder: But Oh (ſaith it) I finde my ſoule ſo in-glorious, and I feele ſo many hindrances, that I doubt I ſhal•17diſhonour God to thinke, ſure I am a afftaid to ſay, he hath wrought upon me. This is one feare.
Secondly, The ſoule caſt downe, ſometime diſcovers its fears in other termes, its dejection workes up in other doubtings: As now, whether its grace be true, or counterfeit. Grace that is falſe, is frequent, but that which is true, is ſcarce. Common workings are ordinarie, but ſpeciall ones are rare. Counterfeit coyne is in Beggars purſes, but true coine is the portion of the rich. I am ſure ſaith the ſoul (when it is dejected) there is a fained ſaith, and a falſe love. Chriſt eies unfained faith, (and ſuch Tymothies was) but I feare mine is not. The Scripture calls for unfained love (let love be without diſſimulation, Rom. 12.9. ) and the Apoſtles love was ſuch: Yea but I doubt mine. For my part (ſaith the poor caſt down ſoule) I queſtion not whether the faith of others in the head [Chriſt] be ſound: or whether the love of others to the members (beleevers) be ſincere: But I doub: my owne. True (ſaith the ſoule) I though once I bad faith in Chriſt, and love to the brethren; and that my gold was not counterfeit, &c. But now I feare and doubt all. Then
Thirdly, Other ſoules caſt down, have other feares: ſure ſaith one, whatſoever worke is only in the letter, tis death, and not life: and for my part, I feare whether mine have been by the ſpirit. I doubt (ſaith the ſoule under dejections) whether my calling were orely by the voice of man in the bare letter, or of Chriſt in the ſpirit. Tis18 true, the word came to ſome, not in word only, but alſo in power, and in the Holy ghoſt, 1 Theſſ. 1.5. But alas! I doubt whether it came ſo to mee. There are convictions, and comforts, which are but naturall, legall, and falſe, And I doubt whether mine have not been ſuch. There are indeed convincings and comfortings, which are Evangelicall and ſpirituall: Chriſt ſaith, the Holie Ghoſt ſhall convince of ſin, and of righteouſneſſe: but I feare he never did convince me of either: thus workes the diſquieted ſoules of ſome. Againe
Fourthly, The feares of ſome in ſpirituall dejection appeare, about their holy actions (as hearing, praying, repenting, &c.) And about theſe, the feares of the Soule caſt down, workes thus: I doe ſometimes pray, (or rather indeavour to pray) I do ſometimes mourn for ſin, or rather I do ſome thing like repentance, But alas! whence doth this proceed? I doubt the principles whence theſe acts do ariſe, are but poore, and low, and carnall. It may be education, profeſſion, ingenuity, morality, or (at beſt) ſome common illumination,〈…〉〈 in non-Latin alphabet 〉 are the onely things that act me in all. Peradventure I doe not approve of God according to my knowledge of him: And if ſo. I am no better then the Heathens, Rom. 1.28. It may be (and I feare it) that my obſervanced the Commandements is no better then the young mans, Mark. 10.19, 20. I doubt my holy (a rather ſeeming holy) actions, proceed mort from light (that I dare not doe otherwiſe,) th••from love, that I delight to doe it. To do〈◊〉19is one thing, and to doe well is another. Bonum & bene valde differunt.I fear what ever my actings bee, that my principles, and aimes are not as they ſhould bee. Some have bad ends, in good workes; others do ſpirituall actions, from carnall principles: and I fear whether this bee not my caſe. Thus likewiſe ſome ſoules (when they are caſt down) vent themſelves.
Fiftly, There are ſome who when caſt down, breath forth other feares; as now touching their ſincerity. I doubt (ſaith the dejected ſoul) whether my heart be ſound. There are many painted Sepulchres, and am not I one of them? there bee many who at beſt are but ſeeming Saints, and I feare I am ſuch. The Prophet ſaith, The heart is deceitfull above all things, and deſperately wicked, and he asketh alſo, who can know it? Jer. 17.9. For my part I do not know it: Surely, I feare, nay, I finde my heart deſperately wicked and deceitfull. I feare I looke one way, (Water-man-like) even while I row another. I fear leaſt I be a child of darkneſſe tranſformed into an Angell of light. Sometimes I doubt, if Chriſt ſhould now come to ſever the lambes from the Goates, that I ſhould have no more of a ſheep then the skinne, and that it being pluckt off, I ſhall appear as I am, Job ſaid indeed, his heart ſhould not reproach him ſo long as he lived, Job 27.6. But I am ſure, mine flyes in my face every houre. Without doubt I am but as a guilded grave; brave without, bad within. I muſt ſpeake my heart, I feare I am but an hypocrite.
20Sixtly, Others there are dejected and caſt downe, whoſe dejection diſcovers it ſelfe in fear, leaſt corruptions get the conqueſt over them. Oh ſaith the poore ſoule! I find the fleſh fighting againſt the ſpirit, and I feare the fleſh will get the day; at leſt I doubt the ſpirit will not. Corruption is ſtrong, and grace is very weake. I feare I ſhall one day fall by the hand of ſin. If I lye downe, corruption is with me, if I ariſe, its awake as ſoon as I: If I be about my calling, or imployments in the world, I perceive corruption dogges me, and if I goe to duty, it will not let me alone; nay often it is then moſt buſie: I feare, I feare, that I ſhall fall. Certainly I doubt I ſhall not ſtand long. Ah Lord! (cryes the ſoule dejected) any ſpake is enough to ſet mee a fire. Paſſion is quickly ſtirred, and I ſpeak vainly, yea, and vilely too. A little thing makes mee waſpiſh, I am borne downe with raſh anger preſently, Pride too, that appeares upon the leaſt occaſion. I can hardly pray with any inlargements, or doe duty with any affections, but preſently pride pirkes it ſelfe up. Luſt too, that is ready to diſcover its life upon the leaſt occaſion: I can hardly looke, but I luſt. Thus cryes one, thus cryes another, and all agree in this, they fear ſin will get the day: At leaſt they doubt, whether ever their Pigmy-graces (ſo ſome ſpeake) ſhall bee able to get the victory over their Gyant-like-corruptions.
Seventhly, Some when they are caſt down have greater fears then theſe: there are dejected21 ſoules who cry out: Oh! they feare they never did ſavingly cloſe with Chriſt. To cloſe with Chriſt in the way of the Goſpell ſay they, (and they ſpeak truth,) is a myſtery: and alas! they doubt, whether they have attained it. There is a meer legall cloſing with Chriſt: which is built only upon ſome qualifications in ones ſelfe; and which carryes not the ſoule beyond the Covenant of workes: and ſome ſoules under dejection feare theirs is ſuch. Woe is mee (ſaith the ſoule) if my cloſing with Chriſt bee not aright (and I doubt it is not.Mat. 7.22.) Some ſoules at the laſt ſhall come, and ſpeake to him, as if they had cloſed aright with him, and as if they had in truth an intereſt in him: and yet he will ſay hee knowes them not. Now I feare, I feare leaſt I am ſuch a ſoule, and leaſt he will ſpeake to me ſo. Its damnable to be deceived in this (ſaith the ſoule) and I doubt it. Thus the wave of feare in the ſtorm of dejection, mounts thus high in ſome ſoules.
Eightly, There are ſome who it may be will ſay, they doe not doubt much their cloſing with Chriſt, but they doubt their keeping cloſe. I feare (ſaith ſome ſoule caſt downe) that I ſhall deny Chriſt, There have been many Apoſtates, and I doubt I ſhal make the number one more. Peter denyed Chriſt in part, and for a time, and I feare I ſhall doe it altogether. I thinke I ſhould ſinne in deniall of, before I ſhould ſuffer unto death for Chriſt. I feare I am nearer allyed, and ſhall be more like to Demas then to Paul. Its true, there are ſome, who if they22 had a thouſand lives, could give them all for Chriſt; But I feare I ſhould not willingly give one. Chriſt ſaith, if wee deny him, he will deny us: And ſure he knowes what I would doe if called to it, (I feare I ſhould deny him) and therefore that he'le do ſo by me.
In theſe and the like feares doe the workings of ſpirituall dejection appeare. The ſoul when elevated, is not freer from, then when dejected, it full of, feares and doubts.
IT being my purpoſe to treate of ſpiritual dejections at large,See the ſecond Section. and alſo to ſatisfie the ſoule in thoſe doubts and fears, which diſcover themſelves in the ſoul, when and while its caſt down: I ſhall adde ſome other feares unto the former. As
Firſt, Some there be who (being dejected and caſt downe) are much diſquieted with fears and doubts about Prayer. As now, whether ever they prayed in all their lives. And if they did, whether ever God did heare or regard any of their prayers. Oh! ſaith ſome ſouls who are caſt downe: Prayer is a choice imployment, a precious priviledge, but alas! we never injoyed it, ſomething wee have done, ſometime like prayer; but we doubt whether it were prayer, For
23We feare our own hearts and ſpirits were never in it: Prayer only in the lip is without life: and prayer if it be no more then words, is of no worth: God regards the prayer which comes from the ſpirit, and heart: But we doubt, though wee have ſometimes drawn neare him with our lips, our hearts have been far from him. Our prayers have been rather the fruit of our heads, and babbling of our lips, then the breath of our hearts and panting of our ſpirits. And yet (ſay ſome ſoules) Suppoſe our ſpirits were in prayer: We feare Gods ſpirit was not. The father ſeeketh ſuch to worſhip him, as do it in the ſpirit: and the Apoſtle calls for praying in the Holy Ghoſt. Now though our own ſpirit was in our prayers, we feare Chriſts ſpirit was not. It may be wee have prayed in the gifts of the ſpirit: But what are they without the ſpirit himſelfe? Againe (ſay the ſame dejected ſoules) although wee ſhould thinke, and hope, that we have prayed both in the ſincerity of our own ſpirit, and in the ſtrength of Chriſts ſpirit: yet we feare whether ever God hath regarded. Surely, he hath been alway angry with (for as yet he never anſwered any of) our prayers. And to call and not bee heard: to pray and not be anſwered,Pro. 1.28. is a threatned judgement. This, oh this! is our feare, that we are thoſe at whoſe calamitie God will laugh, as it is, Pro. 1.26.
Secondly, There are others who in their dejection vent other feares. As now, about the word: whether ever it came to them as the word of God: and as good ſeed upon good ground. Alas!24 cryeth one poore dejected ſoule: I have heard the word often preached, but I fear to no purpoſe, for I thinke I never heard God in it. It was the praiſe of the Theſſalonians, that they heard the word; not as the word of men, but as the word of God. But its my ſhame and ſorrow, I have rather heard men, then God. I read (ſaith the ſoule) the Parable of the Sower, and I remember there was but one good ground, which received the ſeed aright; and I fear I am none of that, I doubt I am the high-way-ground, or the ſtony, or the thorny, but ſure I am not the good ground, i. e. one who with an honeſt and good heart, having heard the word, doth keep it: for ſure I bring not forth the fruit with patience. Thus the fears of ſome dejected ſoules work about the word. But
Thirdly, Other dejected ſouls breathe forth feares about the Promiſes: As whether they have right to them, or did ever in the ſpirit cloſe with them. Oh ſay ſome ſoules! the Promiſes are indeede exceeding great and precious: But are they ours? wee doubt it, my ſoule doubts (ſaith one) when I reade the Promiſes, I doe rather read the riches of others then my owne. Alas! I feare, they are none of mine, and I dare not (indeed cannot) cloſe with them. Sometimes I have climbed the outſide of the Promiſe, I have read the letter; but alas! I never was in the inſide, in the ſpirit of a Promiſe. Its likely many hung upon Noahs Arke without: But none were ſaved but25 thoſe within. And I feare I was never within the Arke of any Promiſe.
Fourthly, Some ſoules when caſt downe, feare their very abſtinence from ſinne. As now, whether they did or doe abſtaine from ſinne, in a ſlaviſh way, for feare; or in a Sonne-like way, for love. I feare (ſaith the ſoule) I have, and I do abſtaine from ſin, rather from rationall then from pious principles. I doubt, I dread the coale of corruption rather for the fire of it, which will burne mee, then the filib of it, which will blacke mee. I doubt its the cudgell of wrath that drives me backe, rather then the coard of love which keepes mee in, from ſinne. Good ſoules abſtaine from ſin from heavenly principles as love of God, deſire of holineſſe, and I feare my principles are helliſh, as feare of damnation; and, or at beſt, but earthly, as ſhame of men, and the like.
Fiftly, Some ſoules when caſt down cry out, Oh the ſinne againſt the Holy Ghoſt. I feare (ſaith a dejected ſoul) I have ſinned unto death. I have ſinned againſt ſuch ſtrong light, and ſuch ſweet love, that I feare my ſinne is now the unpardonable ſinne, which ſhall not, cannot bee forgiven. I may well bee caſt downe, if that bee my caſe which was Judas his: and I feare it is. Chriſt ſaith, all ſinne and blaſphemy ſhall bee forgiven, but that which is againſt the Holy Ghoſt. Alas here is my fear! that I am guilty of that ſin.
Sixtly, The feares of ſome when caſt downe, doe not worke thus high, yet they26 vent themſelves thus: Oh we feare we ſhall fall away. Angells fell, Adam fell, others fall, and are we ſurer then they? Surely we are not ſo ſtrong, and therefore not ſo ſure. Many have gone beyond me in the ſpirit, and yet (ſaith the ſoule) have ended in the fleſh: and I feare I ſhall doe ſo too. I goe but ſoftly, I fall often, I looke backe many times; and I doubt, I ſhall never perſevere unto the death: what is it to begin well, and end ill? what is it to have Ephraims righteouſneſſe? A morning dew. Alas! mine is no better (if ſo good.) This is my caſe; and I may well be caſt downe, for I fear I ſhall fall. The promiſe of the Crown is to perſeverance. Hee that is faithfull to the death, ſhall have the crowne of life: But I feare, I doubt, I ſhall not hold out neare unto death, for my heart miſgives me, and I feare I ſhall fall away ere long, and looſe all at laſt.
HAving now gone over ſundry doubts, and feares, which are the workings of ſpirituall dejections: I ſhall touch in a word only upon the other branch, viz. That of greife and ſorrow. For
As the ſoule when its caſt downe, is full of feare, ſo likewiſe its full of griefe. Diſquieted27 David vents himſelfe, not onely in feares, but in ſorrowes. His teares were his meat day and night, as it is, verſ .. 3. He went in mourning, ver. 9. Sighs, complaints, expoſtulations: thoſe alſo are the workings of ſpirituall dejection. Ah Lord! what paleneſſe of face? what wringing of the hands? what watering of the cheeks, doth dejection produce? what beating of the breaſt with the Publican? what weeping and crying with Rachell? what queſtioning and crying with Mary, doth caſting down, cauſe?
There are two appearances of theſe kind of workings.
Thus griefe vents it ſelfe, and thus doth the diſquieted ſoule (as it thinkes) eaſe it ſelfe.
But I neede not go about to paint theſe ſorrowes: ſome ſoules are able too well (it may be) to tell what theſe workings of dejection are. Let this ſuffice for that ſecond head, viz. the workings of ſpirituall dejection.
HAving ſeen both the nature, and the workings of ſpirituall dejection, I ſhall now come to inquire after the cauſes.
Its cleare enough, that even holy and precious ſoules may bee, and ſometimes are caſt downe, and diſquieted: and if you now would know whence it comes to paſſe, I conceive the reaſons may be ſuch as theſe.
Theſe I finde to bee the maine (though ſometimes there are other) cauſes why the ſoul is caſt downe.
1 Remainders of corruption. Sin gave the ſoule its firſt fall: 'Twas that which firſt caſt down Adam; and tis that which ſtill diſquiets the children of Abraham. Its true, grace is the ſouls recovery from ſin; whom God converts, he doth cure: But yet corruption being never totally in this life mortified, the remainders thereof29 trouble the ſoule (even of a Saint) many times. The remainders of corruptions are like unto the remainders of ſome peccant humours, which (even after a ſure recovery) do ſometimes groan, and cauſe aguiſh ſhiverings.
2 Falls into ſinne: Every new act of ſinne, is a tripping up of the ſoules heels. When David fell into ſin, he was caſt downe. Beleivers are lyable to falling into ſin, and this makes them lyable to failing in ſoule. Its no wonder to ſee a ſoule diſquieted in point of comfort, if it have been defiled in practiſe of corruption. Its no marvell if Iſrael fall before the men of Ai, if Achan be in the Campe. A ſinning Jonah will ſoon make a ſtorming Sea. And if the ſoule have ſinned, no wonder if it be in a tempeſt. But
3 Ignorance of the Covenant of grace. Indeed it is by grace that we ſtand; and if we be ignorant of that, we ſhall ſoone be caſt down. I am perſwaded that this is the greateſt (I had almoſt ſaid the only) reaſon why ſoules are at any time Caſt downe; viz. they know not the Covenant of grace, at leaſt they are ignorant of it.
In
1 They are ignorant of it in its fullneſſe. What could diſquiet the ſoule, if it knew the Covenant of grace extended it ſelfe unto every ſin in its pardon, and to every grace in its ſupply,30 The ſoul is apt to limit the holy one of Iſrael. Its apt to think there are ſome ſins unto which the Covenant doth not extend. It beleives it may be, the Covenant of grace reacheth to the pardon of many ſins; but queſtions whether it reach to all. If it did not queſtion that, why is it caſt downe ſo, that it doubts the pardon of ſome ſins? Or
Secondly, They are ignorant of its freeneſſe. How would the ſoul live above diſquiets, and dejections, if it did but know and beleive the Covenant were free, wholly free, conſtantly free, every way, and in every part of it free? Its our miſery, we are apt to mixe works with grace; and to cloud the Covenant with Conditions. Whereas we are to know, that the Covenant is onely grace, the nature of which is to bar out workes. For if by grace, then it is no more of workes. OTHERWISE GRACE IS NO MORE GRACE; and if it be of workes, then is it no more of grace, OTHERWISE WORKES IS NO MORE WORKES: as it is in that golden place. Rom. 11.6. The ſoule when caſt down ſaith, it wants this condition, and it wants that qualification: But alas! it knowes not, that the Covenant gives all, and requires none. Its free, infinitely free, and did the ſoule know this, it would be raiſed, but its the ignorance of this that caſts it down. And beſides,
3 Soules know not the firmeneſſe of the Covenant of grace: they are apt to thinke it mutable. Did the ſoule but know, that Gods foundation ſtandeth firme, and is ſtill the ſame,31 ſurely it could not eaſily be dejected. Why conſider, ye dejected hearts! Gods Covenant is not changeable. Though you faile on your part, yet he'le be faithfull on his. God will not caſt off Iſrael for all that they had done, as tis Jer. 31.37. His Covenant was as firme as heaven, though their carriage had been as foule as bell. The Covenant of grace is the Covenant of an unalterable, and unaltering God: God knew what fickleneſſe was in the ſoul ere he entred into Covenant. I knew (ſaith the Lord) and Oh! mark it, mind it ſoules) that thou wouldeſt deale very treacherouſly: as tis Eſa. 48.8. Gods bow is ſtill in the cloud; though the imaginations of the heart of man is evill. Dejected ſoules meaſure God by themſelves, but they know not his thoughts are above theirs, They know not the firmeneſſe of his Covenant, therefore it is that they are ſo often caſt down.
Thus the ignorance of the Covenant of grace, is a prime and principall cauſe of ſoul dejection. Then
4 Another cauſe of dejection is, ſpirituall indiſpoſition unto duties. The ſoul is (it may be) as Sampſon was, it riſeth and findeth its ſtrength gone. The ſoul peradventure could ſaile as with a full gale in duty heretofore, but now (alas) it can hardly (as they ſay) ſterne the tide, i.e. keep up againſt indiſpoſition. The living waters, which were wont to flow out of the ſoule in power, and fullneſſe, are, it may be ſtopped; the ſoule findes not that alacrity and ▪ freeneſſe, that it was wont to finde. Time was, it could32 more God-ward, and Chriſt-ward upon the leaſt breathing: But alas! Now the ſpirit breaths, and blows ſtrongly, and the ſoul is ſluggiſh. It riſeth to go it may be, but with that unwilling, willingneſſe, and it ſtrives to act, but with that dead livelineſſe, that ſurely it thinkes all its ſtrength is gone, and that it is but in vain to doe any thing, &c. and this caſts it downe. Or
5 Want of former incomes in duties do deject ſome. Alas cry dejected ſouls! we doe as much as ever, but we want much of our incomes. Time was, I could hardly liſp but God heard; and now I pray often, and no returne at all. Job he cryes out: Oh that it were as in the months paſſed: as in the dayes when God preſerved me: when his candle ſhined upon my head; and when by his light I walked through darkeneſſe, Job: 29.2, 3. Oh ſaith the ſoule! I pray, read, hear, meditate, confer, communicate, &c. as much, if not more then formerly; and yet I injoy leſſe. What ſhall, or can I ſay to this? what, to ſow much, and reape but little: To eate, and not to eate enough; to drinke, and not to be filled; to earne wages, and not to put it into the bag, (ſo the ſoule alludes unto that Hag. 1.6. ) is not this ſtrange? Sure I may well be diſquieted, who fiſh all night and catch nothing, who act much, and have but little, or no income. Time was, when the ſpirit blew, and my ſpices flowed. Time was, when the King ſat at his table, and my ſpiknard ſmelt: Time was, when the father ▪ ſmiled, the ſon imbraced, and the ſpirit33 warmed in every duty, in every Ordinance. But now; oh now! I want theſe injoyed incomes, and may I not well bee diſquieted, and caſt downe?
6 The inſultation of Satan and Enemies, Sometimes cauſeth caſtings downe. Satan is impudent, and he doth ſometimes inſult: if hee perceive the ſoule a little more then ordinary ſad, he takes advantage preſently to ſay, Where is now your God? David was much diſquieted, and went in mourning, becauſe of the oppreſſion of the enemy, Pſal. 42.9. I am apt to thinke, Satan may at leſt be included in that word, the Enemy, For he is,〈…〉〈 in non-Latin alphabet 〉i. e. the enemy in an eſpecial manner, Ah Lord ſaith the poor ſoul! the lamb may well tremble, when the lyon doth triumph. Satan triumphs very terribly; He calls all my hopes into queſtion; he askes me where is my God? my Chriſt? my Comforter? He bids mee ſhew him my Promiſes, and hee demands what is become of my confidence. And may I not be caſt downe juſtly, over whom Satan thus inſults? And beſides, as Satan inſults ſometimes, ſo his children, wicked men, inſult often. Jam 3.6. 〈…〉〈 in non-Latin alphabet 〉from〈…〉〈 in non-Latin alphabet 〉to kill. And as if their tongues were ſet on fire with hell, they ſpeake as their father doth. They ſay daily unto me where is thy God, ver. 9. Now this is a killing to us ſay ſome ſoules. And truly if the Lord bee with us, why then is all this befallen us? (as hee ſaid when they were under the oppreſſion of the Midianites, Judg. 6.13.) Thus while Satan, and wicked men are ſo impudent, as to inſult; ſome34 ſoules are ſo weake as to bee caſt downe.
7 Even corporall affliction is ſometimes a cauſe of ſpirituall caſting downe. A ſick-body many times cauſeth a ſad ſoule. Hezekiah was ſicke, and that made him ſadde: the tidings of corporall death, begat ſpirituall diſquiet. That tragicall relation of Hezekiahs caſting downe: is titled thus, the writing of Hezekiah King of Judah when he had been ſicke, Eſay 38.9. Indeede it falls out ſo; that the ſoule (following the temperament of the body) is much diſquieted, when the body is afflicted. Many ſouls chearfull enough when in health, are over ſad when ſicke. If God afflict the body, we are apt upon that our ſelves, to caſt downe the ſoule. Its needleſſe in this to expatiate, experience too too frequent ſhewes this, that externall affliction, is oft the principal, and firſt cauſe of internall dejection.
8 Adde to all theſe in the laſt place this, viz. ſence of Divine wrath. This indeed of all the other is the greateſt, and moſt grounded cauſe of ſpirituall dejection. A little wrath will make the ſoule to ſtoope. If God in anger do but touch the hills they tremble. His fury is poured out like fire (faith the Prophet) and the rockes are thrown down by him, as it is, Nahum 1.6. Surely (ſay ſome ſoules) we cannot dwell with everlaſting burnings; and ſuch are all appearances of divine wrath. Well might Job (upon this ground ſay) is my ſtrenght, the ſtrength of ſtones, as tis chap. 6.12. Alas! if his ſtrength had been the ſtrength of rockes, and mountaines; it muſt35 needs faile, when the arrowes of the Almighty were within him, as tis there verſ. 4. It was this which caſt down David here deeply; for ſo he crys (as out of the depth) verſ. 7. Deep calleth unto deep at the noice of thy water-ſpouts; all thy waves and thy billowes are gone over me. I ſhall have occaſion (peradventure) more then once in this Treatiſe, to touch on this, therefore I ſhall ſay no more here, but only this, that nothing hath in it more force to caſt downe, even the ſtouteſt ſoules, then the ſence of Divine wrath.
YOu have ſeen now the nature of ſpiritual dejection, together with the diverſe workings and cauſes thereof. It ſtands us upon to mind theſe things and to improve them: Chriſtians you ſee you have cauſe enough to be caſt down, and even the choiſeſt Saints, are ſometimes for thoſe cauſes really caſt downe, and dejected.
There bee but three words of Application which I ſhall touch on, in this Section and conclude it.
Firſt, Let this informe us of our imperfect ſtate while we are in the fleſh. Our higheſt injoyments are not ſo ſure, as to deliver us from feare of falling. Saints you ſee of the richeſt36 ſort, even ſuch as are choiceſt, are apt to be, and ſometimes are, much caſt down. Its the vanity of ſome, that they thinke and ſpeake of preſent injoyments above what is meet. Some have ſaid, Soules may come up to ſuch a height, as that they neither ſhall, nor [can] be diſquieted. Yea, ſome go ſo far, as to cenſure all kind of doubting; and to conclude ſoules in a-damnable ſtate, becauſe in a diſquieted. Surely ſuch have not learned this truth as it is in Jeſus. You ſee a David caſt downe, and diſquieted: And you heare that even choiceſt Saints, upon many cauſes, are lyable to the like dejections. Bee informed therefore to take heed, how you dreame of a perfect, and unalterable enjoyment of reſt here: Your reſt, though unſpeakeably ſweet, is not unchangeably ſure. Tis poſſibly you may think, becauſe you ſometimes rejoyce with joy unſpeakable, that therefore your injoyment is unalterable. But be not deceived, even after high injoyments, you may be dejected. Even a Paul after a rapture (as high as the third heaven) was caſt down low by a meſſenger from hell. David ſaid once, hee ſhould never bee moved;〈…〉〈 in non-Latin alphabet 〉the word is as much as〈…〉〈 in non-Latin alphabet 〉i.e. well, or good pleaſure. yea, and his bottome was free grace; Divine good pleaſure had made his mountain ſo firme, Pſal. 30.6, 7. And yet marke this, David is now moved very much, even to a ſoul-tumult. Howle Fir-trees for the Cedar is fallen. Be not high-minded ye babes in Chriſt, ſith father may, and do fall. Certainly if this be a truth (as its clear it is) that Saints of the higheſt attainments may be, and ſometimes are caſt down, then ſurely, there is no perfect unalterable37 ſtate of peace, and unſettledneſſe here. Its true, when we come home, we ſhall ſit down, and be diſquieted no more: But our hope is not here, Whilſt we are at home in the body, we are abſent from the Lord, 2 Cor. 5.6, Such as talke of being at home in this life, forget that they are in the body. Chriſtians beware of it, for its a deluſion, to thinke that here you are above dejection, you are not at any time ſo ſetled, but you may be diſquieted. And therefore
Secondly, Learne hence to be thankefull for any freedome from diſquietings. Be thankefull (O ye unſhaken ſoules) to Chriſt! Its his ſweetneſſe which hath kept you from being in a ſtorm. Its greater mercy to have a ſoule kept free from diſquietings then to have a body kept free from diſtempers; ſeeſt thou another ſoul caſt downe? be thankfull to the Lord Jeſus that thou art not ſitting by it in the ſame caſe. Take heed of thinking that your ſettlement is of your ſelves; and conſequently, of cerſuring others, who are diſquieted. Its certainly a great fault in many, that they cenſure ſuch as they ſee dejected: They find fault with that in others, which they are not able to prevent in themſelves; Did not Chriſt beare up thy ſpirit (Oh ſoule!) thou wouldeſt quickly ſincke: There are cauſes of ſpiritual dejection in thee, as well as in others. Its Chriſt that keepes them under, otherwiſe they would ſoon caſt thee down. Bee thankefull therefore to Chriſt, and take heed of cenſuring others. Yea,
Thirdly, Prepare for dejections. Such as are ſubject to ſaintings, have their cordialls in readineſſe:38 ſo ſhould you have (O ſoules) who are lyable to ſpirituall faintings. There are cordials enough, did you know them. Its your Saviours goodneſſe, that hee ſtored up remedies ſuitable to all your diſtempers: acquaint your ſelves with them, before you need them, that they may not be to ſeeke, when they ſhould be uſed.
Queſt. You will ſay, what preparation ſhall we make?
Anſw. For this I ſhall ſpeak ſomething more generall, and ſomething more particular.
Generally, In order to ſpirituall preparation for ſoule dejection, mind theſe things.
Firſt, That ſuch a thing there is as ſoul-dejection, and that you are lyable unto it. Be not ſtrangers unto this truth, but know, as the moſt healthfull body may ſometimes be diſtempered; ſo the moſt holy ſoule may ſometimes be diſquieted. The not minding of this, makes many ſoules which are caſt downe, ſadder then otherwiſe they would be. Its an aggravation unto any ſorrow; that it comes unexpected. Be ſure therefore to remember this, that tis poſſible ſadneſſe may ſeize upon your ſoules, and caſt you down: Its common to ſaints to be dejected ſometimes. This being often and ſeriouſly thought on, before dejections come, will prepare you to beare them when they come.
Secondly, Be well acquainted with the Coverant of grace; The not aright, and clear underſtanding of it (as hath been ſhewed) is the cauſe of much dejection. Acquaint your ſouls39 therefore with this, in the freeneſſe of it, doe not mix water with wine, 'twill abate the ſtrength of it, and render it leſſe able to comfort; what God holds forth free, let not us looke upon as conditionall. The pure wine of the Covenant (which is the beſt cordiall for a fainting ſpirit) looſeth its vertue, when tis mixed with the puddle waters of conditions. Bee built up therefore in the freeneſſe of the Covenant; Know alſo the fulneſſe of it. It extends it ſelfe to the forgiving of all ſinnes; and to the beſtowing of all grace: Remember alſo the firmeneſſe of the Covenant; its immutable, unalterable, whatſoever fainting fit overtakes thee, the Covenant of grace thus known, and beleeved, will revive thee.
Thirdly, Treaſure up your own and others experiences. The remembrance of experiences in times of lifting up, will exceedingly ſupport in times of caſting downe: when the ſpirit begins to be in a ſtorme for divine abſence; Call to minde, that it ſometime injoyed the calme of a divine preſence. Many ſoules forget the time of their first love, and the effect of that is ſinfullneſſe; And many forget the day of Chriſts firſt l•ve, and the fruit of that is ſadneſſe. In the day of your dejections, call to mind the time of your eſpouſalls. The premeditation of what the ſoule ſometimes enjoyed, is a good preparation for a time, when it may be dejected.
But theſe things are onely in the generall. I ſhall therefore proceed to particulars. And my adviſe to ſoules is, that they indeavour to acquaint themſelves (as much as they can) with40 particular caſes; And accordingly to provide ſuitable cordialls. Its a peece of humain prudence in proviſion for corporall diſtempers, that men do not only lay up ſome generall, Catholicke medicines (as Phiſitians call them.〈…〉〈 in non-Latin alphabet 〉) But they provide particular medicins for particular diſeaſes: Surely we ſhould be (if not more yet at leaſt) as much careful in proviſion for ſpiritual diſtempers, as for corporal. And in order thereunto we ſhould ſtudy to underſtand what may be a ſuitable ſupport unto us, under ſoul-caſtings down. An eſſay unto which we ſhall hold forth in the following Section.
HAving in the former Section hinted at ſeverall fears, which appeare in ſoules caſt downe, I ſhall now apply my ſelfe to ſatisfie dejected ſoules, with reference to thoſe particular feares. And I ſhall proceed in that order which I mentioned them in, and beginne with the feare of a ſoule caſt downe, and venting it ſelfe about the work of grace.
Oh ſay ſome ſoules! the worke of grace is precious, but I feare in me its not perfect. Caſe.Satan hath had his workings in me,Eph. 2.2. 〈…〉〈 in non-Latin alphabet 〉 but I feare whether Chriſt hath wrought the good worke in me. I have found the Devill powerfully working in me: But I feare Chriſt hath not as yet begun42 to worke upon me, &c.
In order to the raiſing of a ſoul caſt down,Satisfaction. and fearing this, I ſhall offer briefly.
Some
Firſt, Some Cautions, we had need be wary in our concluſions which we make about our ſoules ſtate.
'Tis eaſie, but 'tis dangerous, to conclude amiſſe here. Its as well (I will not ſay as much) a fault to conclude againſt our ſoules, as having no worke of grace; as 'tis to couſen our ſoules, as if we had. Be cautious therefore O ſoule! who ſayeſt, thou feareſt Chriſt hath not yet wrought upon thee. Take heed how thou judgeſt, even thy ſelfe, in this caſe, and for this end, take with thee theſe 3 Cautions.
viz.
Firſt, Take heed of binding your ſelves to particular examples. Oh ſay ſome, Chriſt hath not wrought upon us,
Queſt. Why, Oh ſoules, not upon you?
Anſ. Why? Hee hoth not wrought upon us, as upon ſuch and ſuch.
Reply. But conſider (O ſoules) Gods workes are not alway alike: Though the worke of grace43 be the ſame in all, in regard of the matter, yet it is not the ſame alwayes in regard of the manner. The manner of Chriſts working is divers, Its bad eyeing (in order to the judgement of our worke of grace) examples. Chriſt comes to Matthew at the receit of cuſtome: and ſpeakes to his heart ſo home; that Matthew leaves all, and followes him, and of a Publican becomes a Preacher. But he rides after Paul (as I may ſay) and overtakes him in the way to Damaſcus, and throwes him downe, invirons him with a Pillar of light, appears to him from heaven: ſpeakes to him, reaſons with him; directs him whether to go, what to do, &c. Theſe examples are not alike. Should you bind the work of grace to Pauls example, you would condemn Matthew: or ſhould you make the example of Matthew the pattern of the worke of grace, you would, or might queſtion Paul. Be cautious therefore O ſoule of what you ſay. Do not fear that God hath not wrought upon you, becauſe not after the example of ſuch an one: examples are not here ſtrictly to be eyed, this is the firſt caution.
The ſecond is this, Take heed of confining Chriſt to methods. I wiſh ſome Preachers were in this particular faultleſſe: they confine Chriſt (as I may ſay) to ſuch and ſuch wayes, and methods, as if the ſpirit were not as free as the wind, to blow where, and when, and how he liſteth. You have ſome ſo punctuall in their antecedents, concomitants, and conſequents (words which many poore ſoules ſcarce underſtand:)44 And ſo preciſe, and ſtrict in preſſing ſoules with them, that many gracious ſoules feare, whether they have any worke of grace wrought, becauſe not in ſuch a way and method. Now I beſeech you, beware of this, Chriſt walkes not alwayes the ſame way to many ſoules; Some ſoules he overtakes ere ever they are aware of him, as is hinted Cant. 6.12. and makes them as the chariots of Aminidab; i. e. a willing people. Others indeed he deales with all in a more violent way: and is faine to make it a day of power, that they may be a willing people. In the ſame ſtory Act. 1.6. you have Chriſt as it were,〈…〉〈 in non-Latin alphabet 〉 Softly comming into Lydia's he art (as if he did but lift up the Hatch and enter) and you have him loudly knocking at the Jaylers doore, making (as I may ſay) an earthquake in his ſoul, to make way for himſelfe. So various are Chriſts wayes in working: Some Chriſt makes ſicke of love, and winnes upon their hearts by the mercies of the Goſpell: Others he makes ſore with wrath; and frights them to himſelfe by the terrours of the Law. Mind this, oh poore ſoule; It may be thou feareſt Chriſt hath not wrought on thee, becauſe it was not in ſuch or ſuch a way: your feare (if ſo) is groundleſſe; and you muſt take heed, leſt you confine Chriſt unto methods. He will worke, and who ſhall let it, and to whom hath he made knowne all his wayes of working. This is the ſecond Caution. Now the
Third is this, Beware how you conclude any thing upon preſent ſence. The worke of grace45 at firſt is but little, as a grain of muſtard ſeed; And tis not at firſt ſo viſible: Its like leaven [hid] in meale, as tis Matth. 13.33. Now that which is little, and hidden too; that is not ſeen ſtraite. Naturall conceptions are not at firſt perceived; no more are ſupernaturall. The worke of grace may be begun in thy ſoule, although thou doe not perceive it. Be therefore cautious how thou concludes becauſe of preſent viſible ineffectualneſſe. The leaven of the Kingdom, may lye hid in the heart And if thou judge by preſent ſence, thou mayeſt condemne the generation of the righteous. Indeed Chriſt in the ſoul is as Iſaack in Abrahams loynes (at firſt) that is, as dead: And looke as there, even of one, and him as good as dead, ſprang as many as the ſtars of the skie: So likewiſe here, viz. in the ſoule of one graine of grace, and that even as dead to ſence,See Lu. 13.19. there ſprings up the great tree which reacheth as high as heaven. Let this therefore be minded as the third caution, that you conclude not poſitively any thing upon preſent ſence.
Now having hinted theſe Cautions, I ſhall offer three Conſiderations, unto ſuch as feare and doubt, the true worke of grace in their hearts.
Firſt, This fear may peradventure be a fruit of the worke of grace. Sinners as they never deſire the worke, ſo they trouble not themſelves with doubts about the work: Solomon tels us, Bleſſed is the man that feareth alway: yea, we know he alſo ſaid, the way of a foole is right in his owne eyes. 46Thou poore ſoule, who are dejected, and doſt much doubt whether ever as yet, God hath wrought upon thy heart: why, this feare of thine, may bee a good ſigne that hee hath. But
Secondly, This fear may argue a beginning of the worke. Certain this fear is of God: and how doſt thou know, but that now God is beginning, (at leſt) to worke upon thee. Its a ſtanding truth,〈…〉〈 in non-Latin alphabet 〉 The fear of the Lord is the beginning of wiſdome: Now the meaning hereof may be, that the firſt thing (for ſo the word ſignifieth) which is wrought in the ſoule, in the worke of wiſdom, (i.e. of grace and bolineſſe (for ſo wiſdom ſignifies) is feare. Thy feare therefore may hint, that the worke is in ſieri, i. e. begining, if it be not in factu, i. e. begun already. However God may make uſe of it to that end. What canſt thou tell, but now that thy ſoule is troubled with doubtings about the worke of grace: God may make uſe of this feare to drive thee out of thy ſtate of nature, and to draw thee into the ſtate of grace. How many poore ſouls have cryed out; I have no true grace: God hath not at all wrought upon my heart: woe is me what ſhall I doe; Ile run after him, Ile cry for him, &c. And while the ſoul hath been in this feare, God hath begunne (making uſe therof) to worke really upon their ſoule. Thus it hath been with ſome, conſider it may be with thee ſo, And therefore,
Thirdly, Suppoſe it be as you feare; Suppoſe God hath as yet never effectually wrought47 the worke of grace in your Soule. Conſider, bee may doe it now. Why may not free grace worke the worke now? I ſay (O ſoule) why not now?
Queſt. Say (O ſad ſoule) what reaſon can you given that Chriſt ſhould not now worke upon you, if he hath not heretofore?
Anſ. Why, Ile give a reaſon (will the ſoule ſay) I am not fitted for ſuch a worke. The worke of preparation bath not paſſed on me.
Reply, Suppoſe I ſhould grant it; yet this feare and doubt may be that work. All the preparation that can be, it tends but to this, to make you willing, and art not willing ſoul?
Qu: Yes, O yes, I am willing; but alas, what though I will, if God will not.
Reply, Why, God is willing (O ſoule) this is the will of God, even your ſanctification. He wills it: and if God will, and thou wilt too, what ſhould hinder?
Qu: Nay, but what ſhould move God to work on me: Alas, I am a poor polluted ſinner, and will the Lord take pleaſure in ſuch a ſoule as I am, and beſtow paines to worke on me?
