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 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 it s 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 It s likely many hung upon Noahs Arke without But none were saved but 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 they 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 CHAP. 8. The other branch of the workings of spirituall dejections which is greife and sorrow 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 it s cast downe is full of feare so likewise its full of griefe Disquieted 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 1 Within The soule tosseth it selfe up and downe the heart rowles and beates as if it would breake its passage through the body How doth the soule talke with its selfe and aggravate its griefe How is the heart smitten and withered as grasse as t is Psal 102.4 The bowells boile and rest not as t is Job 30.26 2 Without The lips quiver as t is Hab. 3.16 The eyes run down all the night as Lam. 1. the voice that speakes faintly And is there any sorrow as mine was ever soule as I am Did you ever meet with any in my case 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
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 beleevers Heb. 11. It s 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 I LE 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 to 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 CHAP. 17. Cure for soules dejected about the Covenant of Grace 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 therefore 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 â—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 in 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 1 It is a free Covenant reached out to poore sinners upon tearmes of grace Free Grace rich grace and not upon workes or qualifications It promiseth all things but it requires nothing but acceptance 2 It is a full Covenant it extends to all sinnes originall actuall great little to sins of ignorance and infirmity to sins of presumption and obstinacy 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 therefore 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 CHAP. 18. Cure for Soules cast downe upon indisposition to duties 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 any 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 that 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 CHAP. 19. Cure for Soules cast downe upon want of incomes 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 Now 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 in 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
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 I le 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 Doth 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 presume if I beleeve let me grant it yet t is 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 I le up and beleeve yea though Christ should kill mee I le beleeve If I must perish I le 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 I le 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 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 't will be thy glory to performe Blesse the Lord O my soule and all that is within mee blesse his Holy Name The Printer to the Reader 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 FINIS A TABLE Shewing the Principal things in this Treatise SECT I. THe Text is spoken unto 1 In its context where is set forth 1 The occasion the Psalme page 1 2 3 2 The division of the Psalme page 1 2 3 2 In its self and here is 1 The explication of the words p. 4 5 6 7 8 2 The devision of them into parts p. 9 3 The Doctrines deduced from them p. 10 3 In its first and principall doctrine which is 1 Proposed p. 11 2 Proved p. 12 3 Amplified 1 Shewing the nature of spirituall dejections p. 13 14 2 Shewing the workings which are 1 Fears and doubts as p. 15 1 Whether God ever wrought upon the soul p. 16 2 Whether grace be true p. 17 3 Whether Cal Conviction Comfort be of the spirit p. 18 4 Whether actings be from love or light ibid. 5 Whether the heart be sincere p. 19 6 Whether it shall conquer corruption p. 20 7 Whither the soule have closed with Christ savingly p. 21 8 Whether the soul shal persevere or fall off from Christ ib. 9 Whither or no the soule ever prayed as it ought or God ever heard it p. 22 10 Whether the soule heard the word as it ought p. 23 11 Whether the soule have a right unto or ever closed with the promises p. 24 12 Whether abstinence from sin have been upon religious or moral principles p. 25 13 Whether one hath not sinned against the Holy Ghost ibid. 14 Whether the soul shall not fall from grace p. 26 2 Griefes and Sorrowes p. 27 3 Shewing the causes of dejection as 1 Remainders of corruption p. 28 2 Falls into sin p. 29 3 Ignorance of the Covenant of grace ibid. 4 Spiritual indisposition to dutys p. 31 5 Want of former incomes p. 32 6 Insultation of Satan enemys p. 33 7 Corporall affliction as sicknesse c. p. 34 8 Sence of divine wrath p. 35 4 Applyed 1 To informe us of our imperfect state as to rest and peace while we are here p. 36 2 To be thankefull in case of
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 It s 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 It s 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 It s 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 Reader Thy faiths friend and Souls-Servant JOHN DVRANT SECT I. PSAL. 42 11. 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 CHAP. I. The preamble unto the Text in a briefe view of the whole Psalme holding forth the occasion and the division thereof 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 I 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 1 In the vent thereof 2 In the cause thereof 3 In the depth thereof 4 In the effect thereof 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 His soule also was poured out as water for so the word signifies vers 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 boâ—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 1 Supplication 2 Expostulation The first effect of his soule griefe was Supplication His prayer was to the God of his life as t is 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 With God 2 With himselfe 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 But especially in the words of the Text. Why art thou cast down
