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 [Page 3]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 bo [...]y mirth, but now he was deprived thereof, vers. 4. Another while hee considered the sad speeches of his insulting adversaries, who continually said, where is thy God, vers 10.

Thirdly, he describes the depth of his sorrow, setting it forth to have overwhelmed him. He professeth it had cast him down, (vers. 6.) And that he was in the deeps, (vers. 7.)

Lastly, He declares the effect of all this; now, that is held forth as double.

• 1 Supplication.
• 2 Expostulation.

The first effect of his soule griefe was Sup­plication: His prayer was to the God of his life as tis vers. 8. Oh when shall I come before thee O God, (ver. 2.) To this he addes,

Secondly, Expostulation (as another effect of his griefe) and this expostulation is hinted to be.

• 1 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 [Page 4]especially in the words of the Text. Why art thou cast down 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 tis as an inquiry into the truth of this trouble: Da­vid doth as it were cunningly worke upon him­selfe; and say, What art thou cast down Oh my soule? is it so indeed? Tell me (oh my soule) art reall in thy griefe? art thou as much trou­bled as thou seemest to bee? What, is it so?

2 It may be translated How. And so it is a word of admiration: Psal. 36.8. as if David did admire to see his soule thus cast downe, and tis as much as if David should say, How (Oh!) how art thou cast downe, O my soule? how low dost thou lye? how sadly dost thou sit? how exceedingly art thou troubled? Oh! how is it with thee?

3 It may be translated, after what manner, Job 25.4. And so tis, as if David should aske his soule, What kind of sorrow this was which had possessed him? and in what manner it was that he was troubled. In what way art thou cast down O my soule?

4 It may be translated Wherefore, And thus it may looke two ways.

• 1 To the end,
  [...] ali­quando po­nitur pro [...] sicut Mal. 2.15.
  and tis 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 tis 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. Its the same word: As joy in the power therof lifts up, so sorrow in the power thereof casts down: Joshua full of trouble and sorrow casts himselfe downe, prostrate o [...] the earth, Josh. 7.6. Davids trouble layes him prostrate (as the word signifies) yea he doth prostrate or cast down himselfe: Co [...]jugatio Heth-pahel est significa­tionis reci­p [...]o [...]ae. His sorrow makes him his own over-thrower; his soule casts downe it selfe, for so the word in its [Page 6]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. its applyed to the Seas: and Psal. 65.7. its applyed to people. Indeed sorrow in the strength of it, causeth a storme, and a tumult in the soule: It maketh every thing to be out of order, as things are in a tumult.

Within me: Psal. 3.1. [...] It may be, (and sometimes is) translated against me. Sorrow is against the soule: Griefe is an enemy: yea, where it pre­vailes, it makes the soul an enemy to its selfe, Davids soul was disquieted against him.

Hope thou in God; The word properly sig­nifies to expect, or to waite for, with expectation; yea, it includes a patient tarrying a while. Thus tis said Noah stayed or tarried, [...] from [...] expectare. Gen. 8.10. Sor­row renders us impatient. Usually every passi­on when tis predominant overthrowes patience. David therefore bids his soule to be patient, and in that patience to stay a little, and yet to ex­pect God at last. [...] Its 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 [Page 7]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 [Page 8]his God, (however now he might doubt it,) for so it followes, and my God.

So that now put altogether, and it amounts to thus much; as if David should say, What art thou cast down O my soule? How strangely is it? In what way is it? For what end, or cause is it, that thou doest thus bow down, and storme thy selfe? Stay a little (O my soule) waite for God in expectation: For yet notwithstanding, all thy present distempers, I shall confesse my weaknesse, and praise him for the salvations of my countenance, and for his being my God still.

Thus you see the words opened. I will give a Reason why I speak to Davids Expostulation. rather from this last verse, then from the fift verse.

The Reason is, because tis here set out ful­ler then there, (though happily few mind it) this last is (as it were) a second Edition with Ad­ditions, for there are two additions in this verse unto that.

First, In that tis but said, I shall praise him for the helpe of [his] countenance; But here tis, I shall praise him for the helpe of [my] counte­nance. In that hee acts faith, as wee say in Thesi, in this, hee doth it in Hypothesi. In that, hee beleeves Gods salvation, or saving help imminent; (as it is in himselfe) In this, hee beleeves it eminent, or flowing out from him. There David onely saith, hee shall praise God as a Saviour; here hee saith, hee shall praise him as his Saviour. Tis one thing [Page 9]to beleeve the healths of Gods countenance, an­other thing to beleeve the healths of our coun­tenance. Here David applyes the healths of Gods countenance, to his own, there he doth not, this is one addition.

The second is more visible, for here he adds, that he shall praise him as his God (which is not at all there;) There tis onely, I shall praise him the health of his countenance. Here tis, I shall praise him the health of my countenance, and my God.

Now in this verse, which is the patterne of holy expostulation with ones soule, with reference to sadnesse: we may note these particulars.

• 1 The object of this expostulation: and that is Davids owne soule. Its 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, tis ra­tionall, and tis 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. Its 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. Its the duty, and the glory of Saints, to act faith, and to beleeve, even then, when they are cast down lowest, and see God least.

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 [Page 11]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 'twas hee who here speakes, and sayth, Why art thou cast down O my soule!

And David was not single: His case was but as others have beene. Job was dejected be­fore him; his soule was cast downe, (as we say) with a witnesse, when he rent his mantle, and shaved his head, and fell down upon the ground, (as tis, Job 1.20.) he was much disquieted: And as Job went before, so Hezekiah came af­ter David, in soule dejection. Surely his [Page 12]soule was cast downe, when hee did chatter as a Crane, and mourne as a Dove: as tis Esay 38.14.

I need not tell you of Asaph, or of Heman: Surely you have heard of their dejections, and disquiets. If you have not heard, you may read their cases, Psal: 77. and Psal: 88. Surely Asaph was much dejected, when his spirit was over­whelmed: And I think youle grant Heman was much dejected, if you remember that hee was distracted; Surely he was low, when in the low­est pit, and surely he was very much cast downe when hee cryed, hee was free among the dead.

But why do I speake to you of others, when I may appeale to your selves. Saints, have you never been sad? were your hearts never cast downe? have your spirits never been disquieted? what have you always gone upon the Hills? have you never been in the Valleyes? In your way (at least to Syon, did you not passe thorough the Valley of Baca? Though you now have beauty, had you never ashes? Have your gar­ments of praise, made you forget the spirit of heavinesse.

But why doe I renew griefe by its remem­brance? your sighings seale to this truth, that even choice soules may be cast downe.

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 tis vers. 4. of this Psalme) in that day hee sang no Psalme, but such as was sweet. Still hee spake with the voice of joy and praise. But now consider againe,

On the other hand (as I may say, the left) [Page 14] the soule is sometimes at a losse: Sorrow some­times playes its reakes (as we say) and turns joy out of doores. The soule is deprived of won­ted injoyments, this now casts it downe. Sor­row clips the soules wings, it makes the spirit flag and faint, it turns festivalls into mourning; It causeth the soules Spring, to bee as the Au­tumne; It brings on Winter, and raine too; and affords the singing of no birds, but the Owle, and the Pellican. And quite contrary to what the soule is when divinely elevated, that it is while sadly dejected. So that as joy is the Spring ­time, and Summer of the soule, sorrow is the Autumne and Winter. You know what is the nature of Autumne and Winter: Flowers fade, leaves fall, cold nips, trees wither, sap runnes downe, night growes long and dark too, wayes grow dirty, aire chilly, all things looke un­lovely. Thus tis with dejected soules; their flowers fade, their leaves fall, &c. By this you may guesse at the nature of spirituall dejecti­ons. Yet a little more.

In the Text are two words hinting the nature of spirituall dejections.

One is casting downe, which (as I noted in the explication) is as much as laying the soule levell: the bending or the bowing down there­of. Its the soule set on the dunghill, or lying prostrate on the ground. This is one word.

The other is disquieted: Now that word pro­perly (as I opened it) notes a storme, and tu­mult. This then holds forth the nature of spirituall dejections, to be the soules storm, and tumult.

The soule cast downe is afflicted and tossed with tempests, and not comforted (as tis Esay 54.11.) O thou afflicted, tossed with tempests, its spoken unto dejected Syon.

The soul cast down is, as a tumult, things are in it, in a confused, disorderly way. As when people in a rout or riot are out of all order, so is the soule when dejected.

This shall suffice to hint at the nature of spi­rituall dejection. Its (you see in briefe) the soules low posture: Its a David on a dunghill, in a valley: Its the souls throwing it selfe down: Its the soule in a tempest, tossing and tumbling to and fro: or its the soule as in a tumult, quite out of the even, and orderly frame, in which it some­times was, and alwayes should be.

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 [Page 16]thing, another while that, Now this feare fills it, anon another.

For look as the soule lifted up, is full of hope, and assurances, (and carried forth in expectati­ons) so the soule cast down is full of feares, and exceedingly perplexed with doubtings. Oh saith the poor soule, (dejected and disquieted) I fear this, and I doubt this: Can you resolve me in this doubt; or helpe mee in this feare, and the like.

I shall instance in severall feares and doubts, which usually trouble the soule, when, and while its cast down.

First, The soule when dejected, it feares the worke of grace: It saith, I feare whether ever God wrought upon mee: at least I doubt it. Sure I am (saith the dejected soule) God is a rocke, and his worke is perfect: But alas! there are so many imperfections in my soule, that I question his worke in me: I know God works both to will and to doe: But alas! though I wil [...] sometimes, I doe never. I feare God hath not wrought in me; Paul was confident, that where God began a good worke, hee would perfect it. And this makes me diffident, that he hath not begun at all in mee; I see so many debilli­ties, deceits, decayes, that surely I may say (as he) if the Lord be with me, why is all thu [...] befallen mee, Judg. 6.13. The soule knowes the worke of God is glorious: And sure it is that if he will worke, none shall hinder: But Oh (saith it) I finde my soule so in-glorious, and I feele so many hindrances, that I doubt I shal [...] [Page 17]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, tis death, and not life: and for my part, I feare whether mine have been by the spirit. I doubt (saith the soule under dejections) whether my calling were orely by the voice of man in the bare letter, or of Christ in the spirit. Tis [Page 18]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,) th [...] from love, that I delight to doe it. To do [...] [Page 19]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 [Page 21]soules who cry out: Oh! they feare they ne­ver did savingly close with Christ. To close with Christ in the way of the Gospell say they, (and they speak truth,) is a mystery: and alas! they doubt, whether they have attained it. There is a meer legall closing with Christ: which is built only upon some qualifications in ones selfe; and which carryes not the soule beyond the Covenant of workes: and some soules under dejection feare theirs is such. Woe is mee (saith the soule) if my closing with Christ bee not aright (and I doubt it is not. Mat. 7.22.) Some soules at the last shall come, and speake to him, as if they had closed aright with him, and as if they had in truth an interest in him: and yet he will say hee knowes them not. Now I feare, I feare least I am such a soule, and least he will speake to me so. Its damnable to be deceived in this (saith the soule) and I doubt it. Thus the wave of feare in the storm of dejection, mounts thus high in some soules.

Eightly, There are some who it may be will say, they doe not doubt much their closing with Christ, but they doubt their keeping close. I feare (saith some soule cast downe) that I shall deny Christ, There have been many Apostates, and I doubt I shal make the number one more. Peter denyed Christ in part, and for a time, and I feare I shall doe it altogether. I thinke I should sinne in deniall of, before I should suf­fer unto death for Christ. I feare I am nearer allyed, and shall be more like to Demas then to Paul. Its true, there are some, who if they [Page 22]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 its cast down: I shall adde some other feares unto the former. As

First, Some there be who (being dejected and cast downe) are much disquieted with fears and doubts about Prayer. As now, whether ever they prayed in all their lives. And if they did, whether ever God did heare or regard any of their prayers. Oh! saith some souls who are cast downe: Prayer is a choice imployment, a precious priviledge, but alas! we never injoy­ed it, something wee have done, sometime like prayer; but we doubt whether it were pray­er, For

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 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! [Page 24]cryeth one poore dejected soule: I have heard the word often preached, but I fear to no pur­pose, for I thinke I never heard God in it. It was the praise of the Thessalonians, that they heard the word; not as the word of men, but as the word of God. But its my shame and sorrow, I have rather heard men, then God. I read (saith the soule) the Parable of the Sower, and I remem­ber there was but one good ground, which recei­ved the seed aright; and I fear I am none of that, I doubt I am the high-way-ground, or the sto­ny, or the thorny, but sure I am not the good ground, i. e. one who with an honest and good heart, having heard the word, doth keep it: for sure I bring not forth the fruit with patience. Thus the fears of some dejected soules work a­bout the word. But

Thirdly, Other dejected souls breathe forth feares about the Promises: As whether they have right to them, or did ever in the spi­rit close with them. Oh say some soules! the Promises are indeede exceeding great and precious: But are they ours? wee doubt it, my soule doubts (saith one) when I reade the Promises, I doe rather read the riches of others then my owne. Alas! I feare, they are none of mine, and I dare not (indeed cannot) close with them. Sometimes I have climbed the outside of the Promise, I have read the letter; but alas! I never was in the inside, in the spirit of a Pro­mise. Its likely many hung upon Noahs Arke without: But none were saved but [Page 25]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 [Page 26]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 its cast downe, is full of feare, so likewise its full of griefe. Disquieted [Page 27] 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 tis, Psal. 102.4. The bowells boile and rest not, as tis Job 30.26.
• 2 Without, The lips quiver, as tis 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 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.

Its cleare enough, that even holy and pre­cious soules may bee, and sometimes are cast downe, and disquieted: and if you now would know whence it comes to passe, I conceive the reasons may be such as these.

• 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: 'Twas that which first cast down Adam; and tis that which still disquiets the children of Abraham. Its true, grace is the souls recovery from sin; whom God converts, he doth cure: But yet corruption being never to­tally in this life mortified, the remainders thereof [Page 29]trouble the soule (even of a Saint) many times. The remainders of corruptions are like unto the remainders of some peccant humours, which (even after a sure recovery) do sometimes groan, and cause aguish shiverings.

2 Falls into sinne: Every new act of sinne, is a tripping up of the soules heels. When David fell into sin, he was cast downe. Belei­vers are lyable to falling into sin, and this makes them lyable to failing in soule. Its no wonder to see a soule disquieted in point of comfort, if it have been defiled in practise of corruption. Its no marvell if Israel fall before the men of Ai, if Achan be in the Campe. A sinning Jo­nah will soon make a storming Sea. And if the soule have sinned, no wonder if it be in a tem­pest. But

3 Ignorance of the Covenant of grace. In­deed it is by grace that we stand; and if we be ignorant of that, we shall soone be cast down. I am perswaded that this is the greatest (I had almost said the only) reason why soules are at any time Cast downe; viz. they know not the Covenant of grace, at least they are ignorant of it.

In

• 1 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, [Page 30]The soul is apt to limit the holy one of Israel. Its apt to think there are some sins unto which the Covenant doth not extend. It beleives it may be, the Covenant of grace reacheth to the pardon of many sins; but questions whether it reach to all. If it did not question that, why is it cast downe so, that it doubts the pardon of some sins? Or

Secondly, They are ignorant of its freenesse. How would the soul live above disquiets, and dejections, if it did but know and beleive the Covenant were free, wholly free, constantly free, every way, and in every part of it free? Its our mi­sery, we are apt to mixe works with grace; and to cloud the Covenant with Conditions. Where­as we are to know, that the Covenant is onely grace, the nature of which is to bar out workes. For if by grace, then it is no more of workes. OTHERWISE GRACE IS NO MORE GRACE; and if it be of workes, then is it no more of grace, OTHERWISE WORKES IS NO MORE WORKES: as it is in that gol­den place. Rom. 11.6. The soule when cast down saith, it wants this condition, and it wants that qualification: But alas! it knowes not, that the Covenant gives all, and requires none. Its free, infinitely free, and did the soule know this, it would be raised, but its the ignorance of this that casts it down. And besides,

3 Soules know not the firmenesse of the Co­venant of grace: they are apt to thinke it mu­table. Did the soule but know, that Gods foundation standeth firme, and is still the same, [Page 31]surely it could not easily be dejected. Why consider, ye dejected hearts! Gods Covenant is not changeable. Though you faile on your part, yet he'le be faithfull on his. God will not cast off Israel for all that they had done, as tis Jer. 31.37. His Covenant was as firme as heaven, though their carriage had been as foule as bell. The Covenant of grace is the Covenant of an unalterable, and unaltering God: God knew what ficklenesse was in the soul ere he entred into Co­venant. I knew (saith the Lord) and Oh! mark it, mind it soules) that thou wouldest deale very treacherously: as tis Esa. 48.8. Gods bow is still in the cloud; though the imaginations of the heart of man is evill. Dejected soules measure God by themselves, but they know not his thoughts are above theirs, They know not the firmenesse of his Covenant, therefore it is that they are so often cast down.

Thus the ignorance of the Covenant of grace, is a prime and principall cause of soul dejection. Then

4 Another cause of dejection is, spirituall indisposition unto duties. The soul is (it may be) as Sampson was, it riseth and findeth its strength gone. The soul peradventure could saile as with a full gale in duty heretofore, but now (alas) it can hardly (as they say) sterne the tide, i.e. keep up against indisposition. The living wa­ters, which were wont to flow out of the soule in power, and fullnesse, are, it may be stopped; the soule findes not that alacrity and▪ freenesse, that it was wont to finde. Time was, it could [Page 32]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 [Page 33]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 [Page 34]soules are so weake as to bee cast downe.

7 Even corporall affliction is sometimes a cause of spirituall casting downe. A sick-body many times causeth a sad soule. Hezekiah was sicke, and that made him sadde: the tidings of corpo­rall death, begat spirituall disquiet. That tra­gicall relation of Hezekiahs casting downe: is ti­tled thus, the writing of Hezekiah King of Judah when he had been sicke, Esay 38.9. Indeede it falls out so; that the soule (following the tem­perament of the body) is much disquieted, when the body is afflicted. Many souls chearfull enough when in health, are over sad when sicke. If God afflict the body, we are apt upon that our selves, to cast downe the soule. Its need­lesse in this to expatiate, experience too too fre­quent shewes this, that externall affliction, is oft the principal, and first cause of internall de­jection.

8 Adde to all these in the last place this, viz. sence of Divine wrath. This indeed of all the o­ther is the greatest, and most grounded cause of spirituall dejection. A little wrath will make the soule to stoope. If God in anger do but touch the hills they tremble. His fury is poured out like fire (faith the Prophet) and the rockes are thrown down by him, as it is, Nahum 1.6. Surely (say some soules) we cannot dwell with everlasting burnings; and such are all appearances of di­vine wrath. Well might Job (upon this ground say) is my strenght, the strength of stones, as tis chap. 6.12. Alas! if his strength had been the strength of rockes, and mountaines; it must [Page 35]needs faile, when the arrowes of the Almighty were within him, as tis there vers. 4. It was this which cast down David here deeply; for so he crys (as out of the depth) vers. 7. Deep calleth unto deep at the noice of thy water-spouts; all thy waves and thy billowes are gone over me. I shall have occasion (peradventure) more then once in this Treatise, to touch on this, therefore I shall say no more here, but only this, that nothing hath in it more force to cast downe, even the stou­test soules, then the sence of Divine wrath.

CHAP. 10.
Some Ʋses 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 [Page 36]sort, even such as are choicest, are apt to be, and sometimes are, much cast down. Its the vanity of some, that they thinke and speake of present injoyments above what is meet. Some have said, Soules may come up to such a height, as that they neither shall, nor [can] be disquieted. Yea, some go so far, as to censure all kind of doubting; and to conclude soules in a- damnable state, because in a disquieted. Surely such have not learned this truth as it is in Jesus. You see a David cast downe, and disquieted: And you heare that even choicest Saints, upon many causes, are lyable to the like dejections. Bee informed therefore to take heed, how you dreame of a perfect, and unalterable enjoyment of rest here: Your rest, though unspeakeably sweet, is not unchangeably sure. Tis possibly you may think, because you sometimes rejoyce with joy unspeakable, that therefore your injoyment is unalterable. But be not deceived, even after high injoyments, you may be dejected. Even a Paul after a rapture (as high as the third heaven) was cast down low by a messenger from hell. David said once, hee should never bee moved; [...] 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 [Page 37]state of peace, and unsettlednesse here. Its true, when we come home, we shall sit down, and be disquieted no more: But our hope is not here, Whilst we are at home in the body, we are absent from the Lord, 2 Cor. 5.6, Such as talke of being at home in this life, forget that they are in the body. Christians beware of it, for its a delusion, to thinke that here you are above dejection, you are not at any time so setled, but you may be disquieted. And therefore

Secondly, Learne hence to be thankefull for any freedome from disquietings. Be thankefull (O ye unshaken soules) to Christ! Its his sweet­nesse which hath kept you from being in a storm. Its greater mercy to have a soule kept free from disquietings then to have a body kept free from distempers; seest thou another soul cast downe? be thankfull to the Lord Jesus that thou art not sitting by it in the same case. Take heed of thinking that your settlement is of your selves; and consequently, of cersuring others, who are disquieted. Its certainly a great fault in many, that they censure such as they see dejected: They find fault with that in others, which they are not able to prevent in themselves; Did not Christ beare up thy spirit (Oh soule!) thou wouldest quickly sincke: There are causes of spiritual de­jection in thee, as well as in others. Its Christ that keepes them under, otherwise they would soon cast thee down. Bee thankefull therefore to Christ, and take heed of censuring others. Yea,

Thirdly, Prepare for dejections. Such as are subject to saintings, have their cordialls in rea­dinesse: [Page 38]so should you have (O soules) who are lyable to spirituall faintings. There are cor­dials enough, did you know them. Its your Saviours goodnesse, that hee stored up reme­dies suitable to all your distempers: acquaint your selves with them, before you need them, that they may not be to seeke, when they should be used.

Quest. You will say, what preparation shall we make?

Answ. For this I shall speak something more generall, and something more particular.

Generally, In order to spirituall preparation for soule dejection, mind these things.

First, That such a thing there is as soul-deje­ction, and that you are lyable unto it. Be not strangers unto this truth, but know, as the most healthfull body may sometimes be distem­pered; so the most holy soule may sometimes be disquieted. The not minding of this, makes many soules which are cast downe, sadder then otherwise they would be. Its an aggravation unto any sorrow; that it comes unexpected. Be sure therefore to remember this, that tis possi­ble sadnesse may seize upon your soules, and cast you down: Its common to saints to be de­jected sometimes. This being often and seri­ously thought on, before dejections come, will prepare you to beare them when they come.

Secondly, Be well acquainted with the Cove­rant of grace; The not aright, and clear under­standing of it (as hath been shewed) is the cause of much dejection. Acquaint your souls [Page 39]therefore with this, in the freenesse of it, doe not mix water with wine, 'twill abate the strength of it, and render it lesse able to comfort; what God holds forth free, let not us looke upon as conditionall. The pure wine of the Covenant (which is the best cordiall for a fainting spirit) looseth its vertue, when tis mixed with the pud­dle waters of conditions. Bee built up therefore in the freenesse of the Covenant; Know also the fulnesse of it. It extends it selfe to the forgiving of all sinnes; and to the bestowing of all grace: Remember also the firmenesse of the Covenant; its immutable, unalterable, whatsoever fainting fit overtakes thee, the Covenant of grace thus known, and beleeved, will revive thee.