Anſ. In Anſwer to this, know (O ſoul) free grace ſhall move God, For of grace we are ſaved, and not of our ſelves: its the gift of God, we are his worke-man-ſhip, Epheſ. 2.8, 10. And know (O ſoule) as God doth worke in thee the will, ſo alſo he will worke in thee the deed, and that of his good pleaſure (as tis Phil. 2.13. ) though he cannot take pleaſure in thee, yet he can, and will in his worke.
48Wherefore bear up, O thou dejected ſoule; Be not ſo caſt down. Suppoſe the work of grace be not yet wrought, the Lord can, (and doe thou beleeve it) hee will worke it now. Ere long thou ſhalt ſee Chriſt formed in thee, and though now thou art in paine, and feare (as a ſoule in travell) yet then thou ſhalt rejoyce for joy, that grace is come into thy heart.
BUt alas! ſay ſome, who are caſt downe, our doubts are not ſo much about a worke of grace; As about the truth of grace. I doubt (ſaith a ſoul) whether my grace be true;Caſe. ſome worke I have had, and ſomething is brought forth, but I queſtion whether it be not counterfeit.
Albeit this fear bee almoſt the ſame with the former,Satisfaction. yet becauſe I find ſome dejected ſoules making it a diſtinct doubt. I ſhal therefore ſpeak diſtinctly to it. And in order to the ſatisfaction of a ſoule caſt down, and diſcovering its ſelfe in this feare, I ſhall offer two things, viz.
Something
Firſt, More generally, I deſire ſuch dejected ſoules, as are troubled about this fear, to conſider 3 things.
49Firſt, Conſider, counterfeit grace doth not uſe to ſuſpect it ſelfe, neither is it willing to be tryed. He that doth evill commeth not to the light; nay, he hateth the light, as tis John 3.20. But he that doth truth, commeth to the light, &c. Surely it may ſecretly hint that thy grace is currant, ſith thou deſireſt its tryall: were thy grace counterfeit (as thou ſuſpecteſt) it would deſire concealement, at leſt, it would not put thee on to ſuſpect it.
Secondly, Conſider, its a mercy to have a ſuſpecting ſpirit. Many ſoules are deceived, and damned for want of this. Satan lyes ſecure under an imperfect, and pretended worke of grace. You read of a ſpirit of ſlumber in the Scripture. God hath given ſome up to the ſpirit of ſlumber, Rom. 11.8. There are fooliſh Virgins, who preſume, and ſleep, and ſleeping periſh. Chriſts ſpirit where it is, is a ſpirit of fire and burning: Now fire that tryes, Chriſts ſpirit is like a refiners fire: Its a mercy to have the ſpirit of refining, and trying; whereas its a judgement to be ſelfe-confident, not at all ſuſpicious, It argues the ſpirit of ſlumber. But ▪
Thirdly, Conſider, tis poſſible for one truly gracious to conceit that his grace is but counterfeit. As children conceive braſſe is gold, ſo ſometimes they conceit gold to be braſſe, Its ſtrange to obſerve the ſtrength of conceit, eſpecially in depth of Melancholly. Peradventure oh ſoule thy fear is but conceit! Surely we ſee ſometimes Hypocrites, conceiting in their joyallity, that their counterfeit grace, is true. And why may wee50 not thinke? (nay, by experience we find) ſometimes, truely gracious hearts conceiting their grace is counterfeit. But theſe conſiderations are onely general ▪ Therefore,
More particularly, that I may ſatifie ſuch dejected fouls, as doubt the truth of their grace, I ſhall lay down theſe concluſions.
Firſt, Many ſouls doubt the truth of their grace becauſe of their wrong way of tryall. There are falſe Touch-ſtones, which may make pure gold ſuſpitious, as well as make braſſe appeare as gold. To inſtance, its a falſe and deceiving way of tryall, to try the truth of grace by conqueſt. My meaning is, to conclude that my grace is not true, becauſe I am ſometimes conquered by corruption; its a wrong way of concluſion, and a falſe touch-ſtone of tryall. Paul had truth of grace, and yet ſometimes he was conquered, and carryed captive, and ſold (ſlave-like) by ſinne, Rom: 7.14. So likewiſe a conſtant equall undauntedneſſe, in owning of Chriſt,〈…〉〈 in non-Latin alphabet 〉, and ver. 23. 〈…〉〈 in non-Latin alphabet 〉. i. e. captivated or lead into captivity, as by a C•nquerour; and ſold in a market. and cleaving to truth, is a falſe touch-ſtone, or fallible way of tryall. Tis true the righteous is bold as a Lyon; but this is not at all times alike. Peter had truth of love to Chriſt; and yet he was not ſo undaunted alwayes: His deriall is knowne well enough. So that now (to apply this to our purpoſe) it may be (Oh dejected ſoule) thou tryeſt thy grace the wrong way. Thou ſayeſt thou art conquered oft; and led captive many times; Bee it ſo, thy grace may be ſound for all this. Thoſe that ſcome the Turkiſh power, may ſometimes bee (ſlave-like) in his51 Gallies: And a loyall ſubject of Jeſus Chriſt, may be ſometimes overtaken, and taken, and ſold Paul-like under ſin. But
2 In judging the truth of our grace, we ſhould rather eye its quality, then its quantity. As now faith, the truth of that is ſeen, rather in its quality, then in its quantity. There may be a faith big enough to remove mountaines, and yet FALSE (as is deducible from, 1 Gor. 13.2.) And there may be a faith no bigger then a graine of muſtard ſeed, and yet TRƲE. Little faith, and true faith, may go together. Peradventure O ſoule thou art grieved to ſee thy grace ſo little, and that makes thee feare tis falſe: but know this thy feare is fooliſh. The leaſt duſt of gold, is gold; and the leaſt grain of grace, is grace. In judging thy grace (O dejected ſoule) know thou ſhouldeſt eye its quality, not its quantity. And in order to this,
Thirdly, know, That grace is true which is diffuſive. I would aske thee O ſoule! (that doubteſt thy grace is counterfeit) whether it be diffuſive yea, or no: though it be little, doth it ſpread it ſelfe? Is thy little in head, and heart too? Hypocrites have much in the head, little in the heart. But ſee O ſoule, doth not thy little ſpread; Is it not leaven? doth it not leaven thee all over? Is it not in thy will? thou wouldeſt: and doth it not ſpread to thy deſire? thou deſireſt: And becauſe thou canſt not, doth it not leaven thy ſorrow? Is not that ſower (or rather ſweet) doſt not grieve becauſe thou carſt not doe, as thou wouldeſt and deſireſt? Do not O ſoule murder thy ſelfe: I meane kill thy comfort52 by not witneſſing to the truth. Cannot you ſee, and ſay, your little grace is diffuſive. Surely if it be, you need not doubt its truth, and you ſhould not ſay tis counterfeit.
THe next fear which I ſhall ſpeake unto is, that which concernes the Authour of that worke which is in the ſoule.
Some ſoules when they are caſt downe:Cafe. cry out, they feare, that all that worke which is paſſed upon them, is no more then in the bare letter (as they call it) i. e. they doubt whether it be of the ſpirit, yea, or no; as was opened in the former part &c.
Now for the removing of this feare,Satisfaction. and to raiſe up a ſoule that is caſt downe, and lyes doubting, whether its calling, conviction and comfort be from the ſpirit, yea, or no: I ſhall ſpeak to each of theſe by themſelves.
Firſt, For thy calling (O ſoule) thou ſayſt thou feareſt) thou wert only called by men, i.e. wrought upon to leave thy ſins and former courſe by the meer wit, and oratory of men in perſwading, &c.
There be three things which I would offer to ſcatter thy fear in this particular.
531 Conſider, that thy call may be by the ſpirit, though thou doe thinke it was by man only. Its certaine that the ſpirit ſpeakes to our hearts moſtly by men. Immediate calls are rare: It may be you feare your call was not by the ſpirit becauſe 'twas by men. It might be mans ſpeech, and the ſpirits call. 'Twas Chriſt that preached to the Epheſians, though it were Paul that ſpake. Paul tells them Chriſt came, and preached peace to them, Epheſ. 2.17. And yet we know Chriſt was never at Epheſus; and Paul ſpeakes this, of Chriſt after the time of his ſuffering, as is deducible from verſ. 16. Indeed 'twas Chriſt that preached by Paul: And though man was the trumpet, yet the ſpirit was the breath, that filled it, when thou wert called from thy ſin. Look as in Samuels caſe, it was the Lord called him, and he thought 'twas Eli (as 'tis 1 Sam. 3.) ſo it may be with you, and the reaſon may be, as it was in Samuels caſe: He was a child, and ſo did not know yet (as the text ſaith) the Lord: It may be thou art a child as yet (O ſoule) and art not ſo well able to diſtinguiſh of the Lord from men: Thou as yet mayeſt not be acquainted with the myſteries of the ſpirit? and therefore thou mayeſt thinke tis only man, when it was the ſpirit which called thee. Hereafter when thou ſhalt grow up to a fuller age in Chriſt, this childiſh thing, and feare may be done away: And thou ſhalt no more ſpeake as a child, and ſay thou feareſt 'twas man only that called thee. But thou ſhalt be taught of God, and know thou wert called by the ſpirit.
542 Call to minde, in what frame of ſoule thou wert (if thou canſt call it to mind) when thy firſt call was; and conſider what it was, and is, which doth prevaile with you. Happily thy ſoul was in a direct way of oppoſing God: and thou didſt little thinke of him, when he called thee: The more unexpected it was, the more of the ſpirit was in the call. Beſides, ſay O ſoule: was it not naked truth, plaine, ſimple truth, that did, and doth moſt take with thy heart. Surely, the more plaine truth was, which did worke upon you, the more of the ſpirit was in that worke. Its a rule caſe; the leſſe of man, the more of God: Art not able to ſay (O ſoule) that thou wert going on in a vaine, vile way of living without God; and that thou wert ſo taken up with the world, and vanity, &c. that God was not in all thy thoughts: And that at a time thou didſt either read or hear ſuch or ſuch a naked truth: As to inſtance, that thou wert a child of wrath by nature, that out of Chriſt there is no hope of ſalvation, &c. And that hereupon unexpectedly, thou didſt find thy heart moved to take another courſe: Peradventure, thou hadſt read or heard and didſt know the ſame truth before; O but at ſuch or ſuch a time, thou didſt find thy heart more wrought upon, by it, then ever. I beſeech you ſeriouſly ſay, hath it not been thus with you? If it hath, why doubt ye, that your call is not by the ſpirit? But
3 Call to mind, And in ſincerity tell, and confeſſe, what it was that thou wert ialled from; and what it is that thou wert called to, Canſt not55 thou ſay, thy call was not ſo much (at leſt) not only from miſery, but it was from ſinne. Tis true, many a man by naturall conſcience, and fleſhly principles is thus far wrought upon in a call, that it is willing to come out of miſery; I but thy ſoule can ſay, it was willing to come from ſinne: and 'twas from that, which in thy call, thy heart was taken off. Yea, and art not thou able to ſay, thou didſt find thy heart in thy call, really going out after (as conceiving thou wert called, unto holineſſe, (as tis 1 Theſ. 4.7.) Cannot you appeale to God, that in your call, you did (at leſt that now you do,) find your hearts, not only called and made willing to leave a ſorrowfull eſtate, and come into a happy one: But alſo to leave a ſinfull eſtate, and come into a holy eſtate. Certainly, if your call were not only from miſery, but from ſinne: And if it were to be as well, and as much (nay more) unto holineſſe, then unto freedom from miſery: I ſay if you can clear this: (And do not your conſciences, oh ye dejected ſouls witneſſe to this) then why do ye doubt? what reaſon have you to feare, that your call was not of the ſpirit? To come therefore to the other thing, viz.
Secondly, To your Conviction. You ſay you doubt whether that were of the ſpirit, and evangelicall, or only by the letter, and legall.
Now to ſatisfie you in this, there are 3 queſtions which I would put unto you. And in the ſincerity of your hearts reſolve them.
1 What was the great ſin, of which you were, and are convicted: when thy heart was convinced56 of ſin, what was the greateſt ſinne, which then thou wert convinced of. Search your hearts, and conſider what anſwer to give? can you ſay it was unbeleife: Certainly, if you were convinced of that, it was the ſpirit which wrought that conviction. I deſire not to be miſtaken: I do not urge this, as if I thought there either were not, or needed not any more conviction then this: (for certainly, ſaving conviction extends it ſelfe to all ſin, and in particular, to our particular ſpeciall ſinnes.)
But my aime is, to hint ſomething as a ſignall diſcovery of conviction by the ſpirit (and in order to this it is, which I am now ſpeaking.) Now then, wert thou ever convinced of unbeleefe? Haſt thou ſeen this to be a ſin? yea, and to be a great ſin? Certainly, if thou haſt, thy conviction hath been of the Holy Ghoſt. Its the peculiar worke of the ſpirit to convince of unbeleefe, as tis John 16.9.11. Many a ſoule is convinced of theſe, or theſe ſins: But the ſoule convinced by the ſpirit, is convinced of this ſin (as of the ſin of ſinnes) viz. unbeleefe, Oh (ſaith a ſoul) which is convinced by the ſpirit, I know drunkenneſſe is a ſin, uncleanneſſe is a ſinne, pride a ſin, &c. But I know unbeleef is a ſin as great, ray, greater then them all. This is laid upon my ſpirit, that Chriſt is come into the world ſweetly diſcovering the love of God, freely tendering reconcilement in his blood, But I (Oh I!) did little ſee, and much ſlight him; I did not make it my worke to go after him, nor have I been willing when he hath come after me, to accept57 him. And this (oh this!) hath been (nay, I fear 'tis ſtill) my ſin. Oh this baſe, vile, damnable unbeleefe, is that which hath, and doth lye upon my ſpirit. Other ſins put me in an•••ſolute neceſſity, of ſalvation; and this ſealed me under damnation: HEE THAT BELEEVETH NOT, HE IS CONDEMNED ALREADY, Oh that Scripture, tooke hold on me, Chriſt came, and was willing to imbrace, but I would not beleeve; He came ſweetly weeing, and I ſtood out ſinfully rejecting. He tendered grace freely, and I did put off that tender wretchedly; He ſaid come unto me, and ile eaſe you; and I did not, could not, would not beleeve, and therefore came not to him. This (O this!) I am convinced of, as my ſin; and this I doubt is my ſin to this day. The truth is, I can hardly beleive yet, that Chriſt came to ſave ſinners. Why, ſay (Oh ſoul) doth not thy heart anſwer to theſe things, as face to face? is there not a copy of this complaint in the ſecret tables of thy heart? If there be, pray who ſhould, nay, who could write it, but the ſpirit? Who could take theſe things of Chriſt, and reveale them unto thee, but the ſpirit? Surely, if none can call Jeſus Lord, but by the ſpirit (as it is 1 Cor. 12.3. Then none could be convinced ſo far of ſin, for not receiving of, or beleeving in (which is all one) this Lord Chriſt, but by the Holy Ghoſt. But
Secondly, What is the great principle upon which you are moſt convicted: Is it SENSE, or HOPE of divine love. It may be thou haſt58 ſometimes taſted how good the Lord is: Peradventure you have had ſome ſence of the love of God, Or, It may be you have only ſometimes attained ſome hopes of divine loves: Now is it this, that doth moſt affect thy heart, in thy conviction. Doth not thy ſoule ſay, Oh! what a vile wretch have I been, who have deſpiſed the riches of Gods goodneſſe! and who have not been led thereby unto repentance: Standeſt thou convinced of the greatneſſe of ſins, by the conſideration of the greatneſſe of his love. Becauſe God hath been, is, and (thou hopeſt) will be exceeding good; Art not upon this convinced that thou art and haſt been exceeding bad? Surely ſo much as love, and ſweetneſſe hath had an influence upon thy conviction, ſo much the ſpirit hath been in it. The hand of wrath may convince a Pharoah that he hath ſinned; but an eye of love, will make a Peter weep bitterly. Therfore
Thirdly, In thy convictions for ſin, what ſight haſt thou had of Chriſt? The ſpirit where he convinceth of ſin, he alſo convinceth of righteouſneſſe, as tis John 16.10. i.e. the ſpirit convinceth the ſoule, that albeit it is unrighteous; yet there is a righteouſneſſe in Chriſt, which it may have. The ſpirit, where he is a meſſenger of ſin (comming in and convincing the ſoule thereof) he is alſo an Interpreter (taking the things of Chriſt, and ſo ſhewing thereof unto the ſoule) the ſpirit is, that one of a thouſand, to ſhew unto man his uprightneſſe. (as tis Job 33.23.) An hypocrite may be convinced by the59 Law, but alas! in that conviction he ſees only a Moſes: But a Saint is convinced not only by the Law but the Goſpell; and therefore in his conviction he ſees a Meſſiah. Canſt not thou ſay (O ſoul) when thou wert convinced, that thou wert a ſinner, thou wert alſo convinced that there was a Saviour? Didſt not thou ſee a remedy, as well as a diſeaſe? a healing plaiſter, as well as a killing wound. A Saviour, as well beſeeching ſinners to come unto him, that they might have life; as blaming of them, for not beleeving in him, that they might be free from death. Surely (ſoule) its the ſpirit who giveth life, the letter killeth. Where the letter convinceth only, it doth leave a ſoule under the ſentence of death: But if together with the ſentence of death for ſin, thou didſt alſo ſee the hopes of life, in a righteouſneſſe; then there was ſomething more, and higher then the letter in thy conviction; even the Holy Ghoſt.
If then when thou wert convinced, thou didſt ſee unbeleife as the great ſin, and divine love as the great aggravation of that unbeleife; and yet withall, a ſight of free and full righteouſneſſe tendred as a cure of both: If (I ſay) thou didſt ſee theſe things in thy conviction; why art thou caſt down O ſoule? and why doſt thou fear the ſpirit was not in thy conviction? To go on then to the laſt branch of this fear and doubt.
Thou ſayſt (O ſoul) that doſt fear, thy comfort was not from the ſpirit: At leſt, thou ſayſt, thou doſt doubt it. Its true, after thy ſtorme, thou didſt heare a ſtill voyce, but (ſayſt thou)60 was the ſpirit in that voyce? Sometimes even after conviction, thou doſt ſay thou didſt feel comfort, but thou feareſt whether it were from the ſpirit, or from the letter and fancy, &c.
Why now in order to the ſcattering of this fear, let me intreate you to conſider theſe three things.
Firſt, Whence it was that thy comfort was fetched, which was brought to thee? was it not ſuch as one of a thouſand could not bring? came it not from Jeſus Chriſt, who can only give man his righteouſneſſe? as it is Job 33, 23. He ſhall take of mine, and ſhall ſhew it unto you (ſaith Chriſt of the ſpirit) Job. 16.15. Where the ſpirit brings in comfort, it is ſtill ſhewed to be fetched from Chriſt. Alas! canſt not thou ſay, It was not from any creature (men or Angell) that the hope of your comfort came (Alas! miſerable Comforters were they all.) But it was onely from Chriſt: where the ſpirit comforts, he doth it ſtill in a diſcovery of Chriſt. As he ſhewes Chriſt pierced by the ſoule, and uſeth that ſight unto conviction: ſo he diſcovers Chriſt willing to imbrace the ſoul, and uſeth this ſight unto conſolation. The peace and comfort of ſome, is rather from a ceſſation of the trouble of conſcience, then from a ſight, and diſcovery of Chriſt. Now if thy comfort came only from an apprehenſion of Chriſt, and from a ſight of the things in him; why art thou diſquieted as if thy comfort were not from the ſpirit? Since, as no man knoweth the things of a man,61 ſave the ſpirit of man which is in him:1 Cor. 2.11 Even ſo, the things of Chriſt knoweth no man, but the ſpirit of Chriſt. But
Secondly, How is thy comfort brought in? Is it from Chriſt, in a free word of grace, offering himſelfe to ſinners: or is it (as I may ſay) from a Chriſt fetcht in by ſome performances of thine? Certainly, the leſſe of ſelf in the manner of Chriſts comming into the ſoule, the more of the ſpirit in the comfort that ariſeth thereupon. Some ſoules have their comfort fetcht in rather by ſelfe in Chriſt, (i.e. what they ſee of themſelves, in the way of Chriſts comming in) then by Chriſt in himſelfe: My meaning is, ſome ſoules cannot be comforted in Chriſt, unleſſe they ſee Chriſt (as it were fetched and) comming in by their Humiliations, Repentings, Prayers, &c. Oh if they can upon them, or in them, ſee a Chriſt comming in, they can be comforted: This comfort I ſuſpect is legall. But now if thou canſt ſay, thy comfort as it came from Chriſt, ſo it came, and comes ſtill from Chriſt, held forth purely in a word of grace; and that, when thou couldeſt ſee nothing of ſeife, to fetch in Chriſt: that then in a promiſe of free grace (as that he dyed for, and juſtifies the ungodly) when (I ſay) then, thou wert inabled to receive comfort from Chriſt, ſo brought it, without any ſelfe-qualifications, or performances: Surely, thy comfort is in, and by the ſpirit, for ſtill the leſſe of ſelfe, the more of him.
Thirdly, Whereunto doth thy comfort tend? 62Confider this: Tends it to a magnifying of Chriſt, to a love and labour unto holineſſe? or tends it to ſelfe glorying, and a kind of wantonneſſe? Pray mind it; If thy comfort have any tendance to magnifie ſelfe (as if it were ſomething) or to leſſen ſin (as if it were nothing:) thou haſt cauſe to ſuſpect thy comfort is not of the ſpirit. For the very hopes of comfort by him tends unto purifying (Be that hath this hope purifies himſelfe, &c.) But now if upon any laſte, or hope of comfort from Chriſt; thy ſoule begin to admire him in his infinite love, for loving thee: And to abhor ſin for provoking him: If thy ſoule is much in adoring him, and not a little in abhorring of ſolfe. If ſence of comfort do make thee melt as it were into a Chriſt-loving, and Sin-loathing frame: and make thee ſtudy what maner of converſation thou ſhouldeſt have for that comfort which thou haſt had. Surely if this be the fruit of thy comfort, thou needeſt not fear, but that thy comfort is a fruit of the ſpirit.
Thus I have offered ſomething in particular, in order to the raiſing of ſuch ſoules as are caſt down, and feare that their call, conviction and comfort is not, was not of, or by the Spirit. To this I will adde ſome things by way of conſideration joyntly, ith reference to the whole. As now,
Firſt, Whatſoever thy call, conviction, and comfort be, its precious, and to be prized. Suppoſe it be only in the letter, (as thou ſayſt) yet in caſe it be at all tis precious. How many thouſands63 are there, that no way had either call, conviction, or comfort? But live and lye in ſin without any calls, or conviction; and never queſtioning truth, or ground of comfort, go in mirth (as Jobs phraſe is) in a moment downe to Hell. Chap. 21.13.
Secondly, Though your call, conviction and comfort be as yet but common, it may be ere long ſpeciall. That which is firſt, is not alwayes ſpirituall, but that which is naturall, and afterward that which is ſpirituall (as it is 1 Cor. 15.46.) Chriſt many times doth ingraft (as ſome Divines ſay) grace upon nature. Often times Chriſt, ſpeciallizeth, (as I may ſay) and ſpirituallizeth common workings, ſuch as at firſt have only been wrought upon in the letter, have afterwards beene wrought on by the ſpirit. Beſides this;
Thirdly, Conſider, if at preſent thy ſoule be brought up to cloſe with Chriſt, that now thou hangeſt as it were about his feet: mourning onely for the want of his ſmiles, waiting only for the diſcoveries of his loves: If now thy ſoule can ſay: I ſee a need of Chriſt, I am convinced of the want of a Chriſt; I onely pant after, and look for the injoyment of a Chriſt: & all the comfort that I have, all the ſupport of my ſpirit, lyes upon this, that I hope, he that ſhal come, wil come and will not tarry, and that the Lord whom thou lookeſt for, will ſuddenly come: If (I ſay) this be the [preſent frame] of thy ſpirit, (and ſpeake ſoule, is it not ſo?) why then art thou diſquieted? why art thou caſt down? why64 doſt thou diſturbe thy ſelfe with this fear, that thy call, conviction, and comfort is not of the ſpirit? Certainly, when, and where Chriſt is ſo diſcovered to be all in all, and ſo preſſed after, the ſoul need not caſt down it ſelfe with feare.
THis was the fourth fear which I touched upon;Caſe. and the ſatisfaction hereof, is to be indeavoured next: now for ſuch ſouls as are dejected, and do diſcover themſelves in this fear, that which I ſhall ſpeak unto them ſhall be in three ſteps. As
1 Generally,Satisfaction. I deſire ſuch dejected ſoules as cry out, Oh all that which is in them is but civillity, and education, and the like, I ſay, I deſire ſuch to conſider three things, as,
Firſt, What it is which in truth doth act them, and carry them on in the things of Chriſt? Is it only their head, or is it not principally their heart? Education doth ſeldome ingage conſcience: It may, and doth bring into a cuſtome, and this it doth meerly upon head-principall, i.e. a knowledge that ſuch or ſuch a duty is to be done, and that Parents or Tutors have done it &c. But now to be brought into the wayes65 of godlineſſe upon heart principles (as I may call them) i.e. to do ſuch or ſuch a duty upon conſcience, as finding an ingagement there to them; this goes farther then education. Conſider then, doſt not thou find a heart-ingagement to the things of Chriſt: ſo that thou haſt ſome love to, and in what thou doſt, and a hatred to, and griefe in the contrary: Surely, if it be ſo, here is ſomething more, and higher then education. Then
Secondly, Conſider what if thy naturall relations were dead, or (which is worſe) oppoſite to the things of Chriſt. Suppoſe this, and ſearch, what wouldeſt thou be or doe then? 2 Chro. 24.Joaſh his goodneſſe of education it dyed with his Tutour Jehoiadah: Its ſaid Joaſh did that which was right in the ſight of the Lord, all the dayes of Jehoiadah the Prieſt. But after the death of Jehoiadah, we finde that Joaſh doth not onely leave off that which was right in the ſight of the Lord; but he ſerved Groves and Idolls; yea, and he ſlew Iehoiada's ſonne, for teſtifying againſt him. Now then ſuppoſe thy Parents and Tutor's dead: nay, ſuppoſe ſuch a ſad thing, that all of thy relations were enemyes to the wayes of Chriſt, and that they ſhould and did hate, at leſt ſlight, and ſcorn all that were godly. Upon this aske thy heart what it would or doth ſay to this; Is not the very ſuppoſition of this ſad to thy ſoule? And doth not thy ſoule ſay: Oh that thou couldſt weepe teares of blood over the ſoules of thy relations? Does not thy heart ſay, however they are, or doe, yet thou, and thy66 houſe will ſerve the Lord. Doth not the ſpirit (upon thy appeale) bear witneſſe with thy ſpirit, that let Father, Mother, Husband, Wife, Maſter, &c. do what they will, yet thou (by the helpe of Chriſt) will pray for them, and with full purpoſe of heart will cleave to him. Now if it be ſo, why art thou caſt down? why art thou affraid, that thou haſt no more then education.
Surely a ſoul thus quallified (as I have hinted) goes far beyond education. If thou hadſt nothing but what thou hadſt from thy relations in education, thou couldeſt not act further or againſt them (as is ſuppoſed) in Religion. Therefore
Thirdly, Conſider O ſoule (that ſayſt thou feareſt thou haſt no more then education,) I ſay conſider, canſt not thou ſay, that albeit education did firſt ſet thee in the way of godlineſſe: yet ſince that time, thy ſoule hath met with that which would have done it (if that had not?) and doth exceedingly confirme thee in it. Education is (or may bee) likened to that report which the Samaritan woman made to her neighbours of Chriſt. Joh. 4.Tis true, her report brings them to Chriſt, but Chriſts words confirmed them, inſomuch as that they told her, now we beleeve, not becauſe of thy ſaying, for we have heard him our ſelves; ſo canſt not thou ſay: Tis true, all that at firſt thou hadſt was but Education; that is, that which thou hadſt from Parents, Friends, &c. But now thou haſt ſomething more; now thou canſt ſay thou loveſt Chriſt and his wayes; not becauſe thou wert brought up in the knowledge67 of him and his wayes; but becauſe thou haſt ſince taſted him to be ſweet, and found his ways pleaſant. I doubt not but that many ſoules can ſay this, and why then are they diſquieted for feare they have no more then education?
To come up therefore one ſtep further in order to the quieting of ſouls caſt down; and diſquieted with this fear, I ſhall offer ſome three Inquiries unto them. As now
Firſt, In caſe you ſhould deſiſt, and leave off from the wayes of Chriſt in which you have been educated: Inquire, what would your condition be, and how your heart would take it ▪ See, would, or could your heart be quiet: Should you (thinke ye) be in a comfortable condition. Nay, doth not the feare of apoſtacy trouble you? Doe not you tremble to thinke leſt you ſhould fall? Surely, had you no more then education, you would not bee perplexed with theſe thoughts. Its all one to a Jacke wound up by a mans hand, whether it move, or ſtand ſtill; and its all one to one principled no higher then education, whether he prayes or no, heares or no &c. if the hand of educatiours wind him not up, he can bee quiet and ſtill; But where life is, there motion muſt bee, otherwiſe the creature groanes: And ſurely, if upon an inquiry this way, thou find ceſſation, or apoſtacy would be as death to thee, thou needſt not much feare, but there is a life of regeneration, and ſomething higher then education in thee.
Secondly, Inquire what thy thoughts are upon doing of holy duties: are thy thoughts then ſelfeſwolne,68 i.e. art conceited of ſelfe,Tis〈…〉〈 in non-Latin alphabet 〉. as ſome great one: or rather doſt not ſee, thou art an unprofitable ſervant? and haſt done but what (nay, not ſo much as) thou oughteſt? Surely, though education may, and do puffe up, yet its regeneration that humbles and pulls down. Adde hereunto
Thirdly, Make inquiry after thy aime in holy actings. Is it to be, and do as others? is it to comply with friends, relations, &c. or is it to have communion with Chriſt? Is it to hold forth the praiſes of him who hath called you out of darkneſſe to light? Is not this thy aime to approve thy ſelfe to God? Its true, education may, and doth make many do duties, to approve themſelves to Parents, Tutors, &c. But its regeneration, which makes this the end of holy actings, to approve on's ſoule to God. Education, may cauſe a miniſter to preach, and a Chriſtian to practiſe, to be approved of by men: But its regeneration which puts on Timothy to ſtudy to ſhew himſelfe approved unto God. as tis 1 Tim 3.15.
Wherefore O ſoule why art thou caſt down? why ſayeſt or feareſt thou, that all which thou haſt is onely education? Sith if thou ſhouldeſt leave off, thou couldſt not be quiet: And yet while thou acteſt, thou dareſt not boaſt•and all that thou aimeſt at, is above men: Surely, theſe things, are more then education, But
To adde one thing more: Suppoſe it be as thou feareſt: Suppoſe as yet education is thy all, and that all thy principles are parentine: I ſay ſuppoſe this,
69Queſt. What then, what if thy feare bee more then a feare, a reallity, what then Oh ſoule?
Anſw. What then? why then I may well ſit ſadly, as I do, and be diſquieted more then I am, I may not onely be caſt down, but reſolve never to riſe; why, if I have no more then education wo is me! for I am undone, &c.
Reply. Stay ſoul! not ſo ſad! If it ſhould be that as yet you have no more then education, yet remember,
Firſt, Good actings are laudable in themſelves. Holy practiſes are commendable from any principles: The young man that told Chriſt he had kept all the commandements from his childhood; had no more then education: and yet tis ſaid, Chriſt looked upon him, and loved him, Mark. 10.21. I thinke it was but a conceit of Origen, that ſaid Chriſt kiſſed him: yet I thinke it may be truly collected, Chriſt was pleaſed with his practiſe, though he pittied his principles: your actings are laudable and lovely, though your principles be as yet but very low: And beſides this, remember.
Secondly, Chriſt can raiſe your principles up to your actings when he pleaſeth. Do you continue with open ſayles, though rowing and lugging with the Oares of education: The ſpirit blowes where, and when he liſteth. He may principle thy actions, and fill thy ſailes (ere thou art aware) you know who ſaid, ere ever I was aware, my ſoul made me like the chariots of my willing people, Cant. 6.12. I will not ſay Timothy70 had grace, and was ſanctified from the womb, yet I know he was well educated, his unfained faith firſt dwelt in his Grandmother Lois, and in his mother Eunice (as tis 2 Tim. 1.5.) Chriſt ſanctified his education, and why may be not ſanctifie thine.
Why then art thou diſquieted (O ſoule) as fearing thou haſt no more then education? It may be but a feare: or if it ſhould be reall, yet there is you ſee, hope and comfort for this thing.
THere are ſome ſoules who when they are ſadde,Caſe, and caſt down, they cry out againſt themſelves for Hypocriſie. To theſe I muſt now ſpeake, and in order to the quieting of their diſquieted mindes: I ſhall propoſe theſe particulars.
Firſt, Its at leſt a peece or part of ſincerity, to queſtion hypocriſie. SatisfactionHypocrites doe not uſe to queſtion themſelves: Its the very nature of Hypocriſie, to be ſhye of, and to avoid (as much as poſſible) any tryall: And its of the nature of ſincerity to be queſtioning. Thy very feare (O ſoule) of hypocriſie, is a fruit of ſincerity. The Phariſee did not ſuſpect himſelfe: neither did the Publican purge himſelfe: yet you know who71 went away juſtified. Chriſt (O ſoule) will and (indeed delights to) juſtifie ſuch as condemne themſelves. Thine own ſuſpition is not an evidence of thy hypocriſie. Look as wicked men are ſaid to feare where no feare (i.e. no ground of feare) is: So likewiſe Saints do ſometimes. Cant. 1.6.Its worth the noting though the Church cry out looke not upon mee becauſe I am blacke: (much like the Leper in the Law, Levit. 13.45. ) yet Chriſt ſaith of her thou art all faire and haſt no ſpot. Chriſt (O ſoule) can diſcover ſparkles of gold under thy clods of dirt; and he can ſee peeces of ſincerity, even in thy feares of hypocriſie.
Secondly, An unknown iniquity, is not an argument of hypocriſie. Sinne muſt be known, and yet concealed, ere it brand one for an hypocrite. Many ſoules queſtion their ſincerity becauſe of ſecret ſins. Peradventure ſome corruption bubbles up that they were not aware of; they perceive ſome ſin that had a long time laine ſecret, and this makes them feare they are hypocrites, but it ſhould not. David is ſenſible of ſecret ſins, and he cryes out againſt them, cleanſe me from my ſecret ſins, Pſal. 19. Yet he can and doth ſtand to, and plead his ſincerity, Pſal. 26.1; 2. Look as in point of ſincerity, its not enough to ſerve God by doing his will: But we muſt know it, and be willing our ſelves. So likewiſe in the point of hypocriſie, its not ſimple ſinning, but knowing and hiding thereof that makes it ſo, The Aſſyrian was Gods rod, and he did ſerve him; Howbeit (ſaith the Text) he meaneth not72 ſo, neither doth his heart thinke ſo, Eſa. 10.7. The Aſſyrian ſervice was not ſincere, for he nere meant to doe what he did; Proportionably, thy ſins O ſoule are not hypocriſie, for as much as thou kneweſt them not, neither didſt mean to keep them if thou didſt know them.
Queſt. Conſider this (O ſad dejected ſoul) thy ſins which are newly broke out, are they not ſuch as thou didſt never dreame of: Is it not that which thy ſoule loatheth; and thou didſt thinke thy ſelfe moſt free from?
Anſ: Yes, They are ſo, and this makes me fear my heart, that it ſhould ſo long conceale theſe corruptions which now I ſee.
Reply, But know O ſoule, its a miſtake from hence to conclude hypocriſie; Certainly thy ignorance will excuſe thee herein: Hypocriſie is properly a feighning or counterfeiting either of vertue where tis not, or a concealing of vice where it is. Didſt ever boaſt or feigne thy ſelfe better, then conſcience told thee thou wert? or didſt ever conceal, or extenuate ſins thou kneweſt in thee? If not, why feareſt thou thy ſelf an hypocrite? Its a painting of a Sepulcher, that denotes hypocriſie, there may be unknowne ſins, where there is ſincerity. But
Thirdly, Some mixtures of this bitterneſſe will be in the beſt, while in the body. There is no grace ſo perfect in this life, as that its free from all mixture: Our gold is never ſo refined, but that there will (at leſt) cleave to us ſome droſſe. As the ſtrongeſt faith doth not free any from all incredulity: So the pureſt ſincerity73 doth not free from ſome hypocriſie. Even Peter and Barnabas are taxed by Paul, and recorded by the ſpirit no have had (at leſt) a tange of this bitterneſſe, they are down-right charged with diſſimulation, Gal. 2.13. Its a true aſſertion of an accute writer, that, Hyporiſie is in all,Torſhall. but with ſo great a difference, that all are not to be called hypocriſes. You will not call every doubting ſoule an Infidell: why ſhould you, becauſe of ſome remainders of hypocriſie, conclude your ſelves hypocrites? Job is charged (even by God himſelfe) to darken counſell by words without knowledge. Iob 38.2.And yet God tells Satan, that he was a perfect and upright man. But ſuppoſe the worſt (O doubting ſoule) ſuppoſe not a little, but a great deal of hypocriſie, be in thy heart. Conſider,
Fourthly, Our happineſſe is built and bottomed more, and rather upon the ſincerity of Chriſts heart to us, then upon the ſincerity of our hearts to him. Chriſt knew before he loved us, that we would deale treacherouſly (as it is Eſa. 48.8.) Its charged upon the Church that ſhe was not as ſincere. (As Solomon deſcribes a wife,Pro. 31.11 i.e. to be one in whom the heart of her husband might truſt) the Lord ſaid of Iudab ſhe was treacherous, and her heart was not turned wholly but [fainedly] to him, Ier. 3.10. Yet he ſaith unto her I am married unto thee, verſ. 14. Its our happineſſe Chriſt abideth faithfull (as tis 2 Tim. 2.13. ) our welfare is not founded upon our own hearts; but upon his: And as the whole body of ſin, and hypocriſie, did not keep him from74 loving us ſincerely at firſt, ſo the remainders of hypocriſie ſhall not make him to love us leſſe now. Reader, if thou be not a Spider, I may tell thee this, Chriſt can, and doth love hypocrites: His heart is ſincere, though our hearts be hypocriticall. i.e. one that ſucks poiſon out of wholeſome things.Sucke the ſpeech, and if thou bee a Bee, thou wilt find not onely ſweetneſſe, but ſanctity, yea and ſincerity in it too. Rouze up O caſt downe ſoule; Chriſt hath writ his love, and thy life upon his owne heart, not on thine; There it remaines ſound, notwithſtanding thy rottenneſſe. The fountaine of free grace is open even for adulterous Iudah, and treacherous Iſrael.
Object. Yea, but yet my hypocriſie is odious is it not? my double dealing with Chriſt is dreadfull in it ſelfe. I am ſure it is ſo to me: I ſee it, and while I ſee it, I cannot but be ſad. If it bee Chriſts glory that his heart is ſincere towards me? the more its my ſin, and ſhame, and ſorrow, that my heart is not ſo towards him.
Anſw. True (O ſoule) thy hypocriſie is thy ſin: but thy ſhame, and ſorrow for this, is thy grace (or rather Chriſts) and thy glory. For
Fiftly, Its a mercy to have a ſight and ſence of hypocriſie: Chriſt certainly intends a cure, in this opening the wound. Some Hypocrites have a ſeared conſcience. I feare they are incureable. But this diſcovery of thy diſeaſe is a ſignall of health. Chriſt deals well with thoſe whom he wounds: he hath balme for the bruiſed. Many a wretch playes the hypocrite all his life, and75 goes into hell in the conceit, he lived in. Yea,〈…〉〈 in non-Latin alphabet 〉: Signifies a Player: uſually tis rendred Actor by the Latines ſome ſhall come conceited of ſincerity, at laſt; ſaying Lord, Lord; But Chriſt will then make them know what they are. Its mercy that he diſcovers thee to thy ſelfe here: The Publican is better in his ſackcloath confeſſing, then the Phariſee in his vizzard praiſing. But.
Sixtly, Add to al this, the conſideration of the promiſe of the ſpirit to them that aske him, Lu. 11.13. Though thy ſpirit be hypocriticall, yet Chriſts ſpirit is ſincere. Chriſt hath promiſed to ſend him; Its but aske and have: David it ſeemes was in your caſe and he prayed. Renew in me a right, or a ſincere ſpirit. And you know what incouragement he gives. This poore man (ſaid he) he ſpeaks as if he were as poor as thou (oh ſoul) cryed, and the Lord heard him, Pſal. 34.6. Its the Covenant of promiſe, that he will give a new heart.