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 t is 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 t is but said I shall praise him for the helpe of his countenance But here t is 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 T is one thing 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 t is onely I shall praise him the health of his countenance Here t is 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 1 The object of this expostulation and that is Davids owne soule It s not enough to expostulate with God so he did verse the 10. But we must expostulate with our selves So David doth here 2 The manner of the Expostulation t is rationall and t is serious Here are two Whyes why cast down and why disquieted 3 The charge that he layes upon his soule He commands it to waite to tarry to expect God 4 The ground of all this both why David did thus expostulate and why he did charge his owne soule and that was because he knew did beleeve and was confident he should yet for all this praise God c. CHAP. 3. The Doctrines which arise from the Text. 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 I. Even the choicest Saints and such as are according to Gods heart are lyable to spirituall dejections and disquiets II. It s the wisdome and should be the care of Saints when they are cast downe not to give way thereunto but to argue the case with their owne soules III. Saints in their deepest dejections when they are most disquieted should be content to tarry and waite for Gods cure and comfort IV. It s 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 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 deduced from and may bee observed in the words as I handle them particularly and by themselves CHAP. 4. The first Doctrine spoken unto and proved from the Text and Examples 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 't was 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 t is Job 1.20 he was much disquieted And as Job went before so Hezekiah came after David in soule dejection Surely his soule was cast downe when hee did chatter as a Crane and mourne as a Dove as t is 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 you le 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 CHAP. 5. The amplification of the Point in some particulars 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 1 The nature of spirituall dejections what it is or what they are 2 The workings of them what they are and how they are 3 The causes of them whence they flow and how they arise 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 t is 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 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 t is 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 It s 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 The soule cast downe is afflicted and tossed with tempests and not comforted as t is Esay 54.11 O thou afflicted tossed with tempests it s 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 It s a David on a dunghill in a valley It s the souls throwing it selfe down It s the soule in a tempest tossing and tumbling to and fro or it s the soule as in a tumult quite out of the even and orderly frame in which it sometimes was and alwayes should be CHAP. 6. Shewing the workings of a soule cast downe 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 1 Feares and Doubts 2 Griefe and Sorrowes First the working of spirituall dejection appeares in feares and doubts The soule cast down is full of doubts One while it doubts this 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 it s 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 wilâ— 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 thuâ— 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 shalâ— dishonour 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 t is 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 T is 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 thâ—â— from love that I delight to doe it To do 〈◊〉 is 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 Sixtly 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 dejected 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 It s 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 It s true there are some who if they 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 CHAP. 7. An addition of some other feares which appeare as the workings of spirituall dejection in some soules 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 it s 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 We 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
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 1 Consider that thy call may be by the spirit though thou doe thinke it was by man only It s 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 't was by men It might be mans speech and the spirits call 'T was 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 't was 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 't was Eli as 't is 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 t is 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 't was man only that called thee But thou shalt be taught of God and know thou wert called by the spirit 2 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 It s 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 not thou say thy call was not so much at lest not only from misery but it was from sinne T is 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 't was 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 t is 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 convinced 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 It s the peculiar worke of the spirit to convince of unbeleefe as t is John 16.9.11 Many a soule is convinced of these or these sins
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 CHAP. 5. Satisfaction for such as fear they are at best but Hypocrites 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 It s at lest a peece or part of sincerity to question hypocrisie Satisfaction Hypocrites doe not use to question themselves It s the very nature of Hypocrisie to be shye of and to avoid as much as possible any tryall And it s 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 who 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 It s 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 it s 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 it s 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 not 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 it s 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 t is 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 It s 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 sincerity 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 It s 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 It s 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. It s our happinesse Christ abideth faithfull as t is 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 from 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 it s 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 It s 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 and goes into hell in the conceit he lived in Yea 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Signifies a Player usually t is 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 It s 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 It s 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 It s the Covenant of promise that he will give a new heart Object T is 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 It s 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 else 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 CHAP. 6. Satisfaction for soules who fear they shall never get the victory over corruptions 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 I would offer have them to consider these things First This combate may consist with Satisfaction and indeed ever is with a state of grace It s 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 It s 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 It s a comfortable and raising thought O ye cast downe soules Other choyce Saints have been in as wretched a condition as you are by reason of the combatings of corruption Thirdly Consider it s 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 It s 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 it s 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 it s 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 unto 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 It s no argument that you shall not