Thirdly, Treasure up your own and others ex­periences. The remembrance of experiences in times of lifting up, will exceedingly support in times of casting downe: when the spirit begins to be in a storme for divine absence; Call to minde, that it sometime injoyed the calme of a divine presence. Many soules forget the time of their first love, and the effect of that is sin­fullnesse; And many forget the day of Christs first l [...]ve, and the fruit of that is sadnesse. In the day of your dejections, call to mind the time of your espousalls. The premeditation of what the soule sometimes enjoyed, is a good prepa­ration for a time, when it may be dejected.

But these things are onely in the generall. I shall therefore proceed to particulars. And my advise to soules is, that they indeavour to ac­quaint themselves (as much as they can) with [Page 40]particular cases; And accordingly to provide suitable cordialls. Its a peece of humain pru­dence in provision for corporall distempers, that men do not only lay up some generall, Catho­licke medicines (as Phisitians call them. [...]) But they provide particular medicins for particular diseas­es: Surely we should be (if not more yet at least) as much careful in provision for spiritual distem­pers, as for corporal. And in order thereunto we should study to understand what may be a sui­table support unto us, under soul-castings down. An essay unto which we shall hold forth in the following Section.

CHAP. I.
Satisfaction to soules cast downe, and discovering their feares about the truth of the worke of grace.

HAving in the former Section hin­ted at severall fears, which ap­peare in soules cast downe, I shall now apply my selfe to sa­tisfie dejected soules, with re­ference to those particular feares. And I shall proceed in that order which I mentioned them in, and beginne with the feare of a soule cast downe, and venting it selfe about the work of grace.

Oh say some soules! the worke of grace is pre­cious, but I feare in me its not perfect. Case. Satan hath had his workings in me, Eph. 2.2. [...] but I feare whe­ther Christ hath wrought the good worke in me. I have found the Devill powerfully working in me: But I feare Christ hath not as yet be­gun [Page 42]to worke upon me, &c.

In order to the raising of a soul cast down, Satisfacti­on. and fearing this, I shall offer briefly.

Some

• 1 Cautions, and
• 2 Considerations.

First, Some Cautions, we had need be wa­ry in our conclusions which we make about our soules state.

'Tis easie, but 'tis dangerous, to conclude a­misse here. Its as well (I will not say as much) a fault to conclude against our soules, as hav­ing no worke of grace; as 'tis to cousen our soules, as if we had. Be cautious therefore O soule! who sayest, thou fearest Christ hath not yet wrought upon thee. Take heed how thou judgest, even thy selfe, in this case, and for this end, take with thee these 3 Cautions.

viz.

• 1 Of binding your selves to particular examples.
• 2 Of confining Christ to any methods or wayes.
• 3 Of concluding any thing from present sence.

First, Take heed of binding your selves to par­ticular examples. Oh say some, Christ hath not wrought upon us,

Quest. Why, Oh soules, not upon you?

Ans. Why? Hee hoth not wrought upon us, as upon such and such.

Reply. But consider (O soules) Gods workes are not alway alike: Though the worke of grace [Page 43]be the same in all, in regard of the matter, yet it is not the same alwayes in regard of the man­ner. The manner of Christs working is divers, Its bad eyeing (in order to the judgement of our worke of grace) examples. Christ comes to Mat­thew at the receit of custome: and speakes to his heart so home; that Matthew leaves all, and followes him, and of a Publican becomes a Preacher. But he rides after Paul (as I may say) and overtakes him in the way to Damas­cus, and throwes him downe, invirons him with a Pillar of light, appears to him from heaven: speakes to him, reasons with him; directs him whether to go, what to do, &c. These exam­ples are not alike. Should you bind the work of grace to Pauls example, you would condemn Matthew: or should you make the example of Matthew the pattern of the worke of grace, you would, or might question Paul. Be cautious therefore O soule of what you say. Do not fear that God hath not wrought upon you, because not after the example of such an one: exam­ples are not here strictly to be eyed, this is the first caution.

The second is this, Take heed of confining Christ to methods. I wish some Preachers were in this particular faultlesse: they confine Christ (as I may say) to such and such wayes, and methods, as if the spirit were not as free as the wind, to blow where, and when, and how he listeth. You have some so punctuall in their antecedents, concomitants, and consequents (words which many poore soules scarce under­stand:) [Page 44]And so precise, and strict in pressing soules with them, that many gracious soules feare, whether they have any worke of grace wrought, because not in such a way and method. Now I beseech you, beware of this, Christ walkes not alwayes the same way to many soules; Some soules he overtakes ere ever they are a­ware of him, as is hinted Cant. 6.12. and makes them as the chariots of Aminidab; i. e. a willing people. Others indeed he deales with all in a more violent way: and is faine to make it a day of power, that they may be a willing people. In the same story Act. 1.6. you have Christ as it were, [...] 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 [Page 45]at first is but little, as a grain of mustard seed; And tis not at first so visible: Its like leaven [hid] in meale, as tis Matth. 13.33. Now that which is little, and hidden too; that is not seen straite. Naturall conceptions are not at first perceived; no more are supernaturall. The worke of grace may be begun in thy soule, al­though thou doe not perceive it. Be therefore cautious how thou concludes because of present visible ineffectualnesse. The leaven of the King­dom, may lye hid in the heart And if thou judge by present sence, thou mayest condemne the gene­ration of the righteous. Indeed Christ in the soul is as Isaack in Abrahams loynes (at first) that is, as dead: And looke as there, even of one, and him as good as dead, sprang as many as the stars of the skie: So likewise here, viz. in the soule of one graine of grace, and that even as dead to sence, See Lu. 13.19. there springs up the great tree which reacheth as high as heaven. Let this therefore be minded as the third caution, that you con­clude not positively any thing upon present sence.

Now having hinted these Cautions, I shall offer three Considerations, unto such as feare and doubt, the true worke of grace in their hearts.

First, This fear may peradventure be a fruit of the worke of grace. Sinners as they never desire the worke, so they trouble not themselves with doubts about the work: Solomon tels us, Blessed is the man that feareth alway: yea, we know he also said, the way of a foole is right in his owne eyes. [Page 46]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. Its 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; Ile run after him, Ile cry for him, &c. And while the soul hath been in this feare, God hath begunne (making use ther­of) to worke really upon their soule. Thus it hath been with some, consider it may be with thee so, And therefore,

Thirdly, Suppose it be as you feare; Sup­pose God hath as yet never effectually wrought [Page 47]the worke of grace in your Soule. Consider, bee may doe it now. Why may not free grace worke the worke now? I say (O soule) why not now?

Quest. Say (O sad soule) what reason can you given that Christ should not now worke upon you, if he hath not heretofore?

Ans. Why, Ile give a reason (will the soule say) I am not fitted for such a worke. The worke of preparation bath not passed on me.

Reply, Suppose I should grant it; yet this feare and doubt may be that work. All the prepa­ration that can be, it tends but to this, to make you willing, and art not willing soul?

Qu: Yes, O yes, I am willing; but alas, what though I will, if God will not.

Reply, Why, God is willing (O soule) this is the will of God, even your sanctification. He wills it: and if God will, and thou wilt too, what should hinder?

Qu: Nay, but what should move God to work on me: Alas, I am a poor polluted sinner, and will the Lord take pleasure in such a soule as I am, and bestow paines to worke on me?

Ans. In Answer to this, know (O soul) free grace shall move God, For of grace we are saved, and not of our selves: its the gift of God, we are his worke-man-ship, Ephes. 2.8, 10. And know (O soule) as God doth worke in thee the will, so also he will worke in thee the deed, and that of his good pleasure (as tis Phil. 2.13.) though he cannot take pleasure in thee, yet he can, and will in his worke.

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 tis John 3.20. But he that doth truth, commeth to the light, &c. Sure­ly it may secretly hint that thy grace is currant, sith thou desirest its tryall: were thy grace counterfeit (as thou suspectest) it would desire concealement, at lest, it would not put thee on to suspect it.

Secondly, Consider, its a mercy to have a sus­pecting spirit. Many soules are deceived, and damned for want of this. Satan lyes secure un­der an imperfect, and pretended worke of grace. You read of a spirit of slumber in the Scripture. God hath given some up to the spirit of slumber, Rom. 11.8. There are foolish Virgins, who presume, and sleep, and sleeping perish. Christs spirit where it is, is a spirit of fire and burning: Now fire that tryes, Christs spirit is like a re­finers fire: Its a mercy to have the spirit of re­fining, and trying; whereas its a judgement to be selfe-confident, not at all suspicious, It ar­gues the spirit of slumber. But▪

Thirdly, Consider, tis possible for one truly gra­cious to conceit that his grace is but counterfeit. As children conceive brasse is gold, so sometimes they conceit gold to be brasse, Its strange to ob­serve the strength of conceit, especially in depth of Melancholly. Peradventure oh soule thy fear is but conceit! Surely we see sometimes Hypo­crites, conceiting in their joyallity, that their counterfeit grace, is true. And why may wee [Page 50]not thinke? (nay, by experience we find) some­times, truely gracious hearts conceiting their grace is counterfeit. But these considerations are onely general▪ Therefore,

More particularly, that I may satifie such dejected fouls, as doubt the truth of their grace, I shall lay down these conclusions.

First, Many souls doubt the truth of their grace because of their wrong way of tryall. There are false Touch-stones, which may make pure gold suspitious, as well as make brasse appeare as gold. To instance, its a false and deceiving way of tryall, to try the truth of grace by conquest. My meaning is, to conclude that my grace is not true, because I am sometimes conquered by corruption; its a wrong way of conclusion, and a false touch-stone of tryall. Paul had truth of grace, and yet sometimes he was conquered, and carryed captive, and sold (slave-like) by sinne, Rom: 7.14. So likewise a constant equall undaun­tednesse, in owning of Christ, [...], and ver. 23. [...]. i. e. captivated or lead in­to captivi­ty, as by a C [...]nquer­our; and sold in a market. and cleaving to truth, is a false touch-stone, or fallible way of tryall. Tis true the righteous is bold as a Lyon; but this is not at all times alike. Peter had truth of love to Christ; and yet he was not so undaun­ted alwayes: His deriall is knowne well e­nough. So that now (to apply this to our pur­pose) it may be (Oh dejected soule) thou tryest thy grace the wrong way. Thou sayest thou art conquered oft; and led captive many times; Bee it so, thy grace may be sound for all this. Those that scome the Turkish power, may sometimes bee (slave-like) in his [Page 51]Gallies: And a loyall subject of Jesus Christ, may be sometimes overtaken, and taken, and sold Paul-like under sin. But

2 In judging the truth of our grace, we should ra­ther eye its quality, then its quantity. As now faith, the truth of that is seen, rather in its quality, then in its quantity. There may be a faith big enough to remove mountaines, and yet FALSE (as is deduci­ble from, 1 Gor. 13.2.) And there may be a faith no bigger then a graine of mustard seed, and yet TRƲE. Little faith, and true faith, may go to­gether. Peradventure O soule thou art grieved to see thy grace so little, and that makes thee feare tis false: but know this thy feare is foolish. The least dust of gold, is gold; and the least grain of grace, is grace. In judging thy grace (O de­jected soule) know thou shouldest eye its qua­lity, not its quantity. And in order to this,

Thirdly, know, That grace is true which is diffusive. I would aske thee O soule! (that doubtest thy grace is counterfeit) whether it be diffusive yea, or no: though it be little, doth it spread it selfe? Is thy little in head, and heart too? Hypocrites have much in the head, little in the heart. But see O soule, doth not thy little spread; Is it not leaven? doth it not leaven thee all over? Is it not in thy will? thou wouldest: and doth it not spread to thy desire? thou desi­rest: And because thou canst not, doth it not leaven thy sorrow? Is not that sower (or rather sweet) dost not grieve because thou carst not doe, as thou wouldest and desirest? Do not O soule murder thy selfe: I meane kill thy com­fort [Page 52]by not witnessing to the truth. Cannot you see, and say, your little grace is diffusive. Surely if it be, you need not doubt its truth, and you should not say tis counterfeit.

CHAP. 3.
Satisfaction to soules dejected, and fearing that the worke which is wrought in them, is not of the spirit.

THe next fear which I shall speake unto is, that which concernes the Authour of that worke which is in the soule.

Some soules when they are cast downe: Cafe. cry out, they feare, that all that worke which is pas­sed upon them, is no more then in the bare letter (as they call it) i. e. they doubt whether it be of the spirit, yea, or no; as was opened in the for­mer part &c.

Now for the removing of this feare, Satisfacti­on. and to raise up a soule that is cast downe, and lyes doubting, whether its calling, conviction and com­fort be from the spirit, yea, or no: I shall speak to each of these by themselves.

First, For thy calling (O soule) thou sayst thou fearest) thou wert only called by men, i.e. wrought upon to leave thy sins and former course by the meer wit, and oratory of men in perswad­ing, &c.

There be three things which I would offer to scatter thy fear in this particular.

1 Consider, that thy call may be by the spirit, though thou doe thinke it was by man only. Its certaine that the spirit speakes to our hearts mostly by men. Immediate calls are rare: It may be you feare your call was not by the spirit because 'twas by men. It might be mans speech, and the spirits call. 'Twas Christ that preached to the Ephesians, though it were Paul that spake. Paul tells them Christ came, and preached peace to them, Ephes. 2.17. And yet we know Christ was never at Ephesus; and Paul speakes this, of Christ after the time of his suffering, as is dedu­cible from vers. 16. Indeed 'twas Christ that preached by Paul: And though man was the trumpet, yet the spirit was the breath, that fil­led it, when thou wert called from thy sin. Look as in Samuels case, it was the Lord called him, and he thought 'twas Eli (as 'tis 1 Sam. 3.) so it may be with you, and the reason may be, as it was in Samuels case: He was a child, and so did not know yet (as the text saith) the Lord: It may be thou art a child as yet (O soule) and art not so well able to distinguish of the Lord from men: Thou as yet mayest not be acquain­ted with the mysteries of the spirit? and therefore thou mayest thinke tis only man, when it was the spirit which called thee. Hereafter when thou shalt grow up to a fuller age in Christ, this childish thing, and feare may be done away: And thou shalt no more speake as a child, and say thou fearest 'twas man only that called thee. But thou shalt be taught of God, and know thou wert called by the spirit.

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. Its a rule case; the lesse of man, the more of God: Art not able to say (O soule) that thou wert go­ing on in a vaine, vile way of living without God; and that thou wert so taken up with the world, and vanity, &c. that God was not in all thy thoughts: And that at a time thou didst ei­ther read or hear such or such a naked truth: As to instance, that thou wert a child of wrath by nature, that out of Christ there is no hope of sal­vation, &c. And that hereupon unexpectedly, thou didst find thy heart moved to take another course: Peradventure, thou hadst read or heard and didst know the same truth before; O but at such or such a time, thou didst find thy heart more wrought upon, by it, then ever. I be­seech you seriously say, hath it not been thus with you? If it hath, why doubt ye, that your call is not by the spirit? But

3 Call to mind, And in sincerity tell, and confesse, what it was that thou wert ialled from; and what it is that thou wert called to, Canst not [Page 55]thou say, thy call was not so much (at lest) not only from misery, but it was from sinne. Tis true, many a man by naturall conscience, and fleshly principles is thus far wrought upon in a call, that it is willing to come out of misery; I but thy soule can say, it was willing to come from sinne: and 'twas from that, which in thy call, thy heart was taken off. Yea, and art not thou a­ble to say, thou didst find thy heart in thy call, really going out after (as conceiving thou wert called, unto holinesse, (as tis 1 Thes. 4.7.) Cannot you appeale to God, that in your call, you did (at lest that now you do,) find your hearts, not only called and made willing to leave a sorrowfull estate, and come into a happy one: But also to leave a sinfull estate, and come into a holy estate. Certainly, if your call were not only from misery, but from sinne: And if it were to be as well, and as much (nay more) unto holinesse, then unto freedom from misery: I say if you can clear this: (And do not your consciences, oh ye deject­ed souls witnesse to this) then why do ye doubt? what reason have you to feare, that your call was not of the spirit? To come therefore to the other thing, viz.

Secondly, To your Conviction. You say you doubt whether that were of the spirit, and evan­gelicall, or only by the letter, and legall.

Now to satisfie you in this, there are 3 questi­ons which I would put unto you. And in the sin­cerity of your hearts resolve them.

1 What was the great sin, of which you were, and are convicted: when thy heart was convin­ced [Page 56]of sin, what was the greatest sinne, which then thou wert convinced of. Search your hearts, and consider what answer to give? can you say it was unbeleife: Certainly, if you were convinced of that, it was the spirit which wrought that con­viction. I desire not to be mistaken: I do not urge this, as if I thought there either were not, or nee­ded not any more conviction then this: (for cer­tainly, saving conviction extends it selfe to all sin, and in particular, to our particular speciall sinnes.)

But my aime is, to hint something as a sig­nall discovery of conviction by the spirit (and in order to this it is, which I am now speaking.) Now then, wert thou ever convinced of unbe­leefe? Hast thou seen this to be a sin? yea, and to be a great sin? Certainly, if thou hast, thy conviction hath been of the Holy Ghost. Its the peculiar worke of the spirit to convince of unbe­leefe, as tis John 16.9.11. Many a soule is con­vinced of these, or these sins: But the soule con­vinced by the spirit, is convinced of this sin (as of the sin of sinnes) viz. unbeleefe, Oh (saith a soul) which is convinced by the spirit, I know drun­kennesse is a sin, uncleannesse is a sinne, pride a sin, &c. But I know unbeleef is a sin as great, ray, greater then them all. This is laid upon my spirit, that Christ is come into the world sweet­ly discovering the love of God, freely tendering reconcilement in his blood, But I (Oh I!) did little see, and much slight him; I did not make it my worke to go after him, nor have I been willing when he hath come after me, to accept [Page 57]him. And this (oh this!) hath been (nay, I fear 'tis still) my sin. Oh this base, vile, damnable unbe­leefe, is that which hath, and doth lye upon my spirit. Other sins put me in an [...]solute ne­cessity, of salvation; and this sealed me under damnation: HEE THAT BELEEVETH NOT, HE IS CONDEMNED ALREA­DY, Oh that Scripture, tooke hold on me, Christ came, and was willing to imbrace, but I would not beleeve; He came sweetly weeing, and I stood out sinfully rejecting. He tendered grace freely, and I did put off that tender wretch­edly; He said come unto me, and ile ease you; and I did not, could not, would not beleeve, and therefore came not to him. This (O this!) I am convinced of, as my sin; and this I doubt is my sin to this day. The truth is, I can hardly beleive yet, that Christ came to save sinners. Why, say (Oh soul) doth not thy heart answer to these things, as face to face? is there not a copy of this complaint in the secret tables of thy heart? If there be, pray who should, nay, who could write it, but the spirit? Who could take these things of Christ, and reveale them un­to thee, but the spirit? Surely, if none can call Jesus Lord, but by the spirit (as it is 1 Cor. 12.3. Then none could be convinced so far of sin, for not receiving of, or beleeving in (which is all one) this Lord Christ, but by the Holy Ghost. But

Secondly, What is the great principle upon which you are most convicted: Is it SENSE, or HOPE of divine love. It may be thou hast [Page 58]sometimes tasted how good the Lord is: Per­adventure you have had some sence of the love of God, Or, It may be you have only sometimes attained some hopes of divine loves: Now is it this, that doth most affect thy heart, in thy conviction. Doth not thy soule say, Oh! what a vile wretch have I been, who have despised the riches of Gods goodnesse! and who have not been led thereby unto repentance: Standest thou convinced of the greatnesse of sins, by the con­sideration of the greatnesse of his love. Because God hath been, is, and (thou hopest) will be exceeding good; Art not upon this convinced that thou art and hast been exceeding bad? Sure­ly so much as love, and sweetnesse hath had an influence upon thy conviction, so much the spi­rit hath been in it. The hand of wrath may con­vince a Pharoah that he hath sinned; but an eye of love, will make a Peter weep bitterly. Ther­fore

Thirdly, In thy convictions for sin, what sight hast thou had of Christ? The spirit where he convinceth of sin, he also convinceth of righteous­nesse, as tis John 16.10. i.e. the spirit con­vinceth the soule, that albeit it is unrighteous; yet there is a righteousnesse in Christ, which it may have. The spirit, where he is a messen­ger of sin (comming in and convincing the soule thereof) he is also an Interpreter (taking the things of Christ, and so shewing thereof unto the soule) the spirit is, that one of a thousand, to shew unto man his uprightnesse. (as tis Job 33.23.) An hypocrite may be convinced by the [Page 59]Law, but alas! in that conviction he sees on­ly a Moses: But a Saint is convinced not only by the Law but the Gospell; and therefore in his conviction he sees a Messiah. Canst not thou say (O soul) when thou wert convinced, that thou wert a sinner, thou wert also convinced that there was a Saviour? Didst not thou see a re­medy, as well as a disease? a healing plaister, as well as a killing wound. A Saviour, as well beseeching sinners to come unto him, that they might have life; as blaming of them, for not be­leeving in him, that they might be free from death. Surely (soule) its the spirit who giveth life, the letter killeth. Where the letter con­vinceth only, it doth leave a soule under the sen­tence of death: But if together with the sen­tence of death for sin, thou didst also see the hopes of life, in a righteousnesse; then there was something more, and higher then the letter in thy conviction; even the Holy Ghost.

If then when thou wert convinced, thou didst see unbeleife as the great sin, and divine love as the great aggravation of that unbeleife; and yet withall, a sight of free and full righteousnesse tendred as a cure of both: If (I say) thou didst see these things in thy conviction; why art thou cast down O soule? and why dost thou fear the spirit was not in thy conviction? To go on then to the last branch of this fear and doubt.

Thou sayst (O soul) that dost fear, thy com­fort was not from the spirit: At lest, thou sayst, thou dost doubt it. Its true, after thy storme, thou didst heare a still voyce, but (sayst thou) [Page 60]was the spirit in that voyce? Sometimes even after conviction, thou dost say thou didst feel comfort, but thou fearest whether it were from the spirit, or from the letter and fancy, &c.

Why now in order to the scattering of this fear, let me intreate you to consider these three things.