Object. Tis ſo indeed; but alas, I have prayed, and yet not received: and therefore my joy is not full. I have groaned under this hypocriſie many yeares: And yet ſee not the promiſe of the comming of Chriſts ſpirit, &c.
Anſw. Surely, thou art miſtaken (O ſoule) in ſaying the ſpirit is not come: Thoſe groanes of thine, are his: That ſoftneſſe is an effect of him; Peradventure all thy hypocriſie is not yet cured: I ſaid in this life it would not be. The ſpirit will be a refiners fire all your dayes. Its true, he could burne up all at once; but thou couldeſt not bear it. Such a fire would breake thee: Gold-ſmiths proportionate their fire, elſe76 the refining pot would crack: Certainly, the Lord Chriſt conſiders, we are but earthen veſſells; therefore the refining fire is heated accordingly, The ſpirit purgeth out hypocriſie by degrees. In time he'l have purged out all. Even this dejection of thine is a degree of purging: And this fruit thou ſhalt have of this feare: That thy feare of hypocriſie, ſhall worke for thy ſincerity, why then art thou caſt downe (O ſoule?) be not diſquieted ſo with the feare of hypocriſie; truſt in God, waite on the ſpirit, for thou ſhalt yet praiſe him as ſincere to thee, and making thee ſo to him.
THe next ſort of caſt down ſoules, which I would indeavour to raiſe up,Caſe. are ſuch as are much diſquieted; and cry out upon their corruptions, Oh (ſay they) corruptions are ſtrong, and we are weake: They fight, we oppoſe as well as we can, but we doubt the conqueſt. We feare corruption will get the day; well may we be caſt downe, while we lye under this fear, &c.
Now for the ſatisfaction of ſuch ſouls, and in order to the lifting up of their dejected ſpirits, I77 would offer, & have them to conſider theſe things.
Firſt, This combate may conſiſt with,Satisfaction. and indeed ever is with a ſtate of grace. Its the weakneſſe of ſome to think, and ſay, that their conqueſt is compleate, and that they are in perfect quiet. Surely, (I ſay) theſe words are rather diſcoveries of weakneſſe, then of ſtrength, and perfection. Iſrael was not at reſt, when in Canaan: Neither are thoſe ſoules who are troubled with, and for ſinnes, in Aegypt. Its not an Iſraelitiſh ſpirit, to ſay either others, or our ſelves are in Aegypt, becauſe we have ſtill combatings. Even in Canaan they had their combatings. God left ſome there, to keep his people in action. Doe not thinke, eſpecially do not conclude thou art ſtill in Aegypt, becauſe thou art not freed from fightings, and feares. Beleive (O ſoule) thou mayeſt be in the land of promiſe, and yet be troubled with the combates. For
Secondly, Even choyce Saints have been as you are, i.e. peſtered with corruptions, and troubled with fear of conqueſt. Paul had been as high as any (even in the third heavens) and yet he had his buffettings, yea, and he crys out of them again, and again, You think your ſelves ſometimes in a ſadder eſtate then any: And you ſay, were ever any ſo wretched as you are? Yes, O ſoule! Paul, even Paul who came behind none; nay, who was before any in grace, and guifts, he was as wretched as you are; And he crys out ſo, O wretched man that I am! Marke, that I am (as if none other were as he.) Its a comfortable, and raiſing thought, O ye caſt downe ſoules; Other choyce78 Saints have been in as wretched a condition as you are, by reaſon of the combatings of corruption.
Thirdly, Conſider, its a rich mercy to have a heart to ſtrive with, and to be affraid of corruption. Many a wretch is at peace with ſin; yea, many are in Covenant with hell and death. Some there be who are ſo far from fighting with, and fearing of corruption, that they pay tribute to it, and make proviſion for it. Many a wretch is a voluntary conquered captive unto ſin. And its mercy that you have a heart to ſtrive. Time was when you were free from righteouſneſſe (i.e. had none at all) and then you ſerved ſin. Its grace that now you do oppoſe it, and deny to yeeld ſervice to it. Were you at peace with ſin, you might feare your enmity with God. But being at warre with it, you may have peace in him. But.
Fourthly, As long as your ſoul is kept up in a ſtriving way, its a ſign of ſtrength. Why ſhould you ſay, you are weake, and feare &c. ſith you are ſo ſtrong as to fight. Weake ones are not fighters: had you not ſome divine ſtrength, you could not ſtand before corruption: But ſeeing you are (after long fighting) able yet to ſtand, and ſtrive, why are you caſt downe, as if you ſhould not get the day? Conſider (O dejected ſoul) that it argues a tree to be well rooted, that ſtands after much blowing; And its a ſigne of a ſtrong and valiant ſouldier, if he keepe to his ground and flinch not, notwithſtanding great combating. And certainly, it may argue unto79 thee, that (through Chriſt) thou art yet ſtrong; In as much as ſtill thou art able to ſtrive.
Object. Oh but I feare for future (thou wilt ſay) becauſe (as yet) ſin ſtands ſtrong, notwithſtanding all I doe againſt it, I feare I ſhall never, after all my ſtriving, get the victory over it.
Reply, But why (O ſoule) ſhouldſt thou thus feare? Peradventure as yet, thou haſt not reſiſted unto blood, in ſtriving againſt ſin. Bear up yet a little longer, ſtrive yet ſtill, ſin will bleed, and fall ere long. For
Fiftly, Conſider, Its no argument that you ſhall not conquer; becauſe as yet you have not. Thy ſoule may be victorious, though not yet. That party that is put hard to it at firſt, may come off with the conqueſt afterward. Its a certaine truth, that Jeſus Chriſt ſhall get the full conqueſt over all things: and that he ſhall bring every thing into ſubjection to himſelfe. But now we ſee not [yet] all things under him, Heb. 2.8. It were a ſaying fallacious at firſt hearing, to ſay Chriſt ſhall not put all things under him, becauſe as yet we do not now ſee it. What if as yet thou haſt not got the victory over corruption? Mayeſt not thou be a conqueror hereafter, although not new. Some that have been worſted in the morning, have yet been conquerers ere•ight. Operis victoria finis; Its the end that declares the conqueſt. Be not caſt down O ſoule, notwithſtanding thy corruption doth as yet hold up, thou mayſt in the end conquer for all that. But beſides, pray conſider.
80Sixtly, That your ſoul gets many a victory that you mind not. You rout ſin many a time, if you did but marke it. Your ſoule is ſo eager after a full, and finall conqueſt, that you do not obſerve many particular ſucceſſes, you give pride, unbeleefe, uncleanneſſe, &c. many a deſperate gaſh, but though it be deſperate (in the heat and height of your ſpirits) you regard it not, becauſe tis not dead. Say (O dejected ſoule) hath not Chriſt helped thee many a time, to put a temptation to flight; yea, and to give thy corruptions a wound? And if ſo, why art thou caſt downe with feare of being conquered. Chriſt will perfect victory for thee in the end. However mind it.
Seventhly, Sin ſhall never get the victory ever you. Had you but faith, (at leſt) could you beleeve this,〈…〉〈 in non-Latin alphabet 〉: ſo is it uſed and tranſlated, Lu. 22.25. you would not feare. Is it not expreſly ſaid, Ro. 6.14. Sin ſhall not have dominion over you: The word ſignifies to have Lordſhip. Peradventure it may give you a foile, but it ſhall not finally give you a fall. It ſhall never Lord it over you, by vertue of a full and finall conqueſt. 'Twas ſaid of the Romans, that they were ſometimes overcome in battell,Victi in praelio aliquando, in bello nunquam. Caeſar Com. but never in the War the meaning is, they were ſometimes routed in an on-ſet, but never conquered. Certainly, (O poor dejected ſpirits) you ſhall never be totally conquered by your corruptions. Chriſt hath ſaid it, that the gates of hell ſhall never prevaile againſt his Church. So ſaid D. Sibs upon the Cant. page 5.And there is the ſame regard of the whole Church, and of every particular member, in regard of the cheifeſt priviledges,〈◊〉81graces that accompany ſalvation. Hell (neither without thee, in temptations, nor within thee in corruptions) ſhall never prevaile againſt thee (O ſoule) thy Lord hath delivered it, and why ſhouldeſt thou doubt it. Adde to all this,
Laſtly, If you could but beleeve, you might ſee victory waiting on you, over every corruption. Had you Pauls eys (even in that combate) the ſence of which makes you (as it did him) groane) you could ſee the conqueſt. And be able to be ſo farre from being caſt downe, with a feare of being conquered: as that in the faith of conqueſt you would (as he did) thank God through Jeſus Chriſt our Lord, Rom. 7.21. Chriſt dyed as well to free you from the conqueſt of ſin here, as the condemnation of it hereafter. In his death you dyed, and by the vertue thereof ſin in you ſhall be crucified. The Apoſtle bids you indeed reckon upon this, as tis Rom. 6.11.
Mind theſe things, O caſt down ſoule, and in the conſideration of them, rouze, and raiſe up your ſpirits; and ſay, why are we caſt down and diſquieted, with fears leſt corruption ſhould be too hard for us; or doubts, that we ſhould never conquer it? The Apoſtle hath ſaid it ſhall not have dominion over us; yea, and that we are (in all things) more then conquerors through Chriſt.
THe ſeventh ſort of feares which fill the ſoule when its caſt downe, are about its cloſing with Chriſt,Caſe. Some there are (as I noted) that (when they are caſt downe) cry out, Oh they fear! they never did truly cloſe with Chriſt in all their lives, at leſt in a ſaving way. They have ſo many feares, and ſo little faith; ſo much doubting, and ſo little aſſurance, that they thinke and fear, they never did in a right Goſpell way cloſe with Jeſus Chriſt.
Now that I might ſatisfie ſuch ſoules, and raiſe them; I ſhall propoſe theſe particulars.
Firſt,Satisfaction Its poſſible, to have cloſed with Chriſt, and yet to doubt it. All experienced Divines, and Chriſtians know, that faith, and doubting may dwell together. Its true, faith (as faith) doth not doubt, but yet where faith is, there doubting may be, Experience witneſſeth to this, that hypocrites may and doe thinke, they have cloſed with Chriſt, when they have not: And why ſhould not we conceive as well on the other hard; that Saints may have cloſed with Chriſt, and yet think they have not? It may indeed be queſtioned, whether the ſoule doth act faith, and know it not: But I thinke it cannot be denyed,83 but that the ſoule may have faith, and not act it. Peradventure, its not poſſible in the act of cloſing, to be ignorant thereof; But certainly after the act, tis poſſible to doubt. Inaſmuch, as the ſoule may queſtion, whether that act were right. I do not fear to lay downe this as an undenyable truth, that ſoules may have cloſed with Chriſt, and yet doubt it. This is the firſt thing I propoſe.
The ſecond is, Its poſſible, that all the grounds upon which the ſoule queſtions its cloſing with Chriſt, may be weake and falſe. As the grounds upon which hypocrites conceit their faith to be good, may be, and are falſe, and inſufficient; So likewiſe the grounds upon which a ſound beleever may queſtion his faith as bad, may be fallible and falſe too. In this caſe a Saints feare, and an hypocrites preſumption, may be both alike groundleſſe.
Theſe grounds I find amongſt others, as the main of this feare.
Now neither of theſe are grounds firm enough to build this upon, that ones cloſing with Chriſt is falſe.
Firſt, Want of aſſurance cannot make•ut a not cloſing with Chriſt. Aſſurance is rather a conſequent,84 i.e. a thing that followes; then a concomitant, i.e. a thing that goes with our cloſing with Chriſt. I know ſome that make aſſurance and faith all one: But as yet I am unconvinced of any thing that might make that good, that every ſoule that hath cloſed with Chriſt is aſſured thereof. I can perſwade my ſelfe, that many have cloſed with Chriſt, who yet cannot ſay they have aſſurance, nay, who cry out thus, they doubt they never cloſed with Chriſt. Many ſoules ſay indeed, they fear they never cloſed with Chriſt becauſe they want aſſurance. O ſay they, could we doubt ſo much, if we did beleeve; had we cloſed with Chriſt aright, we ſhould have been aſſured of ſalvation, long ere this &c.
But ſurely, the ſoules miſtake, 1 themſelves, and 2 aſſurance.
Firſt, They miſtake themſelves, in that they thinke aſſurance is an act of theirs. Its a part of the ſpirits ſealing, not of their cloſing. Its true, he that beleeveth hath the witneſſe in himſelfe as tis 1 Iohn 5.10. But that witneſſe is, that God is true, in what he ſaith of Chriſt (as is clear by the context there) but its not this aſſurance, that really I have cloſed with, and am one with Jeſus Chriſt. Yea,
Secondly, They miſtake aſſurance, in that they make it the formallity of faith, which is rather a fruit. Faith is this, That the ſoule fully beleeving a free tender of Chriſt to ſinners, goes forth, to cloſe with, and rely upon Chriſt. Its not an aſſurance of an intereſt in Chriſt, that is the evidence,85 not the act of cloſing. So that its not ground enough for thee (O ſoule) to doubt thy aright cloſing with Chriſt, becauſe thou wanteſt aſſurance. No nor
Secondly, Its not ground enough for thee to doubt thy cloſing with Chriſt, becauſe of his not ſmiling upon thee. Verily, (ſay ſome poor dejected ſoules) we never as yet did in a right way cloſe with Chriſt: for he never as yet ſmiled on us. Ah! his ſmiles are our life: but alas! we ſee not them, and therefore we cannot but queſtion our cloſing with him.
But this is not a ſufficient ground, for the one may be, without the other. The child may truly hang about the mothers necke, and yet ſhe not kiſſe it. Yea, and the mother may ſincerely love, though ſhe do not ſmilingly look upon the child. Chriſt called the woman of Canaan a dog; and yet he loved her as a lamb: ſhe beleeved, and cloſed with him (to ſuch a height that he ſaid, ſhe had great faith) and yet notwithſtanding, Chriſt ſmiled not upon her (at leſt) at firſt. Thou mayſt have cloſed with, though as yet thou ſeeſt not a ſmile in the face of Chriſt towards thee. Do not queſtion thy cloſing with him, for want of his ſmiling upon thee. No neither
Thirdly, Its not your inabillity to truſt Chriſt for other things, that ſhould make you queſtion your cloſing with him. I doe not doubt but that David did truſt God for the life of his ſoule, when yet he did not for the life of his body: Albeit he ſaid he ſhould one day fall (i.e. dye) by the hand of Saul. Yet certainly, he had and86 did cloſe with Chriſt for his ſoule. The promiſe holding forth Chriſt, is abſolute and full: the promiſe holding forth the creature, is oft conditionall and ſhort: The ſoul may cloſe with the one, and not with the other. A ſoule may not be able to cloſe with a promiſe for life, health, ſafety, wealth, &c. and yet he may cloſe with a promiſe of Chriſt. Hee hath not the ſame ground for the one, that he hath for the other Nay,
Laſtly, Some kind of blaſphemous thoughts of Chriſt, are not a ſufficient ground to queſtion our cloſing with Chriſt. Satan may indeavour to repreſent Chriſt ugly to the ſoule, that cloſeth with him as beautifull. Why ſhould a ſoule think, that Satan may not as well make it queſtion whether Chriſt be the ſon of God: as he did indeavour to make Chriſt himſelfe to doubt it. Many a precious heart,Note this ye dejected hearts! who hath high thoughts of Chriſt as precious; may yet upon Satans injections, be tempted to queſtion his deity. But why ſhould they queſtion their cloſing with Chriſt, upon Satans ſuggeſtions? Suppoſe a woman married to ſome man; loving him as the handſomeſt, and del•ghting in him as her Head, and Husband: Suppoſe that ſome perſon hating and maligning her Husband, ſhould ſtill haunt her, and be bawling in her eare, that her Husband is deformed, unlively,〈◊〉, &c ſhould ſhe for this, call her marriage in queſtion. Mind it (O ye ſpirituall Spouſes of the Lord Jeſus!) you are married unto Chriſt, your ſoules may cloſe with Chriſt, and yet Satan may dog you,87 and haunt you, and put in hard and blaſphemous thoughts into you: while yet notwithſtanding you reject them, mourn under them, and are troubled at them; and certainly 'twere weakneſſe in you, to queſtion your cloſing with Chriſt, becauſe of theſe blaſphemous thoughts.
Queſt: But you will ſay, Doth not cloſing with Chriſt deliver the ſoule from blaſphemous thoughts of Chriſt?
Anſw. No, It only ſecures the ſoule from cloſing with them. Its one thing to have, another thing to cloſe with blaſphemous thoughts. The ſoule that is cloſed with Chriſt, will not cloſe with blaſphemous thoughts (no more doſt thou O ſoul, doſt thou? are they not as a dagger unto thy heart.) What though Satan ſpeak ill of thy husband Chriſt to thee; ſhall his blaſphemy (for its not thine) make thee queſtion thy faith? Why then art thou caſt down upon that, as if thou didſt not, haſt not cloſed with him? But to paſſe from this.
Thirdly, I would intreate ſoules caſt down, and doubting their cloſing with Chriſt, to conſider, What right cloſing with Chriſt is. Summarily, its this: For the ſoule upon the ſight of a neceſſity of Chriſt, to go out to cloſe with, or to caſt its ſelfe upon Chriſt, as freely tendred. Saith the poor ſoule, I ſee Chriſt tendred freely, and I am ſenſible I need him fully, hereupon I go and lye down at his feet. This is ſummarily to cloſe with him. You muſt remember to diſtinguiſh between taking and taſting of Chriſt; Taking is cloſing, taſting is comfort. The one is not the88 other. It may be (O ſoule) thou haſt not as yet taſted Chriſt, yet thou mayſt have taken Chriſt. The woman that ſat at Chriſts feet weeping, had taken Chriſt (for Chriſt ſpeakes of her faith:) but ſhe did not taſt him, till he ſaid thy ſins are forgiven thee. Weeping ſoules! you ſit at Chriſts feet, but it may be you have not as yet taſted his favour.
Learn to know that your cloſing with him for forgiveneſſe, is diſtinct from his ſaying to you, your ſinnes are forgiven. This conſideration (weighed) would much ſatisfie ſuch, as being caſt downe, queſtion their cloſing with Chriſt. But to this I ſhall adde more. Therefore.
Fourthly, Pray mind this, Our ſafety and welfare doth more, and rather depend upon Chriſts cloſing with us, then upon our cloſing with him And Chriſt knowes that, when we do not know this. Here is the ſureſt ſeale of our ſalvation, the Lord knoweth who are his, 2 Tim. 2.19. Chriſt (Oh ſoul) cloſeth with thee, and he doth know it, though thou knoweſt not thy cloſing with him. The child is not ſo ſafe in holding about the mothers necke, as it is in being in the mothers armes. Jeſus Chriſt (O ye caſt down ſoules) holds you in his armes: and this is your ſafety. Suppoſe thou cannot ſee thy cloſing with him, yet he knowes his own cloſing with you: And his arme is ſtronger and ſurer to hold us to him, then ours are to hold him to us. Yea,
Fiftly, I propoſe this alſo unto thee O ſoule, who art dejected, and queſtioneſt thy89 cloſing with Chriſt. Jeſus Chriſt muſt, and doth cloſe with us, ere wee can or do cloſe with him.
The ſhepherd muſt and doth goe after the ſheep, and not the ſheep after him. Chriſt is our ſhepherd, and he leaves the Ninty and nine ſheepe, to ſeeke thee one; and having found he layes it upon his ſhoulders. Did you ever hear of a loſt ſheep that ſought the ſhepherd; and laid hold on the ſhepherd? you have not choſen me, but I have choſen you (ſaith Chriſt) Joh. 15.16. And the Apoſtle tels us, that he loved us firſt. Chriſt (O ſoule) is firſt in the action of cloſing: And he may be ſtretching forth his hand to cloſe with thee, though thou be not ſtretching forth to cloſe with him. Therefore.
Sixtly, and laſtly, Suppoſe (O ſoule dejected and caſt downe!) I ſay ſuppoſe it be as thou feareſt, that as yet, thou haſt not cloſed with Chriſt: What hinders but that thou mayest cloſe with him now? To day if you will heare his voyce, harden not your heart. He begs now, do thou cloſe now. Rouze up thy ſoule, and cloſe with Chriſt (even while thou readeſt) he ſtands with open armes, ready to imbrace thee, yea, and with open mouth (as I may ſay) calling after thee.
Queſt. What is it then that hinders?
Anſw. This hinders (will you ſay) I fear unworthineſſe, and I find unableneſſe: I am neither filling nor able.
90Reply, Why know (O ſoule) unworthineſſe ſhould not keep thee off, ſith he calls thee. Becauſe the man was blind when Chriſt called, ſhould be not go? This is that that makes Chriſts grace ſo worthy, that it cloſeth with ſuch as are unworthy.
And as to thy inability; know he'le helpe thee. The mother will ſtoop to take up the child in her armes, that cannot clime up to her necke. Chriſt (O ſoule) will help thee to cloſe with himſelfe. Do but look up to him, and tis don. David ſayes he'le make his prayer and looke up. Do thou (O ſoul) Chriſt bids thee (and let that incourage thee.) Look unto me, and be ſaved, Eſa: 45.22. What canſt thou do leſſe? and behold! he requires no more. Wherefore then art thou caſt down? and why art thou diſquieted, O ſoul? Suppoſe that as yet (however conſidering that which hath been hinted, thou mayeſt have no cauſe to ſuppoſe it) but I ſay ſuppoſe it, that as yet thou haſt not cloſed with Chriſt, the doore of grace is yet open, and tis free for thee to do it now: Bee not therefore dejected, nor caſt downe, for as yet thou mayeſt cloſe with, and rejoyce in Jeſus Chriſt as thine.
Some poor caſt downe ſoules are much diſquieted with this fear: Oh ſay they,Caſe. ſhould we be brought up to the tryall, we ſhould deny Chriſt. Its true (ſay they) peradventure wee may never actually be brought unto it, yet its good to try our hearts; whether the love of Chriſt in us bee as ſtrong as death: And alas, upon the tryal, we ſee ground to ſuſpect it. Surely, we find we love our life, more then Chriſt, and we feare we ſhould ſooner deny him, then dye for him. Thus do many diſquiet themſelves.
Now for the quieting of ſouls in this fear; I ſhal offer theſe particulars very briefly.
Firſt, Conſider,Satisfaction, O ye dejected and fearfull ſoules! This fear of yours may be a companion of valour. Even ſuch as have been fearfull in the Town, have been valiant in the Field. As there are ſome who boaſt much, and do little; ſo there have been ſome, that have feared much and yet done mightily. Our Book of Martyrs tells us of two, One of which, boaſted how gallantly he would burn, and yet he cowardly recanted: the other feared he ſhould deny Chriſt, and yet he gloriouſly held out, and ſuffered death. 92You may fear, and yet when it comes to it, may be able to dye for Chriſt. But
Secondly, We are not able to tell what ſtrength Chriſt will give in at the very nicke of time. Chriſt makes good, promiſes, in their ſeaſon. As wiſdom to diſpute for, ſo courage to dye for Chriſt, hath its houre in which it ſhall be given. Chriſt forbids his diſciples fearfull trouble, and care beforehand: (for ſo the word ſignifies, Luk. 21.14. And he tells them Mal. 10.19.〈…〉〈 in non-Latin alphabet 〉. it ſhall be given in that hour. Doe not caſt down thy ſelfe (O poore ſoule) but beleeve there is ſtrength in Chriſt though there be weaknes in thee: and thou mayſt experience that in the hou•of tryall, which thou doubteſt now. If Chriſt call thee to dye, he'le keep thee from denyall. Why ſhould the Souldier have his armes bef-re the time of War? Your armes i.e. your ſtrength and courage to die for Chriſt, is reſerved for that houre, to be given forth then, why ſhouldeſt thou perplex thy ſelfe for want of it now. But
Thirdly, Suppoſe thou ſhouldeſt flinch, and faint in a day of tryall. Suppoſe thou ſhouldeſt indeed fall ſo ſadly, (for tis a ſad fall) as to deny Chriſt. Yet know
Firſt, This might conſiſt with grace: I know none that will deny Peters grace, becauſe of his denyall of Chriſt. Yea,
Secondly, This may conſiſt with love to Chriſt. There is a true love, which at firſt is not ſo ſtrong as death. Peter did not fall in the truth, but in the ſtrength of his love. Beſides
Thirdly, Chriſt will not let thee fall for ever. 93He will reſtore thee againe. He can and will bring thee on with courage in a ſecond tryall, who didſt fall away by cowardize in a firſt. Peter did afterward out-face a Magiſtrate, that at firſt was affraid of a Maid. To this adde
Laſtly, Chriſt may own you, though you deny him. Its certaine, a denyall of Chriſt with feare and unwillingneſſe (and this is thy caſe O ſoul) doth not expoſe us to a being denyed by Chriſt; Its true, direct, voluntary, deſperate denying of Chriſt is dangerous: So, if we deny him he'le deny us. But a denyall through jear, with reluctancy: A denyall feared before it be, bewailed after it is (which is and would be thy caſe O ſoule) this I ſay doth not, ſhall not make Chriſt deny any.
Why then art thou caſt downe O ſoule; and why art thou troubled with a feare of denying Chriſt: Hee knowes how to ſtrengthen thee, that thou ſhalt not, and to pitty thee if thou doe, yea, and to owne thee; though for a time thou ſhouldeſt deny him.
BEſides thoſe eight particular feares, which I ſpake of in the ſixth Chapter of the foregoing Section; I added ſix other feares which do appeare in ſome dejected ſoules: Now its94 my deſire to ſpeake ſomething to them, in order to ſatisfie ſome ſoules that lye and labour under them.
Some there are that when they are caſt downe, doe much diſquiet themſelves about their prayers. Caſe.Oh ſay ſome, we feare we never prayed in all our lives, or if wee did, wee queſtion whether God ever heard us, &c.
Now for the ſatisfaction of ſoules in this caſe, I ſhall ſpeake unto it in both its branches. AndSatisfaction.
Firſt, For ſuch ſoules as are caſt down and diſquieted, and cry out, Oh they never prayed in all their lives. Its true, they ſay, they have ſometimes ſpoke in prayer, but they doubt whether ever they prayed in prayer. They feare they rather moved their lips, then breathed their ſpirits, &c.
There are theſe things which I would ſay unto ſuch ſouls.
Firſt, This very fear argues a choice frame: It proceeds from a very choyce ſpirit, thus to fear. Indeed a ſlight and common ſpirit doth pray it cares not how: So the worke be done, its all they mind (and it were well ſome minded ſo much) But with what frame of ſpirit they pray (alas!) that they looke not after. Some there are that we call Proteſtants, which in this are as bad as Papiſts, that they rather give God a number of prayers, then any thing elſe: but now it argues a ſpirit ſomething heightened, to mind the manner of prayer; to eye the ſpirit, and the ſoul, how that is in prayer. Looke as95 it argues in things humaine, an ordinary minde that can content it ſelfe with the bare doing of things, how bunglingly ſo ever, whereas it proceeds from a raiſedneſſe of mind, to ſee that every thing be well done, as well as done: to ſee it be done neatly, &c. So it argues in things divine, a common ſpirit (ſuch an one as Caine had) to be contented with a bare ſacrifice, a bare empty prayer: But it diſcovers a ſpirit heightened (ſuch an one as Paul had) to eye the ſpirit, how it is in prayer. Paul profeſſeth he would pray in his ſpirit, and with underſtanding. While (it may be) many neither care for the ſpirit nor underſtanding. So that this fear hath ſome good in it, in as much as it proceeds from a choiceneſſe of ſpirit. But
Secondly, Take heed you do not roſhly, nor groundleſly condemne your ſelfe. Peradventure, there was more of your ſpirit in prayer, then you ſaw, or ſay, What dare you deny, that at ſuch and ſuch a time your ſpirit was in your prayer? If it were not then what meant thoſe ſighs, and tears, and groanes! what meant that bearing of the boſome, and thoſe liftings up, and wringing of the bonds, if your ſpirit was not in your prayers. Surely? as in point of ſmning, albeit wicked men ſhould ſay their hearts were not in it: Yet their joy and merriment in it, would witnes againſt them. So in the manner of praying, though Saints doubt their hearts was not in it, yet their ſighs, and groanes in the ſpirit (though unutterable in themſelves, yet) they could witneſſe for them in this. However
96Thirdly, Can, and dare you appeale to God, that ſo far as you knew your heart, it was at ſuch and ſuch a time in prayer. Can you ſay, Lord thou knoweſt that I deſired ſuch a grace, &c. and oh how glad was I in the bare thoughts, and ſmal•hopes that I had of obtaining it: But on the contrary, how did the fear and ſence of not obtaining it grieve me! Surely, if you can thus ſeriouſly, and conſideringly appeal to God, you may conclude, that your heart and ſpirit was in prayer. Beſides
Fourthly, Conſider thy ſoule might have been, and may be in a prayer notwithſtanding many dulneſſes and wanderings. I find by experience, that the ground of this fear, is that dulneſſe, and thoſe wandrings of our ſpirits in prayer. Now cleare it is, that notwithſtanding theſe, yet our ſpirit may be really, (and ſo accounted by God) in duty. You know in that duty of watching with Chriſt in his agony: Tis recorded the diſciples ſlept, yet marke it, Chriſt ſaw, and ſaid their ſpirit was in it. The ſpirit (ſaith he) is willing, but the fleſh is weake. Chriſt ſaw their ſpirit, and acknowledged its willingneſſe, notwithſtanding their drouſineſſe.
And for wandrings, you know tis poſſible for the eye to be fixed upon an object, and yet not to be ſo fixt, as to be altogether free from rowlings. The eye may bee upon the ſun, and yet it may twinckle. And certainly, if we ſhould ſay that the heart is not in prayer, becauſe of ſome wandrings, wee ſhould condemn the generation of the juſt. For to be ſo intenſe upon97 God, as to have no wandring thoughts at all, is not attained unto by many, if by any at all. So that now, why ſhouldeſt thou ſay thy ſpirit was not in prayer, becauſe of ſome dulneſſe; and wandrings. Tis poſſible that theſe things may be, and yet God may ſee, yea, and acknowledge thy ſpirit to be in thy prayers.
Object. But alas! (ſaith the ſoule caſt down) Suppoſe my ſpirit be, or were in prayer, what is that? I feare I never prayed in Chriſts Spirit: It is one thing to pray in our ſpirits, another thing to pray in Chriſts ſpirit: Now I feare I never prayed in the ſtrength of Chriſts ſpirit, however it might be in the ſtrength and ſincerity of my own.
For anſwer and ſatisfaction to this,Anſ. let me intreate you to conſider theſe particulars.
Firſt, This is a more choyce fear then the former: Its a choyce thing to eye our owne ſpirit; Its a choicer to eye Chriſts ſpirit in prayer. Morall ſincerity may a little put on the former: But its divine ſincerity, which looks after, and unto this. Nadab and Abihu can content themſelves with ſtrange fire; But Moſes and Aaron will not offer but with holy fire. Its certainly an evidence of a ſoule more then ordinarily heightned, not to be content to pray in the ſincerity of our ſpirit, but to labour for the ſtrength of Gods ſpirit.
Secondly, Tis poſſible to pray in the holy Ghoſt and yet to doubt it. I find ſome doubting they never prayed in the ſpirit, becauſe they have been ſtraitned, and wanted thoſe inlargements,98 which others have, &c.
Now mind it, tis poſſible to pray in, and that by the holy Ghoſt, and yet not to be inlarged. The ſoule may be ſo full, as that it may not be able to vent it ſelfe, Fulneſſe of ſpirit doth ſometimes cauſe ſtraitning. As now in Davids caſe, its ſaid, then went King David in, and ſat before the Lord, &c. (Then. i. e. when as Nathan had been, and told him at large, the rich and ſweet intentions of God towards him) Certainly, now Davids ſpirit could not chuſe but be very full. And yet mark what he ſaith, Who am I O Lord God? and what is my houſe, that thou haſt brought me hither-unto? And this was yet a ſmall thing in thy ſight O Lord God: but thou haſt ſpoken alſo of thy ſervants houſe, for a great while to come: and is this the manner of men O Lord God? But now marke it, what followes (upon this, as it were entry upon the duty) And what can David ſay more unto thee? for thou O Lord, knoweſt thy ſervant. See how he is ſtraitened, ſo that hee cannot ſay more: But he is fain to ſay (as ſometimes it may be you have done) Lord thou knoweſt thy ſervant. So that you ſee, there may be the ſpirit, where, and while the ſoule is ſtraitned, and certainly, as Hypocrites may have inlargements, and yet not the Holy Ghoſt; ſo Saints may have the Holy Ghoſt, and yet want inlargements.
Thirdly, Conſider, How much of God as a Father didſt thou ſee in prayer. Its the worke of the ſpirit to helpe the ſoule to ſee God as a father, and to cry Abba; and to fill the ſoule99 with (not words and expreſſions, but) with ſighs and groanes unutterable.
So that then to ſatisfie thy ſelf (O dejected ſoule) in this feare, conſider thy very feare is choyce: And it may not be as thou feareſt.
But ſhall I ſuppoſe it: ſuppoſe it ſhould be ſo, that as yet thou didſt never pray. Suppoſe I admit it, that thou didſt not in the ſincerity of thy ſpirit, nor in the aſſiſtance of Chriſts Spirit pray, yet for all that, conſider theſe things.
Firſt, Free grace can, and doth beſeech ſoules to accept of peace and love, who doe not begge for it; God by us (ſaith the Apoſtle) beſeecheth you. Though thou didſt not, nor canſt pray to God, yet free Grace comes, and (as I may ſay) prayes to thee. Thou ſayeſt, I ſhall never have peace, and reconciliation; for I never by Prayer did beſeech God for it. Why, remember God tenders, and in his free grace comes, and beſeecheth you, to accept of it.
Secondly, God can give, though ye cannot, or doe not begge; he is able to doe abundantly above all that we can aske, or thinke, Epheſ. 3.20 yea and he is willing, for before they call I will anſwer, ſaith the Lord; And he is found of them that ſeeke him not. Though God be pleaſed to come in in prayer, yet he is not tyed to it. Beſides;
Thirdly, conſider its Chriſts worke to offer up prayers for us; he lives for ever to make interceſſion, Heb. 7.25. when thy heart is dead, he lives; and he prayes for thoſe, that doe not, cannot pray for themſelves.
100Fourthly, know the Spirit is promiſed for asking, Luk. 11.13. you who cannot pray, remember to aske, and to waite for the Spirit: And you have Chriſts word to encourage, and aſſure you, that you ſhall have the Spirit: ſo that now, why are you caſt downe, as fearing you never did pray? conſider your feare is good, yet it may be groundleſſe. However Gods heart firſt opens it ſelfe to us. Be not caſt downe unto deſpaire, know God can, and will give to ſuch as neither doe, nor can aske; beſides, in time he'l prepare thy heart, and cauſe his eare to heare (as it is, Pſal. 10.17. ) why may not this raiſe thy ſoule, who art caſt downe, and ſayeſt, thou didſt never pray?
Ob. But wilt thou ſay; Suppoſe I have prayed, (indeed I hope I have, and daily I deſire to doe it) but alas! What though I pray, if God doth not heare; what though I call, he doth not anſwer. This, O this! doth diſquiet my ſoule: I have prayed oft, but I feare I have been heard never.
Anſ. Indeed, this is the other branch of the fear, & according to what Chriſt hath given me, I ſhall endeavour to ſcatter it. I muſt acknowledge (O ſoule) that its a miſery ſcarce expreſſable, to pray and not to be heard. But yet know, many conceive themſelves in this miſery without ground. In order therefore to the ſatiſfaction, and rayſing of thy ſoule under this dejection, let me prevaile with thee to conſider with ſincere, and ſerious ſpirit, theſe particulars.
101Firſt, God may have heard thee, though thou doe not thinke ſo. Its true, peradventure God hath not yet returned an anſwer in ſome particulars; but yet he may have heard your prayers. God is a free Agent, and ſo he may take his owne time to ſend an anſwer. Suppoſe thou ſend a Letter to a friend, by a ſure Meſſenger; what though you have not an anſwer preſently, will you ſay, your Letter was loſt, or that your friend did not receive it. Why the caſe is ſo, your prayers are your letters to God, and Chriſt is a ſure meſſenger; though as yet God hath not ſent his anſwer, yet your Letters are read, your prayers are accepted: and in time (viz. Gods time) they ſhall be punctually anſwered; God will anſwer your prayers, that cry unto him night and day, though he heare long, (as it is, Luk 18.7.) But,
Secondly, Its poſſible the anſwer may be ſent, and you have not obſerved it. There are Letters at the Poſt-houſe ſometimes for us, which only want fetching home. The Spirit who brings returnes from Heaven hath an anſwer for us, but we eye him not. Job ſpeakes of Gods going by, and he ſaw him not; of his paſſing on, and he perceived it not, Job 9.11. O how many times doth God go by us, in acts of providence, clearly, and directly anſwering our prayers; and yet we doe not ſee it, nor perceive it? Beſides,
Thirdly, for any thing you know, your prayers will not be anſwered till you are dead; your Children, or the Churches, may have anſwers of your prayers, when you are gone; or it may102 be, God will reſerve the anſwer till your death. How many dying ſoules have ſaid, now, O now we ſee, and heare, that God hath anſwered all our prayers? Why then art thou caſt downe (O ſoule!) about thy prayers, as if they were not anſwered?
Obj. But I cannot beleeve that God will ever anſwer. Sure I am (its well if it be ſo) that I have eyed Providences exactly, and could as yet never ſee any anſwer; and what God will doe for time to come, I know not, but I doubt. &c.
Anſ. Be it as thou feareſt: what if God as yet have not anſwered thy prayers in many, in any particulars, yet be not dejected O ſoule over-much, for conſider:
Firſt, unanſwered prayers are not loſt, thou haſt not prayed in vaine, for God never bid the houſe of Jacob doe ſo; thy letters are filed up in Heaven, and though they are not anſwered, yet they are remembred; God doth not forget, your labour of love, in your letters of love (for ſuch are prayers) its our duty to pray: 'tis Gods grace to anſwer; though as yet he reveales not that grace, yet it makes not voyd our duty.
Secoundly, God may be pleaſed with thy prayers, though he doe not anſwer: The Mother is pleaſed with the Childes liſping, though ſhe ſeeme not to hearken. Thou feareſt (O ſoule) that God is angry with thy prayers, (as 'tis, Pſal. 80.4. ) but why ſhouldeſt thou feare this? God was not angry with his peoples prayer (of103 which the Pſalmiſt there makes mention) though he did not at that time anſwer it. Your earthly Parents ſometime ſeeme deafe, when yet they delight to heare their Children tattle, &c. may it be thus with the Fathers of your fleſh? why may not, nay why ſhould you not thinke ſo of the Father of your ſpirits? However:
Thirdly, conſider what it was you prayed for, and were denyed, or not anſwered in•peradventure 'twas a temporall, and that it may be, not for your good (though you fooliſhly thought ſo) why ſhould ye take it ill, to be denyed in ſuch a thing? God hath heard thee for a Chriſt, when thou ſaidst as Abraham, What wilt thou give me; ſo long as I goe Chriſt-leſſe? why what if God now hath not heard thee, ſaying as ſhe; Give me children or I dye? is not Chriſt worth many children? Say (O ſoule) did not God give thee many a ſpirituall good thing upon, nay before thy prayers? why art thou caſt downe if he deny thee temporalls?
Obj. Nay, but 'tis a ſpirituall good that I have prayed for, and am not anſwered in.
Rep. It may be ſo, yet conſider; peradventure, 'tis but a ſpirituall gift, as memory, underſtanding, elocution in prayer; and now, why art troubled (ſoule) ſo much to be denyed in theſe? what are they in themſelves, but ſuch things as reprobates may have? Gifts may goe to Hell, yea many a gifted perſon is graceleſſe; why art caſt downe with the deniall of gifts, when Chriſt hath given graces without asking? 104Nay, but they are graces that I begge, and pray for: I have gone to begge faith, and love, and patience, &c. and yet I have no anſwer to theſe prayers.
Anſ. Stay yet (O ſoule) and conſider, it may be thou beggeſt not ſo much the grace, as the degree; Its not ſo much faith, as a ſtrong faith; not ſo much love, as a fervent love, &c. Now conſider (O ſoule) though God deny thee the ſtrength, the degree of grace, its choyce mercy thou haſt the grace it ſelfe. A little faith, (though but as a graine of Muſtard-ſeed) is precious. Be not caſt downe (O poore heart!) if God deny thee great faith, &c. bleſſe him for that he hath given thee any faith, &c.
Obj. But alas! I doubt I have not faith at all, &c. its not the degree of grace, but the grace it ſelfe, that I pray for, and yet receive not.