a time thou shouldest deny him CHAP. 9. Satisfaction for soules cast downe about Prayer 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 it s 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 And Satisfaction First For such soules as are cast down and disquieted and cry out Oh they never prayed in all their lives It s 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 it s 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 as 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 Thirdly 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 smalâ— 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 T is 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 t is 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 upon 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 T is 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 It s a choyce thing to eye our owne spirit It s 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 It s 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 T is 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 which others have c. Now mind it t is 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 it s 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 It s the worke of the spirit to helpe the soule to see God as a father and to cry Abba and to fill the soule 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 Fourthly 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 First God may have heard thee though thou doe not thinke so It s 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 It s 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 may 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 it s our duty to pray 't is 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 't is Psal 80.4 but why shouldest thou feare this God was not angry with his peoples prayer of 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 inâ— peradventure 't was 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 't is a spirituall good that I have prayed for and am not answered in Rep. It may be so yet consider peradventure 't is 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 Nay 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 It s 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. it s 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 It s a degree of wisdome to desire to be wise and its a measure of grace to pray for grace The Disciples had faiâ—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 cloâ—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 sometimes 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 CHAP. 10. Satisfaction to Soules cast downe about Hearing 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 by 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 and 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 't is 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 be not dejected nor deceived It s the glory of spirituall seed that it wil make BAD ground GOOD It s true other seeds though good yet if sowne in bad ground are lost the bad ground spoyling the good seed But t is 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 t is true if this good seed did abide but alas I feare t is 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 't will 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 T is 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 the 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 it s now thy Winter season as before n = * 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 It s 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 and 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 t is 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 CHAP. 11. Satisfaction to the soule cast downe and troubled with feare about the Promises 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 It s not enough to say thou art a sinner for the Promises are tendred unto sinners It s observable there is one Promise or other made and tendred unto all sorts of sinners But. Secondly It s your duty to beleeve the Promises are yours and this is the way to come to know it It s a strange and ungospell-like expression to say I would beleeve the
children even Christ himselfe Secondly Gods wrath is rather in appearance 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 Fourthly 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 O 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 Dejection 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 SECT III. PSALM 42. ult Why art thou cast downe O my soule and why art thou disquieted within me CHAP. 1. Another Doctrine raised and beld forth from the words 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 Two 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
bread as the Psalmist shewes Psal 102.4 or if the sad soule comes to meat it hath no stomack 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 CHAP. 4. Some Applications of the first branch YOu see now this proved that when you are dejected you should not give way unto it it s 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. 1 For chiding 2 For cautioning 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 It s the Apostles command and I thinke 't was 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 get 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 It s 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 Sinaâ— 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 a 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 t is 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 it s 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 contrary 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 over-master thee and when thou art downe thou wilt want another to take thee up as t is there in Eccles It s 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 It s 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 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 It s 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 t is more c. that my heart smites me for sinne and I be dejected thereupon should not ought 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 T is 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 It s true you may nay you must give way to sorrow t is 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 It s 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 flood-gates of griefe and cease to give way unto our sorrowes Ans 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 It s 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 downe 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 it s 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 it s 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 It s 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 the 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 t is 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 CHAP. 5. I Have dispatched the first branch of the Doctrine viz. That its the wisdome and should be the care of dejected soules