First, Whence it was that thy comfort was fetched, which was brought to thee? was it not such as one of a thousand could not bring? came it not from Jesus Christ, who can only give man his righteousnesse? as it is Job 33, 23. He shall take of mine, and shall shew it unto you (saith Christ of the spirit) Job. 16.15. Where the spirit brings in comfort, it is still shewed to be fetched from Christ. Alas! canst not thou say, It was not from any creature (men or Angell) that the hope of your comfort came (Alas! miserable Comforters were they all.) But it was onely from Christ: where the spirit comforts, he doth it still in a discovery of Christ. As he shewes Christ pierced by the soule, and useth that sight unto conviction: so he discovers Christ willing to imbrace the soul, and useth this sight unto consolation. The peace and comfort of some, is rather from a cessation of the trouble of conscience, then from a sight, and discovery of Christ. Now if thy comfort came only from an apprehension of Christ, and from a sight of the things in him; why art thou disqui­eted as if thy comfort were not from the spirit? Since, as no man knoweth the things of a man, [Page 61]save the spirit of man which is in him: 1 Cor. 2.11 Even so, the things of Christ knoweth no man, but the spirit of Christ. But

Secondly, How is thy comfort brought in? Is it from Christ, in a free word of grace, offering himselfe to sinners: or is it (as I may say) from a Christ fetcht in by some performan­ces of thine? Certainly, the lesse of self in the man­ner of Christs comming into the soule, the more of the spirit in the comfort that ariseth thereupon. Some soules have their comfort fetcht in rather by selfe in Christ, (i.e. what they see of themselves, in the way of Christs comming in) then by Christ in himselfe: My meaning is, some soules cannot be comforted in Christ, unlesse they see Christ (as it were fetched and) comming in by their Humiliations, Repentings, Prayers, &c. Oh if they can upon them, or in them, see a Christ comming in, they can be comforted: This comfort I suspect is legall. But now if thou canst say, thy com­fort as it came from Christ, so it came, and comes still from Christ, held forth purely in a word of grace; and that, when thou couldest see nothing of seife, to fetch in Christ: that then in a promise of free grace (as that he dyed for, and justifies the ungodly) when (I say) then, thou wert inabled to receive comfort from Christ, so brought it, without any selfe-quali­fications, or performances: Surely, thy com­fort is in, and by the spirit, for still the lesse of selfe, the more of him.

Thirdly, Whereunto doth thy comfort tend? [Page 62]Confider this: Tends it to a magnifying of Christ, to a love and labour unto holinesse? or tends it to selfe glorying, and a kind of wanton­nesse? Pray mind it; If thy comfort have a­ny tendance to magnifie selfe (as if it were some­thing) or to lessen sin (as if it were nothing:) thou hast cause to suspect thy comfort is not of the spirit. For the very hopes of comfort by him tends unto purifying ( Be that hath this hope puri­fies himselfe, &c.) But now if upon any laste, or hope of comfort from Christ; thy soule be­gin to admire him in his infinite love, for lo­ving thee: And to abhor sin for provoking him: If thy soule is much in adoring him, and not a little in abhorring of solfe. If sence of comfort do make thee melt as it were into a Christ-loving, and Sin-loathing frame: and make thee study what maner of conversation thou shouldest have for that comfort which thou hast had. Surely if this be the fruit of thy comfort, thou needest not fear, but that thy comfort is a fruit of the spi­rit.

Thus I have offered something in particular, in order to the raising of such soules as are cast down, and feare that their call, conviction and comfort is not, was not of, or by the Spirit. To this I will adde some things by way of con­sideration joyntly, ith reference to the whole. As now,

First, Whatsoever thy call, conviction, and comfort be, its precious, and to be prized. Sup­pose it be only in the letter, (as thou sayst) yet in case it be at all tis precious. How many thou­sands [Page 63]are there, that no way had either call, con­viction, or comfort? But live and lye in sin with­out any calls, or conviction; and never questi­oning truth, or ground of comfort, go in mirth (as Jobs phrase is) in a moment downe to Hell. Chap. 21.13.

Secondly, Though your call, conviction and comfort be as yet but common, it may be ere long speciall. That which is first, is not alwayes spiritu­all, but that which is naturall, and afterward that which is spirituall (as it is 1 Cor. 15.46.) Christ many times doth ingraft (as some Divines say) grace upon nature. Often times Christ, special­lizeth, (as I may say) and spirituallizeth com­mon workings, such as at first have only been wrought upon in the letter, have afterwards beene wrought on by the spirit. Besides this;

Thirdly, Consider, if at present thy soule be brought up to close with Christ, that now thou hangest as it were about his feet: mourning onely for the want of his smiles, waiting only for the discoveries of his loves: If now thy soule can say: I see a need of Christ, I am convinced of the want of a Christ; I onely pant after, and look for the injoyment of a Christ: & all the com­fort that I have, all the support of my spirit, lyes upon this, that I hope, he that shal come, wil come and will not tarry, and that the Lord whom thou lookest for, will suddenly come: If (I say) this be the [present frame] of thy spirit, (and speake soule, is it not so?) why then art thou disquieted? why art thou cast down? why [Page 64]dost thou disturbe thy selfe with this fear, that thy call, conviction, and comfort is not of the spirit? Certainly, when, and where Christ is so discovered to be all in all, and so pressed af­ter, the soul need not cast down it selfe with feare.

CHAP. 4.
Satisfaction unto such as fear, that all that which is in them, is rather from education, then regeneration.

THis was the fourth fear which I touched upon; Case. and the satisfaction hereof, is to be indeavoured next: now for such souls as are de­jected, and do discover themselves in this fear, that which I shall speak unto them shall be in three steps. As

1 Generally, Satisfacti­on. I desire such dejected soules as cry out, Oh all that which is in them is but civillity, and education, and the like, I say, I de­sire such to consider three things, as,

First, What it is which in truth doth act them, and carry them on in the things of Christ? Is it only their head, or is it not principally their heart? Education doth seldome ingage con­science: It may, and doth bring into a custome, and this it doth meerly upon head-principall, i.e. a knowledge that such or such a duty is to be done, and that Parents or Tutors have done it &c. But now to be brought into the wayes [Page 65]of godlinesse upon heart principles (as I may call them) i.e. to do such or such a duty upon conscience, as finding an ingagement there to them; this goes farther then education. Consider then, dost not thou find a heart-ingagement to the things of Christ: so that thou hast some love to, and in what thou dost, and a hatred to, and griefe in the contrary: Surely, if it be so, here is something more, and higher then education. Then

Secondly, Consider what if thy naturall relati­ons were dead, or (which is worse) opposite to the things of Christ. Suppose this, and search, what wouldest thou be or doe then? 2 Chro. 24. Joash his goodnesse of education it dyed with his Tutour Jehoiadah: Its said Joash did that which was right in the sight of the Lord, all the dayes of Jehoiadah the Priest. But after the death of Jehoiadah, we finde that Joash doth not onely leave off that which was right in the sight of the Lord; but he served Groves and Idolls; yea, and he slew Iehoiada's sonne, for testifying a­gainst him. Now then suppose thy Parents and Tutor's dead: nay, suppose such a sad thing, that all of thy relations were enemyes to the wayes of Christ, and that they should and did hate, at lest slight, and scorn all that were godly. Upon this aske thy heart what it would or doth say to this; Is not the very supposition of this sad to thy soule? And doth not thy soule say: Oh that thou couldst weepe teares of blood over the soules of thy relations? Does not thy heart say, however they are, or doe, yet thou, and thy [Page 66]house will serve the Lord. Doth not the spirit (upon thy appeale) bear witnesse with thy spi­rit, that let Father, Mother, Husband, Wife, Master, &c. do what they will, yet thou (by the helpe of Christ) will pray for them, and with full purpose of heart will cleave to him. Now if it be so, why art thou cast down? why art thou affraid, that thou hast no more then e­ducation.

Surely a soul thus quallified (as I have hinted) goes far beyond education. If thou hadst nothing but what thou hadst from thy relations in edu­cation, thou couldest not act further or against them (as is supposed) in Religion. Therefore

Thirdly, Consider O soule (that sayst thou fearest thou hast no more then education,) I say consider, canst not thou say, that albeit educa­tion did first set thee in the way of godlinesse: yet since that time, thy soule hath met with that which would have done it (if that had not?) and doth exceedingly confirme thee in it. Education is (or may bee) likened to that report which the Samaritan woman made to her neighbours of Christ. Joh. 4. Tis true, her report brings them to Christ, but Christs words confirmed them, in­somuch as that they told her, now we beleeve, not because of thy saying, for we have heard him our selves; so canst not thou say: Tis true, all that at first thou hadst was but Education; that is, that which thou hadst from Parents, Friends, &c. But now thou hast something more; now thou canst say thou lovest Christ and his wayes; not because thou wert brought up in the know­ledge [Page 67]of him and his wayes; but because thou hast since tasted him to be sweet, and found his ways pleasant. I doubt not but that many soules can say this, and why then are they disquieted for feare they have no more then education?

To come up therefore one step further in or­der to the quieting of souls cast down; and dis­quieted with this fear, I shall offer some three Inquiries unto them. As now

First, In case you should desist, and leave off from the wayes of Christ in which you have been educated: Inquire, what would your con­dition be, and how your heart would take it▪ See, would, or could your heart be quiet: Should you (thinke ye) be in a comfortable condition. Nay, doth not the feare of apostacy trouble you? Doe not you tremble to thinke lest you should fall? Surely, had you no more then education, you would not bee perplexed with these thoughts. Its all one to a Jacke wound up by a mans hand, whether it move, or stand still; and its all one to one principled no higher then education, whether he prayes or no, heares or no &c. if the hand of educatiours wind him not up, he can bee quiet and still; But where life is, there motion must bee, otherwise the creature groanes: And surely, if upon an inquiry this way, thou find cessation, or apostacy would be as death to thee, thou needst not much feare, but there is a life of regeneration, and something higher then education in thee.

Secondly, Inquire what thy thoughts are upon doing of holy duties: are thy thoughts then selfe­swolne, [Page 68]i.e. art conceited of selfe, Tis [...]. as some great one: or rather dost not see, thou art an un­profitable servant? and hast done but what (nay, not so much as) thou oughtest? Surely, though education may, and do puffe up, yet its rege­neration that humbles and pulls down. Adde hereunto

Thirdly, Make inquiry after thy aime in ho­ly actings. Is it to be, and do as others? is it to comply with friends, relations, &c. or is it to have communion with Christ? Is it to hold forth the praises of him who hath called you out of darknesse to light? Is not this thy aime to ap­prove thy selfe to God? Its true, education may, and doth make many do duties, to ap­prove themselves to Parents, Tutors, &c. But its regeneration, which makes this the end of holy actings, to approve on's soule to God. Education, may cause a minister to preach, and a Christian to practise, to be approved of by men: But its regeneration which puts on Ti­mothy to study to shew himselfe approved unto God. as tis 1 Tim 3.15.

Wherefore O soule why art thou cast down? why sayest or fearest thou, that all which thou hast is onely education? Sith if thou shouldest leave off, thou couldst not be quiet: And yet while thou actest, thou darest not boast [...] and all that thou aimest at, is above men: Surely, these things, are more then education, But

To adde one thing more: Suppose it be as thou fearest: Suppose as yet education is thy all, and that all thy principles are parentine: I say suppose this,

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 tis said, Christ looked upon him, and loved him, Mark. 10.21. I thinke it was but a conceit of Origen, that said Christ kissed him: yet I thinke it may be truly collected, Christ was pleased with his practise, though he pittied his principles: your actings are laudable and lovely, though your principles be as yet but very low: And besides this, remem­ber.

Secondly, Christ can raise your principles up to your actings when he pleaseth. Do you conti­nue with open sayles, though rowing and lugging with the Oares of education: The spirit blowes where, and when he listeth. He may principle thy actions, and fill thy sailes (ere thou art a­ware) you know who said, ere ever I was a­ware, my soul made me like the chariots of my wil­ling people, Cant. 6.12. I will not say Timo­thy [Page 70]had grace, and was sanctified from the womb, yet I know he was well educated, his unfained faith first dwelt in his Grandmother Lois, and in his mother Eunice (as tis 2 Tim. 1.5.) Christ sanctified his education, and why may be not sancti­fie thine.

Why then art thou disquieted (O soule) as fearing thou hast no more then education? It may be but a feare: or if it should be reall, yet there is you see, hope and comfort for this thing.

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, Its at lest a peece or part of sincerity, to question hypocrisie. Satisfacti­on Hypocrites doe not use to question themselves: Its the very nature of Hypo­crisie, to be shye of, and to avoid (as much as possible) any tryall: And its of the nature of sin­cerity to be questioning. Thy very feare (O soule) of hypocrisie, is a fruit of sincerity. The Pharisee did not suspect himselfe: neither did the Publican purge himselfe: yet you know who [Page 71]went away justified. Christ (O soule) will and (indeed delights to) justifie such as condemne themselves. Thine own suspition is not an evi­dence of thy hypocrisie. Look as wicked men are said to feare where no feare (i.e. no ground of feare) is: So likewise Saints do sometimes. Cant. 1.6. Its worth the noting though the Church cry out looke not upon mee because I am blacke: (much like the Leper in the Law, Levit. 13.45.) yet Christ saith of her thou art all faire and hast no spot. Christ (O soule) can discover sparkles of gold under thy clods of dirt; and he can see pee­ces of sincerity, even in thy feares of hypocri­sie.

Secondly, An unknown iniquity, is not an argu­ment of hypocrisie. Sinne must be known, and yet concealed, ere it brand one for an hypocrite. Many soules question their sincerity because of secret sins. Peradventure some corruption bubbles up that they were not aware of; they perceive some sin that had a long time laine secret, and this makes them feare they are hypocrites, but it should not. David is sensible of secret sins, and he cryes out against them, cleanse me from my secret sins, Psal. 19. Yet he can and doth stand to, and plead his sincerity, Psal. 26.1; 2. Look as in point of sincerity, its not enough to serve God by doing his will: But we must know it, and be willing our selves. So likewise in the point of hypocrisie, its not simple sinning, but knowing and hiding thereof that makes it so, The Assyrian was Gods rod, and he did serve him; Howbeit (saith the Text) he meaneth not [Page 72]so, neither doth his heart thinke so, Esa. 10.7. The Assyrian service was not sincere, for he nere meant to doe what he did; Proportionably, thy sins O soule are not hypocrisie, for as much as thou knewest them not, neither didst mean to keep them if thou didst know them.

Quest. Consider this (O sad dejected soul) thy sins which are newly broke out, are they not such as thou didst never dreame of: Is it not that which thy soule loatheth; and thou didst thinke thy selfe most free from?

Ans: Yes, They are so, and this makes me fear my heart, that it should so long conceale these cor­ruptions which now I see.

Reply, But know O soule, its a mistake from hence to conclude hypocrisie; Certainly thy igno­rance will excuse thee herein: Hypocrisie is pro­perly a feighning or counterfeiting either of vertue where tis not, or a concealing of vice where it is. Didst ever boast or feigne thy selfe better, then conscience told thee thou wert? or didst ever con­ceal, or extenuate sins thou knewest in thee? If not, why fearest thou thy self an hypocrite? Its a paint­ing of a Sepulcher, that denotes hypocrisie, there may be unknowne sins, where there is sincerity. But

Thirdly, Some mixtures of this bitternesse will be in the best, while in the body. There is no grace so perfect in this life, as that its free from all mixture: Our gold is never so refined, but that there will (at lest) cleave to us some drosse. As the strongest faith doth not free a­ny from all incredulity: So the purest sincerity [Page 73]doth not free from some hypocrisie. Even Pe­ter and Barnabas are taxed by Paul, and recor­ded by the spirit no have had (at lest) a tange of this bitternesse, they are down-right charged with dissimulation, Gal. 2.13. Its a true asser­tion of an accute writer, that, Hyporisie is in all, Torshall. but with so great a difference, that all are not to be called hypocrises. You will not call every doubting soule an Infidell: why should you, be­cause of some remainders of hypocrisie, conclude your selves hypocrites? Job is charged (even by God himselfe) to darken counsell by words with­out knowledge. Iob 38.2. And yet God tells Satan, that he was a perfect and upright man. But suppose the worst (O doubting soule) suppose not a lit­tle, but a great deal of hypocrisie, be in thy heart. Consider,

Fourthly, Our happinesse is built and bottomed more, and rather upon the sincerity of Christs heart to us, then upon the sincerity of our hearts to him. Christ knew before he loved us, that we would deale treacherously (as it is Esa. 48.8.) Its charged upon the Church that she was not as sincere. (As Solomon describes a wife, Pro. 31.11 i.e. to be one in whom the heart of her husband might trust) the Lord said of Iudab she was treacherous, and her heart was not turned wholly but [fain­edly] to him, Ier. 3.10. Yet he saith unto her I am married unto thee, vers. 14. Its our happi­nesse Christ abideth faithfull (as tis 2 Tim. 2.13.) our welfare is not founded upon our own hearts; but upon his: And as the whole body of sin, and hypocrisie, did not keep him from [Page 74]loving us sincerely at first, so the remainders of hypocrisie shall not make him to love us lesse now. Reader, if thou be not a Spider, I may tell thee this, Christ can, and doth love hypocrites: His heart is sincere, though our hearts be hypo­criticall. i.e. one that sucks poison out of whole­some things. Sucke the speech, and if thou bee a Bee, thou wilt find not onely sweetnesse, but sanctity, yea and sincerity in it too. Rouze up O cast downe soule; Christ hath writ his love, and thy life upon his owne heart, not on thine; There it remaines sound, notwithstanding thy rottennesse. The fountaine of free grace is o­pen even for adulterous Iudah, and treacherous Israel.

Object. Yea, but yet my hypocrisie is odious is it not? my double dealing with Christ is dread­full in it selfe. I am sure it is so to me: I see it, and while I see it, I cannot but be sad. If it bee Christs glory that his heart is sincere towards me? the more its my sin, and shame, and sorrow, that my heart is not so towards him.

Answ. True (O soule) thy hypocrisie is thy sin: but thy shame, and sorrow for this, is thy grace (or rather Christs) and thy glory. For

Fiftly, Its a mercy to have a sight and sence of hypocrisie: Christ certainly intends a cure, in this opening the wound. Some Hypocrites have a seared conscience. I feare they are incureable. But this discovery of thy disease is a signall of health. Christ deals well with those whom he wounds: he hath balme for the bruised. Ma­ny a wretch playes the hypocrite all his life, and [Page 75]goes into hell in the conceit, he lived in. Yea, [...]: Signifies a Player: u­sually tis rendred Actor by the Latines some shall come conceited of sincerity, at last; saying Lord, Lord; But Christ will then make them know what they are. Its mercy that he discovers thee to thy selfe here: The Publi­can is better in his sackcloath confessing, then the Pharisee in his vizzard praising. But.

Sixtly, Add to al this, the consideration of the pro­mise of the spirit to them that aske him, Lu. 11.13. Though thy spirit be hypocriticall, yet Christs spirit is sincere. Christ hath promised to send him; Its but aske and have: David it seemes was in your case and he prayed. Renew in me a right, or a sincere spirit. And you know what in­couragement he gives. This poore man (said he) he speaks as if he were as poor as thou (oh soul) cryed, and the Lord heard him, Psal. 34.6. Its the Covenant of promise, that he will give a new heart.

Object. Tis so indeed; but alas, I have pray­ed, and yet not received: and therefore my joy is not full. I have groaned under this hypocrisie many yeares: And yet see not the promise of the comming of Christs spirit, &c.

Answ. Surely, thou art mistaken (O soule) in saying the spirit is not come: Those groanes of thine, are his: That softnesse is an effect of him; Peradventure all thy hypocrisie is not yet cured: I said in this life it would not be. The spirit will be a refiners fire all your dayes. Its true, he could burne up all at once; but thou couldest not bear it. Such a fire would breake thee: Gold-smiths proportionate their fire, else [Page 76]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 [Page 77]would offer, & have them to consider these things.

First, This combate may consist with, Satisfacti­on. and in­deed ever is with a state of grace. Its the weak­nesse of some to think, and say, that their conquest is compleate, and that they are in perfect quiet. Surely, (I say) these words are rather discove­ries of weaknesse, then of strength, and perfection. Israel was not at rest, when in Canaan: Neither are those soules who are troubled with, and for sinnes, in Aegypt. Its not an Israelitish spirit, to say either others, or our selves are in Aegypt, because we have still combatings. Even in Ca­naan they had their combatings. God left some there, to keep his people in action. Doe not thinke, especially do not conclude thou art still in Aegypt, because thou art not freed from fightings, and feares. Beleive (O soule) thou mayest be in the land of promise, and yet be troubled with the combates. For

Secondly, Even choyce Saints have been as you are, i.e. pestered with corruptions, and trou­bled with fear of conquest. Paul had been as high as any (even in the third heavens) and yet he had his buffettings, yea, and he crys out of them a­gain, and again, You think your selves sometimes in a sadder estate then any: And you say, were ever any so wretched as you are? Yes, O soule! Paul, even Paul who came behind none; nay, who was before any in grace, and guifts, he was as wretched as you are; And he crys out so, O wretch­ed man that I am! Marke, that I am (as if none other were as he.) Its a comfortable, and raising thought, O ye cast downe soules; Other choyce [Page 78]Saints have been in as wretched a condition as you are, by reason of the combatings of corrupti­on.

Thirdly, Consider, its a rich mercy to have a heart to strive with, and to be affraid of corruption. Many a wretch is at peace with sin; yea, many are in Covenant with hell and death. Some there be who are so far from fighting with, and fear­ing of corruption, that they pay tribute to it, and make provision for it. Many a wretch is a volun­tary conquered captive unto sin. And its mercy that you have a heart to strive. Time was when you were free from righteousnesse (i.e. had none at all) and then you served sin. Its grace that now you do oppose it, and deny to yeeld service to it. Were you at peace with sin, you might feare your enmity with God. But being at warre with it, you may have peace in him. But.

Fourthly, As long as your soul is kept up in a striving way, its a sign of strength. Why should you say, you are weake, and feare &c. sith you are so strong as to fight. Weake ones are not fighters: had you not some divine strength, you could not stand before corruption: But see­ing you are (after long fighting) able yet to stand, and strive, why are you cast downe, as if you should not get the day? Consider (O dejected soul) that it argues a tree to be well rooted, that stands after much blowing; And its a signe of a strong and valiant souldier, if he keepe to his ground and flinch not, notwithstanding great combating. And certainly, it may argue unto [Page 79]thee, that (through Christ) thou art yet strong; In as much as still thou art able to strive.

Object. Oh but I feare for future (thou wilt say) because (as yet) sin stands strong, notwith­standing all I doe against it, I feare I shall never, after all my striving, get the victory over it.

Reply, But why (O soule) shouldst thou thus feare? Peradventure as yet, thou hast not re­sisted unto blood, in striving against sin. Bear up yet a little longer, strive yet still, sin will bleed, and fall ere long. For

Fiftly, Consider, Its no argument that you shall not conquer; because as yet you have not. Thy soule may be victorious, though not yet. That party that is put hard to it at first, may come off with the conquest afterward. Its a certaine truth, that Jesus Christ shall get the full con­quest over all things: and that he shall bring e­very thing into subjection to himselfe. But now we see not [yet] all things under him, Heb. 2.8. It were a saying fallacious at first hearing, to say Christ shall not put all things under him, because as yet we do not now see it. What if as yet thou hast not got the victory over corrupti­on? Mayest not thou be a conqueror hereafter, although not new. Some that have been worsted in the morning, have yet been conquerers ere [...]ight. Operis victoria finis; Its the end that de­clares the conquest. Be not cast down O soule, notwithstanding thy corruption doth as yet hold up, thou mayst in the end conquer for all that. But besides, pray consider.