Rep. Surely (O ſoule) thou art miſtaken what ever grace thou prayeſt for (eſpecially) ſo as to be troubled for want of (which is thy caſe) I ſay, thou haſt that grace already. Its a degree of wiſdome to deſire to be wiſe, and its a meaſure of grace to pray for grace. The Diſciples had fai•h, when yet they prayed againſt unbeleefe: without doubt, O dejected ſoule! thy panting after, thy praying for, and trouble at the ſence of the want of grace, is grace: who can breath except he have life?
Laſtly, to clo•e up this caſe (of fear about Gods not hearing prayer) if God as yet have not anſwered my prayers, the more is to come; in Heaven God will anſwer all together. God ſometimes105 deales with his Children as we doe with ours; the Childe abroad ſends home for many things, now for a Hat, anon for a paire of Shoos, &c. the Father neither ſends the thing, nor an anſwer, but anon ſends for the Childe home, and gives him all: Minde ye Children of God (for you are of that generation who ſeek his face) your Father will ſend for you home one of theſe dayes: and by death he'l fetch you hence, and anſwer all your prayers at once.
Now then, beare up (O dejected ſoules) be not caſt downe about your prayers as you are; O remember in all this caſe! Chriſt liveth for ever, to make interceſſion for us; why ſhould we be ſo ſad at the thoughts of our owne prayers, as to forget to rejoyce in the faith of his? If we ſin, he is our Advocate; if we want any thing, he knowes all our needs; and why ſhould we doubt, that he prayeth for us, ſince he lives for that very purpoſe.
SOme there are, who in their dejection call to minde the Word, and their hearing of it;Caſe. but alas, they are ſo far from being raiſed by it, as that it dejects them the more; Ah, ſay they, we have heard thee preached in our ſtreetes;Luk. 13.26 but ſo ſhall ſome ſay, and be diſ-owned at laſt by106 Chriſt; the Word hath been ſowen amongſt us, but we feare, not as the good ſeed in the good ground, and ſomething now muſt be ſaid to ſatisfie theſe ſoules; and there be but four things, which I ſhal offer briefly to this purpoſe.
1 Call to minde what it was (O ſoule) which in the hearing of the Word did moſt take with,Satisfaction and affect thy heart; was it the Truth, or the termes that did moſt prevaile with you? Didſt thou finde thine eares tickled with the entiſing words of mans wiſdome? Or, didſt thou feele thy heart touched with the power of the Spirit, in the demonſtration of truth? If upon this inquiry thou doe finde, that naked truth, in the diſcovery of the Spirit, did moſt take with, and worke upon thy heart; thou needeſt not bee troubled about thy hearing the Word, for ſurely thou haſt heard the word, not as the word of man, but of God.
2 Conſider what was the effect of that Word, or that truth which thou didſt cloſe with. The reall effect of the Word (heard as the Word of God) is the caſting downe of thoſe imaginations, which did lift up themſelves in the ſoule againſt Chriſt. The Apoſtle tells the Corinthians, that the weapons of his warfare were mighty through God; But how did it appeare? Marke, becauſe ſaith he, they pull downe ſtrong holds, &c. 2 Cor. 10.4, 5. a Cannon ſhot off with Powder makes no battery, nor breach; but if it beate downe ſtrong holds, it argues there was more then bare Powder. Certainly, if the Word hath beaten downe thy towry imaginations, and107 made a breach, and ſo an entrance in thy boſome for Chriſt; If it hath battered open the everlaſting gates for the King of glory to enter in; thou maiſt ſurely, and ſweetly conclude, that thou didſt heare more then man in the Word; yea that Chriſt was in, and with the Word of a truth. It was a ſigne that the Theſſalonians had received the Word (as it was in truth) the Word of God, when it did effectually worke in them, as 'tis, 2 Theſ. 2.13. But beſides this,
3 Know, that there may be the ſeed of the Word in thy heart, as in good ground,See this fear ſtated Sect. 1. chap. 7. notwithſtanding thy feares; Oh, ſay many poore ſoules, there bee ſo many ſtones, and thornes in our hearts, that we feare, the good ſeed hath met but with bad ground in our hearts; but know, (O ſoules) that as no ground is ſo good, but it hath ſome ſtones, and thornes; ſo your hearts may be good ground, notwithſtanding ſome worldly cares, and deceitfulneſſe. Beware leaſt you imagine that you ſhould, or could make your hearts good, and your ſoules fruitfull of your ſelves; ſome have doubtleſſe miſtaken Chriſts meaning in that Parable, who thinke that their hearts muſt, or could be good ground, before the ſeed of the Word make it ſo: Parables are not to be ſtretched beyond their intention. Thy heart may be, was, is, and will be bad ground, ere the good ſeed make it good, thou ſayeſt, the ſeed was good, but thy ground, i. e. thy heart was nought; therefore the Parable ſpeakes ſadly of thee, &c. but be108 not dejected nor deceived. Its the glory of ſpirituall ſeed that it wil make BAD ground GOOD. Its true, other ſeeds (though good) yet if ſowne in bad ground are loſt; the bad ground ſpoyling the good ſeed: But tis otherwiſe here: The bad ground, i.e. bad hearts, doe not mar the good ſeed, but the good ſeed, mends the bad hearts. Every heart ſince the fall, hath, and doth bring forth bryers and thornes: Now where good ſeed comes, it choakes the bryars and thornes (i.e. deceit and corruptions.)
Object. Nay, but ſaith the ſoule: tis true, if this good ſeed did abide; but alas! I feare tis loſt all, or at beſt, there is but little remaines of the many handfulls that have been ſowne upon mee: there are but a few graines abide; &c.
Anſ. Be it ſo O ſoule, yet if any ſeed remaine 'twill grow, and be ſaving: any one ſeed taking roote in thy heart is immortall, and it will remaine.
Reply, But me thinks, I hear the ſoul reply with ſighs, and ſaying, Tis true, if I had but any ſeed abiding with me, I could rejoyce, for I know the good ſeed will not dye: But I alas! I ſee it not ſpring up, and therefore I doubt, &c.
Duply, Tarry O ſoule, The Husbandman waiteth for the precious fruit of the earth, and hath long patience for it; And ſhouldeſt not thou waite for the moſt precious fruit of the heart,Jam. 5.7. and have longer patience. Even the Lord of the Vineyard waiteth ſome yeares for his fruit. (as is deducible from Luk. 13.7.) Albe it thou ſee not the109 ſeed ſpring, yet it may be under the clods taking root: even under the clods of your corruptions, there may be the ſeed of grace. And what if you ſee it not? Should the husbandman, who in the Winter, lookes upon his field newly, or lately ſowne, and ſees nothing but mire, and earth, and dirt, cry out and ſay, all my ſeed is loſt? would not every one count him weake? and tell him in the Spring he ſhall ſee the contrary.
Thy Spring (O ſoule) is comming, its now thy Winter ſeaſon (as beforen = "*" Sect. i. chap. 5. was hinted) and now thy ſeed is not ſeene, for thy corruptions (like dirty clods) lye upon it. But beare up (O ſoule) and expect with patience, and thou ſhalt ſee thy ſeed ſpringing up unto a Harveſt of holineſſe, and of life.
But what if I ſhould ſay (as thou doſt) that thy ſeed (i.e. the word which thou haſt heard) is dead. I ſhould not feed thy fear. For know you not, that which the Apoſtle ſaith,1 Cor. 15.36. thou foole, that which thou ſoweſt is not quickened except it dye: Its a peece of folly, to expect a quickening of ſeed ſowne, ere it rot, and dye. Verily (ſaith Chriſt) except a corne of wheat,Joh. 12.24. fall into the ground, and dye, it abideth alone: i. e. it increaſeth not. Even Chriſt himſelfe, ſowne in the heart, doth at leaſt ſeemingly dye ere hee ſprings up. Death paſſeth upon all our mercies in the ſeed, and we find them only, as by a reſurrection. Even that good ſeed of grace (the holy word of the Goſpell) which hath beene ſown in thy heart, and lyes now as dead, and110 rotten, will ariſe and ſpring up ere long; and thou ſhalt ſee it: be not therefore (O ſoule) ſo caſt down, and dejected.
Laſtly, To wind up this caſe, Admit as yet the Word of God never came like it ſelfe, i, e. as good ſeed to thee, yet it may now. God hath bid us in the preaching of the Word, to be inſtant both in ſeaſon, and out of ſeaſon; And in effect he hath ſaid to us, as tis Eccleſ. 1.6. To ſow our ſeed in the morning, and in the evening not to with hold our hand: And how do we, or you know which ſhall proſper. Peradventure, the ſeed that is ſown in the evening, may proſper with thee, though that be loſt which was ſowne on thee in the morning. Chriſt (O ſoul) for ought that I, or thou knoweſt, may in this reading, or the next, cauſe a bleſſing to be upon the ſeed: And it may (at laſt) bring forth in thy heart, ſixty, yea a hundred fold. O be not faithleſſe, but beleeve: Thou who now goeſt up and downe mourning for the want of a precious ſeed,See Iſa. 55.10, 11. and 35.1, 2, 3, 4 See theſe places. mayeſt ere long return rejoycing, bearing ſheaves: Hath not the Lord ſaid; As the raine commeth down from heaven, and returneth not thither, but watereth the earth, and maketh it bring forth and bud: Even ſo ſhall the word which goeth forth of his mouth, it ſhall not return empty. Thou who now feareſt thy ſelfe to bee a barren Wilderneſſe, ſhall bloſſom abundantly, and rejoyce. This Chriſt hath commanded me to tell you who are of a fearfull heart, therefore be not dejected, or caſt downe, but be ſtrong.
THe Promiſes are appointed (and indeed were intended) for our comfort, but many ſouls who are dejected, are ſo far from being comforted by them, that they are troubled about them.
O ſay they, had we aſſurance that we were intereſted in the Promiſes, we could rejoyce,Caſe. but we queſtion our right to them, and we feare wee have no part or lot in them, &c.
Now to raiſe up the ſoule caſt down, and labouring under this fear, I ſhall preſent theſe particulars, to be ſeriouſly conſidered.
Firſt, You have no juſt ground to ſay, you have no right to the Promiſes. God doth no where ſay, that thou ſhalt have nothing to do with his Promiſes. Sith God doth not exclude thee, why ſhouldeſt thou exclude thy ſelfe? Its not enough to ſay thou art a ſinner, for the Promiſes are tendred unto ſinners. Its obſervable, there is one Promiſe or other made and tendred unto all ſorts of ſinners. But.
Secondly, Its your duty to beleeve the Promiſes are yours, and this is the way to come to know it. Its a ſtrange, and ungoſpell-like expreſſion to ſay, I would beleeve the Promiſes did belong to me, if I knew it. Why, if you knew it, what112 roome were there for faith? You muſt beleeve ſo ſhall you know•. Suppoſe a pardon (thrown to a company of condemned ones in a priſon) ſhould any ſay, is my name in particular there? when it ſhould be ſaid, there is a pardon for any that will take it. Oh how would all catch, and ſnatch at it. Certainly, (O ſoule) you ſhould beleeve the Promiſes to be yours, and not ſtand queſtioning whether they are or no? After you beleeved (not before, pray mark it) you were ſeded with the ſpirit of promiſe, Epheſ. 1.13.
Thirdly, It may be the Promiſe is yours, and your ſoule hath cloſed with it, although at preſent you doubt. The Promiſes comming to us, art as ſealed letters: and we many times have them in our hand, and read them not. No wonder therefore, you ſay you find not the comfort of them. Many ſoules have the Promiſes, as children have the nipple of the breaſt, in their mouthes, but doe not ſuck: and no wonder if they cry out, they taſte not the ſweetneſſe of them.
Object. Nay, but I fear, and tremble; I am full of doubts, and vexation: And had I cloſed with the promiſe this would not be.
Anſw. Say not ſo (O ſoule) the wom••that came behind Chriſt touched him, though ſhe trembled. Its poſſible for a ſoule to touch a Promiſe, even ſo far as to draw vertue out of it (a•it were indirectly) and by the hinder parts when happily it durſt not (as the woman in th••caſe) come before the Promiſe, and cloſe directly with it in the face thereof. But
113Fourthly, thou muſt know (O ſoule) that ſome promiſes have their times of fulfilling, and peradventure the time is not yet come; the promiſe of hidden manna is to a time of conqueſt, Apoc. 2.17. It may be thy combate is not yet over; why then doſt thou expect the Manna? ſome promiſes are ſealed up (as Commiſſions, not to be opened, till the Commander come to ſuch a place) ſure I am, God keeps ſome promiſes till the life to come; and we doe but in vaine trouble our ſelves to looke for the fulfilling of them here.
Laſtly, Suppoſe as yet thou haſt never (as thou ſayeſt) cloſed with any promiſe, what hinders O ſoule but that thou doe it now? The promiſes of God lye open before you, why doe you not come and take? Surely you ſhould not caſt downe your ſoules, with feare that you have not cloſed with them yet, but you ſhould thus ariſe, and lay hold of them now.
Obj. So I would, if I were but thus, or had but this; I want the condition of the promiſe, and till I have that, I dare not meddle with it.
Anſw. Beware of this rock (O ſoule!) it hath ſplit many, let it not ſplit thee. To this end you are to know (and pray minde it.)
Firſt, You are to fetch all from the Promiſes, not to bring any thing to the Promiſes. The Promiſes are not as Pumps, that will give no water, except ſome be poured in: But they are as Wells: and there is nothing for us to doe but to come and draw. Such as ſtand off from acting faith upon the Promiſes nakedly, becauſe114 they ſee not this, or that in themſelves: Are guilty of making their own qualifications, their faiths bottome.
Secondly, The greateſt promiſes, as of pardon of ſins, &c. are FREE: Its ſaid come and take freely,Iſa. 43. ult. buy wine, and milke without money, or monyes worth: God blots out ſins for his names ſake, its only for us to declare it, and put him in remembrance, that we may bee juſtified, And
Thirdly, The Promiſes are to give the condition. Its conſiderable that whatever condition may be urged as pre-requiſite to any one promiſe: is freely promiſed in another. A new heart: a new and right ſpirit: repentance of ſin, victory over corruptions, &c. Theſe things are called out for as conditions: and theſe things are held forth as promiſed. See to this purpoſe, theſe places, Jer. 25.7. Eze. 36.25. Act. 5.31. Ro. 7. ult. &c. Wherefore then (O dejected ſoul) art thou caſt down? as if the Promiſes were not thine, or did not belong to thee. Surely, thou haſt no ground juſtly ſo to ſay. Remember nothing is freer then the grace of Chriſt, and that is held forth to thee: And in him all the Promiſes ſhall be yea, and amen: Ariſe (O ſoul) and lay hold on him, and all the Promiſes in him. So ſhalt thou be able to ſay, of a truth, now I ſee God is no reſpecter of perſons, in the tender of his promiſes.
DEjected ſoules are very weake, and hence it is that they are ready to be troubled about every thing; this Satan ſees, and hence it is that creates trouble in them; even from that, which otherwiſe might comfort them. Abſtinence from ſinne is expreſly commanded,Pſal. 4.4. and yet even about obedience to this command, the dejected ſoule is troubled. Oh ſay ſome, poore hearts (that re caſt downe) we abſtaine from ſinne,Caſe. 'tis true, but from what principles? Are they not rather ſelfiſh, and ſlaviſh, then ſpirituall, and ſincere? A Dogge chained up is a Dogge ſtill; and the reaſon why he doth not this, or that miſchiefe is his chaine, not his change, and we feare 'tis ſo with us ▪ &c.
Now to anſwer ſoules ſaying thus,Satisfaction. and (if it may be) to ſatisfie them under this feare, there be foure things which I deſire may be minded.
Firſt, Its mercy to be able to abstaine from any principles; ſinne is ſuch an evill, as that its a great good to be kept from it by any meanes; the heart of ſome is ſo fully bent upon ſin, that nothing can reſtraine them; ſome wretches ruſh into abomination as the Horſe into the battell: Ah Lord! how many are there who will not, are not, cannot be kept from ſinne by all meanes116 uſed? Its a favour (oh poore ſoule) that thou art not as they are; its well for thee thou art not as wilde as they: I much feare their caſe who are not afraid of, nor abſtaine from ſinne at all; I little feare thine, who art ſo afraid of ſinning, as that thou queſtioneſt not the reality of the act, but the royalty of the principle. Its a kinde of high, and royall hatred of ſinne, when the ſoule cannot be contented only to abſtaine from it; but when its troubled (as thou art O ſoule) that the principles of that abſtinence were not high, and royall enough.
Secondly, God traines up his children in holy things by degrees; as in point of doing good, and fearing him; ſo in point of eſchewing evill, God carries on by degrees. God takes off his owne people from running into ſinne, ſometimes by hedging up their way with thornes, as 'tis, Hoſ. 2.6. Mothers weane their children from the breaſt by Wormwood at firſt: God firſt (at leaſt oft) takes us off from ſinne rather by the bitterneſſe of it, then the ſweetneſſe of himſelfe. Suppoſe (O ſoule) as yet thy abſtinence from ſinne proceeds from feare rather then love, yet know its Gods way thus to traine up his children. How many have firſt abſtained from ſinne out of feare of Hell, who yet afterward have been helped to abſtaine from it out of love to Chriſt? ſome who at firſt could not be kept from ſinne, if they had not been told of Hell, death, and damnation, have yet in time ſincerely profeſt, they would abſtaine, and avoyd ſinne, if there were none of thoſe things at all; ſo it hath been117 with others, ſo it ſhall be with you. Let thy principles be as low as thou feareſt, oh ſoule! (and yet thy feare argues them higher then thou thinkest) yet (I ſay) ſuppoſe them low now, they may be high ere long; God by degrees will heighten both thy practiſe, and thy principles. But,
Thirdly; Jeſus Chriſt knowes how to paſſe by low principles, as well as pardon lewd practiſes. He that can, and doth forgive acts of ſinne when very high, can and will forgive abſtinence from ſinne, when the principles are low. Indeed Chriſt highly embraces ſoules who are yet principled but low; Nathaniels firſt principle of faith in Chriſt, was it ſeemes but low; Ieſus hints, it was but this, becauſe he had told him that he ſaw him under the figg-tree, as 'tis, Joh. 1.50. Suppoſe thy abſtinence from ſin be as low principled as his faith in Chriſt, yet Chriſt knowes how to love thee, as him: therefore,
Laſtly, Know you, that happineſſe depends not upon your acts, or principles of abſtaining from ſinne, but upon the bloud of Chriſt, that takes away all ſinne. The Apoſtle knew, that if he ſhould have ſaid,1 Joh. 1.7. & 2.1. himſelfe and other beleevers had no ſinne, he ſhould have ſpoke amiſſe; but ſure he was of this, that the bloud of Chriſt would cleanſe from all; and that if any ſinned; they had an Advocate with the Father; and theſe things he writ that they might not ſinne: wherefore then (O ſoule!) who abſtaineſt from ſinne, be not caſt downe for feare thy principles of abſtinence are too low; but rejoyce in118 this, that the bloud of Chriſt ſhall take away the guilt of all thy lewd practiſes, and much more the guilt of low, and meane principles, But yet (O ſoule) know, this gives no liberty to ſinne; O no (ſayeſt thou) it doth not, and God forbid that I ſhould ſinne, becauſe of this grace; I deſire for ever to avoyd ſinne, and oh that I could doe it from holy and high principles.
Queſt. I pray help me herein.
Anſw. For thy helpe (O ſoule) in this kinde there are three things, which I offer to thy thoughts, as meanes to heighten thy principles in abſtaining from ſinne.
Firſt, Eye Chriſt as dying for ſinne; its low to abſtaine from ſinne for feare leaſt it ſhould ſpill our bloud; but its high to adſtaine from ſinne in faith, that it hath ſhed Chriſts bloud. Eye thy Saviour on the Croſſe (O ſoule!) and that wil ſecretly, and ſpiritually beget theſe thoughts in thee: Shall I ſinne, for whom Chriſt dyed? Did ſinne kill him, and ſhall not I therefore leave it? Did he lay downe his life for my ſins, and ſhall•ot I abſtaine from my luſts, for his ſake? The thoughts of this, that ſinne coſt thy Saviours Bloud, will heighten thy principle in abſtaining from it.
Secondly, Looke upon your ſelves as dead to ſinne, in your Saviours death for ſinne; if thou art dead to it, thou wilt abſtaine from it; and if thou abſtaine from ſinne upon this principle, thy principle is high. The Apoſtle Paul teacheth this principle, Rom. 6.11. Reckon ye your ſelves to be dead indeed unto ſinne; this is a119 concluſion which Logically he would have Chriſtians to draw from Chriſts death,The word is,〈…〉〈 in non-Latin alphabet 〉i.e. logically, and rationally to conclude. 〈…〉〈 in non-Latin alphabet 〉 viz. That they are dead to ſinne; and if they thus conclude, he hints, the concluſion may be maintained, for tis ſo indeed. The ſoule is high in holineſſe who avoyds ſinne, becauſe tis dead to it. Why (O ſoule) thou art indeed dead to ſinne, and if upon that reckoning, or if from that reaſoning thou abſtaine from ſinne, thy abſtinence is preciouſly principled. Adde to this:
Laſtly, the remembrance of this, viz. That ſinne alone eclipſeth love; and this thought will beget hatred againſt ſinne to purpoſe. Hatred begotten, or ſpringing from love is great: Why, this thought (O ſoule) that ſinne only cloudeth thy Saviours love, will make thee, out of love to his love, hate ſinne, and ſo abſtaine from it indeed: And abſtinence from ſinne upon this account is high. I know (O ſoule) you love diſcoveries of your Saviours love, now then remember this, Its ſinne, and ſinne only that can hide love; and if thou remembreſt that, thou wilt abſtaine from ſinne upon a principle of love to love; and if thy principle be ſuch, thou wilt not have any cauſe to be caſt downe, or diſquieted about it.
SAtan makes ſome ſoules dejected,Caſe. feare they have ſinned unto death, &c. the ſinne againſt the Holy Ghoſt; and many ſoules caſt downe,Satisfaction. are perplexed with this feare: Now I ſhall ſeeke to remove this feare, and to ſatisfie dejected ſoules in this caſe by the propoſall of theſe particulars.
Definitio & deſcriptio differunt apud logicos.Firſt, Its very uncertaine what this ſinne is, I thinke none can exactly define it, and few can well deſcribe it; now its ſtrange that thou ſhouldeſt feare (more ſtrange that any ſhould conclude) themſelves guilty of ſuch a ſinne, the knowledge of which is ſo uncertaine.
Secondly, Tis very certaine many ſoules (eſpecially dejected ones) take that for this ſin which is not. Its true in a ſence, every ſinne is a ſinne againſt the Holy Ghoſt (for he is God even as the Father, and the Son;) but tis as true, every ſinne (which is ſo accounted) is not the ſinne againſt the Holy Ghoſt, of which the Scriptures ſpeake, as unpardonable. Two ſins I finde eminently urged by dejected ſoules againſt themſelves, as the ſinne againſt the Holy Ghoſt; that is to ſay:
But certainly, tis poſſible for a Saint to commit ſinne of both theſe kinds, and yet not to ſinne the ſinne againſt the Holy Ghoſt. I doe make no doubt, but Davids ſinne (in the bed-buſineſſe of Bathſheba) had both theſe ingredients; It cannot be doubted but his light was cleare, (that Adultery was a ſinne) and not to bee committed; the expreſſe letter of the Commandements (which David was well ſtudied and skill'd in) forbids it; and for ſinning after ſweet experiences, who doubts it? David had ſweet experiences of God, when he was delivered from the Philiſtines, Pſal. 56. and from Soul, in the cave, Pſal. 57. yea, and he compoſed a ſpecial choyce Pſalme upon each occaſion, therefore he ſtiles them Michtams, i. e. golden Pſalmes, and yet it was after all this that he fell in that foule buſineſſe. I might inſtance in Peters Caſe (which ſeemed, and in a ſence did exceed Davids) and in the caſe of others, and yet none ever charged them with the ſinne againſt the Holy Ghoſt; ſo that tis cleare many are miſtaken in this ſinne, and why mayeſt not thou be miſtaken (oh ſoule) who feareſt it?
Thirdly, There are ſome ſoules who are not at preſent capable of that ſinne; my meaning is, that cannot poſſibly (at preſent) be charged with it, as now; ſuch as are not very highly enlightened, ſuch as have not had any great or high income of joy and ſweetneſſe, ſuch as have not been eminent; and long profeſſors. All Divines122 conclude, that a perſon ſinning the ſinne againſt the Holy Ghoſt, muſt be ſuppoſed to be;
Now, alas poore ſoule! thou cryeſt out thou art but a babe, a novice; one who knowes little, and haſt taſted leſſe; one who hath ſmall light, and weake life, and no joy or comfort at all; one whoſe higheſt degree of knowledge, is, but as yet a beame, whoſe greateſt income of joy, is but a drop; who art a ſtranger to taſting of the heavenly powers, and the world to come; and who yet art no forwarder, then humbly to profeſſe to deſire to feare Jehovah, and to love Jeſus. Thou doſt often ſigh theſe ſayings, and ſeale to them as true; and this may ſecure thee, from being guilty of the ſinne againſt the Holy Ghoſt, ſith at preſent thou art incapable of that ſinne. But,
Forthly, The ſoule guilty of this ſinne cannot be troubled for it, (at leaſt) ſo as to deſire to repent of it, and to have Chriſt to pardon it. Thy feare, thy trouble, thy diſquiets (O ſoule) argue thou art free from this ſinne, for wert thou guilty of it, thy heart it would be hardred, and could not deſire to repent; thy Conſcience, it would be ſeared, and no way diſquieted for it; yea and thy deſires would be dead, ſo as that thou wouldeſt not pant after Chriſt, nor the Spirit; thy very feares, and diſquiets, ſhould anſwer in this caſe themſelves, they could not, would not be in thee, if this ſinne were committed123 by thee; a ſenſleſſe and troubleleſſe ſoule ever goes along with this ſinne, and therefore know this.
Fifthly, None can be guilty of the ſin againſt the Holy Ghoſt, but ſuch as
Firſt, totally fall away from both Practiſe and Profeſſion of all godlineſſe, and Religion, as tis, Heb. 6.6.
Secondly, Directly doe deſpite unto the ſpirit of grace, as tis, Heb. 10.29, and
Thirdly, Such as doe directly and plainly, and profeſſedly oppoſe, and ſpeake evill of the wayes of Chriſt, which ſometimes they profeſſed.
Now tell me (O ſoule) and beware of falſe witneſſe againſt thy ſelfe.
Queſt. Firſt, Art thou totally falne away from both the practiſe, and profeſſion of godlineſſe? Doſt hold no points of Faith? Doſt doe no acts of Religion? Doſt make no profeſſion of Jeſus Chriſt?
Anſw. Surely I heare the ſay, I deſire to beleeve, and the Lord help my unbeleefe; I deſire to walke exactly, to have a good Conſcience to God and man; and this profeſſion I make, that if I know my heart, I deſire to worſhip the God of my Fathers, according to that order of the Goſpell, which many count and call Hereſie; well then (O ſoule) thou art not totally falne away, which yet thou wouldeſt be, if thou wert guilty of the ſinne feared. But,
Queſt. Secondly, Say ſoule (and doe not eclipſe the truth of Gods grace in thee,)124 Dareſt thou doe deſpight to the Holy Ghoſt?
Anſ. Surely I heare thee anſwering, I tremble at the thought thereof, I would not for ten thouſand worlds, ſpeake the leaſt evill of that good Spirit; I am ſo farre from deſpiting him, that I doe earneſtly deſire him, and waite for him. Alas! this (O ſoule) would not, could not be, wert thou guilty of this ſinne. Then,
Thirdly, anſwer (O ſoule) Doſt thou oppoſe godlineſſe? Queſt. What doſt, or dareſt thou perſecute ſuch as deſire to walke with Chriſt, & c?
Anſw. Is not this thy reply to this; That thou rather pittyeſt thy ſelfe, for not being ſo forward as others, then perſecuteſt them for being before thee? Yea, thou art ſo farre from oppoſing thoſe that are godly, that thou wouldeſt (if Chriſt would help thee) ſuffer any perſecutions rather then leave off thy endeavour to be godly.
Now certainly (O poore dejected ſoule) thou art not guilty of the ſinne thou feareſt, for if thou wert, thou wouldeſt fall away wholly, and ſpeake evill of the Spirit directly, and oppoſe godlineſſe profeſſedly! ſith theſe things doe ever accompany that ſinne againſt the Holy Ghoſt. But,
Laſtly, there have been precious ſoules, who ſometime feared their ſinning againſt the Holy Ghoſt, and yet have afterward enjoyed the ſealing of the Holy Ghoſt;See the Bookes of them. Miſtris Drake, Miſtris Wight, and others of late have brought125 forth this experience fully to light; that ſoules who have ſometimes queſtioned their ſinning unto death, have yet found the Spirit ſealing them up to life; and Miſtris Drake breathed out (a little before her death) this comfortable counſel, Never let any deſpaire, how deſperately miſerable ſoever their caſe be. Wherefore then, rouze up thy ſelfe (O dejected ſoule!) thou who now feareſt the ſinne againſt the Spirit, mayeſt ere long boaſt of the ſeale of the Spirit. Truſt thou in Chriſt, for thou ſhalt yet praiſe him, for joy and aſſurance given in by that Holy Ghoſt, againſt whom at preſent thou feareſt that thou haſt ſinned.
NOw this Caſe is, the feare of falling away after all. Caſe.Many a poor ſoul which is ſatisfied (it may be) for the preſent in its ſtate, yet queſtions it for the future; Oh! ſay ſome ſoules, we feare we ſhall never hold out, many have gone farte, and yet have periſhed at laſt, for want of perſeverance; indeed this is uſually the laſt trouble of dejected ſoules, and in this, as in a laſt refuge they ſhelter their feares. Suppoſe, ſay they, our caſe be now as good as the Angels126 at firſt, as good as Adams in Paradice, yet Adam fel, and Angels fel, and we fear the like.
Now unto theſe ſoules I would offer theſe particulars,Satisfaction. in order, to raiſe them from under this dejection.
Firſt, Bleſſed is the ſoule that feareth alway; The ſoule ſtandeth ſureſt while it trembleth, the Apoſtle adviſeth him that ſtandeth, to take heed leaſt he fall. And the way to ſtand, is not to be high minded, but to feare; as it is, Rom. 11.20. Many had never fell had they ever feared; Peters preſumption was his fayling, and the cauſe of his falling; ſecurity expoſeth to falls, but feare preſerves. Chriſt may therefore ſuffer thee to feare,, that he may ſanctifie that feare unto perſeverance. But,
Secondly, Though you fall, yet you may riſe againe,〈…〉〈 in non-Latin alphabet 〉Strapſ. apud Ariſtophan. as tis, Micha 7.8. Its one thing to fall in part, another thing to fall in whole; the Spouſe, ſlept, yet her heart waked, Cant. 5.2. Peter fell, but he was raiſed up againe; many a man hath ſtumbled, and yet not fell flat on all foure (as we ſay) and many a Saint hath, and may fall a while, and yet not wholly fa••away, Beſides, conſider
Thirdly, The promiſe is to reſtore you; Chriſt will heale our back-ſlidings, and love us freely. Hoſ. 14.4. and its his worke, as well to raiſe us up after converſion in caſe of d••linings, as to raiſe us before converſion from the grave of death. Its a command, that we ſhould reſtore one another in caſe of falls, Gal. 6.1. and ſurely that which Chriſt bids us to doe, himſelfe will127 doe much more. An obligation lyes upon him, and its his Fathers will that he ſhould loſe none, Joh. 6.39. And ſurely if Chriſt ſhould not reſtore you, he ſhould loſe you. Therefore,
Fourthly, Know your ſtate in regeneration, is ſurer then that of the Angels, and Adam in creation. They were their owne Keepers, but Chriſt is yours; they ſtood upon their owne leggs, but you are held in Chriſts hand. Suppoſe them great ſhips, and your ſelves but little barkes; yet a barke faſtned to a rock in Harbour, is ſafer then a great ſhip at ſea. Suppoſe two Children, the one bigger going alone, the other leſſer, but in the Fathers armes, that which is in the Fathers armes is ſurer, then he which is upon his owne leggs: Why, the caſe is yours (Beleevers) you are in the armes, the boſome of the Lord Jeſus, &c.
Laſtly, There are ſure grounds of your perſeverance; minde them, draw comfort from them, and be not caſt downe,
Obj. But alas! what grounds have I to build my perſeverance on? I have little knowledge, leſſe faith, leaſt aſſurance; I have many corruptions, more temptations, moſt rubs, &c.
Anſ. Your way is not to looke upon your ſelves, but upon your Saviour; he is the Rock that is higher then you, and on him you are ſafe.
Five grounds there are (amongſt others) upon which you may build your beleefe of perſeverance.
Firſt, The unchangeable love of God; he loves128 you with an everlaſting love (therefore he called you, as tis, Jer. 31.3.) He is unchangable in his love (therefore he'l not conſume you, Mal. 3.6.) Chriſts love to you is (as himſelfe) Yeſterday, to day, and for ever the ſame. Having loved his owne, he loveth them to the end, as it is, Joh. 13.1.
Secondly, The everlaſting decree of God; this foundation of the Lord abideth ſure, and it hath this ſeale, The Lord knoweth who are his, 2 Tim. 2.19. Divine decrees alter not, God will not caſt off bis people whom he fore-knew, Rom. 11.1. for whom he fore-knew, them he predeſtinated, Rom. 8.28. and his purpoſe according to election ſhall ſtand, Romans 9.11.
Thirdly, You have in you an immortall ſeed; you are borne againe of God, and your ſeed remaines, 1 Joh. 3.9. Certainly that which is borne of the Spirit, is Spirit; as that which is borne of the fleſh, is fleſh; Fleſhly births may dye, but Spirituall births will live.
Fourthly, You have a ſure promiſe, Jerem. 32.40. God promiſeth to make an everlaſting Covenant. So likewiſe, Joh. 4.14. The promiſe is of a Well, ſpringing up to everlasting life. Yea, Gods promiſes in this particular are ſurer then the Mountaines, then the ordinances of heaven. Theſe things ſhall paſſe away, but not theſe promiſes; as it is, Iſay 54.10. Jer. 31.36.
Laſtly, You have an Almighty power to keep you; Suck that ſweet place, 1 Pet. 1. Bleſſed129 be God the Father, who hath begotten us againe to a lively hope, to an inheritance reſerved for you in heaven, who are kept by the power of God unto ſalvation, verſ. 5. There is a power, and that power is the power of a God, and this is put forth in keeping of you.
So that now, you having ſo many grounds of perſeverance, why ſhould you doubt, and be dejected? Your perſeverance doth not depend upon your owne power (which is mutable) but upon Chriſts promiſe (which is immutable) He hath promiſed to give you eternall life, and that you ſhall never periſh, neither ſhall any pull you out of his hand, and his Fathers, as it is, Joh. 10, 28, 29.) now faithfull is he that hath promiſed.
Obj. Oh! but though none can pull me out of Coriſts hand, I may caſt my ſelfe out; and ſo Chriſt may leave me to Satan, and I fall away.
Anſ. Thou art deceived (oh dejected ſoule!) if thou thinke, that Chriſt will permit thee to doe that which hee'l not permit Satan; albeit the Childe would fall out of the Mothers armes, yet ſhe'l not let it. Chriſt will uphold thee by the right hand of his power,Iſa. 41.10 ſo as that albeit thou of thy ſelfe (becauſe of thy fickleneſſe wouldeſt fall) yet he (becauſe of his faithfulneſſe) will not let thee.
Object. Nay, but yet I read of the falls of many a Saint, David, and Solomon, and Peter, and others ſtronger by farre then I, have fallen, &c.
130Anſw. True, but they were reſtored againe; though they fell, yet they did not fall away; Chriſt raiſed them, and he'le alſo raiſe thee: For he hath promiſed to heale backſlidings; (i. e. falls after love and light) and to love (notwithſtanding) them freely.
Object. But the Apoſtle ſaith, Its impoſſible for thoſe who were once inlightened, and have taſted the heavenly gift, &c. if they fall away to renew them by repentance, &c. Hebrews 6.4.5, 6.
Minde theſe things to cleare this place (O ſad ſoule!)
Anſw. 1. The Apoſtle doth not ſay poſitively, that ſuch as were inlightened, &c. might fall away; he only ſuppoſeth it, If they doe, ſaith he, ver. 6.
Queſt. But if it might not be, why doth the Apoſtle urge it.
Rep. As a Caution to make them carefull. It was impoſſible that Hered could kill Chriſt in his Infancy; yet Joſeph is forewarned upon ſuch a feare to fly. Matthew, 2.13. And albeit it be impoſſible for ſuch as ere indeed inlightened, and have ſavingly taſted, &c. to fall away; yet ſuch a thing may bee urged to beget a holy feare, to make the ſoule diligent, and to keepe it from being ſecure. But,
Secondly, Tis common for Hypocrites (after ſuch inlightenings and enjoyments, which are but common and generall) to fall away; but its impoſſible for Saints, and ſuch131 as are ſincere, and truly gracious. Here is nothing ſpoken but what an Hypocrite may have, and that ſuch may fall away is not denyed; but what is this to a ſoule truly beleeving, and ſincerely united to Jeſus Chriſt? Though a Shadow may periſh, what is that to the periſhing of a ſubſtance? Doe not diſpute thy ſelfe (O ſoul) into doubts, rather receive ſatisfaction; Chriſt will not loſe any that are given to him: Its his Fathers will he ſhould not (as he ſaith Jo•. 6.39.) And ſurely hee'l be faithfull to his Father; Oh therefore, be not thou fearefull of falling, but if thou wilt fear, let it be with a feare of diligence to keepe thee from ſecurity; let it not be with a feare of diffidence, to fill thee with ſorrowes. Chriſt, who in no wiſe would caſt thee off, when thou commeſt, will in no wiſe loſe thee, now thou art come. If thou wander, hee'l ſeeke thee; if thou fall, hee'l raiſe thee; yea and what ever may be thy feares, hee'l uphold thee in his Grace, even to the Grave; and beſides; hee'l raiſe thee up againe at the laſt day.
Thus have I paſſed through thoſe particular Caſes which I propoſed to my ſelfe to reſolve. But alas, all that I have ſaid, is but dead, unleſſe Chriſt quicken it.
READER; pray over theſe conceptions, that a ſpirit of life may come into them; that they may ſo quicked dejected Soules, that they may ariſe, and ſay to132 themſelves; Why are we caſt downe, and why are we diſquieted? Let us not give way to our feares and ſadneſſe, but exerciſe our faith and patience; for we ſhall yet ſee God as the health of our countenance, and as our God. But theſe things are more fully to be ſpoken unto in the following Sections.
HAving paſt through the particular caſes of dejected ſoules, I thought it not amiſſe to adde by way of ſupplement unto them ſome other; I remember I touched upon eight grounds of Spirituall dejection, and leaſt upon the mention of them any ſoule ſhould be troubled, I ſhall offer ſomethings to ſatisfie ſuch who is, or may be caſt downe about them; ſo that as in the former Section I indeavoured to ſatisfie the particular feares of dejected ſoules; I ſhall in this, endeavour to cure the generall cauſes of all dejection.
Divines know there is a difference between a Cauſe, and a Caſe, the one is the bitter ſeed, the other the ſower fruit of dejection: Now as I have ſaid ſomething to the one, ſo ſhall I likewiſe ſpeake a little to the other.
To begin then in that order in which I prepared them.
The firſt cauſe of Spirituall dejection was the remainders of corruption,Cauſe. this indeed is the root, and ground of all dejections. And in order to the Cure of a ſoule caſt downe, in the ſight and ſence of remaining corruption, I ſhall lay downe theſe conſiderations.
Firſt,Cure. Conſider that the worke of Chriſt upon the ſoule doth not in this Life altogether deſtroyPlace theſe 2 Sheets [k] [l] next after Fol. 132.2 ſinne; As long as the ſoule is in the body, there will be ſinne in the ſoule; even Paul had a body of ſinne and death in him, and till death deſtroy the body, thou muſt not looke to have ſinne altogether dead in thee. This is granted by all, and why ſhould it be queſtioned by thee, O dejected ſoule!
Secondly, Conſider remaining corruption will worke one time or other; A Dogge though in a chaine will barke, and ſometimes bite too; a man cannot carry fire in his boſome, but ſometime or other it wil heat him, if it doe not burne him. Thou cryeſt out (O dejected ſoul) that they remaining corruption doth oft diſturbe thee; but why ſhouldeſt, or how canſt thou expect the contrary? While thou dwelleſt in this houſe of Clay, that Dunghill wil annoy thee. But,
Thirdly, Remember corruptions groaned under as a burden, are rather a ground of rejoycing then of dejection; for, Firſt, it argues a life of bolineſſe, to feele a weight in ſinne; Dead men feele no weight be it never ſo heavie: and, Secondly, it argues an activity of life to groane; Many ſoules rather glory in, then groane under a weight of ſinne, but it is a ſpeciall mercy thou art not as they are.