not to 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 Soule It s 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 It s 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 CHAP. 6. The summe of the expostulation and the reasons of it I Wil a little touch upon these two heads for the clearly understanding of this branch 1 Wherein doth this expostulation or arguing with our soules consist 2 Why Christians cast downe should use it 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 it s 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 Second 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 It s said of David that he comforted himselfe in his God 1 Sam. 30.6 That is he strengthened himselfe as well as he could It s 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 certainly we should frame what answers we can draw from reasons and promises experiences Durate â—osmet rebus servate secundis 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 enough 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 It s 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 It s the priviledge of men above beasts that they have a naturall faculty to argue and reason businesses within themselves and it s 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 we 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 It s 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 It s but a homely comparison yet sith it comes home to the matter I le 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 It s 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 in sinne 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 therefore the Psalmist saith Stand in awe and sinne not commune or expostulate with your selves 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 It s 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 case 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 it s but reason that they should use it CHAP. 7. Some Vses of this Branch THis truth that dejected soules should argue the case with themselves serves both To 1 Reprove and 2 Direct First This truth reproves such as being cast downe never doe thus It s 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 enquire 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 1 Be serious and solemne charge your soules againe and againe so doth David here observe here is not one why but two whyes First Why cast downe Secondly Why troubled why and why O be you very serious and keepe your hearts to it Doe not let thy heart be quiet till it indeed discover unto thee the true reason of its sadnesse 2 Be very cautious and sober doe not dispute too much nor inquire too farre Satan wil dispute too long and bring you into Labyrinths which you cannot get out off Doe not dive into the Divine decrees If thy soule say It s sad by thinking on them tell thy soule that those things are above thy reach and therefore are not to cause thy sorrow If thy soule urge particulars and positions about Predestination c. be not too curious to pry into those particulars nor to dispute those cases tell thy soule The Word is night thee even in thy heart and that this is the word of the Gospel viz. That Jesus Christ came into the world to save sinners 3 Beware how you conclude against your soule because you cannot satisfie your selfe T is possible thy case may be satisfiable and yet thou art not able to doe it Doe not say I may and I must be cast downe for I cannot say any thing to the contrary I cannot satisfie my doubts and feares c. Why though thou
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 Substantiall 2 Sweet 3 Sacred 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 that 2 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 Your loving Pastor under Christ and laborious Servant for Christ John Durant To the READER Friend 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
O my soule and why art thou disquieted within me c. CHAP. 2. The explication with the division and doctrines of the Text. 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is and may bee otherwise translated As now to instance 1 It may be translated What. Job 11.8 And so t is 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 t is 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 3 It may be translated after what manner Job 25.4 And so t is 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 1 To the end 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 aliquando ponitur pro 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sicut Mal. 2.15 and t is as much as if David should say Wherefore art thou cast down for what end Tell me O my soule what is the end that thou dost aime at in this sorrow what is thy designe in being cast down Thus it may be an inquiry into the end And 2 It may looke to the cause and so t is as much as for what cause Job 19.28 or reason art thou cast downe Canst tell why it is thus Say O my soul what is indeed the reason of thy being thus cast downe Cast down 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 It s 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 oâ— the earth Josh 7.6 Davids trouble layes him prostrate as the word signifies yea he doth prostrate or cast down himselfe Coâ—jugatio Heth-pahel est significationis recipâ—oâ—ae His sorrow makes him his own over-thrower his soule casts downe it selfe for so the word in its conjugation signifies as the learned know O my soule 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 tumultuari c. either as the Sea is in a storme or as a people are in a tumult In Psal 46. ver 3. it s applyed to the Seas and Psal 65.7 it s 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 t is said Noah stayed or tarried 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 expectare Gen. 8.10 Sorrow renders us impatient Usually every passion when t is 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 It s as much as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Gréek or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. For what end 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 be 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
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 CHAP. 9. The causes of spirituall casting downe HAving seen both the nature and the workings of spirituall dejection I shall now come to inquire after the causes It s 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 1 Remainders of corruption 2 Falls into sin 3 Ignorance of the Covenant of grace 4 Spirituall indisposition to duties 5 Want of former incomes 6 Insulting of Satan and enemies 7 Some corporall affliction 8 Appearance of Divine wrath 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 'T was that which first cast down Adam and t is that which still disquiets the children of Abraham It s 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 thereof 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 It s no wonder to see a soule disquieted in point of comfort if it have been defiled in practise of corruption It s 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 Its fullnesse 2 Its freenesse 3 Its firmnesse 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 The soul is apt to limit the holy one of Israel It s 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 It s 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 It s free infinitely free and did