not bee So here Why art thou cast down is as much as there is no cause or reason for this casting down of my selfe and giving way unto it for it should not be When our Lord perceived the dejection of his Disciples upon the thought of his departure he bids them not give way unto it Let not your hearts be troubled John 14.1 He saw a storme like that of waters arising in their spirits but he bids them not to give way unto it The word that is translated disquieted in this text The Greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 used here Iob 14 1. and the Heb. word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 doe is as I opened a word used sometimes for the disquiet of waters Our Lord seems to allude to it for the word translated troubled signifies so as Waters are troubled Now mind it O poor dejected ones Christ saith you should not be dejected so nor give way unto it His word is imperative he saith let it not be both signifie a trouble as of waters I need not stand to prove it further This one Demonstration wil clear it We should not give way to that which we have no reason for But we have no reason to be dejected so as to be disquieted Therefore c. David indeed sought for a reason but hee found none He asked his soule why it was disquieted implying his judgement saw no reason for it But his soul doth not indeed could not make any rationall answer This question silenceth his soule As that in the Parable why diddest not give my mony into the banke that at my comming I might have required mine owne with usury Luk. 19.23 This question struck the idle servant dumb So here Why art cast down It strikes the soule dumb and it cannot answer nor give a reason for this dejection Christians Why should you be irrationall why should you give way to that which you cannot give a reason for You cannot at any time give any reason for your dejection unto that disquietnesse which we opened Your case is not cannot be miserable The Heathen could say The Diety being reconciled to him he could not be miserable Numine placato non miser esse queo Why Saints God is reconciled to you in Christ you cannot be miserable being reconciled Ah! Why should you that are blessed so as that you cannot be miserable I say why should you be dejected without doubt you can give no sollid reason for dejection therefore it should not be neither should you give way to it But as there is no reason for dejection so there are many reasons against it I shall insist only upon two Reasons why dejected Saints should not give way c. The Reasons are because dejection is 1 A Passion 2 Perillous First Dejection and disquiet is a Passion Now passions should be curbed not given way unto Passion is an unruly beast and wee should not let its reines loose Reason should moderate but Religion should mortifie all passions Col. 3.5 Amongst the rest of the things to be mortified passion is one Indeed we read it inordinate affection as if it were two words But it s in the originall onely one word which may be translated passion 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The word which is used by the Syriack translators signifies sicknesse Indeed passion signifies a kind of suffering Passio derivator a patior Wee are commanded to mortifie our passions Not that Religion destroyes all passions but that regulates all Were sorrow and disquietnesse given way unto it were not regulated Certainly that sorrow which is irregular and hath no reason as wee said formerly must be mortified Casting downe disquietnesse troubles c. are passion and therefore not to be given way unto But Secondly T is perilous to give way unto disquietings There is danger in disquiet and to give way unto it is to give way to dangers This danger is three-fold viz. In regard of 1 It selfe 2 Satan 3 The Soule First There is danger in giving way to disquiet in regard of it selfe It will get ground and strength and the more its given way unto the harder it will be to rule Passion is an unruly beast which must be curbed and which if it have the reines loose wil grow master-lesse Disquiet is a disease and a disease of that nature which increaseth by degrees and every increase thereof is dangerous sorrow wil quickly overflow in case it be given way unto it s as a floud which if not stopt wil arise and over-flow all bankes Spirituall dejection is the soules Consumption now Consumptions increase if given way unto But Secondly T is dangerous to give way to dejection in regard of Satan hee 'l get ground by dejection Satan knowes how to make use of disquiets he would have sorrowfull soules to give way unto sorrow that so sorrow might swallow up the soule as t is 2 Cor. 2.7 The Apostle exhorts the Church to be tender of the dejected person who as some thinke had been excommunicated and filled with sorrow and dejection thereupon now the Apostle would have the Church to forgive 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. ingulphed as one sucked up and drowned in a gulph and comfort him least he should be swallowed up c. and least Satan should get an advantage as t is vers 11. Satan hath his devices and one of them is to make the soule give way to dejection then in the depth of dejection he comes with temptations to despaire and Self-murder c. And in truth experience tells us Satan hath a mighty advantage over us especially when we are dejected and give way unto it Thirdly It s dangerous to give way to dejection in regard of the soule it loseth ground thereby The soule is a great loser by dejection 1 The more its given way unto the weaker the soule is The soule much dejected is unfit for any service 't was this that unfitted the Disciples to watch it s said Christ found them sleeping for sorrow Luk. 22.45 sorrow brings one asleep both Naturall and Spirituall dejection causeth drowsinesse The soule when it gives way to dejection is thereby drowsie and the drowsie soule is unfit for duty Yea 2 The soule dejected is weakned unto warfare Sad soules are not fit for souldiers the cheerful soule is a Gyant refreshed with Wine it can fight the Lords Battels with courage The sad soule is liable unto cowardize As the joy of the Lord is our strength so the sorrow of our spirits is our weaknesse 3 The soule cast downe is unfit for comfort Sorrow given way unto shuts out joy and the more roome the one hath the lesse is left for the other Some soules when cast downe are so full of sorrow that there is scarce a hole for comfort to enter sorrow where it rules hath so many Centinels and Guards that its hard for comfort to get in unlesse it be by violence A sorrowful soule forgets to eate his
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
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
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
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
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
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