Fourthly, Beleeve it (O ſoule) Jeſus Christ doth ſimpathize with thee under this thy burthen: While thou groaneſt under, and art caſt down at the ſight of remaining corruption, thou art the object of Chriſts compaſſion. It is a good plaiſter for any ſore, to conſider the pitty of our3 Saviour: Chriſt pitties thee (O poore dejected ſoule) to ſee thee labouring, and groaning under the remainder of ſinne, Heb. 4.2.
Fifthly, Conſider remaining corruption ſhall never ruine thee: As the remaining Canaanites did not, could not ruine Iſrael in the promiſed Land; ſo neither ſhall remaining corruption ever ruine thy ſoule. Could corruption ruine thy holineſſe, joy, ſalvation glory &c. thou mighteſt be much dejected indeed; but that it cannot, ſhall not doe. Thy holineſſe, thy joy, thy ſalvation, thy glory, &c. are all ſafe in the impregnable bulwark Chriſts hand, (which is the infinite power of God) and though corruption remaine in thee, it ſhall never ruine theſe.
Sixthly, Conſider Jeſus Chriſt dyed to redeeme thee from the remainders of corruption: And doe thou act thy faith on thy Saviours death, for thy ſinnes death; the vertue of his death remaines, to keep under corruption from having dominion. It is thy duty, and let it be thy care and endeavour, to goe to Jeſus Chriſt for ſtrength againſt, and victory over thy remaining corruption; therefore up and be doing, that is, beleeving. Doe not ſit ſolitary (as one caſt downe) to ſee ſome remainders of ſin. Suppoſe (O ſoule) you had ſeene ſome gallant Captaine reſcuing a perſon, or place from the power of ſome potent enemy, by breaking the ſtrength and power of the Enemy, and by taking up his abode in ſome Caſtle neare the place. Suppoſe after this, there ſhould appeare4 ſome ſcattered Parties, ſhould the perſon or place be dejected at the remainder of a routed adverſary, ſhould not they rather goe to their Conquerour and Captaine, and intreat him to ſuppreſſe thoſe remaining forces? Beare up (O caſt-downe ſoule) the caſe is thine, Chriſt the Captaine of thy ſalvation hath routed the maine body of ſinne upon his croſſe, and ſpoiled corruption of his chiefeſt ſtrength; he hath ſet up a garriſon in thy ſoule, and put in a party ſtrong enough to repell, and keep under the remaining forces; O goe to him, ſtirre up his Spirit to come forth, and to bring thy Conquerours ſword to check and ſuppreſſe thy tumultuous enemies; I meane, to lift up thy Saviours croſſe againſt thy corruptions. And beleeve it (ſoule) there is a vertue ſtill in that Croſſe, to keep the remainders of corruption under. Be not therefore caſt downe, but beleeve; and if thou by the Spirit (whom Chriſt hath put into the garriſon of thy ſoule) doe goe forth, and mortifie ſinne, thou ſhalt live, and it ſhall dye at laſt.
THe ſecond cauſe of Spirituall dejection was (as I mentioned) falls into ſinne:5 This caſts down the ſoule, that the remainders of corruption doe not only worke, but that ſometimes they prevaile; ſometimes the ſoule is actually overtaken with ſinne, and falls it may be, into ſome foule fact; now this cauſeth caſting downe: to cure which,Cauſe. I ſhall ſpeake ſomething in particular, when I have premiſed this one thing in generall, viz.
It muſt be confeſſed it is ſad to fall into ſinne;Sadneſſe. After the ſoule hath been in Chriſts armes, to fall into the pits of Satan (for ſo ſins are) muſt needs goe to its heart; indeed it goes to Chriſts: He is offended really, and mightily, that any ſoules who have taſted his grace, in pardoning paſt ſins, and knowen that ſuch a pardon coſt his bloud; I ſay, he is offended, that ſuch ſhould afterward commit, or fall into any ſinne, but yet, all things weighed, there may be much, yea and enough ſaid to cure and comfort a ſoule dejected, becauſe of falls into ſin after grace. As,
Firſt, Such a thing (as this) is conſiſtent with grace. This is that which cauſeth the dejection of ſuch ſoules as fall into ſinne,Cure. that they are thereby drawne to doubt the truth of their grace; for ſay they, ſurely had we been ever really and ſtrongly wrought upon, wee could never have failen into ſuch and ſuch ſins.
But yet, theſe ſoules ſhould doe well to remember, that Sampſon fell againe, and againe into the ſame ſinne of wantouneſſe,See Judg. 14.3. & 15.20. & 16.1. and yet he is in the Catalogue of the children of Abraham, and reckoned up amongſt the worthy beleevers6 (Heb. 11.) Its the opinion of many holy, and wiſe perſons, that David fell more then once into the ſinne of lying; and that therefore he prayed to be kept from the way of it, Pſal. 119.29. I mention not this to countenance (much leſſe to incourage) preſumptuous deſperate ſinners, but only to cure perplexed and dejected Saints; ye are deceived (O ye dejected ſoules!) if you thinke your falls into ſinne be inconſiſtent with grace.
Secondly, Conſider, falls into ſinne are not falls from ſalvation; The Covenant of Grace is not made null by thy fall (O caſt-downe ſoule!) though Iſrael have played the Harlot, yet Chriſt remaines a Husband. Jer. 3.1.1.14.God did expreſly ſay, though thy children ſinne, and though I viſite their ſinnes with a rod, yet my Covenant will I not breake, Pſal. 89. Peradventure (O ſoule) thou art caſt downe, as thinking thy fall into ſinne hath cut off the band of the Covenant, but thou art miſtaken. Yea,
Thirdly, There is a ſpeciall ſalve prepared for this ſore, a particular cure for this cauſe of dejection, viz. Promiſes of pardon after falls into ſinne; ILE HEALE BACK-SLIDINGS, Hoſ. 14.3. Surely that ſuppoſeth falls into ſinne after grace (for what elſe is backſliding?) and that directly propoſeth pardon, and healing to ſuch ſoules. Returne yee backſliding children, and I will heale your backſlidings, Jer. 3.22. Marke (O dejected ſoule) Chriſt calleth thee to returne, and he ſpeakes to7 thee as to a Childe ſtill (notwithſtanding thy falls into ſinne) therefore be thou adviſed to ariſe, and to goe to him, urge him with his promiſe, and hee'l make it good: Neither is this my advice, but the advice of the Lord. Heare him in Hoſ. 14. O Iſrael, returne unto the Lord thy God (marke it, thy God ſtill) for thou haſt fallen (ſee ſoule how he points at thy ſtate) by thine iniquity. Take with you words, and turne to the Lord, and ſay unto him; Take away all iniquity, and receive us graciouſly.
Riſe up therefore and obey this command, and counſell, and certainly in this caſe thou wilt finde cure and comfort.
I Said, that ignorance of the Covenant of Grace, was likewiſe a cauſe (and a chiefe cauſe) of Spirituall dejection; and therefore I hinted in the uſe of the firſt Section advice to ſtudy it; I ſhall briefly offer ſomething to this here, for many times dejected ſoules cry out, They are, and may be well caſt downe, for alas they are not in that Covenant. Cauſe.Were I in the Covenant of Grace (cryes the dejected ſoule) I could rejoyce, but alas, I doubt it, and therefore8 I am dejected. Alas, I finde many things in that Covenant promiſed, which indeed I could wiſh; but alas! I want, and how can I thinke I am in the Covenant, when I have not the things promiſed in it in my owne ſoule, &c. But let me intreat thee a little to conſider theſe particulars in order,Cure. to cure this cauſe of thy dejection.
Firſt, The things of the•ovenant are not wrought all together; there are many particulars promiſed, as feare, new ſpirit, tender heart, &c. each of which is wrought in its time and order. It is true, the generall root of all theſe is given to the ſoule, viz. The Divine nature; but yet the particular branches ſpring up in their ſeaſon. Thou wouldeſt ſee all (O ſoul) but thou muſt ſtay the time, and thou ſhalt.
Secondly, Neither is any one particular perfectly wrought at once; a ſoft heart is a thing wrought by degrees, and to have the Law written in our hearts is buſineſſe of time; it is a long Copy, which Chriſts Spirit is writing a long time: As we are alway learning, ſo that is alway writing. Thou (O poore ſoule) wouldeſt have all together, and at once, and in truth who would not be glad (if it might be) to have it ſo; but we muſt wait, for this worke is not the buſineſſe of a day, but of our whole life.
Thirdly, Chriſt knowes who are in Covenant though we doe not; He is the Mediator of it, and he may ſee, and know that thou art in9 that Covenant, though thou doe not. The Father, who hath made a Purchaſe in his owne name, and his Childes, may, and doth know the Childe to be in the writing, though the Childe doe not: Chriſt your Father made the Covenant (in the purchaſe of his Bloud) on your behalfe, and ſo knowes thy name to be in it, though thou cannot ſee, nor read it there, by reaſon of thy infant age, and condition of Childe-hood. But,
Laſtly, Suppoſe it as thou feareſt, take hold of the Covenant now.
I ſay therefore, Ariſe (O caſt-down ſoule) God in the Covenant of Grace calls to rebels, and ſaith, Let them take hold of my ſtrength, that they may make peace with me, & they ſhal, Eſa. 27.5. He calls every one to come, to incline his eare, and ſaith, Hee'l make an everlaſting Covenant with them, even the ſure mercies of David, Iſa. 55.1, 2. It may be thou thinkeſt that thou haſt ſtood out too long. (It is true, a day is too long to be out of Covenant with God) but yet it is not now too late. To day if you will heare his voyce; O therefore10 cloſe with the Covenant now, and doe not lye caſt downe, and dejected with feares, that thou art out: But ariſe, and come in, for now (in theſe Goſpel times) even the Strangers, and Eunuch (debard in the times of the Law from the Congregation) are invited to take hold of the Covenant, and there are promiſes to this purpoſe made unto them in Eſa. 56. to which place I referre thee for a further cure in this caſe.
INdiſpoſition unto good duties is oftentimes a cauſe of dejection;Cauſe. and by reaſon of it ſome are caſt downe, as conceiving it inconſiſtent with a life of grace, and acceptation with God.
Now to cure this, I ſhall apply theſe particular Plaiſters.
Firſt, Life and indiſpoſition may conſiſt together;Cure. Every living man is not lively alway: Even the Spouſe of Chriſt was ſometimes aſleep, Cant. 5.2. Even David himſelfe cryes out of ſtraitneſſe of heart. It is poſſible thy ſoule may ſometimes be as a Ship at Sea, without a full and freſh gale; I may ſpeake it I thinke, as an univerſall truth; Never was any11 Saint diſpoſed to duties at all times alike; and why ſhouldeſt thou be caſt downe at the common Lot, and condition of all Chriſtians?
Secondly, It is a mercy thou art not quite dead to duty. Many a ſoule is ſtarke dead to prayer, ſtarke dead to the Word, &c. and it is Free Grace, thou art at worſt but indiſpoſed, better is the crawling Snaile then the dead Elephant; And it is a more bleſſed ſtate to be a creeping worme (though with much indiſpoſition) in the way of duty and life; then a skipping heart (though with much agility) in the way of ſinne and death.
Thirdly, Though thy indiſpoſedneſſe be ſad, yet thy trouble for this is ſweet. Note.Bleſſed is the ſoule that mournes for diſpoſition to evill, and indiſpoſition to good. Time was, when thou couldeſt live, and not be troubled at a totall neglect of duty; it is a mercy that now thou loveſt it ſo well, as that thou art grieved that thou canſt doe it no better. But,
Fourthly, Conſider thy acceptance with God doth not depend upon thy doing of duty, nor upon thy livelineſſe and diſpoſition in doing; no, it depends ſolely upon his grace. You are accepted in the beloved, as it is in that precious place, Eph. 1.6. Both thy perſon (notwithſtanding its faults) and thy performances (notwithſtanding their failings) are alwayes accepted in Chriſt, he hath made us accepted in the beloved; marke it, it is not thou, but God that makes thee (I ſay, MAKES thee) not thy ſelfe that12 makeſt thy ſelfe accepted; yea, and this is in the Beloved (not in our duties, or diſpoſitions) but in the BELOVED, i. e. in Chriſt Jeſus. I tell thee, poore ſoule, couldeſt thou doe well, and with never ſo much life and diſpoſition out of Chriſt, it were nothing. And contrary, though thy doings be poore, thy diſpoſition poore, all poore, yet thou and all thine are accepted IN THE BELOVED.
Fifthly, It is the office of Chriſt to preſent all thy performances to God, and to procure acceptation in his bloud. He takes away all thy failings, and indiſpoſitions, and he preſents all to the Father well. Minde this.Duties goe never from Saints to God as they come out of their owne hands, but as they goe through Chriſts.
Laſtly, Chriſt (O dejected ſoule) will cure thy indiſpoſedneſſe; Hee'l inlarge thy heart, and inliven thy ſpirit, and then ſhalt thou not only walke, but run the way of his Commandements, when he ſhall inlarge thy heart, as it is, Pſal. 119, 32. The Spirit is a Spirit of life, power, ſweetneſſe, inlargement, and this Spirit he hath promiſed.
So that theſe things ſucked by meditation may afford cure, and comfort to thee (O dejected ſoule) who art caſt downe under the ſence of indiſpoſition to duties.
BUt alas, ſayes ſome other ſoule! I doe, but in vaine; I doe not complaine of indiſpoſition to (though I might urge that) but of want of income in duty. Cauſe.See the thing as it is ſtated, Sect. 1. cap. 9. I confeſſe, it is ſad to be as the parched ground, alway gaping, and never to have drops from above. Cure.But yet (O ſoule) let me intreat thee to minde a few things in this caſe.
Firſt, Divine income is not alway the ſame; Peradventure thou haſt not ſo much now as formerly, it may be ſo; for,
Firſt, God gave thee much at firſt to incourage thee, as a beginner; which he doth not alway to all. Vſually, it is in Gods Houſe as it is in ours, at firſt comming of a Servant, the Maſter is a little more familiar then afterward. At firſt comming God might give much to welcome thee, and to ingage thee, but now thou haſt been long in his houſe, he mindes thee as much as formerly, though he hint it not ſo often. Beſides,
Secondly, God may with-hold incomes to try thee, whether thou ſerveſt him for LOVE, or for the LOAVES: Many ſerve Chriſt not for himſelfe, but for themſelves; rather for the penny of income, then for reſpect to him. Now14 Chriſt may with-hold incomes to try thee, and therefore be not caſt downe for want of them, leſt thou give him ground to ſuſpect thee; but conſider,
Secondly, It is Chriſts Prerogative (if he will uſe it) to make us ſerve for nothing. The Pſalmiſt ſpeakes it to the Kings Daughter, of Chriſt, He is thy Lord, and worſhip thou him, Pſal. 45.11. He muſt be worſhipped as a Lord, becauſe of his greatneſſe, though hee ſhould not give any income, or wages. Yet,
Thirdly, He doth waite to give income in its ſeaſon. There are times when incomes will be moſt ſweet, and Chriſt doth waite for thoſe times: Chriſt ſaid to his Mother, Woman, what have I to doe with thee, Joh. 2. He knew there would by and by be a fitter ſeaſon to doe that which ſhe deſired, then at that time; your time (ſaid Chriſt) is alwayes, my time is not yet come, as it is, Job. 7, 6. O remember (dejected ſoule) Chriſt waites to be gracious; his income ſhall be when fitteſt for thee.
Fourthly, It will argue a choyce frame of ſpirit in thee (and therefore I mention it, to preſſe it on thee) to doe duty, notwithſtanding thou want income. To worke without wages, argues a love to the Maſter we work for; a mercinary ſpirit wil doe for pay, but a gracious childe-like ſpirit will pay its ſelfe in its doing, and continue praying, hearing, receiving, &c. even without any income. But,
Laſtly, To cure thy dejected ſoule, who art troubled for want of income; Know, that in15 Heaven thou ſhalt have income for all. The Maſter called the Servants at the evening, and gave then, to each his penny. O conſider thou ſhalt ere long have income to the full, when thou ſhalt enter into thy Maſters joy; when thou ſhalt reſt from thy labours, thy income ſhall follow thee; when thou ſhalt come to Abrahams boſome (and there thou ſhalt come, dejected ſoule, as poore a Lazarus, as thou art) then thou ſhalt have every prayer, every ſigh, every groane come to remembrance, and ſay, now thou haſt all that which we went out for.
Rouſe up therefore, O caſt-downe ſoule, God is a good Maſter, you ſhall not labour in vaine: Be not dejected, but be ſtedfaſt, unmoveable, alway abounding in the worke of the Lord, for as much as you know your labour is not in vaine in the Lord, as tis, 1 Cor. 15. laſt. why then ſhould you be caſt downe for lacke of income.
I Remember another cauſe I mentioned of dejections, was the inſultation of Satan and enemies; many ſoules are dejected at this, that Satan (and his inſtruments16 triumph over, as it is at large ſhewed before.
Now to cure and comfort thoſe,Cure. let me intreate dejected ſoules to minde, and remember theſe inſuing things.
Firſt, Satan will inſult without ground: Hee'l ſay to David, Where is his God, and hee'l but if to Chriſt, concerning his being the ſonne of God. Sathan is an impudent enemy, who will bragge, and triumph againſt a ſoule for nothing. It is the nature of a Dogge to barke, a Lion to roare,Woolfe. a Wolfe to howle; and it is the nature of Sathan to inſult: Be not therefore caſt downe at it.
Secondly, Though Sathan inſults, Chriſt is a friend, and loves us ſtill; even at that time that Sathan inſulted, and buffeted Paul, Chriſts grace was ſufficient. Should the Childe be caſt down for the inſulting of the Groome, or the Scullion, when he is beloved of his Father, as his Heire? What, though Satan ſay, Where is thy God, thy hope, &c. mayeſt not thou (O ſoule) ſay, My God, and hope is in Heaven ſtill. All the Devils in Hell, and men on earth, ſhall never, can never ſeperate between thee and thy God; neither Principalities, nor Powers, nor Life, nor Death, nor any thing can ſeparate, &c. Triumph (O ſoule) in that, Rom. 8.35.37. though Sathan inſult, be not thou caſt downe.
Thirdly, The time ſhall come, when thou ſhalt tread upon thy inſulting enemy, and when he ſhall be aſhamed for all his inſultations. Remember17 (O caſt downe ſoule! (the God of peace will (though thou canſt not) and that ſhortly, tread downe Sathan under your (even thy) feet, Rom. 16.20. Chriſt will take thee by the hand, and owne thee in the preſence of God, Angels and men, yea and Devills too; And then thy enemy (Sathan) ſhall ſee, who ſaid where is thy God, even then he ſhall ſee thy God as thine, and be confounded for all his inſultation over thee.
Laſtly, (for wicked men,) who now it may be deride and ſcoffe at thee, be not dejected for them. Becauſe the day will come when they will wiſh they were as thou art. When they ſhall as much admire at thy happineſſe, and wiſdome, as now they ſleight thy ſtate, and thoughts; when God ſhall bring thee forth to light, and thou ſhalt behold his righteouſneſſe. Then ſhall all thy enemies ſee it, and be aſhamed, which ſaid where is the Lord thy God; Then ſhall they licke the duſt like a Serpent, and ſhall fear, not only becauſe of the Lord our God, but alſo becauſe of thee, as it is in that Excellent Scripture. Mich. 7.9.10.17. which ſcripture if thou read ſeriouſly and act faith upon. I dare aſſure thee of cure for this cauſe of dejection: viz. inſultation of Sathan and enemies.
SPirituall dejection is ſometimes cauſed by corporall affliction: A ſick body doth in ſome perſons make a ſad ſoul. Cauſe.When Hezekiah was ſick, and had received the ſentence and meſſage of death, he turned to the wall and wept; And the thoughts of the dying of his body, produced dejection in his ſoul. Thus indeed it is oft with others. Now to cure this cauſe of dejection, I ſhall not need to be large. Only take a few ingredients, which mixed together, and applyed, may ſerve in this caſe to raiſe the dejected Spirit.
Firſt, Conſider the great ground of this dejection is a deceit. Cure.Afflicted ſoules interpret affliction amiſſe, and therefore are caſt downe. They take every whipping to be an effect of anger, whereas its a ſigne of love. Your Father (O dejected ſoul) in your ſickneſſe is ſweet. He makes thee ſick in thy body, to cure ſome diſeaſe in thy ſoul. He doth not afflict thee willingly. Tis only that thy ſpirit may be well, that he makes thy body ill. You have had fathers of your fleſh who corrected you, and yee gave them reverence: ſhould you not much rather be in ſubjection to the Father of ſpirits & live? Heb. 12.9. This is ſpoke in reference to affliction. By this chaſtiſement, God ſeales up child-ſhip. Do not deſpiſe therefore19 the chaſtenings of the Lord, nor be not dejected (for the word will beare this tranſlation) when thou art (by ſickneſſe) rebuked of the Lord,〈…〉〈 in non-Latin alphabet 〉. i.e. they•eject their own ſpirits. Philo. Heb, 12.5. Its a fault in the chaſtiſed child to be dogged; and its a failing in thee (O ſoule) by reaſon of corporall affliction, (which is but a fatherly chaſtiſement) to be dejected. Beſides,
Secondly, Your father knows your frame: He knowes what you can beare, and hee'le lay no more upon you, then your ſtrength can maſter; The Lord will not alwayes chide, neither will he keep his anger for ever ('tis ſpoken of affliction, by diſeaſes as ſeemes to be hinted verſ. 3.) But as a father pittyeth His children, ſo the Lord pittieth them who feare him: for hee knoweth our frame, he remembreth wee are but duſt. As for man his dayes are but as graſſe, as a flower in the field ſo he flouriſheth, Pſalm. 103.9, 13, 14, 15.
Mind this (O thou ſick and ſad ſoule!) thy father knowes thy frame, he minds thou art but duſt, and he pittyes thee in all thy affliction, which he layes upon thee: Yea, he ſits by, and makes all thy bed in thy ſicknes, as tis Pſa. 41. And he maketh ſore, and bindeth up; be woundeth; and his hand maketh whole, as it is in Job 4 18. that is ſpoken of ſickneſſe too. Chriſt (if hee will) can make thee whole: And certainly, if thou couldeſt beleeve, thou ſhouldeſt ſee his glory, as tis Joh. 11.40. Hath he not ſaid enough to make thee ſay (as David ſaid) I ſhall not dye, but live, to declare the workes of God,20 The Lord hath chaſtened me ſore, but hath not given me over unto death, ſee that place, Pſalm: 118.17, 18. O bear up dejected heart, though thou be ſick, yet thou mayſt recover; and goe up to the houſe of God, where thou mayeſt praiſe him for health reſtored to thee; and ſay, Bleſſe the Lord O my ſoule, and all that is within me bleſſe his holy name, who forgiveth all thine iniquities, and healeth all thy diſeaſes.
Queſt: Prethee mind this, and ſay, doth it not ſpeake to thy dejection?
Anſw. No wilt thou ſay, I would beare ſickneſſe, but that I feare death. This thought, I ſhall dye, is that which caſts me down.
Reply, 'Tis true, I thinke (and I know) here is the bottome of the doubt, and dejection, to ſpeake therefore to it directly.
Ile grant it, thou ſhalt dye (though it may be not now) but ſuppoſe I ſay now,Caſe. even now, thou ſhalt die, yet conſider theſe things, and thou needeſt not be dejected.
Firſt, Chriſt came to deliver thee from this feare. Cure.Its the feare of death, that doth more deject, then death it ſelf. Now remember, Chriſt came to free thee from this feare: For as much as the children are partakers of fleſh and blood, he alſo himſelfe likewiſe tooke part of the ſame; that through death he might deſtroy him that had the power of death, that is the Devill, And (marke it) deliver them, who through the feare of death, were all their life time ſubject unto bondage, Heb. 2.14, 15. Conſider, Chriſt hath deſtroyed him that had the power of death, the Devill,21 and hath delivered thee, Couldeſt thou beleeve this (and why ſhouldeſt thou not?) thou mighteſt triumph. But
Secondly, Chriſt hath tooke away the ſting of death. Death is a Bee (having the hony of deliverance from this vile body, &c.) but it hath no ſting. For what ſaith the Scripture: The ſting of death is ſin, the ſtrength of ſin is the law, but thankes bee to God, who giveth us the victory through our Lord Jeſus Chriſt, goe thou to that glorious chapter 1 Corinth. 15. and read it. O thou! that art dejected with feares of death.
Thirdly, Chriſt will be with thee in that hour thou feareſt. Thou ſhalt not dye alone, for though all thy friends ſhall leave thee, yet wil not Chriſt. This David knew, for ſpeaking of his ſhepherd (and who is the ſhepheard but our Lord Jeſus, as tis Hel: 13.20.) He ſaith, although I walke through the valley of the ſhadow of death, I will fear no evill (he needed not) for obſerve what he ſaith, THOU ART WITH MEE, thy rod and thy ſtaffe they comfort me, Pſal. 23.4 Albeit thy relations bid thee farewell, and ſhake hands, as not being willing, nor able to keep thee longer company, yet Chriſt wil not leave thee, nor forſake thee. In truth, in life, nor death, hee'le never doe that, as tis Heb. 13.5.
Fourthly, Death ſhall be no death to thee. A change it wil be, and that from worſe to the better, but its not a death. Did not Chriſt ſay it? Whoſoever liveth and beleeveth in me,22 ſhall never dye, yea though he were dead, yet ſhal he live, John 11.26. Thou muſt not call that death, which the Scripture cals but ſleep. The Scripture ſpeakes of the dead in Chriſt, that they ſleep in Jeſus, 1 Theſſ: 4.14. And ſhe is not dead but ſleepeth; and our friend Lazarus ſleepeth. Now why ſhouldeſt thou (O ſoule) who art weary, be caſt down with the thoughts of ſleep.
Fiftly, Chriſt hath ſweetned death for thee. He hath layne in the grave, and ſo honoured, and ſoftned that bed unto beleevers. Would any child be afraid to lye in its mothers bed? Is it not an Honour, to lye down in the ſame bed in which the King of glory lay? Art dejected (O ſoule) to go into thy Saviours Sepulchre? what art thou caſt downe with the feares of gain? to dye is gaine, ſaid Paul: Philip. 1.21.
Sixtly, Chriſt will raiſe you up againe: Hee hath ſaid ſo, and if he ſhould not, he would not only breake his own word, but diſobey his fathers will; neither of which hee'l doe. This is the fathers will, who hath ſent me, that of all which he hath given me, I ſhould looſe nothing, but ſhould raiſe it up at the laſt day. This Chriſt ſpake once, yea twice (and pray marke it wel) John 6 39, 41. Chriſt (O ſoul) wil raiſe thee up againe. Should the child be afraid to goe to ſleep at night, when his Father promiſeth to raiſe him up in the morning? Chriſt hath promiſed to raiſe up your bodies again: yea, and he hath promiſed to give you a new ſpirit into23 the bargaine, for tis ſowne a Naturall, but raiſed a Spirituall body.
Put all this together (O thou dejected ſoul) and tell me now, What cauſe haſt thou to be caſt downe with the thoughts of death? May not theſe conſiderations cure that cauſe of thy dejection? Thou art now troubled with ſickneſſe, weakneſſe, paines, &c. but let death come (doe not feare it) and thou ſhalt be cured of all Diſeaſes, yea and which is better, freed from all defilements. Methinkes therefore you ſhould rather deſire to be deſolved, then feare death, and imitate thoſe who groaned to be uncloathed of this earthly houſe, as knowing they have a better, even a building with God, an houſe not made with hands, eternall in the Heavens, 2 Cor. 5.1. Goe (O caſt down ſoule!) to that Scripture, and thou wilt in it finde a Cordiall to cheere, and cure thy ſpirit in this feare.
A Little wrath of the Almighty caſts the ſoule very low,Cauſe. even as low as Hell (for what elſe is Hell but Divine wrath felt?) How many dejected hearts are there that cry out, that the Almighty is angry, that he frownes upon24 them, and that every wrinckle in his forehead is a grave burying all their comforts. When men ſmite, God can cure; and when God giveth quietneſſe, who then can make trouble; but when be hideth his face, who then can behold him? Job 34.29.
Indeed, this is a ſad cauſe of dejection, and it puts the ſoule into a very dejected caſe indeed, yet it is not incurable; a ſoule that is caſt down by the ſence of Gods wrath, may be raiſed, if Chriſt will helpe it to minde, and beleeve theſe particulars.
Firſt, This caſe is not ſingular; even many holy men, and women in all Ages of the world have been in this condition:Cure. Company is a comfort even in miſery. Thou needeſt not cry out, O ſoule and ſay, Was there ever ſorrow like unto mine? Yes, there was, thou feeleſt thine owne paine; but David, Job, Heman, Hezekiah, &c. felt as much (peradventure more) wrath then thou doſt; but why doe I ſpeake of particulars? When as I remember the Lord had not mercy, but INDIGNATION upon Judah, and Jeruſalem (i. e. the whole body of Iſrael) threeſcore and ten yeares, Zach. 1.12. yea as the body, ſo the head of all the godly was made ſenſible of Gods wrath, for Chriſt drunk the cup of his Fathers wrath; it is more then a bad and unſound way of arguing, I am under Gods wrath, and therefore I am not Gods Childe? This way of arguing condemnes all Gods children, even Chriſt himſelfe.
Secondly, Gods wrath is rather in appearance25 then in truth; It is a Vizzard, not thy Fathers face that lookes ſo terrible; thy Fathers face is love, all love, only love (fury is not in him) only now he hath put on a Vizzard to ſcare thee a little, and hee'l lay it aſide againe; he doth but hide his face under that Maske, hee'l open it againe. In a little wrath I hid my face from thee, Iſa. 54.2. Marke it, wrath is but a vaile that hides Gods face in, it is not his reall face, it is but as we ſay, A copy of his countenance. There is never a black letter in all Gods face (eſpecially as to his children) no, God is love, it is his Name, in love there is no unlovely letter. Thou ſayeſt, God is angry; it is true he appeares ſo,Note this. but he is not ſo: As he is never truly pleaſed with ſinners (but is angry againſt them every day) notwithſtanding their conceit; ſo he is never indeed diſpleaſed with Saints whatever they feele, or feare. But,
Thirdly, All the anger and wrath of God is not againſt thy perſon, but againſt thy ſinne. Suppoſe thy Childe be ſick, and wounded deeply, wounded with ſome bloody gaſh, or cut, deſperately ſicke of ſome ugly Diſeaſe; thou art diſpleaſed, but with what? with his Perſon? with thy childe? No, but with his wound, with his diſeaſe: So it is with God, he is only angry and diſpleaſed with thy ſinne, thy corruption, and his rough hand which thou feeleſt, is but to take away, and purge out that; he is wel pleaſed with thee. Ephraim is a deare ſtill, though God ſpeake againſt him, his bowels are troubled for him, as it is, Jerem. 31.18. Againe,
26Fourthly, It is a mercy to be ſenſible, and ſorrowfull for Divine diſpleaſure. There is many a hard-hearted wretch in the world, that ſlights God, that makes a mock of ſin, and wrath too. Bleſſed be God that thou (as David) canſt ſay, My fleſh trembleth for feare of thee, and I am afraid of thy judgements, Pſal. 119.120. And,
Fifthly, God will not contend, nor be wroth for ever; Your Fathers anger (O ſad ſoul) wil over, as we ſay, i. e. wil goe away, this cloud and ſtorme wil not laſt alwayes. Read (O dejected ſoule) Iſa. 57. heare God himſelfe ſaying, I will not contend for ever, neither will I bee alwayes wroth; for the ſpirit would faile before me, and the ſoules which I have made. For the iniquity of his covetouſneſſe I was wroth, and ſmote him, and he went on frowordly in the way of his heart. I have ſeene his wayes, and I will heale him; I will lead him alſo, and reſtore comfort unto him. I create the fruit of the lips; peace, peace to him that is afarre off, and I will heale him, verſ. 16, 17, 18, 19. Pray minde theſe healing words; Chriſt will heale, and reſtore comfort; hee'l not retaine his wrath, hee'l create peace out of that Chaos of confuſion in which thou now art: Though there be nothing but darkneſſe upon the face of thy deep (ſo David called his dejection) yet God, who at firſt cauſed light to ſhine out of darkneſſe, will ſhine into thy heart, to give thee the knowledge of himſelfe in the face of Chriſt, as it is, 2 Cor. 4.6. Beleeve this and rejoyce (O27 dejected ſoule!) creating power is ingaged by promiſe, to fill thee with peace, who now cryeſt out of wrath.
Laſtly, The time is comming that thou ſhalt be for ever freed from ſo much as the very appearances of wrath. In heaven you ſhall alwaies behold your Fathers face, thy ſunne ſhall no more goe downe by day, there are no clouds in the heaven of heavens. Mindeſt thou not what David ſaid (and he was ſometimes dejected as thou art) As for me. I ſhall behold thy face in righteouſneſſe, I ſhall be ſatisfied when I awake with thy likeneſſe, Pſal. 17. laſt.
Take in theſe crums of comfort (O thou caſt downe ſoule!) though I be but briefe, and give only drops, yet ſip them, and thou wilt finde them ſpirits. O why art thou caſt downe? why art thou dejected? Truſt thou in God, and expect him; O tarry thou a little thy Lords leaſure, and thou ſhalt ſee him ere long, come leaping over the mountaines, appearing in his owne glorie, and then ſhalt thou appeare with him inglory; then ſhall he wipe away all teares from thine eyes, and ſcatter all feares in thine heart; yea, then will he ſatisfie thee in all thy caſes, and cure thee of all theſe cauſes of dejection; and then ſhalt thou praiſe him (indeed) as thy God.
Object. Peradventure you will ſay, he tarries long.
Reaſ. It is true, yet hee'l come, though he do tarry. He ſaid, Yet a little while, and ye ſhall ſee me; it is but a little while indeed, though it be long in thought.
28Dejection and caſting downe is not the poſture you ſhould be in; no, you ought to ariſe, and WALKE, to looke up, and to waite; to expect, and looke out; to lift up your heads, and hearts, and not to be caſt downe. O that Chriſt may finde more ſtanding! bearing up againſt all difficulties, and under all dejections; doing his work, and ſuffering his wil, with all faithfulneſſe, faith, and patience. Bleſſed wil our ſoules be, if Chriſt at his comming finde us thus doing, and ſaying; worke (O ſoule) and waite for your Saviour, who is now comming, and whom you ſhall praiſe in that day, ſaying, Loe, this is our God, we have waited for him, and he will ſave us. This is the Lord, we have waited for him, we will rejoyce, and be glad in his Salvation, Iſa. 25.9.
Why art thou caſt downe O my ſoule? and why art thou diſquieted within me?
I Have diſpatched the fuſt Doctrine, raiſed from the words: And ſhall now proceed to the ſecond, which is.
It is the wiſdome, and ſhould be the care of ſoules, when they are caſt down, not to give way thereunto, but to argue the caſe with themſelves.
Thus doth David, and his thus doing, is the foundation of this Doctrine. His practice hath in it the force of precept to command us: without doubt we ſhould imitate this pattern. And it wil be our wiſdome ſo to doe.
134Two things there are which I poſite, and would preſſe in this point.
The firſt is, That Chriſtians dejected, ſhould not give way to dejection.
The ſecond is, That they ſhould argue the caſe with their own ſoules.
Both theſe branches of the Doctrine, are in Davids Expoſtulation, The firſt Virtually, the ſecond formally. David doth not ſay weep on (O ſoul) thou doſt well: He doth not ſay, as Job (in another caſe) O turne away from me, and ſuffer me to weep a little: He doth not ſay as the Prophet, Looke away from me, I will weep bitterly, labour not to comfort me: No, this were to give way to his ſadneſſe, this were to nouriſh his heavineſſe. But mark it, he expoſtulates the matter with his owne ſoule, he ſummons it to a reaſoning: He askes his ſoul, why art thou caſt down? and he purſues the queſtion again, and ſaith, why art thou diſquieted within me?
ERe I doe proceed to the proofe of the firſt branch, I ſhall premiſe this, viz. That the ſoule is apt to give way to dejections. Dejected perſons are very free to give way, and to yeeld unto dejection. Peradventure, this may bee hinted here in this word caſt downe, and which133〈1 page duplicate〉134〈1 page duplicate〉135may be rendred: why doſt thou caſt downe thy ſelfe? ſome read it quare conturbas me. i.e. why doſt thou (O my ſoul) trouble me? The ſoule is apt to trouble it ſelfe. Rachell wept, and would not be comforted: She gave ſo much way to weeping, that ſhe would not give way to comfort. Are not my dayes a few (ſaith Job) ceaſe then that I may mourne a little, ſo ſome render that,Ut plangum paululum. Dolorem•••um. Job 10.20.
Sure Job did give way to his ſorrow, when he ſet himſelfe, as it were, to weep. And the Pſalmiſt holds forth as much, when hee ſaith, my ſoul refuſeth to be comforted, Pſa. 77.3. Certainly, he that refuſeth comfort, gives way to ſorrow.
You dejected ſoules! ſpeake the truth, is it not thus. Do not you give way to ſadneſſe (at leaſt) ſometimes? How oft do you diſpute againſt your ſelves? How oft do you maintaine your ſorrowes? How oft doe you argue againſt your comforts, and flye from your comforters? Surely, you do often give way to ſadneſſe.
Now the reaſons, whence it comes to paſſe, that dejected ſoules are proane to give way to ſadneſſe, and dejection may be theſe.
Firſt, A ſtrong conceit that they have reaſon ſo to do. Oh-ſay many, we may well weep, and mourn; we may wel be dejected and caſtdown, we have reaſon for it, ſo they conceit. And albeit when the reaſon is told, it appears light, yet they are apt to conceit it weighty. Its with dejected ſouls, as it was with Micah, when his carved Image, his Ephod, his Teraphim, his graven Image, and his Prieſt were taken away. Hereupon, he gathers together his136 ſervants and neighbours to purſue them that had ſtole them: And being asked the reaſon, he ſaith, ye have taken away my gods, &c. and doe you aske me what aileth me? He conceited hee had great reaſon to be troubled. Even ſo many poore ſoules, who have loſt, it may be, but their Idolls; Relations, Parts, Inlargements, &c. (which they idolized) they are caſt downe, and they give way to it, as conceiting they had ground ſo to be.
Secondly, Dejected ſoules are prone to give way to dejections, From a ſtrange kind of perverſneſſe, which doth often times ſeize them, eſpecially in their ſadneſſe. Even good Jonah was overtaken with this evill. God ſees him caſt down, and comes to him and ſaith, Doeſt thou well to be angry? and he ſaid, I do well to be angry, even to the death: Jonah 4.9. Ah Lord! what a perverſe ſpeech is here. How ſweetly doth God reaſon with him. God might have reprooved him, have chid him, but hee doth not; he only askes him if it were well done, as a loving father askes the ſad child; child, doſt well to be ſad? And yet obſerve, Jonah's perverſeneſſe, I do well, ſaith he, yea, I do well, to be troubled unto death. What a ſullen ſpeechis this! Dejected ſoules, is it not ſo with you ſometimes? Are not you perverſe. Doth not your ſoul ſay, its well to be ſad? This is another reaſon of your giving way thereunto.
Thirdly, An over-high eſteem of ſome things which the dejected ſoule hath loſt, makes it give way to ſadneſſe. Soules doe over-value many137 things, this makes them over ſad many times. Rachell did prize her children too high, and that made her give way to ſorrow ſo farre, as that ſhe would not be comforted, becauſe her children were not. Tis poſſible to prize even ſpiritual things too high; as Parts, Performances, Ordinances, &c. And if we prize them too high, we will ſoon give way to ſorrow (for want of them) too farre.
Fourthly, An opinion (though groundleſſe) that it muſt be ſo, makes many give way to ſorrow and dejection. Some conceit, becauſe tis ſaid, that bleſſed are they that mourn; and woe to them that laugh, &c. Therefore the ſoule muſt be ſad, and heavy, and dejected. Theſe Scriptures are miſtaken, and the miſtake of them, is the reaſon why many give way to dejection. Its true, Chriſt pronounced the mourners bleſſed, but it was rather to ſtop their mourning then to increaſe it: It was rather to give them joy, then to give them ground to ſorrow. Its true alſo, Chriſt did denounce woe to them that were merry and did laugh: But it was ſuch, whoſe mirth was carnall, and ſo madneſſe. Not to ſuch as rejoyce in the Lord, (for that we are commanded to doe alwayes.) But yet from the miſ-underſtanding of theſe and the like Scriptures, dejected ſoules conceit a receſſity of ſadneſſe, that it muſt be, and therefore they give way unto it.