Sixtly, That your soul gets many a victory that you mind not. You rout sin many a time, if you did but marke it. Your soule is so eager after a full, and finall conquest, that you do not observe many particular successes, you give pride, unbeleefe, uncleannesse, &c. many a desperate gash, but though it be desperate (in the heat and height of your spirits) you regard it not, be­cause tis not dead. Say (O dejected soule) hath not Christ helped thee many a time, to put a temptation to flight; yea, and to give thy cor­ruptions a wound? And if so, why art thou cast downe with feare of being conquered. Christ will perfect victory for thee in the end. Howe­ver mind it.

Seventhly, Sin shall never get the victory ever you. Had you but faith, (at lest) could you be­leeve this, [...]: so is it u­sed and translated, Lu. 22.25. you would not feare. Is it not ex­presly said, Ro. 6.14. Sin shall not have dominion over you: The word signifies to have Lordship. Peradventure it may give you a foile, but it shall not finally give you a fall. It shall never Lord it over you, by vertue of a full and finall conquest. 'Twas said of the Romans, that they were some­times overcome in battell, Victi in praelio ali­quando, in bello nun­quam. Cae­sar Com. but never in the War the meaning is, they were sometimes routed in an on-set, but never conquered. Certainly, (O poor dejected spirits) you shall never be totally conquered by your corruptions. Christ hath said it, that the gates of hell shall never prevaile a­gainst his Church. So said D. Sibs upon the Cant. page 5. And there is the same regard of the whole Church, and of every particular member, in regard of the cheifest priviledges, [...] [Page 81]graces that accompany salvation. Hell (neither without thee, in temptations, nor within thee in corruptions) shall never prevaile against thee (O soule) thy Lord hath delivered it, and why shouldest thou doubt it. Adde to all this,

Lastly, If you could but beleeve, you might see victory waiting on you, over every corruption. Had you Pauls eys (even in that combate) the sence of which makes you (as it did him) groane) you could see the conquest. And be able to be so farre from being cast downe, with a feare of being conquered: as that in the faith of con­quest you would (as he did) thank God through Jesus Christ our Lord, Rom. 7.21. Christ dy­ed as well to free you from the conquest of sin here, as the condemnation of it hereafter. In his death you dyed, and by the vertue thereof sin in you shall be crucified. The Apostle bids you in­deed reckon upon this, as tis Rom. 6.11.

Mind these things, O cast down soule, and in the consideration of them, rouze, and raise up your spirits; and say, why are we cast down and disquieted, with fears lest corruption should be too hard for us; or doubts, that we should ne­ver conquer it? The Apostle hath said it shall not have dominion over us; yea, and that we are (in all things) more then conquerors through Christ.

CHAP. 7.
Satisfaction for soules doubting whether as yet they have closed with Christ.

THe seventh sort of feares which fill the soule when its cast downe, are about its closing with Christ, Case. Some there are (as I noted) that (when they are cast downe) cry out, Oh they fear! they never did truly close with Christ in all their lives, at lest in a saving way. They have so many feares, and so little faith; so much doubting, and so little assurance, that they thinke and fear, they never did in a right Gospell way close with Jesus Christ.

Now that I might satisfie such soules, and raise them; I shall propose these particu­lars.

First, Satisfacti­on Its possible, to have closed with Christ, and yet to doubt it. All experienced Divines, and Christians know, that faith, and doubting may dwell together. Its true, faith (as faith) doth not doubt, but yet where faith is, there doubting may be, Experience witnesseth to this, that hy­pocrites may and doe thinke, they have closed with Christ, when they have not: And why should not we conceive as well on the other hard; that Saints may have closed with Christ, and yet think they have not? It may indeed be questioned, whether the soule doth act faith, and know it not: But I thinke it cannot be de­nyed, [Page 83]but that the soule may have faith, and not act it. Peradventure, its not possible in the act of closing, to be ignorant thereof; But cer­tainly after the act, tis possible to doubt. Inas­much, as the soule may question, whether that act were right. I do not fear to lay downe this as an undenyable truth, that soules may have clo­sed with Christ, and yet doubt it. This is the first thing I propose.

The second is, Its possible, that all the grounds upon which the soule questions its closing with Christ, may be weake and false. As the grounds upon which hypocrites conceit their faith to be good, may be, and are false, and insufficient; So likewise the grounds upon which a sound beleever may question his faith as bad, may be fallible and false too. In this case a Saints feare, and an hypocrites presumption, may be both alike groundlesse.

These grounds I find amongst others, as the main of this feare.

• 1 Want of assurance.
• 2 A not seeing of Christ sweetly.
• 3 An inabillity to trust Christ for other things.
• 4 Some kinde of blasphemous thoughts of Christ.

Now neither of these are grounds firm enough to build this upon, that ones closing with Christ is false.

First, Want of assurance cannot make [...]ut a not closing with Christ. Assurance is rather a con­sequent, [Page 84]i.e. a thing that followes; then a con­comitant, i.e. a thing that goes with our closing with Christ. I know some that make assurance and faith all one: But as yet I am unconvinced of any thing that might make that good, that e­very soule that hath closed with Christ is assu­red thereof. I can perswade my selfe, that ma­ny have closed with Christ, who yet cannot say they have assurance, nay, who cry out thus, they doubt they never closed with Christ. Many soules say indeed, they fear they never closed with Christ because they want assurance. O say they, could we doubt so much, if we did be­leeve; had we closed with Christ aright, we should have been assured of salvation, long ere this &c.

But surely, the soules mistake, 1 themselves, and 2 assurance.

First, They mistake themselves, in that they thinke assurance is an act of theirs. Its a part of the spirits sealing, not of their closing. Its true, he that beleeveth hath the witnesse in himselfe as tis 1 Iohn 5.10. But that witnesse is, that God is true, in what he saith of Christ (as is clear by the context there) but its not this assurance, that really I have closed with, and am one with Jesus Christ. Yea,

Secondly, They mistake assurance, in that they make it the formallity of faith, which is rather a fruit. Faith is this, That the soule fully belee­ving a free tender of Christ to sinners, goes forth, to close with, and rely upon Christ. Its not an assurance of an interest in Christ, that is the evi­dence, [Page 85]not the act of closing. So that its not ground enough for thee (O soule) to doubt thy aright closing with Christ, because thou wantest assurance. No nor

Secondly, Its not ground enough for thee to doubt thy closing with Christ, because of his not smiling upon thee. Verily, (say some poor deject­ed soules) we never as yet did in a right way close with Christ: for he never as yet smiled on us. Ah! his smiles are our life: but alas! we see not them, and therefore we cannot but que­stion our closing with him.

But this is not a sufficient ground, for the one may be, without the other. The child may truly hang about the mothers necke, and yet she not kisse it. Yea, and the mother may sincerely love, though she do not smilingly look upon the child. Christ called the woman of Canaan a dog; and yet he loved her as a lamb: she beleeved, and closed with him (to such a height that he said, she had great faith) and yet notwithstanding, Christ smiled not upon her (at lest) at first. Thou mayst have closed with, though as yet thou seest not a smile in the face of Christ towards thee. Do not question thy closing with him, for want of his smiling upon thee. No neither

Thirdly, Its not your inabillity to trust Christ for other things, that should make you question your closing with him. I doe not doubt but that David did trust God for the life of his soule, when yet he did not for the life of his body: Al­beit he said he should one day fall (i.e. dye) by the hand of Saul. Yet certainly, he had and [Page 86]did close with Christ for his soule. The promise holding forth Christ, is absolute and full: the promise holding forth the creature, is oft condi­tionall and short: The soul may close with the one, and not with the other. A soule may not be able to close with a promise for life, health, safety, wealth, &c. and yet he may close with a promise of Christ. Hee hath not the same ground for the one, that he hath for the other Nay,

Lastly, Some kind of blasphemous thoughts of Christ, are not a sufficient ground to question our closing with Christ. Satan may indeavour to re­present Christ ugly to the soule, that closeth with him as beautifull. Why should a soule think, that Satan may not as well make it question whether Christ be the son of God: as he did in­deavour to make Christ himselfe to doubt it. Ma­ny a precious heart, Note this ye deject­ed hearts! who hath high thoughts of Christ as precious; may yet upon Satans injecti­ons, be tempted to question his deity. But why should they question their closing with Christ, upon Satans suggestions? Suppose a woman mar­ried to some man; loving him as the handsom­est, and del [...]ghting in him as her Head, and Husband: Suppose that some person hating and maligning her Husband, should still haunt her, and be bawling in her eare, that her Husband is deformed, unlively, [...], &c should she for this, call her marriage in question. Mind it (O ye spirituall Spouses of the Lord Jesus!) you are married unto Christ, your soules may close with Christ, and yet Satan may dog you, [Page 87]and haunt you, and put in hard and blasphe­mous thoughts into you: while yet notwith­standing you reject them, mourn under them, and are troubled at them; and certainly 'twere weak­nesse in you, to question your closing with Christ, because of these blasphemous thoughts.

Quest: But you will say, Doth not closing with Christ deliver the soule from blasphemous thoughts of Christ?

Answ. No, It only secures the soule from clo­sing with them. Its one thing to have, another thing to close with blasphemous thoughts. The soule that is closed with Christ, will not close with blasphemous thoughts (no more dost thou O soul, dost thou? are they not as a dagger un­to thy heart.) What though Satan speak ill of thy husband Christ to thee; shall his blasphe­my (for its not thine) make thee question thy faith? Why then art thou cast down upon that, as if thou didst not, hast not closed with him? But to passe from this.

Thirdly, I would intreate soules cast down, and doubting their closing with Christ, to consi­der, What right closing with Christ is. Sum­marily, its this: For the soule upon the sight of a necessity of Christ, to go out to close with, or to cast its selfe upon Christ, as freely tendred. Saith the poor soule, I see Christ tendred freely, and I am sensible I need him fully, hereupon I go and lye down at his feet. This is summarily to close with him. You must remember to distinguish between taking and tasting of Christ; Taking is closing, tasting is comfort. The one is not the [Page 88]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 [Page 89]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 tis don. Da­vid sayes he'le make his prayer and looke up. Do thou (O soul) Christ bids thee (and let that in­courage thee.) Look unto me, and be saved, Esa: 45.22. What canst thou do lesse? and behold! he requires no more. Wherefore then art thou cast down? and why art thou disquieted, O soul? Suppose that as yet (however considering that which hath been hinted, thou mayest have no cause to suppose it) but I say suppose it, that as yet thou hast not closed with Christ, the doore of grace is yet open, and tis free for thee to do it now: Bee not therefore dejected, nor cast downe, for as yet thou mayest close with, and rejoyce in Jesus Christ as thine.

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. Its true (say they) peradventure wee may never actually be brought unto it, yet its good to try our hearts; whether the love of Christ in us bee as strong as death: And alas, upon the tryal, we see ground to suspect it. Surely, we find we love our life, more then Christ, and we feare we should sooner deny him, then dye for him. Thus do many dis­quiet themselves.

Now for the quieting of souls in this fear; I shal offer these particulars very briefly.

First, Consider, Satisfacti­on, O ye dejected and fearfull soules! This fear of yours may be a companion of valour. Even such as have been fearfull in the Town, have been valiant in the Field. As there are some who boast much, and do little; so there have been some, that have feared much and yet done mightily. Our Book of Martyrs tells us of two, One of which, boasted how gal­lantly he would burn, and yet he cowardly recan­ted: the other feared he should deny Christ, and yet he gloriously held out, and suffered death. [Page 92]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 tis a sad fall) as to deny Christ. Yet know

First, This might consist with grace: I know none that will deny Peters grace, because of his denyall of Christ. Yea,

Secondly, This may consist with love to Christ. There is a true love, which at first is not so strong as death. Peter did not fall in the truth, but in the strength of his love. Besides

Thirdly, Christ will not let thee fall for ever. [Page 93]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. Its certaine, a denyall of Christ with feare and unwillingnesse (and this is thy case O soul) doth not expose us to a being denyed by Christ; Its true, direct, voluntary, desperate denying of Christ is dangerous: So, if we deny him he'le deny us. But a denyall through jear, with re­luctancy: A denyall feared before it be, bewail­ed after it is (which is and would be thy case O soule) this I say doth not, shall not make Christ deny any.

Why then art thou cast downe O soule; and why art thou troubled with a feare of deny­ing Christ: Hee knowes how to strengthen thee, that thou shalt not, and to pitty thee if thou doe, yea, and to owne thee; though for a time thou shouldest deny him.

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 its [Page 94]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. Its true, they say, they have sometimes spoke in prayer, but they doubt whe­ther ever they prayed in prayer. They feare they rather moved their lips, then breathed their spirits, &c.

There are these things which I would say un­to such souls.

First, This very fear argues a choice frame: It proceeds from a very choyce spirit, thus to fear. Indeed a slight and common spirit doth pray it cares not how: So the worke be done, its all they mind (and it were well some mind­ed so much) But with what frame of spirit they pray (alas!) that they looke not after. Some there are that we call Protestants, which in this are as bad as Papists, that they rather give God a number of prayers, then any thing else: but now it argues a spirit something heightened, to mind the manner of prayer; to eye the spi­rit, and the soul, how that is in prayer. Looke as [Page 95]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 smal [...] hopes that I had of obtaining it: But on the con­trary, how did the fear and sence of not obtaining it grieve me! Surely, if you can thus seriously, and consideringly appeal to God, you may con­clude, that your heart and spirit was in prayer. Besides

Fourthly, Consider thy soule might have been, and may be in a prayer notwithstanding many dulnesses and wanderings. I find by experience, that the ground of this fear, is that dulnesse, and those wandrings of our spirits in prayer. Now cleare it is, that notwithstanding these, yet our spirit may be really, (and so accounted by God) in du­ty. You know in that duty of watching with Christ in his agony: Tis recorded the disciples slept, yet marke it, Christ saw, and said their spirit was in it. The spirit (saith he) is willing, but the flesh is weake. Christ saw their spirit, and acknowledged its willingnesse, notwithstand­ing their drousinesse.

And for wandrings, you know tis possible for the eye to be fixed upon an object, and yet not to be so fixt, as to be altogether free from rowlings. The eye may bee upon the sun, and yet it may twinckle. And certainly, if we should say that the heart is not in prayer, because of some wandrings, wee should condemn the ge­neration of the just. For to be so intense upon [Page 97]God, as to have no wandring thoughts at all, is not attained unto by many, if by any at all. So that now, why shouldest thou say thy spirit was not in prayer, because of some dulnesse; and wandrings. Tis possible that these things may be, and yet God may see, yea, and acknowledge thy spirit to be in thy prayers.

Object. But alas! (saith the soule cast down) Suppose my spirit be, or were in prayer, what is that? I feare I never prayed in Christs Spirit: It is one thing to pray in our spirits, another thing to pray in Christs spirit: Now I feare I never prayed in the strength of Christs spirit, however it might be in the strength and since­rity of my own.

For answer and satisfaction to this, Ans. let me in­treate you to consider these particulars.

First, This is a more choyce fear then the for­mer: Its a choyce thing to eye our owne spi­rit; Its a choicer to eye Christs spirit in prayer. Morall sincerity may a little put on the former: But its divine sincerity, which looks after, and un­to this. Nadab and Abihu can content themselves with strange fire; But Moses and Aaron will not offer but with holy fire. Its certainly an evi­dence of a soule more then ordinarily heightned, not to be content to pray in the sincerity of our spirit, but to labour for the strength of Gods spi­rit.

Secondly, Tis possible to pray in the holy Ghost and yet to doubt it. I find some doubting they never prayed in the spirit, because they have been straitned, and wanted those inlarge­ments, [Page 98]which others have, &c.

Now mind it, tis possible to pray in, and that by the holy Ghost, and yet not to be in­larged. The soule may be so full, as that it may not be able to vent it selfe, Fulnesse of spi­rit doth sometimes cause straitning. As now in Da­vids case, its said, then went King David in, and sat before the Lord, &c. (Then. i. e. when as Nathan had been, and told him at large, the rich and sweet intentions of God towards him) Certainly, now Davids spirit could not chuse but be very full. And yet mark what he saith, Who am I O Lord God? and what is my house, that thou hast brought me hither-unto? And this was yet a small thing in thy sight O Lord God: but thou hast spoken also of thy servants house, for a great while to come: and is this the manner of men O Lord God? But now marke it, what followes (upon this, as it were entry upon the duty) And what can David say more unto thee? for thou O Lord, knowest thy servant. See how he is straitened, so that hee cannot say more: But he is fain to say (as sometimes it may be you have done) Lord thou knowest thy servant. So that you see, there may be the spirit, where, and while the soule is straitned, and certainly, as Hypocrites may have inlargements, and yet not the Holy Ghost; so Saints may have the Holy Ghost, and yet want inlargements.

Thirdly, Consider, How much of God as a Father didst thou see in prayer. Its the worke of the spirit to helpe the soule to see God as a father, and to cry Abba; and to fill the soule [Page 99]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. Its true, peradventure God hath not yet returned an answer in some parti­culars; but yet he may have heard your pray­ers. God is a free Agent, and so he may take his owne time to send an answer. Suppose thou send a Letter to a friend, by a sure Messenger; what though you have not an answer presently, will you say, your Letter was lost, or that your friend did not receive it. Why the case is so, your prayers are your letters to God, and Christ is a sure messenger; though as yet God hath not sent his answer, yet your Letters are read, your prayers are accepted: and in time ( viz. Gods time) they shall be punctually answered; God will answer your prayers, that cry unto him night and day, though he heare long, (as it is, Luk 18.7.) But,

Secondly, Its possible the answer may be sent, and you have not observed it. There are Letters at the Post-house sometimes for us, which only want fetching home. The Spirit who brings returnes from Heaven hath an answer for us, but we eye him not. Job speakes of Gods going by, and he saw him not; of his passing on, and he perceived it not, Job 9.11. O how many times doth God go by us, in acts of providence, clearly, and directly answering our prayers; and yet we doe not see it, nor perceive it? Besides,

Thirdly, for any thing you know, your prayers will not be answered till you are dead; your Chil­dren, or the Churches, may have answers of your prayers, when you are gone; or it may [Page 102]be, God will reserve the answer till your death. How many dying soules have said, now, O now we see, and heare, that God hath answe­red all our prayers? Why then art thou cast downe (O soule!) about thy prayers, as if they were not answered?

Obj. But I cannot beleeve that God will ever answer. Sure I am (its well if it be so) that I have eyed Providences exactly, and could as yet never see any answer; and what God will doe for time to come, I know not, but I doubt. &c.

Ans. Be it as thou fearest: what if God as yet have not answered thy prayers in many, in any particulars, yet be not dejected O soule over-much, for consider:

First, unanswered prayers are not lost, thou hast not prayed in vaine, for God never bid the house of Jacob doe so; thy letters are filed up in Heaven, and though they are not answered, yet they are remembred; God doth not forget, your labour of love, in your letters of love (for such are prayers) its our duty to pray: 'tis Gods grace to answer; though as yet he re­veales not that grace, yet it makes not voyd our duty.

Secoundly, God may be pleased with thy pray­ers, though he doe not answer: The Mother is pleased with the Childes lisping, though she seeme not to hearken. Thou fearest (O soule) that God is angry with thy prayers, (as 'tis, Psal. 80.4.) but why shouldest thou feare this? God was not angry with his peoples prayer (of [Page 103]which the Psalmist there makes mention) though he did not at that time answer it. Your earthly Parents sometime seeme deafe, when yet they delight to heare their Children tattle, &c. may it be thus with the Fathers of your flesh? why may not, nay why should you not thinke so of the Father of your spirits? How­ever:

Thirdly, consider what it was you prayed for, and were denyed, or not answered in [...] peradven­ture 'twas a temporall, and that it may be, not for your good (though you foolishly thought so) why should ye take it ill, to be denyed in such a thing? God hath heard thee for a Christ, when thou saidst as Abraham, What wilt thou give me; so long as I goe Christ-lesse? why what if God now hath not heard thee, saying as she; Give me children or I dye? is not Christ worth many children? Say (O soule) did not God give thee many a spirituall good thing upon, nay before thy prayers? why art thou cast downe if he deny thee temporalls?

Obj. Nay, but 'tis a spirituall good that I have prayed for, and am not answered in.

Rep. It may be so, yet consider; peradventure, 'tis but a spirituall gift, as memory, understan­ding, elocution in prayer; and now, why art troubled (soule) so much to be denyed in these? what are they in themselves, but such things as reprobates may have? Gifts may goe to Hell, yea many a gifted person is gracelesse; why art cast downe with the deniall of gifts, when Christ hath given graces without asking? [Page 104]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; Its not so much faith, as a strong faith; not so much love, as a fervent love, &c. Now consider (O soule) though God deny thee the strength, the degree of grace, its choyce mercy thou hast the grace it selfe. A little faith, (though but as a graine of Mustard-seed) is precious. Be not cast downe (O poore heart!) if God deny thee great faith, &c. blesse him for that he hath given thee any faith, &c.

Obj. But alas! I doubt I have not faith at all, &c. its not the degree of grace, but the grace it selfe, that I pray for, and yet receive not.

Rep. Surely (O soule) thou art mistaken what ever grace thou prayest for (especially) so as to be troubled for want of (which is thy case) I say, thou hast that grace already. Its a degree of wisdome to desire to be wise, and its a measure of grace to pray for grace. The Disciples had fai [...]h, when yet they prayed against unbeleefe: without doubt, O dejected soule! thy panting after, thy praying for, and trouble at the sence of the want of grace, is grace: who can breath except he have life?

Lastly, to clo [...]e up this case (of fear about Gods not hearing prayer) if God as yet have not an­swered my prayers, the more is to come; in Hea­ven God will answer all together. God some­times [Page 105]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 [Page 106]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 [Page 107]made a breach, and so an entrance in thy bo­some for Christ; If it hath battered open the everlasting gates for the King of glory to enter in; thou maist surely, and sweetly conclude, that thou didst heare more then man in the Word; yea that Christ was in, and with the Word of a truth. It was a signe that the Thessa­lonians had received the Word (as it was in truth) the Word of God, when it did effectually worke in them, as 'tis, 2 Thes. 2.13. But be­sides this,

3 Know, that there may be the seed of the Word in thy heart, as in good ground, See this fear stated Sect. 1. chap. 7. notwith­standing thy feares; Oh, say many poore soules, there bee so many stones, and thornes in our hearts, that we feare, the good seed hath met but with bad ground in our hearts; but know, (O soules) that as no ground is so good, but it hath some stones, and thornes; so your hearts may be good ground, notwithstanding some worldly cares, and deceitfulnesse. Beware least you imagine that you should, or could make your hearts good, and your soules fruit­full of your selves; some have doubtlesse mista­ken Christs meaning in that Parable, who thinke that their hearts must, or could be good ground, before the seed of the Word make it so: Parables are not to be stretched beyond their intention. Thy heart may be, was, is, and will be bad ground, ere the good seed make it good, thou sayest, the seed was good, but thy ground, i. e. thy heart was nought; therefore the Parable speakes sadly of thee, &c. but be [Page 108]not dejected nor deceived. Its the glory of spiritu­all seed that it wil make BAD ground GOOD. Its true, other seeds (though good) yet if sowne in bad ground are lost; the bad ground spoyling the good seed: But tis otherwise here: The bad ground, i.e. bad hearts, doe not mar the good seed, but the good seed, mends the bad hearts. Every heart since the fall, hath, and doth bring forth bryers and thornes: Now where good seed comes, it choakes the bryars and thornes (i.e. de­ceit and corruptions.)