the soule know this it would be raised but it s 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 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 t is 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 t is 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 could 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 spirit 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 some 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 It s 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 t is chap. 6.12 Alas if his strength had been the strength of rockes and mountaines it must needs faile when the arrowes of the Almighty were within him as t is 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 CHAP. 10. Some Vses of the Doctrine by way of Application 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 richest sort even such as are choicest are apt to be and sometimes are much cast down It s 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 T is 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the word is as much as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 unalterable state of peace and unsettlednesse here It s 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
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 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 grace at first is but little as a grain of mustard seed And t is not at first so visible It s like leaven hid in meale as t is 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 Thou 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 It s a standing truth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 I le run after him I le 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 wrought 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 I le 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 it s 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 t is Phil. 2.13 though he cannot take pleasure in thee yet he can and will in his worke Wherefore 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 CHAP. 2. Satisfaction to dejected soules labouring under the feare of the truth of grace 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 1 More generally 2 More particularly First More generally I desire such dejected soules as are troubled about this fear to consider 3 things First 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 t is 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 it s 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 It s 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 t is 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 It s 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 wee 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 it s 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 it s 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and ver 23. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. captivated or lead into captivity as by a Câ—nquerour and sold in a market and cleaving to truth is a false touch-stone or fallible way of tryall T is 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 his 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 TRVE 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 t is 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 comfort 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 t is counterfeit CHAP. 3. Satisfaction to soules dejected and fearing that the worke which is wrought in them is not of the spirit THe
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 accept him And this oh this hath been nay I fear 't is 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 â—â—â—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 I le 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 hast 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 t is 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 t is Job 33.23 An hypocrite may be convinced by the 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 It s true after thy storme thou didst heare a still voyce but sayst thou 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 save the spirit of man which is in him 1 Cor. 2.11 Even so the
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 thy 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. T is 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 T is 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 knowledge 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 It s all one to a Jacke wound up by a mans hand whether it move or stand still and it s 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 selfe-swolne i.e. art conceited of selfe T is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 It s 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 t is 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 Quest 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 t is 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 Timothy 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 t is 2 Tim. 1.5 Christ sanctified his education and why may be not sanctifie thine Why then art thou disquieted O soule as
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 It s a part of the spirits sealing not of their closing It s true he that beleeveth hath the witnesse in himselfe as t is 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 it s 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 It s not an assurance of an interest in Christ that is the evidence not the act of closing So that it s not ground enough for thee O soule to doubt thy aright closing with Christ because thou wantest assurance No nor Secondly It s 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 It s 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 and 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 delâ—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 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 't were 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 It s 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 it s 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 it s 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 the 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 thy 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 Reply 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 t is 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 t is 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 CHAP. 8. I mentioned in the former Section an Eighth feare which discovers it selfe in some dejected soules and that was A fear of denying Christ 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 It s 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 You 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 t is 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 He 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 It s 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 It s 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