Fiftly, Some conceive that the truth of humiliation, lyes in its depth, and therefore they give way to dejection, as conceiving that to be deep, and true humiliation. It was obſerved by an experienced138 Divine,Dr. Sibs. that men are deceived, when they thinke a dejected ſpirit, an humbled ſpirit. Many a poor heart thinks, its weeping, its ſorrow, its going heavy, &c. to be true, and deep humiliation (and I wiſh ſome Preachers had not gon too far this way) now upon this account, its no wonder, if they give way to it.
Laſtly, Its the innate nature of melancholly to give way thereunto. There is certainly a religious melancholly, and ſome delight in it. They conceive a kind of Divinity in dejection, Sorrow hath a kind of ſweetneſſe in it. And a ſoul caſt downe, is prone to feed upon its dejection. There is an innate propenſity in all ſadneſſe and melancholly (as indeed there is in all the paſſions) to feed, and nouriſh it ſelfe. And hence it is, that ſouls caſt down are prone to give way thereunto.
HAving premiſed that we are prone to give way to ſadneſſe, and dejection: I ſhall now prove the contrary.
Its true, de facto (O dejected ſoules) that you art prone to give way to your dejections: But its not true de jure.
I know by experience you are lyable to it, but139 I know that it ſhould not be. It is your wiſdom, and it ſhould be your care, not to give way to your dejections, and caſtings down.
The Text witneſſeth it ſelfe clearely to this truth. This queſtion hath in it the force of a negation: why art thou cast downe, virtually, is as much as thou ſhouldeſt not be caſt down? As Ier. 2.36. Why gaddeſt thou about? &c. Its as much as there is no cauſe for it, and it ſhould not bee. So here, Why art thou caſt down? is as much as there is no cauſe, or reaſon for this caſting down of my ſelfe, and giving way unto it, for it ſhould not be.
When our Lord perceived the dejection of his Diſciples (upon the thought of his departure) he bids them not give way unto it. Let not your hearts be troubled, John. 14.1. He ſaw a ſtorme, like that of waters, ariſing in their ſpirits, but he bids them not to give way unto it. The word that is tranſlated diſquieted in this text,The Greek word,〈…〉〈 in non-Latin alphabet 〉uſed here Iob 14 1. and the Heb. word〈…〉〈 in non-Latin alphabet 〉doe is (as I opened) a word uſed ſometimes for the diſquiet of waters: Our Lord ſeems to allude to it, for the word tranſlated troubled, ſignifies ſo, as Waters are troubled. Now mind it (O poor dejected ones) Chriſt ſaith you ſhould not be dejected ſo, nor give way unto it. His word is imperative, he ſaith, let it not be. both ſignifie a trouble as of waters.
I need not ſtand to prove it further. This one Demonſtration wil clear it; We ſhould not give way to that which we have no reaſon for: But we have no reaſon to be dejected, ſo as to be diſquieted: Therefore, &c.
David indeed ſought for a reaſon, but hee140 found none. He asked his ſoule, why it was diſquieted (implying, his judgement ſaw no reaſon for it:) But his ſoul doth not, (indeed could not) make any rationall anſwer. This queſtion ſilenceth his ſoule: As that in the Parable, why diddeſt not give my mony into the banke, that at my comming I might have required mine owne with uſury? Luk. 19.23. This queſtion ſtruck the idle ſervant dumb: So here, Why art caſt down? It ſtrikes the ſoule dumb, and it cannot anſwer, nor give a reaſon for this dejection.
Chriſtians, Why ſhould you be irrationall? why ſhould you give way to that, which you cannot give a reaſon for? You cannot at any time give any reaſon for your dejection, unto that diſquietneſſe, which we opened. Your caſe is not, cannot be miſerable. The Heathen could ſay: The Diety being reconciled to him, he could not be miſerable.
Why, Saints! God is reconciled to you in Chriſt; you cannot be miſerable, being reconciled: Ah! Why ſhould you that are bleſſed (ſo as that you cannot be miſerable) I ſay, why ſhould you be dejected? without doubt you can give no ſollid reaſon for dejection, therefore it ſhould not be, neither ſhould you give way to it.
But as there is no reaſon for dejection, ſo there are many reaſons againſt it. I ſhall inſiſt only upon two Reaſons, why dejected Saints ſhould not give way, &c.
141The Reaſons are, becauſe dejection is;
Firſt, Dejection and diſquiet is a Paſſion, Now paſſions ſhould be curbed, not given way unto. Paſſion is an unruly beaſt, and wee ſhould not let its reines looſe. Reaſon ſhould moderate, but Religion ſhould mortifie all paſſions, Col. 3.5. Amongſt the reſt of the things to be mortified, paſſion is one: Indeed we read it inordinate affection, as if it were two words, But its in the originall onely one word, which may be tranſlated paſſion. 〈…〉〈 in non-Latin alphabet 〉.The word which is uſed by the Syriack tranſlators, ſignifies ſickneſſe. Indeed paſſion ſignifies a kind of ſuffering. Paſſio derivator a patior.Wee are commanded to mortifie our paſſions. Not that Religion deſtroyes all paſſions, but that regulates all. Were ſorrow, and diſquietneſſe given way unto, it were not regulated. Certainly, that ſorrow which is irregular (and hath no reaſon, as wee ſaid formerly) muſt be mortified. Caſting downe, diſquietneſſe, troubles, &c. are paſſion, and therefore not to be given way unto. But
Secondly, Tis perilous to give way unto diſquietings; There is danger in diſquiet, and to give way unto it, is to give way to dangers; This danger is three-fold, viz.
In regard of
Firſt, There is danger in giving way to diſquiet, in regard of it ſelfe; It will get ground, and ſtrength, and the more its given way unto, the harder it will be to rule. Paſſion is an unruly beaſt, which muſt be curbed, and which if it have the reines looſe wil grow maſter-leſſe. Diſquiet is a diſeaſe, and a diſeaſe of that nature which increaſeth by degrees, and every increaſe thereof is dangerous; ſorrow wil quickly overflow in caſe it be given way unto; its as a floud, which if not ſtopt wil ariſe, and over-flow all bankes. Spirituall dejection is the ſoules Conſumption, now Conſumptions increaſe if given way unto. But,
Secondly, Tis dangerous to give way to dejection, in regard of Satan: hee'l get ground by dejection. Satan knowes how to make uſe of diſquiets; he would have ſorrowfull ſoules to give way unto ſorrow, that ſo ſorrow might ſwallow up the ſoule; (as tis, 2 Cor. 2.7.) The Apoſtle exhorts the Church to be tender of the dejected perſon (who as ſome thinke had been excommunicated, and filled with ſorrow, and dejection thereupon) now the Apoſtle would have the Church to forgive,—〈…〉〈 in non-Latin alphabet 〉. i. e. ingulphed as one ſucked up and drowned in a gulph. and comfort him, leaſt he ſhould be ſwallowed up, &c. and leaſt Satan ſhould get an advantage, (as tis, verſ. 11.) Satan hath his devices, and one of them is to make the ſoule give way to dejection; then in the depth of dejection, he comes with temptations to deſpaire, and Self-murder, &c. And in truth experience tells us, Satan hath a mighty advantage over us, eſpecially143 when we are dejected, and give way unto it.
Thirdly, Its dangerous to give way to dejection in regard of the ſoule; it loſeth ground thereby. The ſoule is a great loſer by dejection.
1 The more its given way unto, the weaker the ſoule is. The ſoule much dejected is unfit for any ſervice; 'twas this that unfitted the Diſciples to watch; its ſaid, Chriſt found them ſleeping for ſorrow, Luk. 22.45. ſorrow brings one aſleep both Naturall, and Spirituall; dejection cauſeth drowſineſſe. The ſoule when it gives way to dejection is thereby drowſie, and the drowſie ſoule is unfit for duty. Yea,
2 The ſoule dejected is weakned unto warfare. Sad ſoules are not fit for ſouldiers; the cheerful ſoule is a Gyant refreſhed with Wine; it can fight the Lords Battels with courage: The ſad ſoule is liable unto cowardize. As the joy of the Lord is our ſtrength, ſo the ſorrow of our ſpirits, is our weakneſſe.
3 The ſoule caſt downe is unfit for comfort; Sorrow given way unto ſhuts out joy, and the more roome the one hath, the leſſe is left for the other. Some ſoules when caſt downe are ſo full of ſorrow, that there is ſcarce a hole for comfort to enter; ſorrow where it rules, hath ſo many Centinels, and Guards; that its hard for comfort to get in, unleſſe it be by violence. A ſorrowful ſoule forgets to eate his bread, as the Pſalmiſt ſhewes, Pſal. 102.4. or if the ſad ſoule comes to meat, it hath no ſtomack;144 we finde it by experience in naturall ſorrow, that it takes away our ſtomack. A ſad man ſits downe, and he is ſo full of ſorrow that he cannot eate. Even ſo ſomtimes the ſad ſoule ſits downe at the Lords Table, and albeit the meat be choyce, (Manna from Heaven, and the fruit of the ſpirituall Vine Chriſt) yet the ſoule cannot eate a crumb, nor drink a drop. O ſouls! minde it; the reaſon why you receive ſo often, and yet finde ſo little, is becauſe you give way to caſtings down, your ſorrow takes away your ſouls ſtomack. As it ſometimes ſtops your mouthes, that you cannot open them (i. e. you cannot pray ſometimes, nor ſpeake a word to God, you are ſo caſt downe) ſo likewiſe at other times, it over-comes your appetite, it renders you unfit for comfort. Here is the reaſon (by the way) why you complaine ſo oft, you finde little refreſhing at breaking of Bread; you are ſo caſt downe, and give ſuch way unto it, that you have no ſtomack to eate, albeit Chriſt bid you welcome, and bids you eate abundantly.
So that now then (to winde up this) you ſee both Scripture and reaſon; you have both to confirme this firſt branch of our point, that dejected ſoules ſhould not give way unto dejection.
YOu ſee now this proved, that when you are dejected, you ſhould not give way unto it; its too true, you are apt to doe it, but you ſee you ought not to do it. Ere I paſſe on to the next branch, I wil make uſe of this for two ends, viz.
Firſt, let me as a friend (and in a friendly way) chide ſuch as being dejected, and caſt downe, doe give way thereunto. And there are five ſorts of ſoules to be chid for this.
Firſt, Such as are caſt downe, and conceale as much (as in them lyes) their trouble, and the cauſe of it; hearken unto me you cloſe ſoules! who keep ſorrowes, yea and Satans ſecrets; Why doe you give way to your griefe, and wil not make it knowne? Is there any comfort in your concealment? Is it not rather an adding affliction, to affliction? You ſad the hearts of your friends, while they ſee you diſquieted, and not willing to open your ſoule to theirs. Its the Apoſtles command (and I thinke 'twas in reference to this caſe) to confeſſe our faults one to another, James 5.16. what, is there none faithfull? will not any be friendly? why doe you conceale your ſorrow, and ſo feed it? Certainly, Satan and griefe get146 much by privacy; and you who conceale your dejection are to be reproved for giving way unto it.
Secondly, Such ſoules are alſo to be chid, who being caſt downe, never looke after, nor labour for comfort. He that is ſick and lookes not for a remedy, is guilty of giving way to the diſeaſe: And the ſoule that is ſad, and mindes not, nor ſeekes not for comfort, is guilty of giving way to dejection. Now how many are there who care not to heare, or read that which is comfortable; its true, they love to heare, and read ſad things; Judgements, wrath, threatnings: But as for ſweet things, promiſes, experiences, or the like, alas! they looke not after them. Its obſerved of melancholly perſons, that they love to be in darke, and melancholly places, to heare ſad and dolefull Notes; the Owle, and Birds of the night are moſt delighted in by them: Even ſo, many ſad ſoules delight in the valley of death; they love not to heare the ſweet muſick of mercy, the delightfull notes of the Goſpel, the raviſhing raptures of joy, and peaceby beleeving; nothing pleaſeth them, but the thundering of Sina•, the terrors of the Law, the judgements of ſinners &c. Surely you who doe this, are to be reproved, for hereby you give way unto your ſorrow and dejection, which thing you ought not to doe.
Thirdly, Such ſoules as in their dejection argue, and diſpute againſt their comfort, are guilty of giving way unto ſorrow. Sometimes we come to dejected ſoules, and tell them, we have a147 commiſſion to comfort them. To this end, we indeavour to open the Promiſe, and the Oath, that by thoſe two immutable things, in which it is impoſſible for God to lye, they might have ſtrong conſolation (as it is, Heb. 6.18. ) but alas! when we have ſaid much, we receive this ſhort and ſad anſwer, Comfort is not mine.
To this we reply; Why not yours? hath God any where excluded you?
Yes, they ſay, we are ſhut up under unbeleefe, and there is no comfort for us.
We anſwer; God hath ſhut up all under unbeleefe, that he might have mercy upon all, as tis, Rom. 11.33.
Nay but ſay they, God will not have mercy upon us; for alas! we are a people to whom mercy doth not belong.
But we tell them againe, its ſaid; That they which in times paſt were not a people, are now the people of God, and they had not obtained mercy, now have obtained mercy, as it is, 1 Pet. 2.10. yea, and we tel them, It ſhall come to paſſe, that in the place where it was ſaid unto them, Ye are not my people, there ſhall they be called, the children of the living God, Rom. 9.26.
But yet, when we have ſaid this, ſtill we are put off with denials, and contradictions; and ſtill we finde ſome ſaying, their ſoule refuſeth comfort: But minde it, who ever you are, you who thus diſpute againſt your comfort, you are to be chid; for he, or ſhe that diſputes againſt comfort, gives way (contrary148 to this point) unto ſorrow. But,
Fourthly, Dejected ſoules who love ſolitarineſſe, and avoyd ſociety, are to be chid alſo, for they give way to ſorrow. Satan gets by thy ſolitarineſſe, thou ſhalt be ſure of his company, if thou wilt avoyd others company; thou maiſt goe from others but not from him, hee'l follow thee into all the corners of thy retiredneſſe; couldeſt thou be alone, and without him, it were not ſo ill; but yet thy very being alone is not wel. Solomon ſaid, Vae Toh. i. e. Woe to the ſoule alone, Eccl. 4.10. wert thou in company, thy ſadneſſe might be ſweetned with their comfort, but being alone thy ſorrow wil eaſily overmaſter thee; and when thou art downe, thou wilt want another to take thee up, as tis there in Eccleſ. Its a truth, that ſorrow ſeekes ſolitarineſſe, the ſad ſoul would be by it ſelfe: But God ſaw (even at firſt) it was not good for man to be alone; Its bad for the beſt, but moſt bad for the dejected ſoule to be by it ſelfe. Sorrow runs away (as I may ſay) apace with the ſoule if it be without company; but thus the ſoule ſhould not be, becauſe it muſt not give way to ſorrow.
Fifthly, Such ſoules as in their dejections caſt off duties, to buy that give-way to ſorrow, and are therefore by this point to be chid. Diſquieted Jeremiah wil preach no more, chap. 20.9. and diſcontended Jonah, leaves Ninivey, and retires into the field; hee'l not preach to men, but rather fret againſt God. Oh! how many dejected ſoules are there who caſt off duties!149 hearing, praying, receiving, &c. and inſtead of waiting upon God in them for ſatisfaction, doe rather ſit and murmure impatiently againſt their God; bid them pray, indeed they ſay they cannot; but the truth is, will not (for could not they as wel ſpeake the ſame ſad complaints to God, that they doe to us?) exhort them to heare, &c. Alas! ſay they. Its in vaine, &c. but this caſting off of duties, is a giving way to dejection, for to be cured of it we are to be up, and doing, as God tels Joſhua; Get thee up, wherefore lyeſt thou thus upon thy face, Judg 7.10. O ye caſt-downe ſoules, why lye you thus upon your faces? up and be doing, waite upon God in duties, ſo ſhall you be freed from your dejection. Therefore,
Secondly, having thus friendly chid you, let me now faithfully counſell you: Take heed, and beware, O ye dejected hearts, how you give way unto your dejections; be not diſquieted, be not caſt downe, ſtop your ſorrowes in ſeaſon; let not the flouds ariſe: you are indeed apt to let open the floud-gates of grief, but take heed leaſt it over-ſlow your ſoules. Davids practiſe bids you to be wiſe, and Chriſts precept commands you, not to let your hearts be troubled.
Obj. But may not I give way to ſorrow, who have given way to ſinne? May I not be dejected much, who am defiled mightily? Suppoſe, (but why doe I make it a ſuppoſition? tis more, &c.) that my heart ſmites me for ſinne, and I be dejected thereupon, ſhould not, ought150 not I to give way to ſorrow, & c?
Anſ. By way of anſwer, ſuffer me, O ſoule, to ſay three things, and I beſeech you minde them.
Firſt, Tis poſſible for Satan to have a hand (Joab-like) in this matter;See chap. 3 of this Section. Satan knowes as wel how to gaine by ſorrow as by ſinne: and therefore he that put thee upon the one, may preſſe forward the other; even under the Straw-berry of godly ſorrow, may lye the Serpent, to ſting unto deſpaire.
Secondly, Its true, you may, nay you muſt give way to ſorrow ▪ tis ſinne to ſtifle Conſcience. Many a wretch makes a ſport of ſinne, and ends his wickedneſſe as he began it, viz. with mirth: but this is madneſſe. Certainly, the faith of pardon cals for, and workes (if ſaving) the ſorrow of repentance, which is not to be repented of, nor ſpoken againſt; But yet,
Thirdly, As you muſt give ſorrow way, ſo muſt you give faith way too. Its your wiſdome to know both when, and where to ſtop, you may give ſorrow too much way, even teares for ſinne may drown the ſoule; beware therefore of this, and learne to moderate your griefes.
Queſt. You will ſay, How ſhall we know when ſorrow goes beyond its bounds; what Land mark is there by which we may know the duly ful tide of godly ſorrow? when muſt we ſtop the floodgates of griefe, and ceaſe to give way unto our ſorrowes?
151Anſ. This is a myſtery, and you will never learne it of me, except the Spirit teach you; yet the letter of this myſtery lyes in three heads, or rules.
Firſt, Then muſt ſorrow be ſtopped, and not given way unto, when it begins to worke deſpaire. Its time to wipe our eyes, and to leave off weeping, when we begin to be dimme-ſighted as to mercy; when ſorrow is gathered into clouds, to the darkening of grace; its time to ſtop.
Secondly, When God begins to appeare altogether in blackneſſe and darkneſſe, then its a time to rouze up our ſpirits from under dejections, whereas the ſoule ſees nothing but terrour and wrath, and is hereby diſ-heartened from duty, its high time to ſtop greife; if your ſoules begin to be ſo ſad, as to be afraid to goe to God, to ſpeake to him, to argue (boldly through the Goſpel) with him, then its time to doubt, and feare that your ſorrow is gone too farre, and that you have given way to it too much.
Thirdly, when ſadneſſe makes you ſtand off from Chriſt; when it begets ſo much feare, as to keep under faith, then certainely it is too much, and it muſt be ſtopped. Tell me, O ſoule, that mourneſt for ſinne, that art dejected and caſt downe, for thy defilement and corruption. Art afraid to beleeve? Art loath to goe to Chriſt? Doſt begin to queſtion his willingneſſe to receive, and pardon thee? Hereupon doſt begin to thinke now thou art caſt downe152 to ariſe no more? to lye in thy ſorrowes till thou dye? And doſt thinke it in vaine to goe to Chriſt, and impoſſible to be accepted by Chriſt? Know, that now certainly thy ſorrow is gone too farre, and that now thou not only mayeſt, but that thou oughteſt, and muſt ſtop it; now its thy wiſedome, and ſhould be thy care to let it goe no further.
Queſt. But me thinkes I heare thee ſay; Alas! I would ſtop greife if I could; I would ceaſe to be ſorrowfull, had I a skill; How ſhall I bridle my paſſion? How ſhall I keep downe my diſquiet?
Anſ. To doe this I confeſſe is difficult; ſorrow is a ſtubborne paſſion, and its not an eaſie thing to bridle it; waters are not eaſily maſtered: But yet, take two or three helps.
Firſt, begin to ſtop inordinate griefe quickly; Its eaſier to ſtop the Horſe at his firſt ſetting out then afterwards: Griefe gets ſtrength by any ſufferance, give it not place therefore, no not for an houre. It hath been noted, that ſuch as have craved, and had leave to weep, and be ſad a little, have taken more liberty then was allowed, and have wept a great deale more then was fit; lay a reſtraint therefore upon ſorrow in its firſt ſwelling, ſo ſhall it not over-flow the bankes of thy ſoule.
Secondly, (as a helpe to this) Conſider how your inordinate dejection goes to the heart of Chriſt; ſometimes the wife is prevailed withall not to be too ſad, becauſe it grieves the153 husband; Pray wife, ſaith the husband, be not ſo ſad and melancholly, it troubles me to ſee it, &c. This ſtops ſorrow many times; Conſider it (ye ſpirituall Spouſes) your husband (Chriſt) is troubled to ſee you ſo ſad, it goes to his heart to ſee you ſo dejected. Chriſt ſpeaks of Ephraim, that his ſoule was diſquieted (for tis the ſame word in the originall with that in the text) for him; ſurely did you but ſeriouſly conſider this, it would ſtop your griefe, and cauſe, and keepe you from giving way unto it, in as much as Chriſt is caſt downe, and diſquieted (as it were) to ſee you ſo.
Thirdly, Call your ſoule to an account; this wil prevent it for going further. The way to prevent exorbitant expences in Stewards, is to call them to an account: O poore ſoules learne, and practiſe the Art of ſelfe expoſtulation, ſay to your ſelves as David did, Why art thou caſt downe (O my ſoule) and why art thou ſo diſquieted within me? This wil be a good way to keepe downe ſorrow from riſing too high, yea and a good way to raiſe up your ſoule from ſitting too low. Indeed this is the other branch of the point, and I ſhall now come unto it.
I Have diſpatched the firſt branch of the Doctrine, viz. That its the wiſdome, and ſhould be the care of dejected ſoules, not to154 give way unto dejection, and caſting downe.
I ſhall now proceed to the ſecond branch, which is to ſhew; That it is their wiſdome, and ſhould be their care to argue the caſe with themſelves.
You ſee David doth ſo, he calls upon his ſoule, and expoſtulates the buſineſſe with it. Here is not a word in his expoſtulation but is very conſiderable. As,
1 Why, that is, as I opened in the explication.
What (as if he ſhould ſay) What, is it ſo indeed, art caſt downe in earneſt, O my ſoule? I thought it but fained, or at leaſt not ſo reall; But what, is it ſo indeed? he cunningly inſinuates into his ſoule. Or,
How? i. e. O how art thou caſt downe. O my ſoule? I wonder at it, and its an aſtoniſhment to me to conſider it; how ſad, how exceeding ſad art thou, O my poore dejected ſoule? Or elſe:
After what manner, i. e. what kinde of ſorrow is this that fils thee? Is it the ſorrow of faith, or of deſpaire? Is it the griefe of a godly ſoule, or is it a worldly ſorrow? What manner of ſorrow is it? Or elſe, wherefore? i.e. What end doſt ayme at in this ſorrow? What is it that thou driveſt at by this dejection? Or elſe, why, i. e. For what cauſe is it? As if he ſhould ſay; Tell me the reaſon (for I ſee it not) of this thy trouble and dejection. Mark how home he argues in that firſt word; but then marke againe the next word, which is,
155Soule; Its as if he ſhould ſay, Why am I thus troubled in all my inward man, in my ſoule? Why doe the waters come in unto my ſoule? i. e. to my beſt and chiefest part, or to my all? as if he had ſaid; Why is it not a little trouble in my minde, but a great one in my ſoule?
Yet further, marke him in the particle my; O (my) ſoule; Its as if he ſhould have ſaid; Why is my ſoule, even mine, which hath ſo many Promiſes, and which had ſome experiences? why is my ſoule that hath a God to goe unto? why is my ſoule caſt downe? If Saul, or Doeg were caſt downe it were not ſtrange; but that thou, O my ſoule art caſt down, this is indeed ſtrange.
See him yet againe, caſt downe and troubled; as if he ſhould ſay, What, troubled unto caſting down? what, ſo much diſquieted as to be in a ſtorm? (as I opened the word) yea, and to be in ſuch a tempeſt: O my ſoule, why is it thus? If thou wilt be troubled, why ſo? What, troubled to a lying upon the ground? O ariſe, ariſe ſoule! for what is the matter that thou art thus caſt downe?
You ſee how full it lyes in Davids practiſe, that dejected ſoules ſhould argue the caſe with themſelves; it is needleſſe to adde the candle of any other example ▪ ſeeing we ſee the truth ſo clearly in the Sun-ſhine of this.
I Wil a little touch upon theſe two heads for the clearly underſtanding of this branch.
For the firſt, you wil ſay (If it be our wiſdome, and ſhould be our care when caſt downe, to argue the caſe with our ſelves) wherein doth this arguing conſiſt?
Now for this, know, that this expoſtulation doth principally conſiſt in three particulars.
Firſt, In a ſolemne ſummoning of the ſoule to give an account of its dejection. Wee ſhould, (Judge-like) call our ſoules before us, and demand what is the reaſon that it breakes the royall law of love, which commands us to rejoyce alway; And it ſleights Chriſts command of not being troubled. I know the ſad heart is backward unto this, but we muſt ſummon it ſolemnly in the name of Chriſt to give an account, and that a faithfull one, why its ſo ſad and caſt downe? we ſhould ſay, Come forth (O my ſoule) out of thy ſad and ſolitary retirements, and tell me plainly the reaſon why thou art caſt downe, and alſo the end that thou aymeſt at, &c. This is the firſt part, or introduction to this arguing. The
157Second is, A due conſideration of the cauſe, or reaſon which the ſoule gives for its dejection. Peradventure the cauſe may not be a cauſe, the reaſon may not be rationall; or if it be a cauſe it may not be ſo great; therefore we ſhould weigh what, and how weighty it is. As to inſtance, ſometimes the ſoule ſaith its dejected, for this croſſe, or for that affliction; for this feare, and that fall; for this corruption, and that temptation, &c. now then, the maine part of this expoſtulation lyes in our weighing and right ſtating of the cauſe, which the ſoule either hath, or thinkes it hath, for its dejection. Then,
Thirdly, this arguing lyeth in doing of what we are able to doe, to ſatisfie our ſelves. Its ſaid of David, that he comforted himſelfe in his God, 1 Sam. 30.6. That is, he ſtrengthened himſelfe as well as he could. Its certaine, that in a naturall way we may doe ſomething, and in a ſupernaturall way we may doe more; now we ſhould ſtir up our gifts both naturall, and ſupernaturall. Incourage your ſelves (as I read it) and he ſhall ſtrengthen your hearts, Pſal. 31. laſt,〈…〉〈 in non-Latin alphabet 〉 certainly we ſhould frame what anſwers we can draw from reaſons, and promiſes & experiences,(Durate &•oſmet rebus ſervate ſecundis) 〈…〉〈 in non-Latin alphabet 〉 to ſatisfie our ſelves in the pretended cauſes of our dejections. Beſides, we ſhould charge our ſouls to be patient, and ſtirre up our ſelves to beleeve; we ſhould doe what we can Logically to reſolve doubts,Significat obourare fortem eſſe. (i. e. fully to ſatisfie troubles) and Rhetorically to perſwade (as it were) our ſelves to rejoyce. There is enough158 in the Scriptures to ſilence all ſorrowes, and to ſatisfie all caſes; and we ſhould argue from the Scriptures for this purpoſe, as much, and as wel as we can. We ſhould not plead for, but againſt our dejections; we ſhould ſtrengthen the hands of our faith againſt unbeleefe, and the grounds of joy againſt ſorrow. Its true, its Chriſt alone that can raiſe us, but yet we muſt ſtrive in our expoſtulation to raiſe our ſelves; Shake thy ſelfe from the duſt, O Jeruſalem, as it is, Iſay 52.2. The children of Sion muſt ſhake themſelves, i. e. doe themſelves (what in them lyes) towards their owne ſatisfaction, and raiſing from dejections.
This is the firſt thing, you may now gueſſe wherein this expoſtulation lyes.
The ſecond thing followes, i. e. Why ſhould dejected ſoules thus expoſtulate the matter with themſelves.
For this I might give many reaſons, I ſhall inſtance briefly in theſe five.
Firſt, Becauſe God hath given to men as men, much more to Saints as Saints, a power and principle to expoſtulate with themſelves. Men have a judgement, and conſcience, and ſurely theſe things ſhould be made uſe of, and improved, as in other particulars, ſo likewiſe in this. Its the priviledge of men above beaſts, that they have a naturall faculty, to argue, and reaſon buſineſſes within themſelves; and its the priviledge of Saints above men, that they can caſt a reſtraint upon themſelves (as Doctor Sibs obſerved upon this text) now its reaſon that we159 ſhould reaſon the caſe with our ſoules, fith God hath given us a faculty ſo to doe. But,
Secondly, Dejected ſoules ſhould argue the caſe with themſelves, becauſe many times they ſhall finde they are dejected cauſ-leſſe; As wicked men are ſometimes in feare where no feare is, i. e. where there is no juſt cauſe of feare. So Saints are ſometimes dejected, when they have no juſt cauſe for it. Its certaine, that take dejection in the ſence formerly opened, a Saint hath never a juſt ground for it. David ſaid, Wherefore ſhould be feare in the dayes of evill, when the iniquity of his heeles compaſſe him about, Pſal. 49.5. his meaning is, even then when all his ſins did compaſſe him, he had no cauſe to be afraid, or caſt downe; But certainly many times even Saints are dejected for no juſt reaſon, now we ſhould therefore expoſtulate with our ſelves: Its but a homely compariſon (yet ſith it comes home to the matter ile uſe it) Sometimes we are as fearefull Horſes, who flight and ſtartle at every buſh and ſhadow; we feare even the ſhadowes of feare, and we are caſt downe, when there is no ſubſtantiall ground. Its but meet therefore that when we are caſt downe we ſhould argue the caſe with our ſelves, and ſee what reaſon there is for it, and what weight is in that reaſon.
Thirdly, By reaſoning or arguing with our ſeules, we lay a ſtop in ſorrowes way; looke as it is in the point of finning, ſo is it in the buſineſſe of ſorrow. If ſinners would but a little expoſtulate with themſelves, they would not run on in160 ſinne,〈…〉〈 in non-Latin alphabet 〉 therefore the Pſalmiſt ſaith, Stand in awe and ſinne not, commune (or expoſtulate) with your ſelves,〈…〉〈 in non-Latin alphabet 〉 Pſal. 4.4. In like manner, Saints would not give way unto ſadneſſe,i. e. ſpeake in your. hearts. if they did but commune, and reaſon the caſe with themſelves. Did Saints but reaſon with ſorrow thus; Why art thou? whither tendeſt thou? what ſweet is in thee, & c? ſurely ſuch a reaſoning as this, it would at leaſt reſtraine ſorrow, and keep it under. And to this,
Fourthly, Christians or Saints caſt downe ſhould thus reaſon with themſelves, becauſe this will be ſome excuſe for them if they cannot prevaile. That ſoule that gives way to ſadneſſe, and in no kinde ſtrives againſt, and expoſtulates with it, hath no excuſe to plead; as ſinners that ruſh into ſinne violently, and willingly (as the horſe into the battell) they have no excuſe. Its ſome (though but a ſmall) excuſe, that a ſoule can ſay, I ſtrived againſt temptation, I oppoſed corruption, I expoſtulated with my ſoule againſt it; ſo a ſoule that is carried downe the ſtreame of ſorrow, may plead a little for its ſelfe, if it hath done its beſt againſt it; whereas if it gives way, and expoſtulates not the matter at all, its inexcuſable. The ſoule may with ſome boldneſſe call for, and with ſome confidence expect helpe from Chriſt, to raiſe it being caſt downe, in caſe it can plead, That it hath ſtrived, and expoſtulated with it ſelfe as well as it could. Then,
Laſtly, A ſoule dejected ſhould argue the caſe161 with its ſelfe, becauſe hereby he is fitter for cure. This ſelfe-expoſtulation renders the minde willing to be convinced, and it doth alſo make the ſoule fitter to open its caſe and condition. Like as the perſon that hath examined, and found out his diſeaſe, is fitter for to make it known, and ſo to be cured: So is the ſoule that hath expoſtulated the buſineſſe of his dejection with himſelfe. Many poore ſoules are not able to open their caſes, and one maine reaſon is, they never did argue it with themſelves, but ſtill let it run on, till they are caſt downe into a pit where they cannot ſee; in as much therefore that ſelfe-expoſtulation doth ſo advantage dejected ſoules as to cure, and ſatisfaction, its but reaſon that they ſhould uſe it.
THis truth that dejected ſoules ſhould argue the caſe with themſelves, ſerves both To
Firſt, This truth reproves ſuch as being caſt downe, never doe thus. Its the fault, and folly of many dejected hearts, that they take it for granted and ſure, that they may, and ought to be caſt downe, and therefore they never enquire162 into the matter, nor expoſtulate, or argue the thing at all; they cry out, oh! they are caſt downe; but they never ſay, Why, or wherefore? This they take for granted, they have cauſe. Surely you are to be reproved who goe ſad, and heavie all the day long, and never argue with your ſelves, Why is it?
Secondly and chiefly, Be directed, oh ye dejected ſoules, what to doe in your dejection, viz. argue, or expoſtulate the buſineſſe with your ſelves; now for your direction herein take theſe rules.
Anſ. No not finally; thy conſcience may condemne thee now, and yet acquit thee anon: Nay, Chriſt may permit firſt thy owne conſcience to condemne thee, that afterwards thou maiſt ſee, and prize his grace in acquitting thee.
Well, theſe be the rules to mannage your ſelfe-argumentation, I wil give a few words more to direct you in the argumentation it ſelfe, and then ile conclude this Section.
But you wil ſay, How ſhall we doe to argue the caſe with our owne ſoules? why for this, take theſe directions following.
Firſt, Queſtion your owne ſoules; put ſome queſtions to your ſpirits about your ſadneſſe, and ſee what anſwers are returned. As,
Secondly, Chide your ſoules for your dejection; reprove your ſelves for your ſorrowes, ſay, O what weakneſſe is this to ſit ſobbing, to lye tumbling, to toſſe in a tempeſtuous manner, when God and Chriſt bids you to rejoyce: Chide your ſelves for diſparaging the Goſpell, for diſhonouring Chriſt, for diſheartening others, for all this you are guilty of by your dejected carriage; rebuke your ſoules for their inordinate ſorrowes.
Thirdly, Informe them; Preach to your ſelves theſe and the like points:
Laſtly, Informe your ſoules, that it ſhall not be alwaies thus; tell them, you ſhall not alway ſit diſconſolate (as a woman forſaken, and grieved in ſpirit, as tis, Iſay 54.6.) No, ſay unto your ſoule, that you ſhall yet once againe ſee your God, and Chriſt, and that you ſhall yet praiſe him, and ſing upon your ſtringed Inſtrument to the chiefe Muſitian, i. e. the Lord Jeſus.
Thus be directed in your dejections to argue, or expoſtulate with your owne ſoules as David doth, but withall remember to argue with God alſo; ſo doth David likewiſe, I will ſpeake unto God my rock (ſaith he) ſo doe thou, goe to God, and humbly expoſtulate with him; if thou art dejected by reaſon of a deſertion; go and ſay, Why haſt thou forgotten me? Aske God why he eclipſeth his face; If thou art dejected by reaſon of temptation, ſay, Why goe I mourning by reaſon of the oppreſſion168 of the enemy? Thou maiſt be bold with God in Chriſts bloud, therefore ariſe (O caſt downe ſoule) and goe to God, and argue out thy cauſe with him; intreat him to take off his hand if it keep thee downe, and beſeech him, to ſtretch forth his hand to raiſe thee up. Peradventure you wil ſay, you have done this oft, and yet you are ſtill dejected.
Why it may be ſo, yet you muſt waite with patience, you muſt tarry the Lords leaſure: he wil not let you alway to lye, and labour in your dejections; but hee'l come and raiſe you up. This you muſt beleeve, and expect, and in this faith and expectation waite; but of this in the next Section.
— Hope thou in God:
IT was a ſweet and ſacred expreſſion of the Church in her ſad and low condition, Lament. 3.26. It is good that a man ſhould both hope and quietly waite for the ſalvation of the Lord. The Church was now in a lamentable eſtate, when ſhe ſpake thus: Jeruſalem now lay as a heap, and the Lord had now cauſed the ſolemne Feaſts, and Sabbaths to be forgotten in Sion, as tis, chap. 2.6. yet now ſhe ſees a goodneſſe in hope, and quiet waiting; and certainly ſo there is, Saints at loweſt are not left of God; their heavieſt condition is not hope-leſſe: Though they may be in the darke, yet they ſhall ſee170 light, for tis ſowne for them; and upon this account it is, that they ſhould hope, and waite for Gods Salvation, even in their deepeſt dejection.
Indeed, this is the third thing which I obſerved in, and am to ſpeake unto, from theſe words, viz. Doctrine.
Saints in their deepeſt dejections, when they are moſt caſt downe, and diſquieted, ſhould be content to tarry, and waite for Gods cure and comfort.
Davids practiſe is a precept in this, what he bids his ſoule doe, we muſt bid ours: Now marke, he bids his ſoule hope: So he ſaith, Hope thou in God. The word as I opened, ſignifies moſt properly to expect with patience, and hope.
David ſpeakes the ſame in other places which he doth in this, Pſal. 40.1. I waited patiently for the Lord. ver. 6. -11.And ſo, Pſal. 62.5. My ſoule, waite thou only (or doe thou only waite) upon God, for my expectation is from him, and he did ſo, for there; verſ 1. ſaith he, Truly my ſoule waiteth ſtill upon God.
Its certaine (O ye ſad and caſt down ſoules) that God wil come in his time, with ſweet raiſing, and raviſhing mercy: Its your duty in the interim to waite, and hope.
The Prophet ſaith, The Viſion is for an appointed time, but at the end it ſhall ſpeake, and not lye, though it tarry, wait, (mark it) waite, Habba. 2.3. The Pſalmiſt knew he ſhould yet praiſe God, therefore he bids himſelfe to171 waite. Yea and the Prophet tells us, he would waite upon the Lord who hideth his face from the houſe of Jacob, Eſa: 8.17. Cure will come, but you muſt tarry: Comfort will appear, but you muſt waite. You are caſt down, but you ſhal be raiſed up. Therefore you muſt wait in this hope patiently.
DEjected ſoules! I am ſpeaking to you. I have told you already, you muſt not give way to your dejections. I now tell you more, You muſt be content to waite. If you aske what this is?
I anſwer briefly, that this worke conſiſts in four things.
Firſt, In a patient bearing of that ſadneſſe, and dejection under which you are. Every paſſion, is impatient, Soules caſt down are impatient in the pit; but this ſhould not be. David tells you, of his ſinking into a deep pit; and that in it he cryed, till he was weary, yet he did patiently wait. I am weary (ſaith he) of my crying; my throat is dryed, mine eyes faile (yet marke what followes) I wait for my God, Pſal. 69.3. Hee was not ſo impatient, as not to waite, And the Church ſaith, ſhe'l bear the indignation of the Lord, as it is Mich. 7.9. Dejected172 ſouls! you muſt waite in patience.
Secondly, You muſt be content to tarry. As you muſt patiently bear, ſo you muſt contentedly forbear. The word ſignifies as much, and is ſo uſed, and tranſlated, Gen. 8.10. Noah is ſaid to have ſtaid yet other ten dayes. He had ſent forth one Dove before, and that returns quickly, becauſe ſhe found no reſt for the ſole of her foot. He did not preſently ſend forth another, no, he ſtayd ten dayes (ſaith the text.) After the ſecond returned, with an olive branch, and ſo gave ſome hope, yet he was not over forward to ſend forth a third. No, he ſtaid ten dayes for that likewiſe.