Object. Nay, but saith the soule: tis true, if this good seed did abide; but alas! I feare tis lost all, or at best, there is but little remaines of the many handfulls that have been sowne upon mee: there are but a few graines abide; &c.

Ans. Be it so O soule, yet if any seed remaine 'twill grow, and be saving: any one seed taking roote in thy heart is immortall, and it will re­maine.

Reply, But me thinks, I hear the soul reply with sighs, and saying, Tis true, if I had but any seed abiding with me, I could rejoyce, for I know the good seed will not dye: But I alas! I see it not spring up, and therefore I doubt, &c.

Duply, Tarry O soule, The Husbandman waiteth for the precious fruit of the earth, and hath long patience for it; And shouldest not thou waite for the most precious fruit of the heart, Jam. 5.7. and have longer patience. Even the Lord of the Vineyard waiteth some yeares for his fruit. (as is dedu­cible from Luk. 13.7.) Albe it thou see not the [Page 109] seed spring, yet it may be under the clods tak­ing root: even under the clods of your corrup­tions, there may be the seed of grace. And what if you see it not? Should the husband­man, who in the Winter, lookes upon his field newly, or lately sowne, and sees nothing but mire, and earth, and dirt, cry out and say, all my seed is lost? would not every one count him weake? and tell him in the Spring he shall see the contrary.

Thy Spring (O soule) is comming, its now thy Winter season (as 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: Its a peece of folly, to expect a quickening of seed sowne, ere it rot, and dye. Verily (saith Christ) except a corne of wheat, Joh. 12.24. fall into the ground, and dye, it abideth alone: i. e. it increaseth not. Even Christ himselfe, sowne in the heart, doth at least seemingly dye ere hee springs up. Death passeth upon all our mercies in the seed, and we find them only, as by a re­surrection. Even that good seed of grace (the holy word of the Gospell) which hath beene sown in thy heart, and lyes now as dead, and [Page 110] rotten, will arise and spring up ere long; and thou shalt see it: be not therefore (O soule) so cast down, and dejected.

Lastly, To wind up this case, Admit as yet the Word of God never came like it selfe, i, e. as good seed to thee, yet it may now. God hath bid us in the preaching of the Word, to be instant both in season, and out of season; And in effect he hath said to us, as tis Eccles. 1.6. To sow our seed in the mor­ning, and in the evening not to with hold our hand: And how do we, or you know which shall prosper. Peradventure, the seed that is sown in the even­ing, may prosper with thee, though that be lost which was sowne on thee in the morning. Christ (O soul) for ought that I, or thou know­est, may in this reading, or the next, cause a blessing to be upon the seed: And it may (at last) bring forth in thy heart, sixty, yea a hundred fold. O be not faithlesse, but beleeve: Thou who now goest up and downe mourning for the want of a precious seed, See Isa. 55.10, 11. and 35.1, 2, 3, 4 See these places. mayest ere long return rejoycing, bearing sheaves: Hath not the Lord said; As the raine commeth down from heaven, and retur­neth not thither, but watereth the earth, and mak­eth it bring forth and bud: Even so shall the word which goeth forth of his mouth, it shall not return empty. Thou who now fearest thy selfe to bee a barren Wildernesse, shall blossom abundantly, and rejoyce. This Christ hath commanded me to tell you who are of a fearfull heart, therefore be not dejected, or cast downe, but be strong.

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? Its not enough to say thou art a sinner, for the Promises are ten­dred unto sinners. Its observable, there is one Promise or other made and tendred unto all sorts of sinners. But.

Secondly, Its your duty to beleeve the Promi­ses are yours, and this is the way to come to know it. Its a strange, and ungospell-like expression to say, I would beleeve the Promises did belong to me, if I knew it. Why, if you knew it, what [Page 112]roome were there for faith? You must beleeve so shall you know [...]. Suppose a pardon (thrown to a company of condemned ones in a prison) should any say, is my name in particular there? when it should be said, there is a pardon for a­ny that will take it. Oh how would all catch, and snatch at it. Certainly, (O soule) you should beleeve the Promises to be yours, and not stand questioning whether they are or no? After you beleeved (not before, pray mark it) you were sed­ed with the spirit of promise, Ephes. 1.13.

Thirdly, It may be the Promise is yours, and your soule hath closed with it, although at present you doubt. The Promises comming to us, art as sealed letters: and we many times have them in our hand, and read them not. No won­der therefore, you say you find not the comfort of them. Many soules have the Promises, as children have the nipple of the breast, in their mouthes, but doe not suck: and no wonder if they cry out, they taste not the sweetnesse of them.

Object. Nay, but I fear, and tremble; I am full of doubts, and vexation: And had I closed with the promise this would not be.

Answ. Say not so (O soule) the wom [...] that came behind Christ touched him, though she trembled. Its possible for a soule to touch a Pro­mise, even so far as to draw vertue out of it (a [...] it were indirectly) and by the hinder parts when happily it durst not (as the woman in th [...] case) come before the Promise, and close direct­ly with it in the face thereof. But

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 [Page 114]they see not this, or that in themselves: Are guilty of making their own qualifications, their faiths bottome.

Secondly, The greatest promises, as of pardon of sins, &c. are FREE: Its said come and take freely, Isa. 43. ult. buy wine, and milke without money, or monyes worth: God blots out sins for his names sake, its only for us to declare it, and put him in remembrance, that we may bee justified, And

Thirdly, The Promises are to give the con­dition. Its considerable that whatever condition may be urged as pre-requisite to any one pro­mise: is freely promised in another. A new heart: a new and right spirit: repentance of sin, victory over corruptions, &c. These things are called out for as conditions: and these things are held forth as promised. See to this purpose, these places, Jer. 25.7. Eze. 36.25. Act. 5.31. Ro. 7. ult. &c. Wherefore then (O dejected soul) art thou cast down? as if the Promises were not thine, or did not belong to thee. Surely, thou hast no ground justly so to say. Remember nothing is freer then the grace of Christ, and that is held forth to thee: And in him all the Promises shall be yea, and amen: Arise (O soul) and lay hold on him, and all the Promises in him. So shalt thou be able to say, of a truth, now I see God is no respecter of persons, in the tender of his promises.

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. 'tis true, but from what principles? Are they not rather selfish, and slavish, then spirituall, and sincere? A Dogge chained up is a Dogge still; and the reason why he doth not this, or that mis­chiefe is his chaine, not his change, and we feare 'tis so with us▪ &c.

Now to answer soules saying thus, Satisfacti­on. and (if it may be) to satisfie them under this feare, there be foure things which I desire may be minded.

First, Its mercy to be able to abstaine from any principles; sinne is such an evill, as that its a great good to be kept from it by any meanes; the heart of some is so fully bent upon sin, that nothing can restraine them; some wretches rush into abomination as the Horse into the battell: Ah Lord! how many are there who will not, are not, cannot be kept from sinne by all meanes [Page 116]used? Its a favour (oh poore soule) that thou art not as they are; its well for thee thou art not as wilde as they: I much feare their case who are not afraid of, nor abstaine from sinne at all; I little feare thine, who art so afraid of sin­ning, as that thou questionest not the reality of the act, but the royalty of the principle. Its a kinde of high, and royall hatred of sinne, when the soule cannot be contented only to abstaine from it; but when its troubled (as thou art O soule) that the principles of that abstinence were not high, and royall enough.

Secondly, God traines up his children in holy things by degrees; as in point of doing good, and fearing him; so in point of eschewing evill, God carries on by degrees. God takes off his owne people from running into sinne, sometimes by hedging up their way with thornes, as 'tis, Hos. 2.6. Mothers weane their children from the breast by Wormwood at first: God first (at least oft) takes us off from sinne rather by the bitter­nesse of it, then the sweetnesse of himselfe. Sup­pose (O soule) as yet thy abstinence from sinne proceeds from feare rather then love, yet know its Gods way thus to traine up his children. How many have first abstained from sinne out of feare of Hell, who yet afterward have been helped to abstaine from it out of love to Christ? some who at first could not be kept from sinne, if they had not been told of Hell, death, and damnation, have yet in time sincerely profest, they would abstaine, and avoyd sinne, if there were none of those things at all; so it hath been [Page 117]with others, so it shall be with you. Let thy principles be as low as thou fearest, oh soule! (and yet thy feare argues them higher then thou thinkest) yet (I say) suppose them low now, they may be high ere long; God by degrees will heighten both thy practise, and thy princi­ples. But,

Thirdly; Jesus Christ knowes how to passe by low principles, as well as pardon lewd practises. He that can, and doth forgive acts of sinne when very high, can and will forgive abstinence from sinne, when the principles are low. Indeed Christ highly embraces soules who are yet principled but low; Nathaniels first principle of faith in Christ, was it seemes but low; Iesus hints, it was but this, because he had told him that he saw him under the figg-tree, as 'tis, Joh. 1.50. Suppose thy abstinence from sin be as low prin­cipled as his faith in Christ, yet Christ knowes how to love thee, as him: therefore,

Lastly, Know you, that happinesse depends not upon your acts, or principles of abstaining from sinne, but upon the bloud of Christ, that takes a­way all sinne. The Apostle knew, that if he should have said, 1 Joh. 1.7. & 2.1. himselfe and other beleevers had no sinne, he should have spoke amisse; but sure he was of this, that the bloud of Christ would cleanse from all; and that if any sinned; they had an Advocate with the Father; and these things he writ that they might not sinne: wherefore then (O soule!) who abstainest from sinne, be not cast downe for feare thy prin­ciples of abstinence are too low; but rejoyce in [Page 118]this, that the bloud of Christ shall take away the guilt of all thy lewd practises, and much more the guilt of low, and meane principles, But yet (O soule) know, this gives no liberty to sinne; O no (sayest thou) it doth not, and God forbid that I should sinne, because of this grace; I de­sire for ever to avoyd sinne, and oh that I could doe it from holy and high principles.

Quest. I pray help me herein.

Answ. For thy helpe (O soule) in this kinde there are three things, which I offer to thy thoughts, as meanes to heighten thy prin­ciples in abstaining from sinne.

First, Eye Christ as dying for sinne; its low to abstaine from sinne for feare least it should spill our bloud; but its high to adstaine from sinne in faith, that it hath shed Christs bloud. Eye thy Saviour on the Crosse (O soule!) and that wil secretly, and spiritually beget these thoughts in thee: Shall I sinne, for whom Christ dyed? Did sinne kill him, and shall not I therefore leave it? Did he lay downe his life for my sins, and shall [...]ot I abstaine from my lusts, for his sake? The thoughts of this, that sinne cost thy Saviours Bloud, will heighten thy principle in abstaining from it.

Secondly, Looke upon your selves as dead to sinne, in your Saviours death for sinne; if thou art dead to it, thou wilt abstaine from it; and if thou abstaine from sinne upon this principle, thy principle is high. The Apostle Paul teach­eth this principle, Rom. 6.11. Reckon ye your selves to be dead indeed unto sinne; this is a [Page 119] conclusion which Logically he would have Chri­stians to draw from Christs death, The word is, [...] i.e. logically, and ratio­nally to conclude. [...] viz. That they are dead to sinne; and if they thus con­clude, he hints, the conclusion may be main­tained, for tis so indeed. The soule is high in holinesse who avoyds sinne, because tis dead to it. Why (O soule) thou art indeed dead to sinne, and if upon that reckoning, or if from that reasoning thou abstaine from sinne, thy abstinence is preciously principled. Adde to this:

Lastly, the remembrance of this, viz. That sinne alone eclipseth love; and this thought will beget hatred against sinne to purpose. Hatred begotten, or springing from love is great: Why, this thought (O soule) that sinne only cloudeth thy Saviours love, will make thee, out of love to his love, hate sinne, and so abstaine from it indeed: And abstinence from sinne upon this ac­count is high. I know (O soule) you love dis­coveries of your Saviours love, now then re­member this, Its sinne, and sinne only that can hide love; and if thou remembrest that, thou wilt abstaine from sinne upon a principle of love to love; and if thy principle be such, thou wilt not have any cause to be cast downe, or disquieted about it.

CHAP. 13.
Satisfaction to cast downe soules troubled about the sinne against the Holy Ghost.

SAtan makes some soules dejected, Case. feare they have sinned unto death, &c. the sinne a­gainst the Holy Ghost; and many soules cast downe, Satisfacti­on. are perplexed with this feare: Now I shall seeke to remove this feare, and to satisfie dejected soules in this case by the proposall of these particulars.

Definitio & descrip­tio differunt apud logi­cos.First, Its very uncertaine what this sinne is, I thinke none can exactly define it, and few can well describe it; now its strange that thou shoul­dest feare (more strange that any should con­clude) themselves guilty of such a sinne, the knowledge of which is so uncertaine.

Secondly, Tis very certaine many soules (espe­cially dejected ones) take that for this sin which is not. Its true in a sence, every sinne is a sinne against the Holy Ghost (for he is God even as the Father, and the Son;) but tis as true, every sinne (which is so accounted) is not the sinne against the Holy Ghost, of which the Scriptures speake, as unpardonable. Two sins I finde emi­nently urged by dejected soules against them­selves, as the sinne against the Holy Ghost; that is to say:

• 1 Sinning against cleare light, and Conscience.
• [Page 121]2 Sinning against taste of love, and expe­rience.

But certainly, tis possible for a Saint to com­mit sinne of both these kinds, and yet not to sinne the sinne against the Holy Ghost. I doe make no doubt, but Davids sinne (in the bed-busi­nesse of Bathsheba) had both these ingredients; It cannot be doubted but his light was cleare, (that Adultery was a sinne) and not to bee committed; the expresse letter of the Com­mandements (which David was well studied and skill'd in) forbids it; and for sinning after sweet experiences, who doubts it? David had sweet experiences of God, when he was delive­red from the Philistines, Psal. 56. and from Soul, in the cave, Psal. 57. yea, and he compo­sed a special choyce Psalme upon each occasion, therefore he stiles them Michtams, i. e. golden Psalmes, and yet it was after all this that he fell in that foule businesse. I might instance in Pe­ters Case (which seemed, and in a sence did exceed Davids) and in the case of others, and yet none ever charged them with the sinne a­gainst the Holy Ghost; so that tis cleare many are mistaken in this sinne, and why mayest not thou be mistaken (oh soule) who fearest it?

Thirdly, There are some soules who are not at present capable of that sinne; my meaning is, that cannot possibly (at present) be charged with it, as now; such as are not very highly en­lightened, such as have not had any great or high income of joy and sweetnesse, such as have not been eminent; and long professors. All Divines [Page 122]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 [Page 123]by thee; a senslesse and troublelesse soule ever goes along with this sinne, and there­fore know this.

Fifthly, None can be guilty of the sin against the Holy Ghost, but such as

First, totally fall away from both Practise and Profession of all godlinesse, and Religion, as tis, Heb. 6.6.

Secondly, Directly doe despite unto the spirit of grace, as tis, Heb. 10.29, and

Thirdly, Such as doe directly and plainly, and professedly oppose, and speake evill of the wayes of Christ, which sometimes they professed.

Now tell me (O soule) and beware of false witnesse against thy selfe.

Quest. First, Art thou totally falne away from both the practise, and profession of godli­nesse? Dost hold no points of Faith? Dost doe no acts of Religion? Dost make no profession of Jesus Christ?

Answ. Surely I heare the say, I desire to beleeve, and the Lord help my unbeleefe; I de­sire to walke exactly, to have a good Consci­ence to God and man; and this profession I make, that if I know my heart, I desire to worship the God of my Fathers, according to that order of the Gospell, which many count and call Heresie; well then (O soule) thou art not totally falne away, which yet thou wouldest be, if thou wert guilty of the sinne feared. But,

Quest. Secondly, Say soule (and doe not eclipse the truth of Gods grace in thee,) [Page 124]Darest thou doe despight to the Holy Ghost?

Ans. Surely I heare thee answering, I tremble at the thought thereof, I would not for ten thousand worlds, speake the least evill of that good Spirit; I am so farre from despiting him, that I doe earnestly desire him, and waite for him. Alas! this (O soule) would not, could not be, wert thou guilty of this sinne. Then,

Thirdly, answer (O soule) Dost thou oppose godlinesse? Quest. What dost, or darest thou persecute such as desire to walke with Christ, &c?

Answ. Is not this thy reply to this; That thou rather pittyest thy selfe, for not being so forward as others, then persecutest them for being before thee? Yea, thou art so farre from opposing those that are godly, that thou wouldest (if Christ would help thee) suffer any persecuti­ons rather then leave off thy endeavour to be godly.

Now certainly (O poore dejected soule) thou art not guilty of the sinne thou fearest, for if thou wert, thou wouldest fall away wholly, and speake evill of the Spirit directly, and oppose godlinesse professedly! sith these things doe ever accompany that sinne against the Holy Ghost. But,

Lastly, there have been precious soules, who sometime feared their sinning against the Holy Ghost, and yet have afterward enjoyed the sealing of the Holy Ghost; See the Bookes of them. Mistris Drake, Mistris Wight, and others of late have brought [Page 125]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 [Page 126]at first, as good as Adams in Paradice, yet Adam fel, and Angels fel, and we fear the like.

Now unto these soules I would offer these particulars, Satisfacti­on. in order, to raise them from under this dejection.

First, Blessed is the soule that feareth alway; The soule standeth surest while it trembleth, the Apostle adviseth him that standeth, to take heed least he fall. And the way to stand, is not to be high minded, but to feare; as it is, Rom. 11.20. Many had never fell had they ever feared; Pe­ters presumption was his fayling, and the cause of his falling; security exposeth to falls, but feare preserves. Christ may therefore suffer thee to feare,, that he may sanctifie that feare unto perseverance. But,

Secondly, Though you fall, yet you may rise againe, [...] Straps. apud Aristophan. as tis, Micha 7.8. Its one thing to fall in part, another thing to fall in whole; the Spouse, slept, yet her heart waked, Cant. 5.2. Peter fell, but he was raised up againe; many a man hath stumbled, and yet not fell flat on all foure (as we say) and many a Saint hath, and may fall a while, and yet not wholly fa [...] away, Besides, consider

Thirdly, The promise is to restore you; Christ will heale our back-slidings, and love us freely. Hos. 14.4. and its his worke, as well to raise us up after conversion in case of d [...]linings, as to raise us before conversion from the grave of death. Its a command, that we should restore one another in case of falls, Gal. 6.1. and surely that which Christ bids us to doe, himselfe will [Page 127]doe much more. An obligation lyes upon him, and its his Fathers will that he should lose none, Joh. 6.39. And surely if Christ should not re­store you, he should lose you. Therefore,

Fourthly, Know your state in regeneration, is surer then that of the Angels, and Adam in creation. They were their owne Keepers, but Christ is yours; they stood upon their owne leggs, but you are held in Christs hand. Sup­pose them great ships, and your selves but lit­tle barkes; yet a barke fastned to a rock in Harbour, is safer then a great ship at sea. Sup­pose two Children, the one bigger going alone, the other lesser, but in the Fathers armes, that which is in the Fathers armes is surer, then he which is upon his owne leggs: Why, the case is yours (Beleevers) you are in the armes, the bosome of the Lord Jesus, &c.

Lastly, There are sure grounds of your perse­verance; minde them, draw comfort from them, and be not cast downe,

Obj. But alas! what grounds have I to build my perseverance on? I have little knowledge, lesse faith, least assurance; I have many corrup­tions, more temptations, most rubs, &c.

Ans. Your way is not to looke upon your selves, but upon your Saviour; he is the Rock that is higher then you, and on him you are safe.

Five grounds there are (amongst others) upon which you may build your beleefe of per­severance.

First, The unchangeable love of God; he loves [Page 128]you with an everlasting love (therefore he cal­led you, as tis, Jer. 31.3.) He is unchangable in his love (therefore he'l not consume you, Mal. 3.6.) Christs love to you is (as himselfe) Yesterday, to day, and for ever the same. Having loved his owne, he loveth them to the end, as it is, Joh. 13.1.

Secondly, The everlasting decree of God; this foundation of the Lord abideth sure, and it hath this seale, The Lord knoweth who are his, 2 Tim. 2.19. Divine decrees alter not, God will not cast off bis people whom he fore-knew, Rom. 11.1. for whom he fore-knew, them he predestinated, Rom. 8.28. and his pur­pose according to election shall stand, Romans 9.11.

Thirdly, You have in you an immortall seed; you are borne againe of God, and your seed remaines, 1 Joh. 3.9. Certainly that which is borne of the Spirit, is Spirit; as that which is borne of the flesh, is flesh; Fleshly births may dye, but Spirituall births will live.

Fourthly, You have a sure promise, Jerem. 32.40. God promiseth to make an everlasting Covenant. So likewise, Joh. 4.14. The pro­mise is of a Well, springing up to everlasting life. Yea, Gods promises in this particular are surer then the Mountaines, then the or­dinances of heaven. These things shall passe away, but not these promises; as it is, Isay 54.10. Jer. 31.36.

Lastly, You have an Almighty power to keep you; Suck that sweet place, 1 Pet. 1. Blessed [Page 129]be God the Father, who hath begotten us againe to a lively hope, to an inheritance reserved for you in heaven, who are kept by the power of God unto salvation, vers. 5. There is a power, and that power is the power of a God, and this is put forth in keeping of you.

So that now, you having so many grounds of perseverance, why should you doubt, and be dejected? Your perseverance doth not de­pend upon your owne power (which is muta­ble) but upon Christs promise (which is im­mutable) He hath promised to give you eter­nall life, and that you shall never perish, nei­ther shall any pull you out of his hand, and his Fa­thers, as it is, Joh. 10, 28, 29.) now faithfull is he that hath promised.

Obj. Oh! but though none can pull me out of Corists hand, I may cast my selfe out; and so Christ may leave me to Satan, and I fall away.

Ans. Thou art deceived (oh dejected soule!) if thou thinke, that Christ will permit thee to doe that which hee'l not permit Satan; albeit the Childe would fall out of the Mo­thers armes, yet she'l not let it. Christ will uphold thee by the right hand of his power, Isa. 41.10 so as that albeit thou of thy selfe (because of thy ficklenesse wouldest fall) yet he (because of his faithfulnesse) will not let thee.

Object. Nay, but yet I read of the falls of many a Saint, David, and Solomon, and Peter, and others stronger by farre then I, have fallen, &c.

Answ. True, but they were restored a­gaine; though they fell, yet they did not fall away; Christ raised them, and he'le also raise thee: For he hath promised to heale back­slidings; ( i. e. falls after love and light) and to love (notwithstanding) them freely.

Object. But the Apostle saith, Its impossible for those who were once inlightened, and have tasted the heavenly gift, &c. if they fall away to renew them by repentance, &c. Hebrews 6.4.5, 6.

Minde these things to cleare this place (O sad soule!)

Answ. 1. The Apostle doth not say positive­ly, that such as were inlightened, &c. might fall away; he only supposeth it, If they doe, saith he, ver. 6.

Quest. But if it might not be, why doth the Apostle urge it.