Promises did belong to me if I knew it Why if you knew it what roome were there for faith You must beleeve so shall you knowâ— 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 womâ—â— that came behind Christ touched him though she trembled It s possible for a soule to touch a Promise even so far as to draw vertue out of it aâ— it were indirectly and by the hinder parts when happily it durst not as the woman in thâ—â— case come before the Promise and close directly with it in the face thereof But Fourthly 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 because 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 It s 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 It s 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 CHAP. 12. Satisfaction to Soules cast downe and troubled about their abstinence from sinne c 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 't is 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 't is 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 meanes used It s a favour oh poore soule that thou art not as they are it s 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 It s a kinde of high and royall hatred of sinne when the soule cannot be contented only to abstaine from it but when it s 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 't is Hos 2.6 Mothers weane their children from the breast by Wormwood at first God first at least oft
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 t is 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 Divines conclude that a person sinning the sinne against the Holy Ghost must be supposed to be 1. One much enlightened 2. One who hath tasted of the heavenly gift and the joyes of the Holy Ghost yea and 3. One who hath been some famous and forward Professor 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 committed 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 t is Heb. 6.6 Secondly Directly doe despite unto the spirit of grace as t is 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 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 brought 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 CHAP. 14. There remaines yet one Case more which being spoke unto puts an end to this Section 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 Angels 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
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 'T is true I thinke and I know here is the bottome of the doubt and dejection to speake therefore to it directly I le 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 It s 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 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 t is 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 t is Heb. 13.5 Fourthly Death shall be no death to thee A change it wil be and that from worse to the better but it s not a death Did not Christ say it Whosoever liveth and beleeveth in me 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 into the bargaine for t is 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 CHAP. 22. Cure for soules cast downe and dejected by the sence of Divine wrath 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 upon 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
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 CHAP. 2. Something premised in order to the first branch of the Point 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 which may 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 â—â—â—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 It s 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 his 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 it s 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 many 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 T is 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 t is 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 It s 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 It s 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 experienced 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 it s no wonder if they give way to it Lastly It s 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 CHAP. 3. The first Branch proved that Christians should not give way to sadnesse HAving premised that we are prone to give way to sadnesse and dejection I shall now prove the contrary It s true de facto O dejected soules that you art prone to give way to your dejections But it s not true de jure I know by experience you are lyable to it but 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. It s as much as there is no cause for it and it should
canst not others may The Psalmist tells you of a case that was too hard for him to resolve himselfe in and yet when he went to the Sanctuary he had satisfaction Psal 73.16 17. O poore soules you may not be able after all your expostulation to satisfie your selves yet doe not conclude against your selves but goe to the Sanctuary and you shall have satisfaction there 4 Beware of partiality Heare as wel what may be said for as what is said against your soules You have a willing spirit though a weake flesh you have a waking heart though a sleepy head you are comely though black Heare as wel pro as con receive as wel arguments for your selves as insinuations against your selves Surely it s not only your wisdome but your duty You must as wel argue for liftings up for what there is in you of Christ as for castings downe for what there is in you of corruption You are not just Arbitrators not righteous in expostulation if you argue not both parts therefore in your arguing beware of partiality it s a needfull caution O how many cry out O they sleep they are black they have this corruption and they wrestle with that temptation but never minde what watchfulnesse what comlinesse what grace what helpe c. they have from Christ and it s no wonder that they are cast downe But beware of this partiality in your expostulation with your selves 5 Make the Gospel the Judge of your case let not the Law but let Grace moderate your dispute While you argue the case with your soule take heed of Moses hee 'l cast you down lower if he moderate But appeale to Christ by him comes grace and truth hee 'l decide the controversie truly and if sinne have the truth Note this hee 'l acknowledge it unto repentance but hee 'l decide it also graciously and where sinne abounds hee 'l say grace superabounds unto faith therefore in your self-soule-expostulation bring your heart into the presence of Christ and let him alone be Judge 6 Resolve never to conclude finally against thy soule whatever at present may be proved against it When thy soule hath said all that it can against thy state and when after all that thou hast answered thy soule is unsatisfied nay suppose thou finde every thing punctually proved as a reason for dejection yet resolve to conclude nothing against thy selfe for God can help at last though Satan should be righteous in his accusation and thy conscience joyn with him in witnessing against thee yet know Christ is righteous in thy absolution and his bloud can cleanse thy conscience yea and it shall Heb. 10. But you will say What if in my expostulation I finde my owne conscience condemning me must I resolve not to conclude of my estate by that 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 I le 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 1 Question Your owne soules 2 Chide Your owne soules 3 Informe Your owne soules First Question your owne soules put some questions to your spirits about your sadnesse and see what answers are returned As 1 Quest What indeed is the ground of this dejection Is it sinne why there is grace Is it Satan an enemy there is Christ a friend Say what O what my soule is the