Dejected hearts, you muſt do as Noah did, i.e. be content to ſtay a while. Indeed the captive exile maketh haſt, he feares to dye in the pit, and that his bread will fail, as tis Eſa. 51.14. But we ſhould not make haſt. We ought to be content to tarry the Lords leiſure, wee muſt as well waite and forbeare God (as I may ſay) till he come with cure, and comfort, as bear our own caſting down. But
Thirdly, This duty lyes alſo, In a diligent obſervation of God, as he comes in with cure, and comfort. Unto me (ſaith Job) men gave ere, and waited (its the ſame word with this in the text) i.e. they obſerved what I ſpake, And again (ſaith he) they waited for me as for the rain chap. 29.21, 23. His meaning is, as men who looke out for raine, obſerve and eye every cloud: So did they wait: i. e. obſerve and eye every word of mine. This lyes in the word, which is173 to wait ſo, as to looke out for. The Prophet ſtands upon his watch-tower, and looks out for the viſion of which he ſpeaks, and for which he would have us waite. As the eies of ſervants looke unto their Maſters: So our eies waite upon the Lord our God, Pſal. 123.2. My ſoul waits for the Lord, and in his word do I hope; But how? marke it, more then they that do watch for the morning, Pſ. 130.5, 6. You know ſuch as do watch for the morning, eye, and look out for any dawning, any glimering. Souls caſt down ſhould ſee how the Lord appears towards their raiſing, they ſhould eye diligently how he comes forth for their cure. His going forth is prepared as the morning, as it is Hoſ. 6.3. Therefore in our waiting for him, or on him, we ſhould doe as thoſe that do watch for day, i.e. obſerve exactly, every glimering of light and love.
Laſtly, There is one thing more in the word, and worke, and that is hope. Dejected ſoules ſhould thus bear, and forbear, and looke out, but all in, and with hope. Thus the word is tranſlated here: [hope] thou in God. So its tranſlated and uſed, Pſal. 119.81. My ſoule fainteth for thy ſalvation, but [I hope] in thy word. Certainly (you caſt down Chriſtians!) you ought to hope in your loweſt eſtate, you muſt hope for that which yet you have not, i.e. cure, and comfort, you muſt ſay, I am caſt down, but I hope to riſe againe, I am diſquieted, but I hope I ſhall be ſettled. You muſt not caſt away your confidence, in your moſt troubled condition.
Theſe things put together, you will know174 your worke, which is in your deepeſt dejections, to be patient; and not to murmur: To be content to tarry Gods time, and not to haſten releife: To looke out, and eie how God appeares towards you, and for you. And to do all this with hope that yet you ſhall be raiſed, and ſettled.
WE may peradventure think this ſtrange but yet tis true: And albeit we may conceive it a rigorous thing, yet tis rationall ▪ And there are many reaſons why a ſoule caſt down, ſhould be content thus to bear, tarry, and expect, &c.
I ſhall not name all that I could, theſe may ſuffice.
Firſt, Its Gods will: Hee wills that i•all (and in this caſe) we ſhould waite: And his will is the higheſt reaſon. The people of God were much dejected when in Babylon: yet then (and with reference to that it was that) God commanded them to waite, Habba. 2.3. Hee that commandeth converſion, commands alſo waiting. Turn to thy God (ſaith he) I, but it may be (might the ſoule ſay) God will not turn to me, yet marke it, wait on thy God continually, Hoſea 12.6. Its true, God will cure, and raiſe dejected ſoules, but hee'l take his own time. Therefore we ought, and we muſt, be175 content to tarry and waite in hope. But
Secondly, Its but equall that we ſhould waite and expect becauſe we caſt our ſelves downe. For the moſt part our dejections are our own (as I formerly noted,) we throw our ſelves down, and its but meet we ſhould expect, and wait patiently til God will raiſe us up. Beſides
Thirdly, We are not alwayes fit for comfort. We are not always prepared for a raiſed eſtate, and therefore we may be content with a caſt down one. The Lord waits to be gracious: as it is Eſa. 30.18. God is fain to tarry till we are fit for to be raiſed: and ſurely, if he tarry with, we ſhould be content to tarry for, a cure. Thou dejected heart conſider; thou art not fit to be out of the pit: thy ſadneſſe at preſent ſuits beſt with thy ſtate. Thou art not able to mannage joy: Nor as yet art thou skilfull how to carry thy ſelf in a ſublime and raiſed condition. Now God waits on thee for this end, that he may fit thee for joy, and fil thee with joy: why then ſhouldeſt not thou upon this account be content to waite, and expect in hope and patience?
Fourthly, Soules in their deepeſt dejections, ſhould be content to waite and expect, &c. becauſe they cannot raiſe nor helpe themſelves. The child that is down, and cannot raiſe it ſelfe, muſt be content to lye: ſhould it cry and ſtruggle never ſo much, yet it could not helpe its ſelfe. Chriſtians dejected in ſpirit, you are as children, you cannot raiſe your ſelves. Its true you can fall of your ſelves (even without Satan) you can create troubles and fears without him (and its176 your fault and folly that too oft you do ſo) But yet though you can deject your ſelves, without the helpe of Satan; you cannot raiſe your ſelves without the power of God: why ſtrive you and cry you in vain. Till God create peace, you cannot injoy it, you ſhould therefore be content to tarry and waite his leiſure.
Fiftly, It argues humility to be thus content, Proud Benhadad will not waite: what (ſaid he) ſhall I waite for the Lord any longer, 2 King. 6. •lt. Its the ſame word with this in the Text. His meaning is; hee'l not be patient, nor tarry, nor expect and hope any longer. But though proud Benhadad will not, yet humble David would, and did. A ſoule that is humble, will be content to tarry dayes, weeks, years for the Lord. If God will not raiſe him now, hee'l wait in hope, that he may hereafter. It argues a ſoule too much lifted up, that cannot be content to lye, till God will take it up. Habbakkuk, after he had ſaid, we muſt wait for the viſion: addes, His ſoul which is lifted up is not right, ch. 2.4. He bids us behold this, i.e. conſider it, that it argues a proud and a rotten heart, that cannot, will not wait. A lowly mind, becomes a low eſtate. If your condition be low, and you caſt down, you muſt be ſo lowly, as to be content, to wait and tarry in hope, with patience.
Laſtly, God tarryed at firſt a long time for our riſing from ſin, and its but juſt, that we ſhould tarry a while, for our raiſing from ſorrow. How long (O caſt down ſoule) did God waite and expect thy converſion? why ſhouldeſt not thou177 be content to waite for his conſolation? Chriſt expected the fruits of the Spirit unto holineſſe a great while; and ſhouldeſt not thou expect, and waite for the fruite of the Spirit unto joy a little? Surely its but reaſon we ſhould waite with patience, till God raiſe us out of the pits of ſadneſſe and dejection; ſith he waited long for our riſing out of the pits of ſinfulneſſe and defilement.
YOu ſee both what it is to waite, and you ſee alſo great reaſon why it ſhould be ſo: Dejected ſoules! this point calls on you to make uſe of it; you heare what you ſhould doe, as wel as what you ſhould not; you heard before, you were not to give way unto your ſadneſſe: But you heare now, you muſt beare it in patience, with hope.
Two extreames you are prone unto, but you ſhould avoyd, and ſtrive againſt both.
Either you would deject your ſelves too low, and be more ſorrowfull then Chriſt would have you.
Or elſe, you would ſtruggle too much, and178 not lye in patience till he raiſe you.
On the one hand, your mourning is as thoſe that have no hope; and on the other, you murmure, as thoſe who have no patience.
But both theſe extreames ſhould be avoyded, for as the former point tells you, you ſhould reaſon with your ſelves, and not give way to mourning; ſo this tells you, that you ſhould in patience poſſeſſe your ſoules, and at no hand give way to murmuring.
I wiſh you would, and could make the right uſe of this point; I ſhall touch at three uſes which you ought to make, and Chriſt help you that you may.
The uſes are, For
Firſt, This point might ſerve to humble thoſe who doe not as they ſhould; I meane, ſuch as are dejected, and yet wil not waite in patience with hope. How oft is it that they cry out, Their caſe is inſufferable, and they'l not beare it; and their condition is deſperate, and its in vaine for them to hope?
But be humbled (O yee ſad ſoules) for theſe ſpeeches; you heare what David did, and you ſhould do: you hear what others have done in your caſe, and what you ſhould doe too, and let this humble you for your fayling.
Why ſayeſt thou, O Jacob; and ſpeakeſt thou, O Iſrael, My way is bid from the Lord,179 and my judgement is paſſed over from my God, (as it is, Iſai. 40.27.) Have you not heard that your Father fainteth not, and that he giveth power to the faint? Have you not heard that the youths faint; and that yet they that waite upon the Lord renew their ſtrength?
Have you not heard that David was dejected (as you are) and that yet he did beare, and forbeare, in patience and hope (as you ſhould) O be you humbled for not doing as he did.
Obj. But Davids caſe was not as mine my dejection is ſorer then his; he had not ſo great grounds to be caſt downe as I have, & c?
Anſ. Why ſayeſt thou ſo (O ſad ſoule!) thou conſidereſt thine owne, but not his; doe but conſider his ſeriouſly, and then compare.
Firſt, He was now baniſhed from his houſe, yea and from Gods too; he was now in the Wilderneſſe (where no waters were) and hee was now deprived of Sion, in which were all his ſprings. Yea,
Secondly, as he wanted meanes, ſo he wanted more, i. e. he wanted God, he ſaw not that face which his ſoule ſought; he was at preſent in the darke. A Wilderneſſe is ſad in the day time, but more ſad in the night; David now wanted Divine diſcoveries, ſay now, is thy dejection more grounded than his? nay,
Thirdly, God was not only wanting, but wrathfull; David was not only farre from the ſprings of love, but he was under the ſpouts of180 warth; and all Gods billowes or waves went over him. Adde to this,
Fourthly, Davids enemies tooke notice of this, and ſcoffed at him all the while; and this as a ſword did peirce him, as tis, verſ. 9.
Conſider now (O ſoule) was not Davids caſe as bad as yours? Or can you ſay your grounds of dejection are as great as his? what ſay you O ſoules for your ſelves?
Repl. Though his caſe were as bad as ours, yet our ſtrength is not ſo great as his; as his burden was ſo heavie as ours, ſo our ſhoulders are not ſo ſtrong as his: Doe you expect children ſhould beare as much as men, and not ſinke, and cry, & c?
Anſ. But ſtay (O ſoule) and conſider, that albeit I ſhould ſay, David was ſtronger then you; yet,
Firſt, Davids ſtrength was not his own; it was Gods hand that ſupported him; and his hand is under thee: It may be thou ſeeſt the one hand (which is over, or upon thee) but thou ſhouldeſt alſo conſider, the other hand (that is under thee.) Beſides,
Secondly, God knowes your ſtrength, and beyond that hee'l not ſuffer you to be tryed. 1 Cor. 10.13. yea, the eternall God is thy ſtrength, and underneath are thy everlaſting armes, Deut. 33.27. Chriſt who is ſtrong (O ſoule) wil beare thee up, and his ſtrength is to be perfected in thy weakneſſe; and in time thou ſhouldeſt finde it, couldeſt thou but in patience waite with hope.
181Reply. Nay, but I cannot doe that, I cannot hope for helpe, ſith I ſee no doore for hope to enter, I ſhall goe ſoftly all my yeares in the bitterneſſe of my ſoule.
Anſ. 'Tis true, Hezekiah ſaid ſo in his dejection, but he was deceived, and ſo art thou: when thy ſtrength is gone, and thou ſhut up, ſo as that thou ſeeſt no hope, Chriſt may, and wil come; therefore put not the uſe off, but take it to thy ſelfe (O impatient, deſpairing, dejected one!) thou art to be humbled, ſith thou doſt not carry thy ſelfe as David did, in his dejection.
Secondly, this point is a caution to all; either in, or expecting dejection, to take heed they do not mis-behave themſelves under Gods hand.
Thy duty of waiting (I told you) conſiſted in foure things, take heed of failing in either
Firſt, it lay in a patient bearing ▪ O take heed of impatience in your dejections: Beware of paſſionate words, and actions, in your dejected condition; doe not ſay in thy haſte, that thou art cast downe, and ſhalt be cut off, as tis, Pſal. 31.22. Doe not ſay, I thought indeed Miniſters and friends had been faithfull in their comforts, and counſels; but I ſee now that all men are lyars, as tis, Pſal. 116.11. Thou haſt heard of the patience of Job, how that in all this (i. e. this ſad condition) he did not charge God fooliſhly, Job 1.22. O take heed, that thou be not wiſe in thine owne eye, and ſay,182 Why am I thus, if the Lord be with me? Surely this is impatience, and in this you charge God with folly; beware of it.
Secondly, in your dejection take heed of haſte, you ſhould waite, and tarry; bee wary of a haſty ſpirit: Remember, he that beleeveth maketh not haſte, Iſa. 28.16. David often complaines of his haſte. Take heed of Sauls madneſſe, that would not tarry till Samuel came; beware thou be not as Benhadad, who ſaid, Why ſhould I waite any longer?
Thirdly, take heed alſo of neglect in eying incomes, doe not ſay, its in vaine to looke up to the Hils, from whence commeth help; what though thine eyes have looked long, and faile, yet looke longer. Indeed, Hezekiah ſaid, his eyes did faile with looking, &c. Iſa. 38.14. yet ſalvation did not faile at laſt. O take heed of leaving off to looke, and expect in every duty, in every ordinance, &c.
Laſtly, beware of deſpaire; doe not ſay my hope is periſhed from the Lord: Indeed the Church in her lamentable eſtate ſaid ſo, Lament. 3.18. But it was becauſe ſhe remembred her affiction, and miſery, her wormwood, and gall, Theſe things ſhe had ſtill in remembrance, (as tis there, verſ. 19, 20.) But thou oughteſt to turne to thy ſoule, for ſo I tranſlate, verſ. 21. i. e. to doe as David here, returne and reaſon with thy ſoule, and then thou wilt have hope. Beware of that heavie word deſpaire, ſay not thy caſe is hopeleſſe; what, is there no Balme in Gilead? Caſt not, oh caſt not away your183 confidence. But hear a little, forbeare, hunger, looke out, and hope: for thou ſhalt yet praiſe God, And therefore.
Laſtly, Be ye exhorted (all yee caſt downe ſoules) to this duty, which is in hope and patience, to waite upon Chriſt in all your dejections. Learn to tarry the Lords leiſure. Do not onely waite with patience, but with contentment, Say I will bear the hand of the Lord: and bee contented (ſith its his pleaſure) to be in a dejected condition, till he raiſe mee up. Its true, that the captive exile HASTENETH that he may be looſed, and that he ſhould not die in the pit, as it is Eſay 51.14. But mark what is there ſaid, to ſuch a ſoule, haſtening for to bee taken out of the pit. I am the Lord thy God, who devided the Sea, whoſe waves roared, the Lord of Hoſts is his name. Jehovah is thy God, though thou art a captive exile in the pit. And thou oughteſt to waite, to ſtand ſtill, and bee quiet, till God let thee ſee his ſalvation (as in the red Sea (for to that doth the Lord allude there,) Therefore, know your worke, and be wiſe to do it (O ye dejected ſouls!) you muſt waite and be contented in your waiting.
Queſt. But muſt I be contented with my condition, in which I want God. 'Twere ſomething to be contented with a comfortleſſe condition; but to be contented with a God-leſſe and Chriſt-leſſe condition, this is harſh, and I queſtion whither it ſhould be.
Anſwer, You muſt diſtinguiſh both of.
184Firſt, you muſt diſtinguiſh, of a ſtate without God. There is a being without God ſo as men are by nature, i. e. Atheiſticall: And ſo I thinke that place ſhould bee tranſlated moſt clearly,〈…〉〈 in non-Latin alphabet 〉 Epheſ. 2.12. proportionate unto that place of Epheſ. 4.18. Now I doe not, dare not ſay (O dejected) Soul, thou ſhouldeſt be contented in ſuch a condition. But there is a being without God, or Chriſt, ſo as ſouls are, who are in the darke, that want the viſibility of his preſence: That indeed have his life, but are alienated from his light, that ſee not God or Chriſt at all; who are not wholly ſtrangers to God, but to whom God ſeemes eſtranged, and from whom Chriſt ſeemes to be gone. And ſuch an eſtate thou muſt be contented in. But yet
Secondly, You muſt diſtinguiſh of content. There is a carnall, helliſh content (ariſing from a ſinfull frame of heart) ſuch as was in thoſe of whom Job ſpeakes, that ſay to God, depart from us, that ſee no profit in his preſence, and that therefore can be well pleaſed with his abſence (as it is Job 21.) Thus 'twere helliſh to be contented. But there is a ſpiritual, holy contentment (ariſing from a ſubmiſſive frame of heart to Gods will,) ſuch as was in Chriſt, who ſubmitted to divine abſence. And in the Church, who ſaid, I will waite (that is, with content and patience) upon the Lord that hideth his face, Eſa. 8.17. And in this way thou oughteſt to be content185 to want God and Chriſt, i. e. in a ſweet ſubmiſſion to his will, That ſince hee'le not ſhine, thou muſt bee contented to bee in the darke.
Further, It is one thing to bee content to want God and Chriſt for a time; it is another thing, to be contented to eternity. I will not ſay (as ſome do thinke) that we ought to be contented to want God to eternity,This is diſputable. But its clear for a time we muſt be contented.
Indeed I think we muſt, and we muſt not bee contented in our condition, when, and while we are dejected, for the want of God and Chriſt.
Queſt. But alas! (thou wilt ſay) How ſhall I be thus. Its a myſtery to bee contented, and to bee not contented, and that at the ſame time, with reference to one and the ſame thing.
Anſw. Indeed, tis true. This is a myſtery, but yet you muſt ſtudy it; And amongſt other helps, I ſhall mention three Conſiderations; which (if the ſpirit aſſiſt) will in a meaſure learn you this myſtery, of not being contented to want Chriſt; and yet of being contented to want him in your dejected condition, &c.
1 Conſider, Chriſt is thy happines, but at his own diſpoſall. Becauſe he is thy happineſſe, thou muſt not content thy ſelfe without him: And yet becauſe he is at his owne diſpoſal, thou muſt be content a while to want him, and to waite for him. Mind it, O dejected ſoule; the Lord Jeſus is thy life, (thou muſt periſh without him) and therefore never be contented to want him. But withall remember he is thy Lord,186 therefore if hee'le tarry, thou muſt be content to want, and to waite for him.
2 Conſider, Chriſt waited long for thee, but thou canſt not want him alwayes. Becauſe thou canſt not alwayes want Chriſt; therefore beware of being content to be without him; and yet becauſe he waited long for you, be not diſcontented, if hee make you tarry a while for him.
3 Conſider, If Chriſt never come to thee, thou art utterly undone: but if hee come at any time, thou art made for ever. Who can be contented to thinke of being utterly undone, and miſerable to all eternity? yet ſuch (O ſoul) thou wilt be, if Chriſt come not to thee at all. But if Chriſt come (though never ſo late) its not (too late) to make thee really, royally, everlaſtingly happy.
Well mind this ſoule, and minding be ſerious in theſe thoughts, then mayeſt thou come to bee acquainted with this myſtery of being contented to want God, Chriſt, comfort, &c. and to wait even in thy ſaddeſt dejection with aboundance of patience.
Queſt. But What ſhall I ſay to ſilence Satan, and to ſtill my unquiet heart in Chriſts abſence, in during the time of my dejection.
Anſw. For that (O ſoul) take theſe directions to ſupport thy ſpirit, and ſilence Satan in thy dejections.
Firſt, Say to Satan and thy ſelfe, that Chriſt knows his owne time. Why ſhouldeſt thou either preſcribe, or confine him to time, what187 Chriſt ſaid to his diſciples, that ſay you, to your dejected ſoules. His time is not yet come, though your time be alwayes, Job. 7.6. Tell thy ſoule, indeed Its time is alwayes, but Chriſts may not be yet. Say Chriſt is at his owne diſpoſall, and he knowes his owne time. The wife that longs after her abſent Husband, ſilenceth her ſelfe with this. My Husband knowes his owne time. Yea, and ſhe can with this alſo quiet the children too, who cry, oh that our Father were come! Children, you Father knowes his own time. So O ſoul do thou ſilence thy ſelf, and do thou likewiſe anſwer thine enemy, who ſaith, where is now thy God? Say, my God, my Chriſt is in Heaven; and doth what pleaſeth him. It pleaſeth him that I ſhould want, and waite, and I am contented for he knowes his own time.
Secondly, Chriſts time, is the beſt time. His time is alwayes ſeaſonable. Tell thy ſoule, and Satan, thy time may not be fit, and ſeaſonable. Had a diſeaſed perſon, who lay by the Poole of Betheſda ſtept in to the water when he would, it had not beene well: And yet alwayes it was time for the diſeaſed. But it was not alway the ſpirits ſeaſon. The Text ſaith, An Angell went down at a certain ſeaſon, Joh. 5.4. O remember it dejected ſoule! Thy time is alwayes, but it is not ſeaſonable. Now Chriſts time is ever ſeaſonable, though not alwayes preſent. His time is the beſt time, the ſeaſonable time, the healing time.
Th•rdly, Say to thy ſoule, Though this time188 ſeeme long, yet tis certaine. Though it bee not now yet it will be. The viſion is for an appointed time i.e. for a ſeaſon) and though it tarry yet it will [SURELY] come, and not tarry. Chriſt will come in his owne time. Say to thy ſoule, though now thou want him. notwithſtanding thou ſhalt [YET] praiſe him.
Fourthly, Tell thy ſoule, That Chriſts time is, when all hope is gone; and all meanes ſeemingly faile. When the ſoule is ſhut up, and there is nothing left; when hope, and meanes are gone, then is his time to come.
Fifthly, Tell your ſoules and Satan, That Chriſt is comming, while you are waiting. His Ship is under ſaile, while thou ſtandeſt looking upon the ſhoare. Hee is comming leaping and skipping over the Mountaines, while thou lyeſt ſighing in the vallies.
Laſtly, Tell thy ſoule, and Satan, Chriſt comes ſecretly. When his Brethren were gone, then went hee up alſo to the Feaſt; not OPENLY, but as it were in SECRET, Joh. 7.10. Hee had told them, his time was not yet come. And now it is come, hee goes up in ſecret. Say, (O dejected ſoule!) I muſt want, and waite, and I am contented; for Chriſts time is not yet come in ſight, and yet hee is, and may be comming in ſecret.
So that now (to wind up this) know, your worke is to waite, and learne to bee content with your worke. Though thou189 art caſt downe, Yet bee not diſcontented. But bee patient, and ſtill waite in hope.
Onely remember, that I do not by all this exclude either prayer, or endeavour. No, you muſt waite patiently, and want contentedly: and yet you may pray and uſe meanes.
Firſt, You may pray, Patience may well enough conſiſt with prayer. Its a temptation to caſt off prayer in any dejection. Habbakkuk knew the time of the viſion was appointed, and therefore he would tarry and waite: But yet chap: 3: hee prayes: So may you, you may pray, and call (as the ſoules under the Altar) how long! You may expoſtulate with God, and intreate him to make haſt.
Onely remember Two Cautions in your prayer.
Firſt, Remember, though you be importunate, yet be not impudent. When thou haſt prayed for haſt, lye at Gods feet if he tarry. Though thou tell God thou canſt not; yet doe not ſay, thou wilt not bear his hand.
Secondly, Be ſubmiſſive, Say if it be poſſible come ſooner; But yet Lord not my will, but thy will bee done. Husband (writes the wife) if it be poſſible come quickly, and before ſuch a time; yet you are wiſe, I leave it to you. I reſt yours expecting, &c. So write to Chriſt: O Lord if it bee poſſible come quickly; if it may become before I dye: However Lord, thou art wiſe, though I bee190 weake; not my time, but thy ſeaſon: I reſt, I remaine, thy patient, panting, waiting, Spouſe.
Secondly, As you may pray, ſo you may indeavour in the uſe of meanes, to raiſe your ſelves, at leaſt to quiet your ſoules. Its deſperate folly and faultineſſe, to caſt off the uſe of meanes, in any dejection. Joſhua muſt up and be doing: And thou mayeſt work, and yet waite.
Onely here take Two Cautions likewiſe.
Firſt, Ʋſe no unlawfull unappointed meanes. Though Soul may uſe Davids Harpe, yet he muſt not go to the Witch of End•r to quiet his ſpirit. Though thou mayſt (and ſhouldeſt) Pray, Read, Heare, Confer, Communicate; yea, and Faſt (if with prudence:) Yet thou muſt not Drinke, Drab, Conjure, &c. to quiet thy ſelfe. When Chriſt will not, thou ſhouldeſt not go to Satan to comfort thee.
Secondly, In thy uſe of meanes, thou muſt not reſt in them. Thou muſt uſe all things as meanes, not as medicines. Its not the Word, Sacraments, &c. but Chriſt in them which thou muſt looke out for, as to cure. Though thou offer ſacrifice, yet thou muſt truſt in the Lord. Albeit, you may indeavour by workes, yet you muſt expect by faith. Beware of relying upon meanes for cure, or comfort. But in all, through all, looke out, and act faith upon Christ.
Object. But thou wilt ſay, This I would191 if I might. I would beleeve, if I had ground.
Why, Knew (O ſoule) in thy loweſt condition, there is ground for faith. When thou ſinkeſt deepeſt into the•hine, and haſt no ground for thy feete, yet thou haſt ground for thy faith. David did, and thou mayeſt, and muſt act thy faith, and beleeve, even then, when thou art moſt caſt downe, and diſquieted. But of this I ſhall treate in the following Section.
— For I ſhall yet praiſe him, who is the health of my countenance and my God
SPirituall diſquiets are ſooner made then cured; its eaſier to caſt down, then raiſe up ones ſoule: A weake heart may diſturbe its ſelfe, but even a ſtrong heart cannot ſettle its ſelfe; indeed its a hard thing to keep up the ſpirit in a right religious frame: Either upon the one hand, we are apt to be puffed up too high (and under pretence of high injoyments, to forget our ſelves,) or on the other hand, we are apt to be caſt downe too low (and under pretence of deep dejections to forget our Saviour,) now its193 our wiſdome to avoyd both extreames; if the Lord lift us up, we ſhould not preſume, and if he caſt us downe, we muſt not deſpaire; if Chriſt ſmile, we ſhould not grow wanton, and if he frowne, we ſhould not wax weake. Its an argument of much fleſh, to abuſe comforts unto looſeneſſe; and its an argument of little faith, to ſinke under dejections into deſpaire.
Holy David was now low (much diſquieted, and mightily caſt down) yet even in his dejection he raiſes up his ſpirit, and beleeves, though God were with-drawne, and David was faint in panting after him, yet he beleeves he would come againe, and that he ſhould rejoyce in praiſing him. The laſt point which I raiſed from this place was this, viz.
Its the duty, and the glory of Saints to act faith, and to beleeve, even then when they are caſt down lowest, and ſee God leaſt.
I ſuppoſe you ſee it cleare in the words, holy David was very much diſquieted, his ſoule did caſt downe its ſelfe, he went mourning becauſe of the oppreſſion of the enemy. His God was in the darke, and his heart hereupon was downe, yet notwithſtanding this, he acts his faith, and beleeves he ſhould yet praiſe God, as his health, and as HIS; I ſhall yet praiſe him, as the health of my countenance, and as MY God.
THe point is precious as you wil ſee when its plaine, and it wil be powerfull (I hope) if proved, viz. explaine, and confirme it.
Firſt, for the explication, there are two things to be touched upon.
Viz.
of the propoſition.
For the Subject, Its a ſoule caſt down loweſt, and ſeeing God leaſt; of ſuch I have been ſpeaking all this Treatiſe, and of ſuch I eſpecially ſpeake here; now ſuch are ſo,
Either
Firſt, there are ſome really, i. e. rationally dejected; ſome ſoules are deeply dejected, and their grounds are weighty. Now this reall and certaine caſe of dejections is chiefly at foure times, or upon foure occaſions; as namely,
Firſt, When a ſoule is deprived of all means of injoyment of God as formerly. Time was, it may be, that the ſoule lay in Jeruſalem (the place where the Lord delighteth to dwell) and that hard by the Poole of Betheſda (wherein the Lord was wont to come downe.) Time was, when it ſate by the rivers head (even that195 faire river that doth make glad the City of God) and where it could drink, when ere it was dry. Time was, when the ſoule ſate at the Lords Table (even the mount where the feaſt of ſai things is) and it could eate, when ere it was hungry, but now, it may be, it is otherwiſe with it; now happily its in the Wilderneſſe, in the barren land, where no water is; now its in the Deſert, where it hath neither Fountaine, nor Table; and a ſoule in ſuch a caſe is (and indeed cannot chuſe but be) ſad indeed.
Secondly, Suppoſe the ſoule have its Wonted meanes, yet in caſe it wants his uſuall income in that meanes, in this caſe it is (and will be) much caſt downe. Happily the ſoule lyes by the Poole, but the Angel moves not; it ſits at the Table, but it eates nothing; it hath the Pipe, but though it ſuck hard it cannot draw a drop; its in the Galleries, but ſees not Chriſt there. The ſoule findes the breaſts dry, which were wont to ſuckle it; and though it have its former meanes, yet it miſſeth its former meales; it doth not ſee the glory as it was wont of old in the Temple: Now in this caſe it cannot but be caſt downe. But,
Thirdly, The ſoule is ſometimes in the darke, and ſees no light; it hath ſomething, but it is not ſatisfied, it hath loſt all its peace and evidence. Sometimes the ſoule is (as Paul was) in a tempeſt of temptation, and ſees no light; neither Sunne, nor Moone, nor Starres, and that for many dayes together. Time was, it may be, when Chriſts candle ſhined upon his196 head, and when by his light it walked through darknes; but alas now! now it may be, Chriſt is gone, and candle too. Now aſſurance is loſt, and evidence too; and the ſoul walks in the valley of darkneſſe, and doubtings: And in this caſe, its no wonder if it be dejected, and much caſt downe.
Fourthly, When the ſoule not only wants evidence of love, but lyes under the appearance of wrath; then it muſt needs be caſt downe. Peradventure, there was a time in which the ſoule was familiar with God, as a man is with his friend; and could ſee God ſmiling as its Father; but alas! now its not ſo, the ſoule cryes out, God hides his face, and holds it as his enemy. Surely now the ſoule wil be, and may be caſt downe.
Theſe are ſoules certainly dejected, who have certaine ground for their cryes in their caſtings down. But now there are others:
Secondly, Who are but conceited in their dejections; that pretend, and ſay, they have ground, but indeed have none. Sion ſaid, God hath forſaken me; ſhe ſaid ſo, but God ſaid the contrary. Meere melancholly doth deject ſome, conceit is all the cauſe of their caſting downe; they deeme, or imagine cauſes, and thereupon are dejected.
But now (Reader) if thy dejection be reall, or appearing; if thy caſting downe be certaine, or in conceit; Be thy caſe what it wil be, or what thou thinkeſt it is; let it be as thou ſayeſt, that thou art caſt downe deeply,198 yet this I ſay of thee, or of any in thy caſe, that thou and they, ought to act faith, and beleeve. For this is the predicate of this ſubject.
Now for this predicate or the thing that I do affirme of a ſoule thus caſt downe, take it in particulars thus.
Firſt, Its their duty to beleeve. Dejected ſoules in caſe of failing to act faith, you ſinne. Some things in dejection, are rather wel if don, then faults if not done. Its rather good if done, then bad if not done. As joy, I cannot as yet ſee ſinne, in caſe of not rejoycing in dejections (for no affliction is joyous for the preſent, (as it is Heb 12.11. ) nay, tis grievous: Beſides, it contradicts dejection to rejoyce) But yet its ſinne if we doe not beleeve. I am not called to rejoycing in all caſes (for I muſt be ſenſible of, and ſo cannot but be ſorrowfull under the mighty hand of God) But I am called upon to beleeve at all times, Faith is a ſtanding worke, and its duty to beleeve when I am dejected. Though I am not bound to rejoyce for the preſent, yet I am bound to beleeve (as David) that yet I ſhall hereafter.
Secondly, Its a Chriſtians glory to beleeve, when its caſt down, i.e.
1 'Tis a glory of theirs they may, All have not this priviledge, but ſome. Chriſtians its your glory, that you have a good ground for faith alwayes: you may beleeve in every caſe, of affliction, deſertion, dejection, caſting down, &c. Yea and
1982 'Tis your glory if you can, and doe. To beleeve when all things faile, this is praiſe worthy. Its not ſo much glory to ſwimme with Bladders in a Calme Pond: But to ſwimme without Bladders in a Rough Sea: this is glory. And to act faith, when God lifts up, is not much (a child ſwimmes ▪ when held up by the chinne.) But to beleeve when God caſts downe: This is a David-like faith, this argues a ſoule of the houſe of David, i. e. ſtrong (as is hinted Zach: 12.8.)
So that now you ſee the point explained. I ſhal now adde the ſecond thing, viz.
The Proofe. And I thinke (as I ſaid) if you weigh Davids caſe here, you wil ſee Demonſtration.
Davids caſe was certaine, and reall. He was now deprived of the meanes. Hee was now a ſtranger to his former holy-dayes.
Hee now wants his income, he could not ſee that glory that he was wont.
He now wants his peace and evidence, Alas! his God was gone, and he cryes out, God had forgotten him, ver. 9.
Yea, hee now ſeemes to lye under wrath: he ſpeakes of the noyſe of the Almighties waterſpouts, and cryes out all his waves, and billowes went over him, ver. 7.
Now hee is dejected, and caſt downe for this. And yet now, even now, hee acts his faith, and beleeves, he ſhall praiſe God for all this.
Obj: You will ſay, what is this to us?
199Anſw: 'Tis much, his caſe was bad as thine, O ſoule. And his example ought to bee thy rule.
Queſt: Nay, but who can doe thus, as David did, can others imitate him?
Anſw: Job went before him: Hee proteſted in his deepe dejection, that if God added killing to all, yet he would truſt. Though he ſlay me, yet will I truſt in him, Job 13.15.
Adde to this of Job, that of the Church, Our bones are ſcattered at the graves mouth, as when one cutteth and cleaveth wood upon the earth.
Sure ſoul, now they are low; their bones fly about as chips; they lye by the mouth of the grave, want nothing but tumbling in. And yet now (marke it) now mine eyes are unto thee O God my Lord, In thee doe I truſt, Pſal: 141.7, 8.
Will you have a command for all this: See then that knowne Scripture, Eſa. 50. ult. Who is there among you (marke it whoever thou bee that feares God) who ſitteſt in the darke and ſees no light, (here is the loweſt caſe) let him truſt in the Lord.
So that now you ſee both precept and example holding out this, that even in the deepeſt dejection that we are or can thinke to be, we muſt act our faith and beleeve.
PEradventure, you will aske mee, what you muſt act your faith for, and beleeve in, in the deepeſt dejections.
If you do, I will ſatisfie you Two ways.
For the firſt, viz. the faith which muſt be acted: I deſcribe that thus.
It is a reſolute, and noble exerciſe, of the grace of faith, in which the ſoule quiets it ſelf in, and reſts it ſelfe upon God, and Chriſt; expecting, and looking for an accompliſhment of all the promiſes, as to joy, or holineſſe; notwithſtanding all the feares, and all the doubts which may ariſe to the contrary.
This faith ſuppoſeth doubts and feares, but it over-comes them, It ſeeth hinderances, but it triumphs over them. It feeles diſquietings but it ſuppreſſeth them: And whatever the promiſe be, whether for life, joy, peace, comforts, deliverance ▪ &c. it expects a fulfilling of it from God, and Chriſt.
But Secondly, To ſee this clearer, I ſhall201 inſtance in the particulars of this faith, and this I ſhall do
Generally, In our deepeſt dejections wee are to hold faſt cur former faith in any particular. We muſt beleeve all that which ever we did beleeve and know, concerning God, Chriſt, Scripture, &c. Some are apt in dejection, to bring all things into queſtion: To queſtion God, Chriſt, and all: But now remember, whatever thou didſt know and beleeve of God and Chriſt, or his wayes, out of the Scripture before, thou muſt beleeve the ſame ſtill. Let not Satan draw thee into a doubt, much leſſe a deniall of former received, and profeſſed truths. They are all as true now, as ever. A man who ſees houſes and trees in the day time: doth beleeve that the ſame houſes, and trees, &c. are even in the night, when he is in the darke, and cannot ſee them. And Saints muſt beleeve all that in the night of dejection, which they ſaw, and beleeved, in the day of converſion. But
Particularly, Soules in their deepeſt dejections, ought (even in order to their releife and raiſing) to beleeve theſe three things,
Firſt, The power of God, i.e. They ought to beleeve that the Lords hand is not ſhortned, that it cannot ſave; but he is Almighty, and all-ſufficient ſtill. It was the ſinne of unbeleeving202 Iſrael; that they queſtioned the Almighties power: CAN GOD (ſay they) prepare a table in the Wilderneſſe? Behold, he ſmote the rocke, that waters guſhed out, and the ſtreames over-flowed: CAN he give bread alſo? CAN hee provide fleſh for his people? Pſal. 78.20. Soules under dejection; you are apt to diſpair even of divine power; you are ready to queſtion Gods Can. But you ſhould not, you ſhould alway beleeve and ſay as he did, Lord if thou Wilt, thou Canſt, &c. Its a choyce paſſage to this purpoſe, which you have, Joh: 11.22. Where Martha, even when her Brother was dead, beleeves Chriſts power, I know that EVEN NOW, whatſoever thou wilt aske of God, God will give it. Marke, ſhe beleeved, even then, when her Brother was dead. Mind it, O yee dejected ſoules, in your loweſt ſtate, you muſt beleeve Chriſt can helpe and raiſe. Yea
Secondly, You muſt beleeve this poſſibility with reference to your ſelves. Do not ſay, Chriſt can cure this in another; but beleeve he can do it to thee. The Leper ſaid, thou canſt make MEE whole, Matth: 8.2. As in the point of reſurrection of the body, its not enough to beleeve the reſurrection of a body, but of this body, and of thine. (So Job beleeved with his fleſh, and his eyes, and not anothers ſhould ariſe, chap: 19.27.) In like manner, here in the point, of raiſing from dejection, the ſoule muſt act faith in, or for himſelfe. He muſt beleeve that Chriſt can raiſe him, (even) him,203 how low, or deep ſoever he be caſt down. Adde to this
Thirdly, When the ſoule is gone thus farre, as to beleeve a poſſibility; it muſt goe farther in beleeving, an inclinableneſſe at leaſt in God, or Christ to do as they can. As the ſoul is to act faith for a poſſibility, that Chriſt can; ſo it is to act faith for a probability that he wil. The ſoul muſt not ſay, that Chriſt hath forgotten to be kind; or that his mercies are cleane gone: No, it muſt beleeve, that there are ſome thoughts of it ſtill: and that yet there is a mercy in ſtore. Mind David in Pſalm. 40 ult. I am poor and needy; what then? ſee what followes; yet the Lord thinketh on me. Surely, (O ſad ſoule) thou muſt not ſay (as Zion did) my God hath forgotten me, i.e. altogether caſt thee off: No, thou muſt beleeve, that yet he thinketh (at leaſt) of thee. His heart retaines ſome love, and yet there is ſome inclination in him, to raiſe and help thee.
But now to come higher, if the ſoule bee come up here, to beleeve theſe particulars, it muſt goe further, to beleeve ſome Specialls. As
Firſt, It is not enough to retaine faith in fundamentalls, and to beleeve a power in Chriſt, (though as to our ſelves) and an inclinableneſſe to raiſe: But in our dejections, we muſt act faith, that yet Chriſt certainly will help, and raiſe us. David ſaith, hee ſhall yet praiſe God as health, i. e. as his healer. After two dayes he [WILL] revive us, and the third day204 he [WILL] raiſe us up, and we [SHALL] live in his ſight, Hoſ. 6.2. Mind it, the Church beleeves it certaine (though ſhe leave God to his time) he will, and wee ſhall. Dejected hearts, you muſt beleeve Chriſt will raiſe you: Though you bee downe, yet you ſhall ariſe (as it is Mich. 7.8. ) here then is the firſt ſpeciall ſtep you muſt aſcend, in the acting of faith, you muſt beleeve you ſhall bee helped.
Breath O ſoule upon this ſtair, for you muſt go higher.
Secondly, You muſt beleeve, That even in your dejections you are not deſerted. It was Pauls faith, though Iſrael were low, yet God had not caſt them off, Rom. 11.1. Dejected heart, Chriſt is with thee in thy dejections, he hath not left thee, though thou be low? Iſrael hath not been forſaken, nor Judah of his God, &c. Jer. 51.5. you muſt beleeve Chriſt is with you though you are not aware of it: David did thus, nevertheleſſe I am continually with thee, thou haſt holden me by my right hand, Pſal. 73.23. Though Davids foote did ſlip, yet God was with him, So Chriſt is with thee, though under the diſguiſe of thy dejection, (O caſt downe ſoule) and thou muſt beleeve this, even in thy deepeſt dejections. Further,
Thirdly, You muſt beleive that you ſhall confeſſe all your doubtings to the contrary, as your failing. Thou art apt to queſtion Power, and to doubt Will; Thou art ready to ſay, I am cut off, and caſt out, and I ſhall go all my dayes in205 bitterneſſe, &c. well, when thy ſorrow hath thus vented it ſelfe, thou muſt beleeve its thy ſinne, and that one day thou ſhalt with ſhame confeſſe it. I ſaid in mine haſt I am cut off from before thine eyes. David ſaid ſo, but he confeſſeth it was in his haſt, Pſalm. 31.22. H•man did the like, after he had vented himſelfe ſadly; will the Lord caſt off for ever? hath he forgotten to be gracious? &c. And I ſaid (pray mind it) this is my infirmity. Pſ. 77.10. He ſaid this and that, but he confeſſed what he ſaid, was in his weakneſſe.