Rep. As a Caution to make them care­full. It was impossible that Hered could kill Christ in his Infancy; yet Joseph is fore­warned upon such a feare to fly. Matthew, 2.13. And albeit it be impossible for such as ere indeed inlightened, and have savingly tasted, &c. to fall away; yet such a thing may bee urged to beget a holy feare, to make the soule diligent, and to keepe it from being secure. But,

Secondly, Tis common for Hypocrites (af­ter such inlightenings and enjoyments, which are but common and generall) to fall a­way; but its impossible for Saints, and such [Page 131]as are sincere, and truly gracious. Here is nothing spoken but what an Hypocrite may have, and that such may fall away is not denyed; but what is this to a soule truly beleeving, and sincerely united to Jesus Christ? Though a Shadow may perish, what is that to the perishing of a substance? Doe not dispute thy selfe (O soul) into doubts, rather receive satisfaction; Christ will not lose any that are given to him: Its his Fa­thers will he should not (as he saith Jo [...]. 6.39.) And surely hee'l be faithfull to his Father; Oh therefore, be not thou fearefull of falling, but if thou wilt fear, let it be with a feare of diligence to keepe thee from se­curity; let it not be with a feare of diffidence, to fill thee with sorrowes. Christ, who in no wise would cast thee off, when thou com­mest, will in no wise lose thee, now thou art come. If thou wander, hee'l seeke thee; if thou fall, hee'l raise thee; yea and what ever may be thy feares, hee'l uphold thee in his Grace, even to the Grave; and besides; hee'l raise thee up againe at the last day.

Thus have I passed through those par­ticular Cases which I proposed to my selfe to resolve. But alas, all that I have said, is but dead, unlesse Christ quicken it.

READER; pray over these concepti­ons, that a spirit of life may come into them; that they may so quicked dejected Soules, that they may arise, and say to [Page 132]themselves; Why are we cast downe, and why are we disquieted? Let us not give way to our feares and sadnesse, but exercise our faith and patience; for we shall yet see God as the health of our countenance, and as our God. But these things are more fully to be spoken unto in the following Secti­ons.

CHAP. 15.
Cure for Soules cast downe by remainder of corruption.

HAving past through the particular cases of dejected soules, I thought it not amisse to adde by way of supplement unto them some other; I remember I touched upon eight grounds of Spirituall dejection, and least upon the mention of them any soule should be trou­bled, I shall offer somethings to satisfie such who is, or may be cast downe about them; so that as in the former Section I indeavoured to satisfie the particular feares of dejected soules; I shall in this, endeavour to cure the generall causes of all dejection.

Divines know there is a difference between a Cause, and a Case, the one is the bitter seed, the other the sower fruit of dejection: Now as I have said something to the one, so shall I like­wise speake a little to the other.

To begin then in that order in which I prepa­red them.

The first cause of Spirituall dejection was the remainders of corruption, Cause. this indeed is the root, and ground of all dejections. And in or­der to the Cure of a soule cast downe, in the sight and sence of remaining corruption, I shall lay downe these considerations.

First, Cure. Consider that the worke of Christ upon the soule doth not in this Life altogether destroy ¹ [Page 2] sinne; As long as the soule is in the body, there will be sinne in the soule; even Paul had a body of sinne and death in him, and till death destroy the body, thou must not looke to have sinne al­together dead in thee. This is granted by all, and why should it be questioned by thee, O dejected soule!

Secondly, Consider remaining corruption will worke one time or other; A Dogge though in a chaine will barke, and sometimes bite too; a man cannot carry fire in his bosome, but some­time or other it wil heat him, if it doe not burne him. Thou cryest out (O dejected soul) that they remaining corruption doth oft di­sturbe thee; but why shouldest, or how canst thou expect the contrary? While thou dwel­lest in this house of Clay, that Dunghill wil an­noy thee. But,

Thirdly, Remember corruptions groaned un­der as a burden, are rather a ground of rejoycing then of dejection; for, First, it argues a life of bolinesse, to feele a weight in sinne; Dead men feele no weight be it never so heavie: and, Se­condly, it argues an activity of life to groane; Many soules rather glory in, then groane under a weight of sinne, but it is a speciall mercy thou art not as they are.

Fourthly, Beleeve it (O soule) Jesus Christ doth simpathize with thee under this thy burthen: While thou groanest under, and art cast down at the sight of remaining corruption, thou art the object of Christs compassion. It is a good plaister for any sore, to consider the pitty of our [Page 3]Saviour: Christ pitties thee (O poore dejected soule) to see thee labouring, and groaning un­der the remainder of sinne, Heb. 4.2.

Fifthly, Consider remaining corruption shall never ruine thee: As the remaining Canaa­nites did not, could not ruine Israel in the pro­mised Land; so neither shall remaining cor­ruption ever ruine thy soule. Could corrupti­on ruine thy holinesse, joy, salvation glory &c. thou mightest be much dejected indeed; but that it cannot, shall not doe. Thy holinesse, thy joy, thy salvation, thy glory, &c. are all safe in the impregnable bulwark Christs hand, (which is the infinite power of God) and though corruption remaine in thee, it shall ne­ver ruine these.

Sixthly, Consider Jesus Christ dyed to re­deeme thee from the remainders of corruption: And doe thou act thy faith on thy Saviours death, for thy sinnes death; the vertue of his death remaines, to keep under corruption from having dominion. It is thy duty, and let it be thy care and endeavour, to goe to Jesus Christ for strength against, and victory over thy re­maining corruption; therefore up and be do­ing, that is, beleeving. Doe not sit solitary (as one cast downe) to see some remainders of sin. Suppose (O soule) you had seene some gal­lant Captaine rescuing a person, or place from the power of some potent enemy, by breaking the strength and power of the Enemy, and by taking up his abode in some Castle neare the place. Suppose after this, there should appeare [Page 4]some scattered Parties, should the person or place be dejected at the remainder of a routed adversary, should not they rather goe to their Conquerour and Captaine, and intreat him to suppresse those remaining forces? Beare up (O cast-downe soule) the case is thine, Christ the Captaine of thy salvation hath routed the maine body of sinne upon his crosse, and spoiled corrup­tion of his chiefest strength; he hath set up a garrison in thy soule, and put in a party strong enough to repell, and keep under the remai­ning forces; O goe to him, stirre up his Spirit to come forth, and to bring thy Conquerours sword to check and suppresse thy tumultuous e­nemies; I meane, to lift up thy Savi­ours crosse against thy corruptions. And beleeve it (soule) there is a vertue still in that Crosse, to keep the remainders of corruption under. Be not therefore cast downe, but beleeve; and if thou by the Spirit (whom Christ hath put into the garrison of thy soule) doe goe forth, and mortifie sinne, thou shalt live, and it shall dye at last.

CHAP. 16.
Cure for Soules cast downe by falls into sinne.

THe second cause of Spirituall dejection was (as I mentioned) falls into sinne: [Page 5]This casts down the soule, that the remainders of corruption doe not only worke, but that sometimes they prevaile; sometimes the soule is actually overtaken with sinne, and falls it may be, into some foule fact; now this causeth casting downe: to cure which, Cause. I shall speake something in particular, when I have premised this one thing in generall, viz.

It must be confessed it is sad to fall into sinne; Sadnesse. After the soule hath been in Christs armes, to fall into the pits of Satan (for so sins are) must needs goe to its heart; indeed it goes to Christs: He is offended really, and mightily, that any soules who have tasted his grace, in pardoning past sins, and knowen that such a pardon cost his bloud; I say, he is offended, that such should afterward commit, or fall into any sinne, but yet, all things weighed, there may be much, yea and enough said to cure and comfort a soule dejected, because of falls into sin after grace. As,

First, Such a thing (as this) is consistent with grace. This is that which causeth the de­jection of such soules as fall into sinne, Cure. that they are thereby drawne to doubt the truth of their grace; for say they, surely had we been ever really and strongly wrought upon, wee could never have failen into such and such sins.

But yet, these soules should doe well to re­member, that Sampson fell againe, and againe into the same sinne of wantounesse, See Judg. 14.3. & 15.20. & 16.1. and yet he is in the Catalogue of the children of Abraham, and reckoned up amongst the worthy belee­vers [Page 6]( Heb. 11.) Its the opinion of many ho­ly, and wise persons, that David fell more then once into the sinne of lying; and that therefore he prayed to be kept from the way of it, Psal. 119.29. I mention not this to countenance (much lesse to incourage) presumptuous des­perate sinners, but only to cure perplexed and dejected Saints; ye are deceived (O ye de­jected soules!) if you thinke your falls into sinne be inconsistent with grace.

Secondly, Consider, falls into sinne are not falls from salvation; The Covenant of Grace is not made null by thy fall (O cast-downe soule!) though Israel have played the Harlot, yet Christ remaines a Husband. Jer. 3.1.1.14. God did ex­presly say, though thy children sinne, and though I visite their sinnes with a rod, yet my Covenant will I not breake, Psal. 89. Perad­venture (O soule) thou art cast downe, as thinking thy fall into sinne hath cut off the band of the Covenant, but thou art mista­ken. Yea,

Thirdly, There is a speciall salve prepared for this sore, a particular cure for this cause of dejection, viz. Promises of pardon after falls in­to sinne; ILE HEALE BACK-SLI­DINGS, Hos. 14.3. Surely that supposeth falls into sinne after grace (for what else is back­sliding?) and that directly proposeth pardon, and healing to such soules. Returne yee back­sliding children, and I will heale your back­slidings, Jer. 3.22. Marke (O dejected soule) Christ calleth thee to returne, and he speakes to [Page 7]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 [Page 8]I am dejected. Alas, I finde many things in that Covenant promised, which indeed I could wish; but alas! I want, and how can I thinke I am in the Covenant, when I have not the things promised in it in my owne soule, &c. But let me intreat thee a little to consider these particu­lars in order, Cure. to cure this cause of thy de­jection.

First, The things of the [...]ovenant are not wrought all together; there are many particu­lars promised, as feare, new spirit, tender heart, &c. each of which is wrought in its time and order. It is true, the generall root of all these is given to the soule, viz. The Divine na­ture; but yet the particular branches spring up in their season. Thou wouldest see all (O soul) but thou must stay the time, and thou shalt.

Secondly, Neither is any one particular perfectly wrought at once; a soft heart is a thing wrought by degrees, and to have the Law writ­ten in our hearts is businesse of time; it is a long Copy, which Christs Spirit is writing a long time: As we are alway learning, so that is alway writing. Thou (O poore soule) woul­dest have all together, and at once, and in truth who would not be glad (if it might be) to have it so; but we must wait, for this worke is not the businesse of a day, but of our whole life.

Thirdly, Christ knowes who are in Cove­nant though we doe not; He is the Mediator of it, and he may see, and know that thou art in [Page 9]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 [Page 10]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 [Page 11]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 [Page 12]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 [Page 14]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 [Page 15]Heaven thou shalt have income for all. The Master called the Servants at the evening, and gave then, to each his penny. O consider thou shalt ere long have income to the full, when thou shalt enter into thy Masters joy; when thou shalt rest from thy labours, thy income shall follow thee; when thou shalt come to Abrahams bosome ( and there thou shalt come, dejected soule, as poore a Lazarus, as thou art) then thou shalt have every prayer, every sigh, every groane come to remembrance, and say, now thou hast all that which we went out for.

Rouse up therefore, O cast-downe soule, God is a good Master, you shall not labour in vaine: Be not dejected, but be stedfast, un­moveable, alway abounding in the worke of the Lord, for as much as you know your labour is not in vaine in the Lord, as tis, 1 Cor. 15. last. why then should you be cast downe for lacke of income.

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 [Page 16]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 [Page 17](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. Tis only that thy spirit may be well, that he makes thy body ill. You have had fathers of your flesh who corrected you, and yee gave them reverence: should you not much rather be in subjection to the Father of spirits & live? Heb. 12.9. This is spoke in reference to affliction. By this chastisement, God seales up child-ship. Do not despise there­fore [Page 19]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 [...]eject their own spirits. Philo. Heb, 12.5. Its a fault in the chastised child to be dogged; and its a failing in thee (O soule) by reason of corporall affliction, (which is but a fatherly chastisement) to be dejected. Be­sides,

Secondly, Your father knows your frame: He knowes what you can beare, and hee'le lay no more upon you, then your strength can master; The Lord will not alwayes chide, neither will he keep his anger for ever ('tis spoken of affliction, by diseases as seemes to be hinted vers. 3.) But as a father pittyeth His children, so the Lord pit­tieth them who feare him: for hee knoweth our frame, he remembreth wee are but dust. As for man his dayes are but as grasse, as a flower in the field so he flourisheth, Psalm. 103.9, 13, 14, 15.

Mind this (O thou sick and sad soule!) thy father knowes thy frame, he minds thou art but dust, and he pittyes thee in all thy affliction, which he layes upon thee: Yea, he sits by, and makes all thy bed in thy sicknes, as tis Psa. 41. And he maketh sore, and bindeth up; be woundeth; and his hand maketh whole, as it is in Job 4 18. that is spoken of sicknesse too. Christ (if hee will) can make thee whole: And certainly, if thou couldest beleeve, thou shouldest see his glory, as tis Joh. 11.40. Hath he not said e­nough to make thee say (as David said) I shall not dye, but live, to declare the workes of God, [Page 20]The Lord hath chastened me sore, but hath not gi­ven me over unto death, see that place, Psalm: 118.17, 18. O bear up dejected heart, though thou be sick, yet thou mayst recover; and goe up to the house of God, where thou mayest praise him for health restored to thee; and say, Blesse the Lord O my soule, and all that is within me blesse his holy name, who forgiveth all thine iniquities, and healeth all thy diseases.

Quest: Prethee mind this, and say, doth it not speake to thy dejection?

Answ. No wilt thou say, I would beare sick­nesse, but that I feare death. This thought, I shall dye, is that which casts me down.

Reply, 'Tis true, I thinke (and I know) here is the bottome of the doubt, and dejection, to speake therefore to it directly.

Ile grant it, thou shalt dye (though it may be not now) but suppose I say now, Case. even now, thou shalt die, yet consider these things, and thou needest not be dejected.

First, Christ came to deliver thee from this feare. Cure. Its the feare of death, that doth more deject, then death it self. Now remember, Christ came to free thee from this feare: For as much as the children are partakers of flesh and blood, he al­so himselfe likewise tooke part of the same; that through death he might destroy him that had the power of death, that is the Devill, And (marke it) deliver them, who through the feare of death, were all their life time subject unto bondage, Heb. 2.14, 15. Consider, Christ hath destroyed him that had the power of death, the Devill, [Page 21]and hath delivered thee, Couldest thou be­leeve this (and why shouldest thou not?) thou mightest triumph. But

Secondly, Christ hath tooke away the sting of death. Death is a Bee (having the hony of de­liverance from this vile body, &c.) but it hath no sting. For what saith the Scripture: The sting of death is sin, the strength of sin is the law, but thankes bee to God, who giveth us the victory through our Lord Jesus Christ, goe thou to that glorious chapter 1 Corinth. 15. and read it. O thou! that art dejected with feares of death.

Thirdly, Christ will be with thee in that hour thou fearest. Thou shalt not dye alone, for though all thy friends shall leave thee, yet wil not Christ. This David knew, for speaking of his shepherd (and who is the shepheard but our Lord Jesus, as tis Hel: 13.20.) He saith, although I walke through the valley of the shadow of death, I will fear no evill (he needed not) for observe what he saith, THOU ART WITH MEE, thy rod and thy staffe they comfort me, Psal. 23.4 Albeit thy relations bid thee farewell, and shake hands, as not being willing, nor able to keep thee longer company, yet Christ wil not leave thee, nor forsake thee. In truth, in life, nor death, hee'le never doe that, as tis Heb. 13.5.

Fourthly, Death shall be no death to thee. A change it wil be, and that from worse to the better, but its not a death. Did not Christ say it? Whosoever liveth and beleeveth in me, [Page 22]shall never dye, yea though he were dead, yet shal he live, John 11.26. Thou must not call that death, which the Scripture cals but sleep. The Scripture speakes of the dead in Christ, that they sleep in Jesus, 1 Thess: 4.14. And she is not dead but sleepeth; and our friend Lazarus sleepeth. Now why shouldest thou (O soule) who art weary, be cast down with the thoughts of sleep.

Fiftly, Christ hath sweetned death for thee. He hath layne in the grave, and so honoured, and softned that bed unto beleevers. Would any child be afraid to lye in its mothers bed? Is it not an Honour, to lye down in the same bed in which the King of glory lay? Art dejected (O soule) to go into thy Saviours Sepulchre? what art thou cast downe with the feares of gain? to dye is gaine, said Paul: Philip. 1.21.

Sixtly, Christ will raise you up againe: Hee hath said so, and if he should not, he would not only breake his own word, but disobey his fathers will; neither of which hee'l doe. This is the fathers will, who hath sent me, that of all which he hath given me, I should loose nothing, but should raise it up at the last day. This Christ spake once, yea twice (and pray marke it wel) John 6 39, 41. Christ (O soul) wil raise thee up againe. Should the child be afraid to goe to sleep at night, when his Father promiseth to raise him up in the morning? Christ hath pro­mised to raise up your bodies again: yea, and he hath promised to give you a new spirit into [Page 23]the bargaine, for tis sowne a Naturall, but rai­sed a Spirituall body.

Put all this together (O thou dejected soul) and tell me now, What cause hast thou to be cast downe with the thoughts of death? May not these considerations cure that cause of thy dejection? Thou art now troubled with sick­nesse, weaknesse, paines, &c. but let death come (doe not feare it) and thou shalt be cured of all Diseases, yea and which is better, freed from all defilements. Methinkes therefore you should rather desire to be desolved, then feare death, and imitate those who groaned to be uncloathed of this earthly house, as knowing they have a better, even a building with God, an house not made with hands, eternall in the Hea­vens, 2 Cor. 5.1. Goe (O cast down soule!) to that Scripture, and thou wilt in it finde a Cordiall to cheere, and cure thy spirit in this feare.

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 [Page 24]them, and that every wrinckle in his fore­head is a grave burying all their comforts. When men smite, God can cure; and when God giveth quietnesse, who then can make trouble; but when be hideth his face, who then can behold him? Job 34.29.

Indeed, this is a sad cause of dejection, and it puts the soule into a very dejected case indeed, yet it is not incurable; a soule that is cast down by the sence of Gods wrath, may be raised, if Christ will helpe it to minde, and beleeve these particulars.

First, This case is not singular; even many holy men, and women in all Ages of the world have been in this condition: Cure. Company is a comfort even in misery. Thou needest not cry out, O soule and say, Was there ever sorrow like unto mine? Yes, there was, thou feelest thine owne paine; but David, Job, Heman, Hezekiah, &c. felt as much (peradventure more) wrath then thou dost; but why doe I speake of parti­culars? When as I remember the Lord had not mercy, but INDIGNATION upon Judah, and Jerusalem (i. e. the whole body of Israel) threescore and ten yeares, Zach. 1.12. yea as the body, so the head of all the godly was made sensible of Gods wrath, for Christ drunk the cup of his Fathers wrath; it is more then a bad and unsound way of arguing, I am under Gods wrath, and therefore I am not Gods Childe? This way of arguing condemnes all Gods chil­dren, even Christ himselfe.

Secondly, Gods wrath is rather in appearance [Page 25]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 [Page 27]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.

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 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 [Page] [Page] [Page 133] [...] [Page 134] [...] [Page 135]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 [...]um. Job 10.20.

Sure Job did give way to his sorrow, when he set himselfe, as it were, to weep. And the Psalmist holds forth as much, when hee saith, my soul refuseth to be comforted, Psa. 77.3. Certain­ly, he that refuseth comfort, gives way to sorrow.

You dejected soules! speake the truth, is it not thus. Do not you give way to sadnesse (at least) sometimes? How oft do you dispute a­gainst your selves? How oft do you maintaine your sorrowes? How oft doe you argue against your comforts, and flye from your comforters? Surely, you do often give way to sadnesse.

Now the reasons, whence it comes to passe, that dejected soules are proane to give way to sadnesse, and dejection may be these.

First, A strong conceit that they have reason so to do. Oh-say many, we may well weep, and mourn; we may wel be dejected and castdown, we have reason for it, so they conceit. And albeit when the reason is told, it appears light, yet they are apt to conceit it weighty. Its with dejected souls, as it was with Micah, when his carved Image, his Ephod, his Teraphim, his graven Image, and his Priest were taken away. Hereupon, he gathers together his [Page 136]servants and neighbours to pursue them that had stole them: And being asked the reason, he saith, ye have taken away my gods, &c. and doe you aske me what aileth me? He conceited hee had great reason to be troubled. Even so many poore soules, who have lost, it may be, but their Idolls; Relations, Parts, Inlargements, &c. (which they idolized) they are cast downe, and they give way to it, as conceiting they had ground so to be.

Secondly, Dejected soules are prone to give way to dejections, From a strange kind of per­versnesse, which doth often times seize them, espe­cially in their sadnesse. Even good Jonah was o­vertaken with this evill. God sees him cast down, and comes to him and saith, Doest thou well to be angry? and he said, I do well to be an­gry, even to the death: Jonah 4.9. Ah Lord! what a perverse speech is here. How sweetly doth God reason with him. God might have reprooved him, have chid him, but hee doth not; he only askes him if it were well done, as a loving father askes the sad child; child, dost well to be sad? And yet observe, Jonah's per­versenesse, I do well, saith he, yea, I do well, to be troubled unto death. What a sullen speechis this! Dejected soules, is it not so with you sometimes? Are not you perverse. Doth not your soul say, its well to be sad? This is another reason of your giving way thereunto.

Thirdly, An over-high esteem of some things which the dejected soule hath lost, makes it give way to sadnesse. Soules doe over-value many [Page 137]things, this makes them over sad many times. Rachell did prize her children too high, and that made her give way to sorrow so farre, as that she would not be comforted, because her children were not. Tis possible to prize even spiritual things too high; as Parts, Performances, Ordi­nances, &c. And if we prize them too high, we will soon give way to sorrow (for want of them) too farre.

Fourthly, An opinion (though groundlesse) that it must be so, makes many give way to sorrow and dejection. Some conceit, because tis said, that blessed are they that mourn; and woe to them that laugh, &c. Therefore the soule must be sad, and heavy, and dejected. These Scriptures are mi­staken, and the mistake of them, is the reason why many give way to dejection. Its true, Christ pro­nounced the mourners blessed, but it was rather to stop their mourning then to increase it: It was rather to give them joy, then to give them ground to sorrow. Its true also, Christ did denounce woe to them that were merry and did laugh: But it was such, whose mirth was carnall, and so madnesse. Not to such as rejoyce in the Lord, (for that we are commanded to doe alwayes.) But yet from the mis-understanding of these and the like Scriptures, dejected soules conceit a recessity of sadnesse, that it must be, and therefore they give way unto it.

Fiftly, Some conceive that the truth of humili­ation, lyes in its depth, and therefore they give way to dejection, as conceiving that to be deep, and true humiliation. It was observed by an ex­perienced [Page 138]Divine, Dr. Sibs. that men are deceived, when they thinke a dejected spirit, an humbled spirit. Ma­ny a poor heart thinks, its weeping, its sorrow, its going heavy, &c. to be true, and deep humiliati­on (and I wish some Preachers had not gon too far this way) now upon this account, its no wonder, if they give way to it.