ground of this dejection 2 Quest What dost ayme at in thy trouble O soule Is it to please God to satisfie for sinne Alas he is not pleased with our sorrows neither is there satisfaction in our dejection 3 Quest What it meanes thus to be disquieted Doth it meane thus to ease its selfe Alas this is rather to increase trouble then to finde comfort 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 1 All this sorrow doth no good It hath no profit in it What profit is there either for thy selfe or others in these thy dejections 2 This sorrow doth hurt it s as leannes to thy soule it s as a damp to and the deadnesse on duty tell your soules this sadnesse is mischievous it furthers despaire and it stifles joy Say it weakens as to worke and unfits as to comfort 3 Tell your soules Many have been as you are Doe you decay in grace so did others Doe you fall into sinne so doe many Are you deserted of Christ so was the Spouse O presse this point home there is no temptation befallen you but what is common to others Againe 4 Informe your soules that Christ would not have you to be cast downe Say to them Christ bids you be of good cheare hee 'l raise you up therefore why should you be cast downe Further 5 Tell your soules Satan laughs to see you sad and Saints mourne and say thus I am not to rejoyce Satan and to sadden Saints no I must not yet O how doth he rejoyce at your dejections He saith Aha Aha so would I have it whereas Saints cry Alas alas for what Saint is sad and disconsolate and all mourne not 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 t is 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 oppression 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 SECT IV. PSALM 42. ult Hope thou in God CHAP. 1. A third Doctrine raised and spoken unto from the words 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 t is 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 see light for t is 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 It s certaine O ye sad and cast down soules that God wil come in his time with sweet raising and ravishing mercy It s 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 to 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 CHAP. 2. An Explication of the worke of waiting 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 Dejected 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 t is 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 is 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 it s 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
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 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 of 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 t is 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 Reply 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 'T is 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 t is 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 t is 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 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 it s 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 t is 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 your 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 it s his pleasure to be in a dejected condition till he raise mee up It s 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 'T were 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 1 A state without God and 2 Content in that state First 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 't were 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 content 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 It s 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 t is 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 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 it s 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 what 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 Thâ—rdly Say to thy soule Though this time seeme long yet t is 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
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 CHAP. 3. A further amplification of the worke of faith in the case of dejection and casting downe 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 1 By a description of the thing or of that faith that must be acted 2 By a deciphering of the particulars that must be beleeved 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 shall instance in the particulars of this faith and this I shall do 1 Generally 2 Particularly and 3 Specially 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 unbeleeving 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. It s 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 it s 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 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 day 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
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 1 That Christ will raise thee See chap. 3 2 That he is still with thee though thou see him not 3 That you shall confesse all your doubtings to be failings 4 That yet Christ wil appeare as yours 5 That the time shall come that you shall sing all this in a Song of praise yea and 6 That Satan shall see this and be ashamed yea and thy owne heart too 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 Many 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 1 Motives 2 Meanes 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 wouldest 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 It s 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 poore 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 I le 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 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 1 Beware of that which will hinder thy faith and rather keep thee down then raise thee up 2 Consider that which may strengthen thy soule in thy beleeving notwithstanding thy low condition First Take heed of that which will rather hinder then help your faith Viz. Of concluding any thing from 1 Sence 2 Selfe 3 Sathan 4 Seeming rejection These things eyed too much are dangerous and conclusions drawne from them are destructive unto faith therefore take heed of them all As First 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 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 slight 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 lost 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 It s 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 beleeve that yet we shall praise God T is 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 'T is 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