I told you in the opening of the Text, the word tranſlated I ſhal praiſe,〈…〉〈 in non-Latin alphabet 〉 might be tranſlated I ſhal confeſſe (as Dan. 9.1. Ezra 9, 2. &c.) And certainely, whatever your ſadneſſe bee now in your dejection;Significat tam confiteri culpam qui celebrare laudem. you muſt beleeve that one day you ſhall confeſſe much of it (at leaſt) to be your weakneſſe.
It may be (O ſoule) thou ſayeſt this is high: True, Yet your faith muſt aſcend higher. For
Fourthly, You ſhould act your faith, and beleeve you ſhall yet ſee God, as your God. The precept is in Iſai. 51. to truſt upon God as ours; let him truſt upon [his] God: This is more, its more to beleeve an intereſt in God, then helpe from God, yet this thou muſt beleeve (O ſad ſoule!) David ſaith here, that he ſhal yet praiſe him (marke his phraſe, and ſaith) I my God; not only, as the health of my countenance i. e. as my healer, and raiſer, &c. but, as my God. You muſt beleeve in your loweſt dejection206 God is ſtill yours, though thy condition be low, yet thy intereſt is not loſt.
Fifthly, You muſt beleeve that a ſinging time is comming, notwithſtanding preſent caſting downe: You muſt remember your Songs of old, and beleeve you ſhall yet ſing them againe. I ſhall yet praiſe him (ſaith our text) though now thou ſigh, yet thou ſhalt ſing; your ſorrow ſhall be turned into joy; you now ſit diſconſolate, and your Harp is now hung by the Willowes; your ſtrings are now broke, and your ſpirit is now heavy, but yet you muſt beleeve joy ſhall returne, and that one day you ſhall take your Harp, and tune it againe, and ſing your old (yea and a new) ſong upon your chiefeſt Inſtruments.
Laſtly, You muſt beleeve that this ſhall be ſo eminent, that Sathan ſhall ſee it, and be aſhamed; now Sathan triumphs in thy ſadneſſe, and ſaith, Where is thy God? You muſt beleeve that your God is ſtill preſent, and that ere long he wil ſo appeare, as that Sathan ſhall be aſhamed of what he hath ſaid againſt thy God, and thee; thus the Church ſaith, Micha 7.10. Then ſhe that is mine enemy ſhall ſee it, and ſhame ſhall cover her which ſaid unto me, Where is the Lord thy God? There is a day a comming in which thou ſhalt ſay, Loe, this is my God, I have waited for him.
Put all theſe things together, and they make up ſuch a crede as this, which thou (O ſoule) mayeſt ſay in thy deepeſt dejections.
I beleeve ſtill all that I did of my God, and207 Chriſt, of the Scriptures, and holineſſe; and I yet beleeve that there is a power in God that he can help, and that not only in others caſes, but in my owne; yea, and I beleeve that he is inclinable and willing: Nay, I beleeve certainly the reſurrection of my dejected heart, and Chriſts preſence even in this dejection; yea, I beleeve I ſhall one day confeſſe my preſent feares to be my failings, when I ſhall ſee God, and Chriſt againe as mine, and when I ſhall ſing a new ſong of praiſe, and ſalvation, even in the ſight of, and to the ſhame of Sathan.
Thus, O ſoule, thou muſt beleeve even in thy deepeſt dejection, when thou art caſt downe loweſt, and ſeeſt God leaſt.
YOu have now ſeene the explication of the duty wherein it lyes, you ſhall now ſee the reaſons thereof, viz. why a dejected ſoule ſhould act his faith even at the loweſt, &c.
Firſt, Becauſe its the nature of faith thus to ▪ doe; Faith doth ſuppoſe ſtraights, and difficulties, and yet over-comes them all. The Apoſtle tells us, that hope that is ſeene is not hope, Rom. 8, 24. i. e. Its in the very nature of hope to ſuppoſe an inviſibility of its object, for what a man208 ſeeth why doth he yet hope for, as tis there: In like manner, faith, in that which is viſible is not faith. You finde in Scripture this definition of faith, That it is the ſubſtance of things hoped for, the evidence of things not ſeen. Heb. 11.1. obſerve it, faith (as hope) ſuppoſeth its object not ſeene, or not in ſight; and yet when the thing is not ſeene, then it ſubſtantiates, and realizeth the things as if they were. Dejected ſoules! you ſay you are caſt low, your pit is very darke, and you ſee nothing; now you muſt beleeve, for its the nature of faith to evidence, and cleare up, and cleave to things in the darke: Now thou ſeeſt nothing, now thou ſhouldeſt beleeve, and in thy faith ſee all things, and conclude of them as certaine. Though thou be caſt downe, yet thou muſt ſee raiſing up, and beleeve it.
Secondly, To beleeve in your deep dejections cleares the ſtrength of faith; Thomas his faith was weake, when he would not beleeve except he ſaw: Except I ſhall ſee in his hands the print of the nailes, &c. I will not beleeve, Joh 20.25. Soule! thy faith is weake, if thou ſay, Ile not beleeve becauſe I ſee nothing. Bleſſed are they which have not ſeene (ſaith Chriſt) and yet have beleeved. It were a bleſſed ſigne that thy faith is ſtrong, couldeſt thou beleeve now thou art loweſt, and ſeeſt God leaſt; it is an eaſie thing to ſwim with Bladders, but it argues skil and ſtrength to ſwim without. It argued the Diſciples faith to be but ſmall, that in the great ſtorme they could not beleeve; and now109 thou art dejected it wil argue but weake faith, if now thou wilt not beleeve. As he who fainteth in the day of adverſity, gives notice his ſtrength is but weake; ſo he who doubteth in the day of dejection, declares his faith is not ſtrong: Now it ſhould be your wiſdome to witneſſe the ſtrength of your faith, by your beleeving when you are loweſt.
Thirdly, Chriſt is pleaſed to take this way of bringing the ſoule low, when he intends to lift it high. Your dejection is Chriſts way to bring you to exaltation. Why ſhould not I beleeve a thing when I am in the way to it? If I am in the way to glory, and life; and immortality, and peace, and joy, and healing, &c. I ſay, if I am in the way to theſe things, why ſhould I not beleeve them? Why (ſoul) the way of lifting up is caſting downe, and now you are in the way you ought to beleeve; Joſephs Dungeon was Gods way to his ſetting him ſecond in Aegypt; Davids flight, and feare before Saul, was Gods way to bring him to the Throne: When David was in his greateſt feare (that he ſaid he ſhould dye by the hands of Saul) then was he within few ſteps of the Throne; and when thou art moſt caſt downe, ready to dye in the pit, then is Chriſt neareſt to pull thee out; and ſurely (O ſoule) the nearer Chriſt is to deliver thee out of, the ſtronger ſhould thy faith be in dejections. You now ſee reaſons for the point, its not ſo irrationall as unbeleef makes it, to act faith when we are moſt dejected.
YOu heare now, that times of dejection are to be times of faith, when the ſoule is loweſt it is to beleeve. Pray be informed hereby, to know when faith is ſeaſonable; you may miſtake much, if you thinke that dejection is, or may be a time for doubting: No, it is the ſeaſon of faith.
Some ſoules thinke, that if the promiſe be cleare, if experience be rich, if hints are many, and taſte is ſweet, O now ſurely they are to beleeve; now is a time of faith. It is true, now is a time for faith to lay in, and ſtore up. But ſuppoſe the Promiſe is darke, experience poore, hints none, taſte dry, &c. ſuppoſe all is darke, and there appeares nothing; know that this is a time for faith to come, and lay forth it ſelfe, for the ſoules ſettlement; you miſtake the matter (O ſoule) if you thinke times of dejection to be times only for patience; no, they are times alſo for faith: Yea, and in caſe you beleeve not, you wil not (indeed cannot) be patient. Suppoſe thou art very low, and cryeſt loud, and God anſwereth not; ſuppoſe Conſcience accuſeth, Sathan triumphs, and Chriſt appeare not; ſuppoſe it darke, that the Sunne ſhine not, and there be no Starre. Suppoſe thou looke on the left hand, where Chriſt111 workes (for caſting downe is a left-hand work) but thou canſt not behold him; yea, and ſuppoſe (O ſoule) he hideth himſelfe on the right hand, that thou canſt not ſee him. Is thy caſe thus, as Jobs was (chap. 23.9. ) know now it is a time not only to exerciſe Jobs patience (in bearing) but to act Jobs faith, in beleeving.
Every Grace (O ſoule) hath its ſeaſon, and Faith is in its ſeaſon in a dejected ſtate; yea Chriſt expects it from us, that we beleeve in him then when our hearts are moſt diſquieted. The hearts of his Diſciples were troubled, (caſt downe) and dejected, and yet he bids them beleeve, Job. 14.1.
Whom having not ſeen ye love, though now you ſee him not, yet ye beleeve, ſaith Peter, (1 Epiſt. chap. 1. verſ. 8.) It is Chriſts time to be not only loved by you, but truſted upon, and beleeved in when you ſee him not. And in order unto the triall of this it is, that ſometime Chriſt ſees it needfull (as it is there, ver. 6.) to let you be in heavineſſe through manifold temptations; I beſeech you now improve this Doctrine, to informe your judgements in the time of faith, Chriſt (O ſoule) wil bring thee low ere he doe raiſe thee up, and while thou art low, he expects to ſee thee raiſing thy ſelfe by faith.
Queſt. But why doth Chriſt thus? why doth he caſt downe his poore creature, ere he lift it up? why takes he this courſe to exerciſe my faith?
112Anſ. I. Its thy duty (O ſoule) rather to doe, then diſpute; rather ſtrive to beleeve, then to queſtion his dealing. But yet,
2 Know O ſoule, Chriſt hath more ends then one in caſting thee downe, and making that his way for his comfort, and thy faith; he hath more then one ground for this.
Firſt, Hereby Chriſt cleares his grace to thy ſoule; he brings thee low, and ſhuts thee up under unbeleefe, that he might make thee ſee his raiſing is meere mercy, as it is, Rom. 11.32. If Chriſt let thee be ready to doubt, and dye ere he raiſe thee, thou wilt ſee it was free grace only which moved him to helpe thee; now that thou maiſt ſee this, he lets thee be moſt caſt downe ere he come to exalt thee.
Secondly, By this Chriſt helps thy taſte, to reliſh mercy in its full ſweetneſſe. To be ready to ſtarve with hunger, and dye of thirſt, and then to have bread and drinke; this makes it reliſh the ſweetneſſe of both. That Chriſt may cauſe thee to taſt his love (in thy raiſing) the ſweeter, he uſes to let thee lye low, and be much caſt downe, ere he come, &c.
Thirdly, Chriſt hath a deſigne upon his owne glory, in thy deep dejection: He not only lookes to evidence the ſtrength of thy faith, but the brightneſſe of his owne glory, by making thee almoſt ſinke in dejections ere he raiſe thee; it wil argue glorious power, and deep wiſdome, to raiſe a ſoule loſt in its ſelfe: So that now, O ſoule, if thou canſt but beleeve, thou ſhalt ſee the glory of Chriſt, as it is, Joh. 11.40. wherefore113 then doe not ſtand queſtioning, why doth Chriſt bring thee low, and make that a time of faith. But up, and act; ſay, Indeed I am caſt downe, and diſquieted, I am in the darke, and ſee no light, I am low, and know not how to raiſe my ſelfe, yet now Ile beleeve, for this my dejection is to be a time of beleeving.
Verily thou art a God that hideſt thy ſelfe, O God of Iſrael, the Saviour, Iſa. 45.15. God was hid, yea he hid himſelfe; yet marke it, now the Church acteth her faith, Iſrael ſhall be ſaved with an everlaſting ſalvation, ver. 17.
See (O ſoule) God hid himſelfe, Iſrael could not ſee his Saviour, nor the way of his ſalvation (for both were hid) yet even now faith ſaith, Iſrael ſhall be ſaved.
Well, here is the firſt improvement of this Doctrine, let it reforme a miſtake, and informe the judgement in this truth, that times of low dejections are not only times of patience, but they are times of faith.
DEjected hearts, you heare your worke and duty, pray fall about it; you are caſt downe, you lye low, and ſee little, wel, beleive; ſay, I ſhall yet praiſe God, for all this; I ſhall ſee him as the health of my countenance,114 and my God. I beſeech you, know your duty in all its parts, as I formerly opened.
Firſt, Hold faſt your firſt faith, doe not call all into queſtion becauſe of dejection; whatever thou didſt beleeve before, beleeve it now.
Secondly, Doe not queſtion the power of Chriſt; ſay not thy caſe is incurable; beleeve it, there is Balme yet in Gilead: Act thy faith upon a poſſibility in the hand of Chriſt, yea, and upon a probability in his heart to help thee; but reſt not here, remember your faith muſt aſcend higher, for you muſt more eſpecially beleeve.
Here is your duty, now up, aſcend this Ladder, remember to begin at the loweſt ſtaffe firſt; aſcend thy ſoule by degrees; breath over every ſtep, or ſtaire, and then ſtrive to goe higher. Doe not make thy worke harder then it would be. Conquer thy unbeleefe by holy craft. Firſt, beleeve one particular, then another: Doe not ſtrive for the higheſt act firſt. Beleeve firſt a poſſibility, then a probability, then a certainty.
115Many ſoules cry out, they cannot beleeve certainly they ſhall be raiſed; I would have theſe beleeve it probable firſt. Remember to beleeve, that Chriſt thinketh on thee, come up by degrees to the height of faith; ſo wilt thou come by degrees to the fulneſſe of aſſurance: I ſhall preſſe this practicall Doctrine.
By
Firſt, Conſider that this faith is that which Chriſt eminently pronounceth bleſſed; To beleeve then when the ſoule is dejected, and in the darke, and ſees not, is a bleſſed thing, and argues a very bleſſed frame of Spirit; Jeſus (ſaid unto Thomas) Becauſe thou haſt ſeen me, thou haſt beleeved, bleſſed are they who have not ſeen, and YET beleeved, Joh. 20.29. I doe not doubt, but that Thomas was truly bleſſed, though he ſaid, he would not (and as it ſeems, he did not) beleeve before he ſaw; but yet Chriſt declares him, or ſhe, to be eminently bleſſed, that beleeve and ſee not. Minde it ye (ſad ſoules) who cry out, you are dejected low, and ſee nothing; if now you can beleeve, you are in a bleſſed ſtate, yea you are eminently bleſſed, how ever deeply dejected, if you can but now act your faith. Thy low ſtate is not ſad, but bleſſed (O beleeving ſoule) He that beleeves hath a witneſſe in himſelf (& by the authority of Chriſt, inabled to conclude) that he is bleſſed. Wouldeſt thou (O ſoule) be bleſſed? yea even in thy dejected ſtate, wouldeſt216 have a ground (of Chriſts allowance, and declaration) to ſay thou art not miſerable though caſt downe: why then beleeve.
Secondly, Beleeving in a ſtate of darkneſſe, and dejection, gives glory to God. God is not glorified by the faith of any, ſo much as by the faith of the dejected: When Abraham was (as it were) dead (and ſo paſt children) then his beleeving was a glorious faith; He was ſtrong in faith, giving glory to God, Rom. 4.20. Thou ſayeſt (O dejected ſoule) let God have glory what ere become of thee; Why here is the way to give God glory, act thy faith upon his glorious power, his gracious promiſe, his good performance, &c. even now in thy low ſtate, ſo ſhalt thou glorifie him indeed. Though thou be weake, yet beleeve his ſtrength; though thou be unworthy, yet beleeve his grace; though thou art very low, and ſee very little, yet now beleeve, and account him faithfull, able, ready, willing to raiſe, help, releeve, and comfort; thus thou ſhalt give him glory indeed.
Thirdly, Beleeving now will ingage God to help; God, and Chriſt account it an engagement to help, in caſe the ſoule beleeve; and relye when at loweſt. Thou wilt keep him in perfect peace, whoſe minde is ſtayed on thee, becauſe he truſteth in thee, Iſa. 26.3. Mark it, becauſe the Lord truſteth, therefore Chriſt wil keep. Its true, there is no merit in faith, but yet the Divine mercy counts it an ingagement to helpe: Some have urged this, why they muſt goe, and needs doe ſuch or ſuch a thing, becauſe a poore217 man relyes upon them, and truſts to them, and muſt and will be undone if they faile him: Why, will a man upon that account help, and will not Chriſt much more? O! will Chriſt ſay of a ſoule that is ready to ſinke, and yet relyes on him, and truſts to him. Here is a poore ſoule that depends on me, and I ſee muſt periſh if I faile him; O ſurely ile not ſuffer him to faile. They that truſt in the Lord ſhall never be confounded, the Lord will not be as waters that doe faile, as it is, Jerem. 15.18. My fleſh faileth (ſaith David) but God is the rock of my health, Pſal. 73. Dejected ſoules! would you ingage Chriſt to raiſe you? then beleeve, though you are caſt downe never ſo low.
Laſtly, Even very beleeving is our riſing when we are caſt down; The ſoule that beleeves doth riſe, and when Chriſt drawes up our faith, he doth raiſe us up from our dejected ſtate. It is with the beleeving ſoule in his pit of dejection, as with Peter in his Priſon; it is ſaid, the Angel of the Lord ſmote Peter on the ſide, ſaying, Ariſe; why you know Peter was bound with two chaines, and Peter might have ſaid thus; I am bound, how can I riſe and goe out? no, Peter doth not object, but beleeves: He ariſeth, and his chains fall off from his hands; marke it, his beleeving doth unbinde him: Come, ſaith the Angel, follow me; Peter might have ſaid, The doore is ſhut, there is a firſt and ſecond ward, beſides that, there is an Iron Gate faſt bard, and there are Keepers that keepe the doore: No, Peter reaſons not thus,218 But he beleeves, and goes; and the doores open of themſelves, the very Iron Gate of its owne accord gives way, and the Keepers are kept under ſleep from oppoſing. See, Peters faith doth all, it opens the doores, and brings him forth, Acts 12. So (O ſoule) doe thou beleeve, Ariſe (O dejected ſoule) doe not ſay, I am bound with chaines of difficulties, and bolted up under doores of doubtings; but up, beleeve, thy very beleeving is (at leaſt) thy riſing poſture, and thy doore-opening hand. O doe not ſtand objecting, reaſoning, or queſtioning, but beleeve, as hath been opened.
Peradventure by this thy ſoule is made willing to ſtirre, and now thou only deſireſt advice to help thee, and for that take theſe directions.
Firſt, Take heed of that which will rather hinder then help your faith.
Viz. Of concluding any thing from
Theſe things eyed too much are dangerous, and concluſions drawne from them, are deſtructive unto faith; therefore take heed of them all; As
219Firſt, Beware of concluding any thing from preſent ſence; Sence is an oppoſite to reaſon ſometimes, but to faith it is an enemy alwaies; hence it is that Paul and Timothy did, and we ſhould, walk not by ſence, but by faith, 2 Cor. 5 At preſent (O ſoule) thou ſayeſt, Thou ſeeſt nothing but wrath, thou feeleſt nothing but ſorrow, thou heareſt nothing but threatning, &c. take heed thou conclude not thy ſtate by thy ſence: A ſtate ſenſibly bad, may be really good, as a ſtate ſeemingly good, may be ſubſtantially bad. As the ſeared Conſciences of Reprobates, ſo the ſcrupulous Conſciences of Saints are not fit, nor able to make right concluſions. What though (at preſent) Sence preſent nothing ſo much as in order to a cure, yet cured thou ſhalt be; God creates light out of darkneſſe, and ſhines into our hearts to give us the light of the knowledge of himſelfe in the face of Chriſt, as it is, 2 Cor. 4.6. Though at preſent thou art ſenſible of nothing but darkneſſe, yet God may create a light out of that. Beware of concluding any thing from preſent ſence or feeling.
Yea, Beware of eying it tso much; looke off from what thou ſeeſt, and art ſenſible of, unto that thou ſeeſt not; We faint not (ſaid the Apoſtle) Why? marke it: We looke not at the things Which we ſee, but at the things which we ſee not, 2 Cor. 4.16.18.
Secondly, Conſider not ſelfe; Selfe is alwaies inſufficient as to holy worke, or joy; If thou conclude from the conſideration of ſelfe, thy concluſion wil be falſe. Thou art caſt downe,220 and Childe-like art nor able to riſe againe, Selfe cannot raiſe thy ſoule; what then, wilt thou conclude thy ſoule cannot be raiſed? O take heed of this, Where ſelfe is inſufficient, Chriſt is ſufficient; and when we are weake, his power is magnified in our weakneſſe. Abraham conſidered not his owne body now dead, Rom. 4.19. had Abraham conſidered himſelf, he had never beleeved for a Sonne; it was Sarahs fault (and the ground of her laughing unbeleefe) ſhe conſidered her ſelfe as old, &c. you muſt not therefore conſider ſelfe as weake; no, let me adde this; you must not conſider ſelfe as ſinfull: This may hinder faith. As weakneſſe to helpe our ſelves, ſo unworthineſſe to be helped by Chriſt, is generally the cauſe of doubting and unbeleefe; but take heed of both, Abraham beleeved though himſelfe was old, yea and though Sarah laughed, neither his weakneſſe, nor her ſinne could hinder his faith. Take heed therefore of eying ſelfe, either as unable, or unworthy: Chriſt is able to raiſe the weak, yea and willing to lift up the worthleſſe ſoules of caſt-down ones.
3. Conclude nothing by Satan, Hee'l tell you of difficulties, and impoſſibilities, but conſider him not. As Satan makes the proud heart of exalted Babilon think it ſhal never fal, ſo he would make the grieved heart of dejected Sion think it ſhall never riſe, but know, Satan is a Lyar, and who would beleeve an old conſtant Lyar ▪ Hee'l ſay, deſpaire, when Chriſt ſaith, hope: But beleeve thou the Lord Jeſus, and ſlight221 Satan, be ſure to conclude nothing from his ſuggeſtions.
Obj. But what if Conſcience joyne with Satan? what if that witneſſe to Satans words, & c?
Anſw. Beleeve not, nor conclude from thy owne Conſcience, it is poſſible that may erre; and looke as the ſeared Conſcience of the wicked erre, and ſpeake peace when there is no ground; ſo the ſeduced Conſcience of the godly may create trouble when there is no cauſe.
Beſides, Chriſt ſometimes doth permit Conſcience to condemne, to heighten his owne grace in acquitting. It is ſometimes in Spirituals, as it is in Temporals, we receive the ſentence of death in our ſelves, that we may not truſt in our ſelves. Doe not therefore (O dejected ſoule) conclude of thy caſt-down condition from Satans ſuggeſtions, no not when backt with thy owne Conſcience; care not for Satans condemnation, nay, judge not thine owne ſelfe, as it is, 1 Cor. 4.3.
Laſtly, Beware of concluding any thing form preſent ſeeming rejections of Chriſt, Many a caſt downe ſoule cryes; O Chriſt ſeemes to reject mee, and therefore I am loſt, and ther's no hope, &c.
But mind it (O ſoule) as a Caution, Though Chriſt at preſent ſeem to reject thee, yet conclude nothing. Thou knoweſt (and oh that thou wouldeſt for this purpoſe conſider well the woman of Canaan.) Chriſt at firſt did ſeeme to reject her. I am not ſent (ſaid he) but to the loſt222 ſheep of the houſe of Iſrael. Nay, he calls her dog, and upon that account denyes her childrens bread: yet you know the iſſue, Beware therefore of concluding from the preſent dealings of Chriſt: though he ſeem to reject thee (and let thee lie.) Though he ſpeak as if he meant not to cure thee, and call thee dog (as if he would not have to doe with thee) yet beleeve, for all this may be but a ſhew to try thee, and thy faith. Its ſaid in the ſtory of the journey of Chriſts Diſciples from Jeruſalem to Emaus; that Chriſt made as though he would have gone further, yet upon entreaty, he went in to tarry with them, Luk. 24.28, 29. Chriſt (O ſoul) may ſeem to goe away, when he intends to tarry; Only he lookes for intreaty. O therefore do not conclude any thing from the preſent viſible ſeeming rejections of Chriſt. He may frowne, and ſmite, caſt off, and reject, cal thee dog, and deny thee a crum: and yet he may intend (and if thou beleeve and waite, will) to imbrace thee, and raiſe thee up, and to fill thy ſoule with healing and rejoycing.
Having premiſed theſe things by way of caution to be taken heed of. I ſhall now adde one or two poſitive conſiderations, for the inabling of the ſoule, to act his faith even then when it lyeth loweſt, and ſeeth leaſt.
Firſt, Conſider there can be no juſt ground why thou ſhouldeſt not beleeve. As formerly I ſaid, there can be no juſt ground for our great diſpairing caſting downe: ſo now I ſay, there can be no juſt ground why we ſhould not beleeve223 that yet we ſhall praiſe God. Tis true, the ſoule is apt to conceive grounds of diſpaire; at leaſt to conclude there are grounds why it ſhould not beleeve. But mind it wel, and you ſhal ſee, there is no reaſon can be given, why the ſoule though never ſo low, and caſt downe, ſhould not beleeve its raiſing up by Chriſt, and its rejoycing in Chriſt. For
Firſt, There is no command or inhibition to the contrary. 'Tis true, Satan ſayes there is an inhibition, but he is a falſe Prophet, and God never ſent him. The dejected ſoule cryes out, O I may not, I muſt not, I dare not beleeve.
Why (O ſoule) why muſt not you beleeve? who ſaid ſo? when did Chriſt forbid thee? where is the word that faith, you may not beleeve. Nay, is not the Scripture expreſſe in commanding you to beleeve at all times. Is not this his commandement that we ſhould beleeve on the name of Jeſus Chriſt, 1 Joh. 3.23. See, the Text is poſitive, why ſhouldeſt thou ſay then, that thou mayeſt not beleeve.
Secondly, The depth of your dejection, neither is, (nor ought to be) a ground why you ſhould not beleeve. Others have been as low as you, and yet God hath raiſed them. Joh, Aſaph, Heman, Hezekiah, &c. were much caſt down, yet they were raiſed. One of them cryes out, I am afflicted, and ready to dye, Pſal. 88.15. Another cryes out, his ſpirit was overwhelmed, Pſal. 77.3. A third cryes out, I ſhall never more ſee the Lord in the land of the living,, Eſai. 38.11. Thus224 theſe ſoules cryed out of their depths: and yet were raiſed, Be as low as thou doeſt, or canſt imagine, yet thy deepeſt dejection can be no ground, why thou ſhouldeſt not beleeve. Nay, hath not the Lord ſaid that he regards the low eſtate of his ſervants. And did not David ſay, out of the deep I cryed, and he heard me; And he brought me up alſo out of the horrible pit, as it is, Pſal. 40.2. Suppoſe thy pit be very horrible, yet out of that thou mayeſt bee brought up:
Thirdly, Thy defilement can be no ground why thou ſhouldeſt not beleeve, Its not thy dirtineſſe (O dejected ſoule) that ſhould increaſe thy doubt, or hinder thy faith. Chriſt raiſes the ſoul from the dunghill. Yea, he takes it up when it lyes in the Kennel. Iſrael hath not been forſaken, not Judah of his God [THOUGH] their land were [FILLED] with ſin againſt the Holy one of Iſrael. Jer: 51: 5. Marke it, though they were filled with ſin, yet they were not really (whatever they thought) forſaken of their God. That Jeſus, who dyed for you, when you were dead in ſin; wil raiſe thee, though thou be defiled with ſin. Suppoſe your ſoule, as vile a ſinner (as Satan repreſents you) yet remember, Chriſt dyed for ſinners, for ungodly, for enemies, Rom. 5.6, 8, 10. So that thy defilement is no juſt ground why thou ſhouldeſt not beleeve.
Laſtly, Thy former and preſent doubtings, and unbeleefe, can be no juſt ground, why you may not beleeve. Admit thou haſt doubted long yet thou mayeſt beleeve at laſt,
125Queſt. But What will not, doth not my unbeleefe cut me off from the Promiſe?
Anſw. No, paſt unbeleefe is no juſt hinderance to faith now, Davids former doubting did not hinder his injoyment of the Promiſe; It is true, he ſaid in his haſt (as you doe) He was quite caſt out. And, that all men were Lyars; he meant the Prophets, who told him of the promiſes, and yet God ſetled him, notwithſtanding his unbeleefe. Thy unbeleefe ſhall not make voyd Gods faithfulneſſe; doe not ſay, I have doubted ſo long, that it is in vaine to beleeve now: But remember, O ſoule, former doubtings ſhall be remembred no more, if thou beleeve now.
So that you ſee, there is no ground to hinder faith, there is neither inhibition by God, nor is there any warrant in thee why thou ſhouldeſt not beleeve; neither the depth of thy dejection, nor the degree of thy defilement, nor all thy former doubtings ſhall hinder Chriſt from helping; why ſhould they then hinder thee from beleeving?
Secondly, Conſider the Promiſes are made to the loweſt ſtate; ſoules in the deepeſt dejection are directly under the Promiſe: now if the Promiſes are thine, made to thee, and to ſuch as thee, why ſhouldeſt thou not beleeve? Is thy power quite gone, and is there none left to help thee? Why, that Promiſe is thine. Deut. 33.36. Art poore and needy, and doſt ſeeke water, and there is none found; yea, doth thy tongue faile for thirſt? Then that Promiſe is226 thine, Eſa. 41.17. Art in the darke, and ſeeſt no light? why to thee is that word, Truſt on thy God, Iſa. 50. laſt. And though thou ſit in the darke, yet thou ſhalt ſee light (as Micha, 7.9. ) yea and light is ſowen for thee, Pſal. 96. It may be thou ſeeſt it not, yet it lyes ſowne as ſeed, and wil ſpring up again. The Lord wil create peace for thee that art farre off from it, Eſa 57.17. Search the rich ſtore-houſe of the Promiſes, and thou wilt ſee moſt of them pointing out their finger to thee. Why ſayeſt thou, God hath forgotten thee? Can a Mother forget her children? yea though ſhe can, God will not forget thee, Eſa. 49.15. Say not, Thy way is hid from thy God, for he giveth power to the FAINT, and to them that have NO MIGHT he increaſeth ſtrength, Iſa. 40.29:
Thus all the Promiſes ſpeake to thee; O beleeve, beleeve ſaith every Promiſe, for my ſake, and for my ſake, &c.
Hadſt thou but a peradventure, it were ground to hang upon, and it were enough to keep thee from ſinking; There is a peradventure for the vileſt, 2 Tim. 2.25. But thou haſt more then a peradventure of healing; for it is expreſly ſaid, I will heale back-ſlidings (marke it BACK-SLIDINGS, and I will love freely, Hoſ. 14.4. up therefore (O caſt downe ſoule) act thy faith, beleeve; Chriſt can, yea and wil help thee, raiſe thee, and thou ſhalt praiſe him, as the health of thy countenance, and as thy God.
Obj. But I am afraid to beleeve; what, I227 that am thus low, and ſo vile, that have no might, and ſee no means. It is meer preſumption in me to beleeve, I ſhould preſume if I beleeved, &c.
Anſw. Say not ſo, O ſoule! Preſumption is not ſimply in caſe of Salvation, but in caſe of ſinning; Indeed, if thou ſhouldeſt ſay, I ſhall be ſaved, and therefore I may ſinne, this were preſumption; but to ſay, I have ſinned, yet I ſhall be ſaved, this is FAITH: Thou art wrath though we have ſinned, in them is continuance, and we ſhall be ſaved, as it is, Iſa. 64.5. This Scripture is a very precious place, in which comfort is held forth, and laid hold upon by faith, notwithſtanding the Sinners wickedneſſe, or Gods wrath. De Dieu tranſlates the whole verſe thus, Thou meeteſt him that rejoyceth, and doth (i.e. who with joy doth) righteouſneſſe, by thy wayes they remember thee; If thou wert angry when we ſinned, or (by way of queſtion) Behold, thou wert angry when we ſinned, yet in them (i. e. in thy wayes) is eternity, that we might be ſaved. The whole place indeed is a ſweet, and ſtrong ſupport to faith notwithſtanding ſins; the meaning of which (according to that Commentator) is The wayes of God are not changed, but are fo ever the ſame, and therefore what grace and bounty he hath uſed to ſhew, the ſame he ſtill will uſe to miſerable ſinners, that we might be ſaved. Indeed this is a good and ſweet interpretation of this place, but I think there is another interpretation as cleare, if not more comfortable, that is, if by (in them) we underſtand our ſins. Thus, wee128 have ſinned, and in them (i. e. our ſins is) continuance (for alas, we continue ſtill ſinfull after Gods wrath for them) and (yet notwithſtanding this) we ſhall be ſaved; and thus Calvin ſweetly gloſſeth it, Although we have been obſtinate in our ſins (for ſin after wrath or chaſtiſement is obſtinacy) and ſo deſerved to be deſtroyed a hundred times, yet through thy mercy we are ſtill ſaved. See Soule! here is mercy for obstinate ſinners, and conſider, did not Chriſt come into the world to ſave ſinners; and did not Paul ſay, of which I am chiefe? This (O ſoule) is Goſpel, Chriſt came indeed to ſave ſinners, and for thee to ſay, I am chiefe (or principall) ſinner, yet ile goe too, and rely upon Christ for ſalvation, it is not preſumption but faith. O therefore, doe not thinke, and ſay, it is preſumption for thee to beleeve.
Further, It is preſumption to expect cure or comfort in the uſe of unlawfull meanes, or in the neglect of appointed meanes; But faith is ſo farre from being an unlawfull meanes, that it is the only appointed meanes. Thou readeſt, and prayeſt, and heareſt, &c. And now thou art called upon to beleeve, and calleſt thou this preſumption? Thou art very much miſtaken (O ſoule) Beſides, it cannot be preſumption to obey a command; Chriſt commands us to beleeve (as was ſhewed) he forbids our diſquieting, and caſtings down, and he requires us to beleeve in his Father, and in him. Now calleſt thou obedience preſumption, beware of that: O ſoule!
129Doth the child that is ſad, and heavy, and abſtaines from meate, and lyes upon the ground, doth this childe preſume, when upon his fathers command hee ariſeth, and eates, and is merry? Did the Prodigall preſume, when his father ſaid, let us eate and be merry? Admit thy ſelfe to be the Prodigall (O ſoule!) yet ſith Chriſt bids thee ariſe, and eate, and be merry, why ſhouldeſt thou thinke this preſumption;
Obj. But Chriſt commands not me: he ſpeaks not ſo to me.
Anſw. Why, not to thee O ſoule? I ſay why not to thee? Is thy ſoule excluded, when none is. Doth not Chriſt call any, every thirſting ſoule? ſaith he not, if ANY thirſt let him come? Called he not Publicans, Harlots, Sinners, Perſecutours; yea, did he not aſcend to receive gifts for Rebels, Pſalm. 68.18. why therefore (O ſoule!) doſt ſay Chriſt calleth not thee?
I witneſſe in Chriſts name (and let this ſtand in Print as a proofe) that I as an Embaſſadour of Chriſt ſpeak to you, and in his name I beſeech you, to accept of grace, and reconciliation freely. Thou even thou (O dejected ſoule!) art the man and woman, that Chriſt cals upon to beleeve: Thou who art dejected and in the dark, and ſeeſt no light. Chriſt ſaith to thee beleeve; ſo ſhalt thou be eſtabliſhed. Now doe not ſay that this is preſumption.
Once againe (becauſe I find ſoules harping upon this ſtring) Thou ſayeſt I ſhall preſume230 if I beleeve, let me grant it, yet tis but periſhing by preſumption; and ſo thou muſt certainly except thou beleeve. I remember how the leprous men ſpake one to another. Why ſit we here untill we dye, if we ſay we will enter into the City, we ſhall dye there, and if we ſit ſtill here, wee dye alſo. Come let us go to the Hoaſt, if they ſave us alive, we ſhall live; and if they kill us, we ſhall but dye, 2 Kings 7.3 ▪ 4.
Reaſon thou ſo (O ſoul!) If I ſit ſtill in my dejected ſtate, and diſpaire, I ſhall dye; and if I do act faith, and beleeve, I can but dye. Therefore Ile up and beleeve; yea, though Chriſt ſhould kill mee, Ile beleeve: If I muſt periſh, Ile periſh in a way of beleeving. Say therefore to thy ſoule (as David did) why art caſt down O my ſoul? and why art thou diſquieted? Waite on God; beleeve in Chriſt. If I muſt periſh, Ile periſh truſting in him, that I ſhall praiſe him.
But know O ſoule! If thou doe beleeve thou ſhalt ſee Chriſts glory; Thou ſhalt ſee the glory of his power, in helping the weakeſt; and the glory of his grace in doing for the worſt. And when thou ſeeſt this, thou ſhalt praiſe him as thy God. Wherefore then to wind up all, remember though thou be low, and ſee little, yet doe not diſpaire. Although thy eyes have failed with looking, and thy heart with longing; Although thy ſtrength bee gone, and thou be now ready to dye, yet do not diſpaire: But in thy loweſt ebbe of dejection, when thou art diſquieted, and caſt down moſt, act thy faith,231 and ſay, Though I bee low, I may riſe; Yea, though I bee caſt downe, I ſhall bee raiſed; When I am in the deepeſt dejection, and cannot mount up my ſelfe: Then ſhall Chriſts power be manifeſted, and magnified in my weakneſſe. And I ſhall after all my ſighs, and groanes, yet ſing prayſe unto God, as the health of my countenance and my God. Surely, this is thy duty to endeavour, and 'twill be thy glory to performe.
BY reaſon of the Authors abſence from the Preſſe ſome faults have eſcaped, which might have been otherwiſe avoyded, but I hope they are ſuch as a little care of thine (Reader) will correct, and a little charity pardon; In hope of which I have omitted the ordinary obſervation of Errata's, and corrections.
(EEBO-TCP ; phase 2, no. A81871)
Transcribed from: (Early English Books Online ; image set 120075)
Images scanned from microfilm: (Thomason Tracts ; 168:E1215[1])
Created by converting TCP files to TEI P5 using tcp2tei.xsl, TEI @ Oxford.
EEBO-TCP is a partnership between the Universities of Michigan and Oxford and the publisher ProQuest to create accurately transcribed and encoded texts based on the image sets published by ProQuest via their Early English Books Online (EEBO) database (http://eebo.chadwyck.com). The general aim of EEBO-TCP is to encode one copy (usually the first edition) of every monographic English-language title published between 1473 and 1700 available in EEBO.
EEBO-TCP aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the Text Encoding Initiative (http://www.tei-c.org).
The EEBO-TCP project was divided into two phases. The 25,363 texts created during Phase 1 of the project have been released into the public domain as of 1 January 2015. Anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source.
Users should be aware of the process of creating the TCP texts, and therefore of any assumptions that can be made about the data.
Text selection was based on the New Cambridge Bibliography of English Literature (NCBEL). If an author (or for an anonymous work, the title) appears in NCBEL, then their works are eligible for inclusion. Selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. In general, first editions of a works in English were prioritized, although there are a number of works in other languages, notably Latin and Welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so.
Image sets were sent to external keying companies for transcription and basic encoding. Quality assurance was then carried out by editorial teams in Oxford and Michigan. 5% (or 5 pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet QA standards were returned to the keyers to be redone. After proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of 100 instances per text. Any remaining illegibles were encoded as <gap>s. Understanding these processes should make clear that, while the overall quality of TCP data is very good, some errors will remain and some readable characters will be marked as illegible. Users should bear in mind that in all likelihood such instances will never have been looked at by a TCP editor.
The texts were encoded and linked to page images in accordance with level 4 of the TEI in Libraries guidelines.
Copies of the texts have been issued variously as SGML (TCP schema; ASCII text with mnemonic sdata character entities); displayable XML (TCP schema; characters represented either as UTF-8 Unicode or text strings within braces); or lossless XML (TEI P5, characters represented either as UTF-8 Unicode or TEI g elements).
Keying and markup guidelines are available at the Text Creation Partnership web site.
This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. Searching, reading, printing, or downloading EEBO-TCP texts is reserved for the authorized users of these project partner institutions. Permission must be granted for subsequent distribution, in print or electronically, of this EEBO-TCP Phase II text, in whole or in part.