Lastly, Its the innate nature of melancholly to give way thereunto. There is certainly a religious melancholly, and some delight in it. They con­ceive a kind of Divinity in dejection, Sorrow hath a kind of sweetnesse in it. And a soul cast downe, is prone to feed upon its dejection. There is an innate propensity in all sadnesse and melancholly (as indeed there is in all the passi­ons) to feed, and nourish it selfe. And hence it is, that souls cast down are prone to give way thereunto.

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.

Its true, de facto (O dejected soules) that you art prone to give way to your dejections: But its not true de jure.

I know by experience you are lyable to it, but [Page 139]I know that it should not be. It is your wisdom, and it should be your care, not to give way to your dejections, and castings down.

The Text witnesseth it selfe clearely to this truth. This question hath in it the force of a negation: why art thou cast downe, virtually, is as much as thou shouldest not be cast down? As Ier. 2.36. Why gaddest thou about? &c. Its as much as there is no cause for it, and it should not bee. So here, Why art thou cast down? is as much as there is no cause, or reason for this casting down of my selfe, and giving way unto it, for it should not be.

When our Lord perceived the dejection of his Disciples (upon the thought of his departure) he bids them not give way unto it. Let not your hearts be troubled, John. 14.1. He saw a storme, like that of waters, arising in their spirits, but he bids them not to give way unto it. The word that is translated disquieted in this text, The Greek word, [...] 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 [Page 140]found none. He asked his soule, why it was dis­quieted (implying, his judgement saw no rea­son for it:) But his soul doth not, (indeed could not) make any rationall answer. This question silenceth his soule: As that in the Parable, why diddest not give my mony into the banke, that at my comming I might have required mine owne with usury? Luk. 19.23. This question struck the idle servant dumb: So here, Why art cast down? It strikes the soule dumb, and it can­not answer, nor give a reason for this dejecti­on.

Christians, Why should you be irrationall? why should you give way to that, which you cannot give a reason for? You cannot at any time give any reason for your dejection, unto that disquietnesse, which we opened. Your case is not, cannot be miserable. The Heathen could say: The Diety being reconciled to him, he could not be miserable.

Why, Saints! God is reconciled to you in Christ; you cannot be miserable, being recon­ciled: Ah! Why should you that are blessed (so as that you cannot be miserable) I say, why should you be dejected? without doubt you can give no sollid reason for dejection, therefore it should not be, neither should you give way to it.

But as there is no reason for dejection, so there are many reasons against it. I shall in­sist only upon two Reasons, why dejected Saints should not give way, &c.

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 its 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, Tis perilous to give way unto dis­quietings; There is danger in disquiet, and to give way unto it, is to give way to dangers; This danger is three-fold, viz.

In regard of

• 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; its as a floud, which if not stopt wil arise, and over-flow all bankes. Spirituall dejection is the soules Con­sumption, now Consumptions increase if given way unto. But,

Secondly, Tis dangerous to give way to de­jection, in regard of Satan: hee'l get ground by dejection. Satan knowes how to make use of disquiets; he would have sorrowfull soules to give way unto sorrow, that so sorrow might swallow up the soule; (as tis, 2 Cor. 2.7.) The Apostle exhorts the Church to be tender of the dejected person (who as some thinke had been excommunicated, and filled with sor­row, and dejection thereupon) now the A­postle would have the Church to forgive, — [...]. i. e. ingul­phed as one suck­ed up and drowned in a gulph. and comfort him, least he should be swallowed up, &c. and least Satan should get an advantage, (as tis, vers. 11.) Satan hath his devices, and one of them is to make the soule give way to dejection; then in the depth of dejection, he comes with temptations to despaire, and Self-murder, &c. And in truth experience tells us, Satan hath a mighty advantage over us, espe­cially [Page 143]when we are dejected, and give way unto it.

Thirdly, Its dangerous to give way to dejecti­on in regard of the soule; it loseth ground there­by. The soule is a great loser by dejecti­on.

1 The more its given way unto, the weaker the soule is. The soule much dejected is unfit for any service; 'twas this that unfitted the Disciples to watch; its said, Christ found them sleeping for sorrow, Luk. 22.45. sorrow brings one asleep both Naturall, and Spirituall; de­jection causeth drowsinesse. The soule when it gives way to dejection is thereby drowsie, and the drowsie soule is unfit for duty. Yea,

2 The soule dejected is weakned unto war­fare. Sad soules are not fit for souldiers; the cheerful soule is a Gyant refreshed with Wine; it can fight the Lords Battels with courage: The sad soule is liable unto cowardize. As the joy of the Lord is our strength, so the sorrow of our spirits, is our weaknesse.

3 The soule cast downe is unfit for comfort; Sorrow given way unto shuts out joy, and the more roome the one hath, the lesse is left for the other. Some soules when cast downe are so full of sorrow, that there is scarce a hole for comfort to enter; sorrow where it rules, hath so many Centinels, and Guards; that its hard for comfort to get in, unlesse it be by violence. A sorrowful soule forgets to eate his bread, as the Psalmist shewes, Psal. 102.4. or if the sad soule comes to meat, it hath no stomack; [Page 144]we finde it by experience in naturall sorrow, that it takes away our stomack. A sad man sits downe, and he is so full of sorrow that he can­not eate. Even so somtimes the sad soule sits downe at the Lords Table, and albeit the meat be choyce, (Manna from Heaven, and the fruit of the spirituall Vine Christ) yet the soule can­not eate a crumb, nor drink a drop. O souls! minde it; the reason why you receive so of­ten, and yet finde so little, is because you give way to castings down, your sorrow takes away your souls stomack. As it sometimes stops your mouthes, that you cannot open them ( i. e. you cannot pray sometimes, nor speake a word to God, you are so cast downe) so likewise at other times, it over-comes your appetite, it renders you unfit for comfort. Here is the rea­son (by the way) why you complaine so oft, you finde little refreshing at breaking of Bread; you are so cast downe, and give such way unto it, that you have no stomack to eate, albeit Christ bid you welcome, and bids you eate abundantly.

So that now then (to winde up this) you see both Scripture and reason; you have both to confirme this first branch of our point, that dejected soules should not give way unto de­jection.

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; its too true, you are apt to doe it, but you see you ought not to do it. Ere I passe on to the next branch, I wil make use of this for two ends, viz.

• 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. Its the Apostles command (and I thinke 'twas in reference to this case) to con­fesse our faults one to another, James 5.16. what, is there none faithfull? will not any be friendly? why doe you conceale your sorrow, and so feed it? Certainly, Satan and griefe get [Page 146]much by privacy; and you who conceale your dejection are to be reproved for giving way unto it.

Secondly, Such soules are also to be chid, who being cast downe, never looke after, nor labour for comfort. He that is sick and lookes not for a remedy, is guilty of giving way to the disease: And the soule that is sad, and mindes not, nor seekes not for comfort, is guilty of giving way to dejection. Now how many are there who care not to heare, or read that which is comfor­table; its true, they love to heare, and read sad things; Judgements, wrath, threatnings: But as for sweet things, promises, experiences, or the like, alas! they looke not after them. Its observed of melancholly persons, that they love to be in darke, and melancholly places, to heare sad and dolefull Notes; the Owle, and Birds of the night are most delighted in by them: Even so, many sad soules delight in the valley of death; they love not to heare the sweet musick of mercy, the delightfull notes of the Gospel, the ravishing raptures of joy, and peaceby beleeving; nothing pleaseth them, but the thunde­ring of Sina [...], the terrors of the Law, the judgements of sinners &c. Surely you who doe this, are to be reproved, for hereby you give way unto your sorrow and dejection, which thing you ought not to doe.

Thirdly, Such soules as in their dejection ar­gue, and dispute against their comfort, are guilty of giving way unto sorrow. Sometimes we come to dejected soules, and tell them, we have a [Page 147]commission to comfort them. To this end, we indeavour to open the Promise, and the Oath, that by those two immutable things, in which it is impossible for God to lye, they might have strong consolation (as it is, Heb. 6.18.) but alas! when we have said much, we re­ceive this short and sad answer, Comfort is not mine.

To this we reply; Why not yours? hath God any where excluded you?

Yes, they say, we are shut up under unbe­leefe, and there is no comfort for us.

We answer; God hath shut up all under unbe­leefe, that he might have mercy upon all, as tis, Rom. 11.33.

Nay but say they, God will not have mercy upon us; for alas! we are a people to whom mercy doth not belong.

But we tell them againe, its said; That they which in times past were not a people, are now the people of God, and they had not obtained mercy, now have obtained mercy, as it is, 1 Pet. 2.10. yea, and we tel them, It shall come to passe, that in the place where it was said unto them, Ye are not my people, there shall they be called, the children of the living God, Rom. 9.26.

But yet, when we have said this, still we are put off with denials, and contradictions; and still we finde some saying, their soule refuseth comfort: But minde it, who ever you are, you who thus dispute against your comfort, you are to be chid; for he, or she that disputes against comfort, gives way (con­trary [Page 148]to this point) unto sorrow. But,

Fourthly, Dejected soules who love solitari­nesse, and avoyd society, are to be chid also, for they give way to sorrow. Satan gets by thy soli­tarinesse, thou shalt be sure of his company, if thou wilt avoyd others company; thou maist goe from others but not from him, hee'l fol­low thee into all the corners of thy retirednesse; couldest thou be alone, and without him, it were not so ill; but yet thy very being alone is not wel. Solomon said, Vae Toh. i. e. Woe to the soule alone, Eccl. 4.10. wert thou in company, thy sadnesse might be sweetned with their com­fort, but being alone thy sorrow wil easily over­master thee; and when thou art downe, thou wilt want another to take thee up, as tis there in Ec­cles. Its a truth, that sorrow seekes solitari­nesse, the sad soul would be by it selfe: But God saw (even at first) it was not good for man to be alone; Its bad for the best, but most bad for the dejected soule to be by it selfe. Sorrow runs away (as I may say) apace with the soule if it be without company; but thus the soule should not be, because it must not give way to sorrow.

Fifthly, Such soules as in their dejections cast off duties, to buy that give-way to sorrow, and are therefore by this point to be chid. Disquieted Jeremiah wil preach no more, chap. 20.9. and discontended Jonah, leaves Ninivey, and retires into the field; hee'l not preach to men, but rather fret against God. Oh! how many de­jected soules are there who cast off duties! [Page 149] hearing, praying, receiving, &c. and instead of waiting upon God in them for satisfaction, doe rather sit and murmure impatiently against their God; bid them pray, indeed they say they cannot; but the truth is, will not (for could not they as wel speake the same sad complaints to God, that they doe to us?) ex­hort them to heare, &c. Alas! say they. Its in vaine, &c. but this casting off of duties, is a giving way to dejection, for to be cured of it we are to be up, and doing, as God tels Joshua; Get thee up, wherefore lyest thou thus upon thy face, Judg 7.10. O ye cast-downe soules, why lye you thus upon your faces? up and be do­ing, waite upon God in duties, so shall you be freed from your dejection. Therefore,

Secondly, having thus friendly chid you, let me now faithfully counsell you: Take heed, and beware, O ye dejected hearts, how you give way unto your dejections; be not dis­quieted, be not cast downe, stop your sorrowes in season; let not the flouds arise: you are indeed apt to let open the floud-gates of grief, but take heed least it over-slow your soules. Davids practise bids you to be wise, and Christs precept commands you, not to let your hearts be troubled.

Obj. But may not I give way to sorrow, who have given way to sinne? May I not be dejected much, who am defiled mightily? Suppose, (but why doe I make it a supposition? tis more, &c.) that my heart smites me for sinne, and I be dejected thereupon, should not, ought [Page 150]not I to give way to sorrow, &c?

Ans. By way of answer, suffer me, O soule, to say three things, and I beseech you minde them.

First, Tis possible for Satan to have a hand (Joab- like) in this matter; See chap. 3 of this Section. Satan knowes as wel how to gaine by sorrow as by sinne: and therefore he that put thee upon the one, may presse forward the other; even under the Straw-berry of godly sorrow, may lye the Serpent, to sting unto despaire.

Secondly, Its true, you may, nay you must give way to sorrow▪ tis sinne to stifle Consci­ence. Many a wretch makes a sport of sinne, and ends his wickednesse as he began it, viz. with mirth: but this is madnesse. Certainly, the faith of pardon cals for, and workes (if sa­ving) the sorrow of repentance, which is not to be repented of, nor spoken against; But yet,

Thirdly, As you must give sorrow way, so must you give faith way too. Its your wisdome to know both when, and where to stop, you may give sorrow too much way, even teares for sinne may drown the soule; beware there­fore of this, and learne to moderate your griefes.

Quest. You will say, How shall we know when sorrow goes beyond its bounds; what Land mark is there by which we may know the duly ful tide of godly sorrow? when must we stop the flood­gates of griefe, and cease to give way unto our sorrowes?

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. Its time to wipe our eyes, and to leave off weeping, when we begin to be dimme-sighted as to mercy; when sorrow is gathered into clouds, to the darkening of grace; its time to stop.

Secondly, When God begins to appeare alto­gether in blacknesse and darknesse, then its a time to rouze up our spirits from under dejecti­ons, whereas the soule sees nothing but terrour and wrath, and is hereby dis-heartened from duty, its high time to stop greife; if your soules begin to be so sad, as to be afraid to goe to God, to speake to him, to argue (boldly through the Gospel) with him, then its time to doubt, and feare that your sorrow is gone too farre, and that you have given way to it too much.

Thirdly, when sadnesse makes you stand off from Christ; when it begets so much feare, as to keep under faith, then certainely it is too much, and it must be stopped. Tell me, O soule, that mournest for sinne, that art dejected and cast downe, for thy defilement and cor­ruption. Art afraid to beleeve? Art loath to goe to Christ? Dost begin to question his wil­lingnesse to receive, and pardon thee? Here­upon dost begin to thinke now thou art cast downe [Page 152]to arise no more? to lye in thy sorrowes till thou dye? And dost thinke it in vaine to goe to Christ, and impossible to be accepted by Christ? Know, that now certainly thy sorrow is gone too farre, and that now thou not only mayest, but that thou oughtest, and must stop it; now its thy wisedome, and should be thy care to let it goe no further.

Quest. But me thinkes I heare thee say; Alas! I would stop greife if I could; I would cease to be sorrowfull, had I a skill; How shall I bridle my passion? How shall I keep downe my disquiet?

Ans. To doe this I confesse is difficult; sorrow is a stubborne passion, and its not an easie thing to bridle it; waters are not easi­ly mastered: But yet, take two or three helps.

First, begin to stop inordinate griefe quickly; Its easier to stop the Horse at his first setting out then afterwards: Griefe gets strength by any sufferance, give it not place therefore, no not for an houre. It hath been noted, that such as have craved, and had leave to weep, and be sad a little, have taken more liberty then was allowed, and have wept a great deale more then was fit; lay a restraint therefore upon sor­row in its first swelling, so shall it not over-flow the bankes of thy soule.

Secondly, (as a helpe to this) Consider how your inordinate dejection goes to the heart of Christ; sometimes the wife is prevailed with­all not to be too sad, because it grieves the [Page 153]husband; Pray wife, saith the husband, be not so sad and melancholly, it troubles me to see it, &c. This stops sorrow many times; Consi­der it (ye spirituall Spouses) your husband (Christ) is troubled to see you so sad, it goes to his heart to see you so dejected. Christ speaks of Ephraim, that his soule was disquieted (for tis the same word in the originall with that in the text) for him; surely did you but seriously consider this, it would stop your griefe, and cause, and keepe you from giving way unto it, in as much as Christ is cast downe, and dis­quieted (as it were) to see you so.

Thirdly, Call your soule to an account; this wil prevent it for going further. The way to prevent exorbitant expences in Stewards, is to call them to an account: O poore soules learne, and practise the Art of selfe expostulation, say to your selves as David did, Why art thou cast downe (O my soule) and why art thou so dis­quieted within me? This wil be a good way to keepe downe sorrow from rising too high, yea and a good way to raise up your soule from sit­ting too low. Indeed this is the other branch of the point, and I shall now come unto it.

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 [Page 154]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; Its as if he should say, Why am I thus troubled in all my inward man, in my soule? Why doe the waters come in unto my soule? i. e. to my best and chiefest part, or to my all? as if he had said; Why is it not a little trou­ble in my minde, but a great one in my soule?

Yet further, marke him in the particle my; O (my) soule; Its as if he should have said; Why is my soule, even mine, which hath so many Promises, and which had some experiences? why is my soule that hath a God to goe unto? why is my soule cast downe? If Saul, or Doeg were cast downe it were not strange; but that thou, O my soule art cast down, this is indeed strange.

See him yet againe, cast downe and troubled; as if he should say, What, troubled unto casting down? what, so much disquieted as to be in a storm? (as I opened the word) yea, and to be in such a tempest: O my soule, why is it thus? If thou wilt be troubled, why so? What, troubled to a lying upon the ground? O arise, arise soule! for what is the matter that thou art thus cast downe?

You see how full it lyes in Davids practise, that dejected soules should argue the case with themselves; it is needlesse to adde the candle of any other example▪ seeing we see the truth so clearly in the Sun-shine of this.

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 its so sad and cast downe? we should say, Come forth (O my soule) out of thy sad and solitary retire­ments, and tell me plainly the reason why thou art cast downe, and also the end that thou aymest at, &c. This is the first part, or introduction to this arguing. The

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. Its said of David, that he comforted himselfe in his God, 1 Sam. 30.6. That is, he strengthened him­selfe as well as he could. Its certaine, that in a naturall way we may doe something, and in a supernaturall way we may doe more; now we should stir up our gifts both naturall, and su­pernaturall. Incourage your selves (as I read it) and he shall strengthen your hearts, Psal. 31. last, [...] certainly we should frame what answers we can draw from reasons, and promises & experiences, (Durate & [...]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 [Page 158]in the Scriptures to silence all sorrowes, and to satisfie all cases; and we should argue from the Scriptures for this purpose, as much, and as wel as we can. We should not plead for, but against our dejections; we should strengthen the hands of our faith against unbeleefe, and the grounds of joy against sorrow. Its true, its Christ alone that can raise us, but yet we must strive in our expostulation to raise our selves; Shake thy selfe from the dust, O Jeru­salem, as it is, Isay 52.2. The children of Sion must shake themselves, i. e. doe themselves (what in them lyes) towards their owne sa­tisfaction, and raising from dejections.

This is the first thing, you may now guesse wherein this expostulation lyes.

The second thing followes, i. e. Why should dejected soules thus expostulate the matter with themselves.

For this I might give many reasons, I shall instance briefly in these five.

First, Because God hath given to men as men, much more to Saints as Saints, a power and prin­ciple to expostulate with themselves. Men have a judgement, and conscience, and surely these things should be made use of, and improved, as in other particulars, so likewise in this. Its the priviledge of men above beasts, that they have a naturall faculty, to argue, and reason businesses within themselves; and its the pri­viledge of Saints above men, that they can cast a restraint upon themselves (as Doctor Sibs observed upon this text) now its reason that we [Page 159]should reason the case with our soules, fith God hath given us a faculty so to doe. But,

Secondly, Dejected soules should argue the case with themselves, because many times they shall finde they are dejected caus-lesse; As wicked men are sometimes in feare where no feare is, i. e. where there is no just cause of feare. So Saints are sometimes dejected, when they have no just cause for it. Its certaine, that take de­jection in the sence formerly opened, a Saint hath never a just ground for it. David said, Wherefore should be feare in the dayes of evill, when the iniquity of his heeles compasse him about, Psal. 49.5. his meaning is, even then when all his sins did compasse him, he had no cause to be afraid, or cast downe; But certainly many times even Saints are dejected for no just rea­son, now we should therefore expostulate with our selves: Its but a homely comparison (yet sith it comes home to the matter ile use it) Sometimes we are as fearefull Horses, who flight and startle at every bush and shadow; we feare even the shadowes of feare, and we are cast downe, when there is no substantiall ground. Its but meet therefore that when we are cast downe we should argue the case with our selves, and see what reason there is for it, and what weight is in that reason.

Thirdly, By reasoning or arguing with our seules, we lay a stop in sorrowes way; looke as it is in the point of finning, so is it in the businesse of sorrow. If sinners would but a little expostu­late with themselves, they would not run on in [Page 160]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. Its some (though but a small) ex­cuse, that a soule can say, I strived against temptation, I opposed corruption, I expostu­lated with my soule against it; so a soule that is carried downe the streame of sorrow, may plead a little for its selfe, if it hath done its best against it; whereas if it gives way, and expostulates not the matter at all, its inexcusa­ble. The soule may with some boldnesse call for, and with some confidence expect helpe from Christ, to raise it being cast downe, in case it can plead, That it hath strived, and ex­postulated with it selfe as well as it could. Then,

Lastly, A soule dejected should argue the case [Page 161]with its selfe, because hereby he is fitter for cure. This selfe-expostulation renders the minde wil­ling to be convinced, and it doth also make the soule fitter to open its case and condition. Like as the person that hath examined, and found out his disease, is fitter for to make it known, and so to be cured: So is the soule that hath expostulated the businesse of his dejection with himselfe. Many poore soules are not able to open their cases, and one maine reason is, they never did argue it with themselves, but still let it run on, till they are cast downe into a pit where they cannot see; in as much therefore that selfe-expostulation doth so advantage de­jected soules as to cure, and satisfaction, its but reason that they should use it.

CHAP. 7.
Some Ʋses 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. Its the fault, and folly of many dejected hearts, that they take it for granted and sure, that they may, and ought to be cast downe, and therefore they never en­quire [Page 162]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, Its 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 [Page 163]Christ came into the world to save sinners.
• 3 Beware how you conclude against your soule, because you cannot satisfie your selfe. Tis 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 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 its 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, its a needfull caution. O how many cry out, ‘ O they sleep, they are black; [Page 164]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 its 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, [Page 165]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 ile conclude this Section.

But you wil say, How shall we doe to argue the case with our owne soules? why for this, take these directions following.

• 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.
• [Page 166]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, its as leannes to thy soule, its 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,
• [Page 167]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 tis, Isay 54.6.) No, say unto your soule, that you shall yet once againe see your God, and Christ, and that you shall yet praise him, and sing upon your stringed In­strument to the chiefe Musitian, i. e. the Lord Jesus.

Thus be directed in your dejections to ar­gue, or expostulate with your owne soules as David doth, but withall remember to argue with God also; so doth David likewise, I will speake unto God my rock (saith he) so doe thou, goe to God, and humbly expostulate with him; if thou art dejected by reason of a desertion; go and say, Why hast thou forgotten me? Aske God why he eclipseth his face; If thou art dejected by reason of temptation, say, Why goe I mourning by reason of the op­pression [Page 168]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.

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 tis, chap. 2.6. yet now she sees a goodnesse in hope, and quiet waiting; and certainly so there is, Saints at lowest are not left of God; their heaviest condition is not hope-lesse: Though they may be in the darke, yet they shall see [Page 170] light, for tis sowne for them; and upon this account it is, that they should hope, and waite for Gods Salvation, even in their deepest de­jection.

