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.
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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