freedome from these dejections p. 37 3 To prepare for dejections p. 38 1 By remembring there is such a state and we are lyable to it ibid. 2 By acquaintance with the Covenant of grace in its freenesse fullnesse and firmnesse p. 39 3 By treasuring up experience ib. SECT II. I. HEre is Satisfaction held forth unto the particular feares and doubts of dejected soules viz. 1 To souls fearing that God never wrought upon them p 42 to p. 48 2 To soules fearing their grace is not true p 48 to 52 3 To soules questioning whether their calling conviction and comfort be of the holy ghost p. 50 to 64 4 To soules doubting whether their holy actings be from light or love p. 64 to 70 5 To soules fearing their hypocrisie p. 70 to 76 6 To soules doubting they shall never conquer corruption p. 76 to 82 7 To soules fearing they never savingly closed with Christ p. 82 to 91 8 To soules fearing their fall from Christ doubting they shall deny him p. 91 92 93 9 To soules questioning whether ever they prayed as they ought or whether ever God heard p. 93. to 105 10 To soules dejected about their hearing of the Word p. 105. to 111 11 To soules questioning their interest in and their closing with the Promises p. 111. to 115 12 To soules troubled about abstinence from sinne p. 115. to 120 13 To soules fearing their sin against the Holy Ghost p. 120. to 125 14 To soules fearing their fall from grace and not beleeving their perseverance p. 125. to 132 II. Here is held forth particular cure for the particular causes of soule-dejection and the eight generall grounds of soules being cast down are stated and spoken to as 1 Satisfaction is given to soules cast down by reason of the remainders of corruption 2 Satisfaction is given to souls cast down by relapses into sin 3 Satisfaction is tendred to soules dejected about the Covenant of Grace 4 Satisfaction is held forth to soules cast down by reason of indisposition to duties 5 Satisfaction for soules dejected for want of former incomes 6 Satisfaection to soules troubled by reason of Satans and enemies insultation 7 Satisfaction to soules cast down by reason of sicknesse and feare of death 8 Satisfaction to soules dejected under the sence of Divine wrath These are spoken unto in the Pages between 132. 133 SECT III. ANother Doctrine raised from the Text which is 1 Delivered in its generall body p. 133 2 Devided into two branches viz. 1 That Christians dejected should not give way to dejection p. 133 2 That they should argue the case with their owne soules 3 Pursued and followed in I. Branch under three heads viz. 1 A premise that dejected soules are apt to give way unto dejections shewing six grounds of it p. 133 to 138 2 Aproofe of the first branch 1 From Scripture 2 From Reason which 1 There is no reason to give way p. 139 140 2 There is much reason against it 1 Because t is a passion p. 141 2 Because t is perillons 1 In its selfe ib. 2 By reason of Satan p. 142 3Vnto the soule 1 Taking away our strength to work p. 143 2 Taking away our stomacke to eate p. 144 3 An application 1 To chide such as give way to dejection as 1 Who conceale their trouble p. 145 2 Who look not after comfort p. 146 3 Who dispute against comfort p. 147 4 Who avoyd company p. 148 5 Who cast of duty p. 149 2 Two cautions against giving way by 1 Answering the objection of sorrow for sin and shewing when that is too much p. 149. to 151 2 Advising how to stop sorrow that it goe not too farre p. 153 II. Branch is 1 Propounded p. 154 155 2 Proved p. 154 155 3 Amplified shewing 1 Wherein the expostulation of the soule with its selfe consists as 1 In a solemne summoning of the soule to give an account of its dejection p. 156 2 In a serious consideration of what the soul saith for its dejection p. 157 3 In an endeavour what the soule can to satisfie its selfe ib. 2 Why this soule expostulation should be as 1 Because the soule hath a faculty thus to expostulate p. 158 2 Because hereby the soule often sees its cast down causlesse p. 159 3 Because hereby sorrow is stopped ib. 4 Because this will plead some excuse for dejection p. 160 5 Because hereby the soule is fitted for a cure p. 161 4 Applyed 1 To reprove those that argue not the case with themselves p. 161 2 To direct soules how to argue by giving the soule 1 Some rules p. 161. to 165 2 Some questions p. 165. to 166 3 Some informations p. 166. to 169 SECT IV. THE Doctrine of waiting in dejections is 1 Raised and proved from the text p. 169. 170 2 Explicated by shewing what is waiting upon God in dejection is in four particulars p. 171 to 174 3 Confirmed by six grounds p 175 to 177 4 Applyed for 1 Humiliation p. 178 179 180 2 Caution p. 181 182 3 Exhortation in this use some cases of conscience are satisfied as 1 The case of being contented to want Christ resolved 1 That it must be p. 184 2 How it may be p. 185 2 The case of answering to or dealing with Satan in the time of our dejection p. 186 187 188 5 Concluded 1 By granting that though the soul must be content to wait yet it may pray but shewing how p. 189 2 By granting though the soule should be content to wait yet it may indeavor to be cured but shewing also how p. 190 SECT V. THe Doctrine of beleeving in the deepest dejections is 1 Raised out of the words p. 193 2 Opened in shewing 1 When the soule is deepest dejected p. 194 195 196 2 That then its duty and glory is to beleeve p. 198 3 Confirmed from the example of David c. p. 199 4 Amplified 1 By shewing what it is to beleeve in dejections Set forth 1 In a generall description p. 200 2 In particular points to bee beleeved then as 1 Gods Power 2 Possibility of the souls cure 3 inclinablenesse in God to do is p. 201 202 3 In six speciall things to be beleeved by the soul when it is in lowest p. 203 206 2 By shewing three Reasons for all this p. 207 208 5 Amplified 1 For information that times of dejection ought to be times of beleiving yea that they are the proper season of faith here are three reasons given why in a special maner Christ looks for faith now p. 210 to 214 2 For perswasion of the soule to act its faith when it s cast downe lowest and here 1 The duty is opend p. 214 2 Motives are binted to stir up as 1 That now faith is blessed p. 215 2 That now faith glorifies God p. 216 3 That now beleeving ingages God p. 217 4 That now beleeving raiseth p. 218 3 Meanes to help are propounded as 1 Cautions in which the soule is advised to take heed and beware 1 Of concluding any thing by sence p 219 2 Of considering selfe ib. 3 Of beleeving Satan although backed with ones own conscience p. 220 4 Of concluding any thing upon the present visible rejection of Christ p. 221 2 Considerations as 1 There is no ground why the soul should not beleeve for p. 222 1 There is no command to the contrary p. 223 2 The death of dejection is not c. ib. 3 The souls defilement is not p. 224 4 Former unbeleif or present doubtings are not p. 225 2 The promises are made to the lowest estate as is instanced p. 225 226 3 The soule shall not need to fear its presumption to beleeve which being the last object that is put in against beleeving t is answered and cleared p. 227 228 229 FINIS
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 t is 1 Cor. 15. last why then should you be cast downe for lacke of income CHAP. 20. Cure for Soules cast downe upon insultation of Satan and enemies 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 instruments 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 Remember 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 CHAP. 21. Cure for Soules cast downe upon corporall Afflictions 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 T is 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 therefore 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i.e. they â—eject their own spirits Philo. Heb 12.5 It s a fault in the chastised child to be dogged and it s 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 't is 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 t is 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 t is 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 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