Indeed, this is the third thing which I ob­served in, and am to speake unto, from these words, viz. Doctrine.

Saints in their deepest dejections, when they are most cast downe, and disquieted, should be con­tent to tarry, and waite for Gods cure and comfort.

Davids practise is a precept in this, what he bids his soule doe, we must bid ours: Now marke, he bids his soule hope: So he saith, Hope thou in God. The word as I opened, sig­nifies most properly to expect with patience, and hope.

David speakes the same in other places which he doth in this, Psal. 40.1. I waited pa­tiently for the Lord. ver. 6.-11. And so, Psal. 62.5. My soule, waite thou only (or doe thou only waite) upon God, for my expectation is from him, and he did so, for there; vers 1. saith he, Truly my soule waiteth still upon God.

Its certaine (O ye sad and cast down soules) that God wil come in his time, with sweet raising, and ravishing mercy: Its your duty in the interim to waite, and hope.

The Prophet saith, The Vision is for an ap­pointed time, but at the end it shall speake, and not lye, though it tarry, wait, (mark it) waite, Habba. 2.3. The Psalmist knew he should yet praise God, therefore he bids himselfe to [Page 171] 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 [Page 172]souls! you must waite in patience.

Secondly, You must be content to tarry. As you must patiently bear, so you must conten­tedly forbear. The word signifies as much, and is so used, and translated, Gen. 8.10. Noah is said to have staid yet other ten dayes. He had sent forth one Dove before, and that returns quick­ly, because she found no rest for the sole of her foot. He did not presently send forth another, no, he stayd ten dayes (saith the text.) After the second returned, with an olive branch, and so gave some hope, yet he was not over forward to send forth a third. No, he staid ten dayes for that likewise.

Dejected hearts, you must do as Noah did, i.e. be content to stay a while. Indeed the cap­tive exile maketh hast, he feares to dye in the pit, and that his bread will fail, as tis Esa. 51.14. But we should not make hast. We ought to be content to tarry the Lords leisure, wee must as well waite and forbeare God (as I may say) till he come with cure, and comfort, as bear our own casting down. But

Thirdly, This duty lyes also, In a diligent observation of God, as he comes in with cure, and comfort. Unto me (saith Job) men gave ere, and waited (its the same word with this in the text) i.e. they observed what I spake, And again (saith he) they waited for me as for the rain chap. 29.21, 23. His meaning is, as men who looke out for raine, observe and eye every cloud: So did they wait: i. e. observe and eye every word of mine. This lyes in the word, which is [Page 173]to wait so, as to looke out for. The Prophet stands upon his watch-tower, and looks out for the vision of which he speaks, and for which he would have us waite. As the eies of servants looke unto their Masters: So our eies waite upon the Lord our God, Psal. 123.2. My soul waits for the Lord, and in his word do I hope; But how? marke it, more then they that do watch for the morning, Ps. 130.5, 6. You know such as do watch for the morning, eye, and look out for any dawning, any glimering. Souls cast down should see how the Lord appears towards their raising, they should eye diligently how he comes forth for their cure. His going forth is prepared as the morning, as it is Hos. 6.3. Therefore in our waiting for him, or on him, we should doe as those that do watch for day, i.e. observe exactly, every glimering of light and love.

Lastly, There is one thing more in the word, and worke, and that is hope. Dejected soules should thus bear, and forbear, and looke out, but all in, and with hope. Thus the word is translated here: [hope] thou in God. So its translated and used, Psal. 119.81. My soule fainteth for thy salvation, but [I hope] in thy word. Certain­ly (you cast down Christians!) you ought to hope in your lowest estate, you must hope for that which yet you have not, i.e. cure, and comfort, you must say, I am cast down, but I hope to rise a­gaine, I am disquieted, but I hope I shall be settled. You must not cast away your confidence, in your most troubled condition.

These things put together, you will know [Page 174]your worke, which is in your deepest dejections, to be patient; and not to murmur: To be content to tarry Gods time, and not to hasten releife: To looke out, and eie how God appeares towards you, and for you. And to do all this with hope that yet you shall be raised, and settled.

CHAP. 3.
Some grounds of the point.

WE may peradventure think this strange but yet tis true: And albeit we may conceive it a rigorous thing, yet tis rationall▪ And there are many reasons why a soule cast down, should be content thus to bear, tarry, and expect, &c.

I shall not name all that I could, these may suffice.

First, Its Gods will: Hee wills that i [...] all (and in this case) we should waite: And his will is the highest reason. The people of God were much dejected when in Babylon: yet then (and with reference to that it was that) God commanded them to waite, Habba. 2.3. Hee that commandeth conversion, commands also waiting. Turn to thy God (saith he) I, but it may be (might the soule say) God will not turn to me, yet marke it, wait on thy God conti­nually, Hosea 12.6. Its true, God will cure, and raise dejected soules, but hee'l take his own time. Therefore we ought, and we must, be [Page 175]content to tarry and waite in hope. But

Secondly, Its but equall that we should waite and expect because we cast our selves downe. For the most part our dejections are our own (as I formerly noted,) we throw our selves down, and its but meet we should expect, and wait patient­ly til God will raise us up. Besides

Thirdly, We are not alwayes fit for comfort. We are not always prepared for a raised estate, and therefore we may be content with a cast down one. The Lord waits to be gracious: as it is Esa. 30.18. God is fain to tarry till we are fit for to be raised: and surely, if he tarry with, we should be content to tarry for, a cure. Thou dejected heart consider; thou art not fit to be out of the pit: thy sadnesse at present suits best with thy state. Thou art not able to mannage joy: Nor as yet art thou skilfull how to carry thy self in a sublime and raised condition. Now God waits on thee for this end, that he may fit thee for joy, and fil thee with joy: why then shouldest not thou upon this account be content to waite, and expect in hope and patience?

Fourthly, Soules in their deepest dejections, should be content to waite and expect, &c. because they cannot raise nor helpe themselves. The child that is down, and cannot raise it selfe, must be content to lye: should it cry and struggle never so much, yet it could not helpe its selfe. Chri­stians dejected in spirit, you are as children, you cannot raise your selves. Its true you can fall of your selves (even without Satan) you can create troubles and fears without him (and its [Page 176]your fault and folly that too oft you do so) But yet though you can deject your selves, with­out the helpe of Satan; you cannot raise your selves without the power of God: why strive you and cry you in vain. Till God create peace, you cannot injoy it, you should therefore be con­tent to tarry and waite his leisure.

Fiftly, It argues humility to be thus content, Proud Benhadad will not waite: what (said he) shall I waite for the Lord any longer, 2 King. 6. [...]lt. Its the same word with this in the Text. His meaning is; hee'l not be patient, nor tarry, nor expect and hope any longer. But though proud Benhadad will not, yet humble David would, and did. A soule that is humble, will be con­tent to tarry dayes, weeks, years for the Lord. If God will not raise him now, hee'l wait in hope, that he may hereafter. It argues a soule too much lifted up, that cannot be content to lye, till God will take it up. Habbakkuk, after he had said, we must wait for the vision: addes, His soul which is lifted up is not right, ch. 2.4. He bids us behold this, i.e. consider it, that it argues a proud and a rotten heart, that cannot, will not wait. A lowly mind, becomes a low estate. If your condition be low, and you cast down, you must be so lowly, as to be content, to wait and tar­ry in hope, with patience.

Lastly, God tarryed at first a long time for our rising from sin, and its but just, that we should tarry a while, for our raising from sorrow. How long (O cast down soule) did God waite and expect thy conversion? why shouldest not thou [Page 177]be content to waite for his consolation? Christ expected the fruits of the Spirit unto holinesse a great while; and shouldest not thou expect, and waite for the fruite of the Spirit unto joy a little? Surely its but reason we should waite with patience, till God raise us out of the pits of sadnesse and dejection; sith he waited long for our rising out of the pits of sinfulnesse and defilement.

CHAP. 4.
Some uses of this point.

YOu see both what it is to waite, and you see also great reason why it should be so: Dejected soules! this point calls on you to make use of it; you heare what you should doe, as wel as what you should not; you heard before, you were not to give way unto your sadnesse: But you heare now, you must beare it in patience, with hope.

Two extreames you are prone unto, but you should avoyd, and strive against both.

• The first is this; You are apt to give way too much to your sadnesse and dejection.
• The second is quite contrary; You are apt to throw off all, and content to beare none.

Either you would deject your selves too low, and be more sorrowfull then Christ would have you.

Or else, you would struggle too much, and [Page 178]not lye in patience till he raise you.

On the one hand, your mourning is as those that have no hope; and on the other, you mur­mure, as those who have no patience.

But both these extreames should be avoy­ded, for as the former point tells you, you should reason with your selves, and not give way to mourning; so this tells you, that you should in patience possesse your soules, and at no hand give way to murmuring.

I wish you would, and could make the right use of this point; I shall touch at three uses which you ought to make, and Christ help you that you may.

The uses are, For

• 1 Humiliation,
• 2 Caution, and
• 3 Exhortation.

First, This point might serve to humble those who doe not as they should; I meane, such as are dejected, and yet wil not waite in patience with hope. How oft is it that they cry out, Their case is insufferable, and they'l not beare it; and their condition is desperate, and its in vaine for them to hope?

But be humbled (O yee sad soules) for these speeches; you heare what David did, and you should do: you hear what others have done in your case, and what you should doe too, and let this humble you for your fayling.

Why sayest thou, O Jacob; and speakest thou, O Israel, My way is bid from the Lord, [Page 179]and my judgement is passed over from my God, (as it is, Isai. 40.27.) Have you not heard that your Father fainteth not, and that he giveth power to the faint? Have you not heard that the youths faint; and that yet they that waite upon the Lord renew their strength?

Have you not heard that David was deject­ed (as you are) and that yet he did beare, and forbeare, in patience and hope (as you should) O be you humbled for not doing as he did.

Obj. But Davids case was not as mine my de­jection is sorer then his; he had not so great grounds to be cast downe as I have, &c?

Ans. Why sayest thou so (O sad soule!) thou considerest thine owne, but not his; doe but consider his seriously, and then compare.

First, He was now banished from his house, yea and from Gods too; he was now in the Wildernesse (where no waters were) and hee was now deprived of Sion, in which were all his springs. Yea,

Secondly, as he wanted meanes, so he wan­ted more, i. e. he wanted God, he saw not that face which his soule sought; he was at present in the darke. A Wildernesse is sad in the day time, but more sad in the night; David now wanted Divine discoveries, say now, is thy dejection more grounded than his? nay,

Thirdly, God was not only wanting, but wrathfull; David was not only farre from the springs of love, but he was under the spouts of [Page 180]warth; and all Gods billowes or waves went over him. Adde to this,

Fourthly, Davids enemies tooke notice of this, and scoffed at him all the while; and this as a sword did peirce him, as tis, vers. 9.

Consider now (O soule) was not Davids case as bad as yours? Or can you say your grounds of dejection are as great as his? what say you O soules for your selves?

Repl. Though his case were as bad as ours, yet our strength is not so great as his; as his burden was so heavie as ours, so our shoul­ders are not so strong as his: Doe you expect children should beare as much as men, and not sinke, and cry, &c?

Ans. But stay (O soule) and consider, that albeit I should say, David was stronger then you; yet,

First, Davids strength was not his own; it was Gods hand that supported him; and his hand is under thee: It may be thou seest the one hand (which is over, or upon thee) but thou shoul­dest also consider, the other hand (that is un­der thee.) Besides,

Secondly, God knowes your strength, and beyond that hee'l not suffer you to be tryed. 1 Cor. 10.13. yea, the eternall God is thy strength, and underneath are thy everlasting armes, Deut. 33.27. Christ who is strong (O soule) wil beare thee up, and his strength is to be perfected in thy weaknesse; and in time thou shouldest finde it, couldest thou but in pa­tience waite with hope.

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. 'Tis true, Hezekiah said so in his de­jection, but he was deceived, and so art thou: when thy strength is gone, and thou shut up, so as that thou seest no hope, Christ may, and wil come; therefore put not the use off, but take it to thy selfe (O impatient, despairing, deje­cted one!) thou art to be humbled, sith thou dost not carry thy selfe as David did, in his de­jection.

Secondly, this point is a caution to all; ei­ther in, or expecting dejection, to take heed they do not mis-behave themselves under Gods hand.

Thy duty of waiting (I told you) con­sisted in foure things, take heed of failing in either

First, it lay in a patient bearing▪ O take heed of impatience in your dejections: Beware of passionate words, and actions, in your dejected condition; doe not say in thy haste, that thou art cast downe, and shalt be cut off, as tis, Psal. 31.22. Doe not say, I thought indeed Mi­nisters and friends had been faithfull in their comforts, and counsels; but I see now that all men are lyars, as tis, Psal. 116.11. Thou hast heard of the patience of Job, how that in all this (i. e. this sad condition) he did not charge God foolishly, Job 1.22. O take heed, that thou be not wise in thine owne eye, and say, [Page 182] Why am I thus, if the Lord be with me? Surely this is impatience, and in this you charge God with folly; beware of it.

Secondly, in your dejection take heed of haste, you should waite, and tarry; bee wary of a hasty spirit: Remember, he that beleeveth maketh not haste, Isa. 28.16. David often com­plaines of his haste. Take heed of Sauls mad­nesse, that would not tarry till Samuel came; beware thou be not as Benhadad, who said, Why should I waite any longer?

Thirdly, take heed also of neglect in eying incomes, doe not say, its in vaine to looke up to the Hils, from whence commeth help; what though thine eyes have looked long, and faile, yet looke longer. Indeed, Hezekiah said, his eyes did faile with looking, &c. Isa. 38.14. yet salvation did not faile at last. O take heed of leaving off to looke, and expect in every duty, in every ordinance, &c.

Lastly, beware of despaire; doe not say my hope is perished from the Lord: Indeed the Church in her lamentable estate said so, La­ment. 3.18. But it was because she remembred her affiction, and misery, her wormwood, and gall, These things she had still in remembrance, (as tis there, vers. 19, 20.) But thou oughtest to turne to thy soule, for so I translate, vers. 21. i. e. to doe as David here, returne and reason with thy soule, and then thou wilt have hope. Beware of that heavie word despaire, say not thy case is hopelesse; what, is there no Balme in Gilead? Cast not, oh cast not away your [Page 183] confidence. But hear a little, forbeare, hunger, looke out, and hope: for thou shalt yet praise God, And therefore.

Lastly, Be ye exhorted (all yee cast downe soules) to this duty, which is in hope and patience, to waite upon Christ in all your dejections. Learn to tarry the Lords leisure. Do not onely waite with patience, but with contentment, Say I will bear the hand of the Lord: and bee contented (sith its his pleasure) to be in a dejected condi­tion, till he raise mee up. Its true, that the captive exile HASTENETH that he may be loosed, and that he should not die in the pit, as it is Esay 51.14. But mark what is there said, to such a soule, hastening for to bee taken out of the pit. I am the Lord thy God, who devided the Sea, whose waves roared, the Lord of Hosts is his name. Jehovah is thy God, though thou art a captive exile in the pit. And thou ought­est to waite, to stand still, and bee quiet, till God let thee see his salvation (as in the red Sea (for to that doth the Lord allude there,) Therefore, know your worke, and be wise to do it (O ye dejected souls!) you must waite and be contented in your waiting.

Quest. But must I be contented with my con­dition, in which I want God. 'Twere something to be contented with a comfortlesse condition; but to be contented with a God-lesse and Christ-lesse condition, this is harsh, and I question whither it should be.

Answer, You must distinguish both of.

• 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 'twere hellish to be contented. But there is a spiritual, holy con­tentment (arising from a submissive frame of heart to Gods will,) such as was in Christ, who submitted to divine absence. And in the Church, who said, I will waite (that is, with content and patience) upon the Lord that hideth his face, Esa. 8.17. And in this way thou oughtest to be con­tent [Page 185]to want God and Christ, i. e. in a sweet submission to his will, That since hee'le not shine, thou must bee contented to bee in the darke.

Further, It is one thing to bee content to want God and Christ for a time; it is another thing, to be contented to eternity. I will not say (as some do thinke) that we ought to be con­tented to want God to eternity, This is disputable. But its clear for a time we must be contented.

Indeed I think we must, and we must not bee contented in our condition, when, and while we are dejected, for the want of God and Christ.

Quest. But alas! (thou wilt say) How shall I be thus. Its a mystery to bee contented, and to bee not contented, and that at the same time, with reference to one and the same thing.

Answ. Indeed, tis true. This is a mystery, but yet you must study it; And amongst other helps, I shall mention three Considerations; which (if the spirit assist) will in a measure learn you this mystery, of not being contented to want Christ; and yet of being contented to want him in your dejected condition, &c.

1 Consider, Christ is thy happines, but at his own disposall. Because he is thy happinesse, thou must not content thy selfe without him: And yet be­cause he is at his owne disposal, thou must be content a while to want him, and to waite for him. Mind it, O dejected soule; the Lord Jesus is thy life, (thou must perish without him) and therefore never be contented to want him. But withall remember he is thy Lord, [Page 186]therefore if hee'le tarry, thou must be content to want, and to waite for him.

2 Consider, Christ waited long for thee, but thou canst not want him alwayes. Because thou canst not alwayes want Christ; therefore be­ware of being content to be without him; and yet because he waited long for you, be not dis­contented, if hee make you tarry a while for him.

3 Consider, If Christ never come to thee, thou art utterly undone: but if hee come at any time, thou art made for ever. Who can be con­tented to thinke of being utterly undone, and miserable to all eternity? yet such (O soul) thou wilt be, if Christ come not to thee at all. But if Christ come (though never so late) its not (too late) to make thee really, royally, everlastingly happy.

Well mind this soule, and minding be seri­ous in these thoughts, then mayest thou come to bee acquainted with this mystery of being contented to want God, Christ, comfort, &c. and to wait even in thy saddest dejection with aboun­dance of patience.

Quest. But What shall I say to silence Satan, and to still my unquiet heart in Christs absence, in during the time of my dejection.

Answ. For that (O soul) take these directi­ons to support thy spirit, and silence Satan in thy dejections.

First, Say to Satan and thy selfe, that Christ knows his owne time. Why shouldest thou ei­ther prescribe, or confine him to time, what [Page 187]Christ said to his disciples, that say you, to your dejected soules. His time is not yet come, though your time be alwayes, Job. 7.6. Tell thy soule, indeed Its time is alwayes, but Christs may not be yet. Say Christ is at his owne dis­posall, and he knowes his owne time. The wife that longs after her absent Husband, silen­ceth her selfe with this. My Husband knowes his owne time. Yea, and she can with this also quiet the children too, who cry, oh that our Fa­ther were come! Children, you Father knowes his own time. So O soul do thou silence thy self, and do thou likewise answer thine enemy, who saith, where is now thy God? Say, my God, my Christ is in Heaven; and doth what plea­seth him. It pleaseth him that I should want, and waite, and I am contented for he knowes his own time.

Secondly, Christs time, is the best time. His time is alwayes seasonable. Tell thy soule, and Satan, thy time may not be fit, and seasonable. Had a diseased person, who lay by the Poole of Bethesda stept in to the water when he would, it had not beene well: And yet alwayes it was time for the diseased. But it was not alway the spirits season. The Text saith, An Angell went down at a certain season, Joh. 5.4. O remember it dejected soule! Thy time is alwayes, but it is not seasonable. Now Christs time is ever seasonable, though not alwayes present. His time is the best time, the seasonable time, the healing time.

Th [...]rdly, Say to thy soule, Though this time [Page 188]seeme long, yet tis certaine. Though it bee not now yet it will be. The vision is for an appointed time i.e. for a season) and though it tarry yet it will [SURELY] come, and not tarry. Christ will come in his owne time. Say to thy soule, though now thou want him. notwithstanding thou shalt [YET] praise him.

Fourthly, Tell thy soule, That Christs time is, when all hope is gone; and all meanes seemingly faile. When the soule is shut up, and there is nothing left; when hope, and meanes are gone, then is his time to come.

Fifthly, Tell your soules and Satan, That Christ is comming, while you are waiting. His Ship is under saile, while thou standest looking upon the shoare. Hee is comming leaping and skipping over the Mountaines, while thou lyest sighing in the vallies.

Lastly, Tell thy soule, and Satan, Christ comes secretly. When his Brethren were gone, then went hee up also to the Feast; not O­PENLY, but as it were in SECRET, Joh. 7.10. Hee had told them, his time was not yet come. And now it is come, hee goes up in secret. Say, (O dejected soule!) I must want, and waite, and I am conten­ted; for Christs time is not yet come in sight, and yet hee is, and may be comming in secret.

So that now (to wind up this) know, your worke is to waite, and learne to bee content with your worke. Though thou [Page 189]art cast downe, Yet bee not disconten­ted. But bee patient, and still waite in hope.

Onely remember, that I do not by all this exclude either prayer, or endeavour. No, you must waite patiently, and want con­tentedly: and yet you may pray and use meanes.

First, You may pray, Patience may well e­nough consist with prayer. Its a temptation to cast off prayer in any dejection. Habbakkuk knew the time of the vision was appointed, and therefore he would tarry and waite: But yet chap: 3: hee prayes: So may you, you may pray, and call (as the soules under the Altar) how long! You may expostulate with God, and intreate him to make hast.

Onely remember Two Cautions in your prayer.

First, Remember, though you be importunate, yet be not impudent. When thou hast prayed for hast, lye at Gods feet if he tarry. Though thou tell God thou canst not; yet doe not say, thou wilt not bear his hand.

Secondly, Be submissive, Say if it be possi­ble come sooner; But yet Lord not my will, but thy will bee done. Husband (writes the wife) if it be possible come quickly, and be­fore such a time; yet you are wise, I leave it to you. I rest yours expecting, &c. So write to Christ: O Lord if it bee possible come quickly; if it may become before I dye: However Lord, thou art wise, though I bee [Page 190]weake; not my time, but thy season: I rest, I remaine, thy patient, panting, waiting, Spouse.

Secondly, As you may pray, so you may indeavour in the use of meanes, to raise your selves, at least to quiet your soules. Its des­perate folly and faultinesse, to cast off the use of meanes, in any dejection. Joshua must up and be doing: And thou mayest work, and yet waite.

Onely here take Two Cautions like­wise.

First, Ʋse no unlawfull unappointed meanes. Though Soul may use Davids Harpe, yet he must not go to the Witch of End [...]r to quiet his spirit. Though thou mayst (and shouldest) Pray, Read, Heare, Confer, Communicate; yea, and Fast (if with prudence:) Yet thou must not Drinke, Drab, Conjure, &c. to quiet thy selfe. When Christ will not, thou shouldest not go to Satan to comfort thee.

Secondly, In thy use of meanes, thou must not rest in them. Thou must use all things as meanes, not as medicines. Its not the Word, Sacraments, &c. but Christ in them which thou must looke out for, as to cure. Though thou offer sacrifice, yet thou must trust in the Lord. Albeit, you may indea­vour by workes, yet you must expect by faith. Beware of relying upon meanes for cure, or comfort. But in all, through all, looke out, and act faith upon Christ.

Object. But thou wilt say, This I would [Page 191]if I might. I would beleeve, if I had ground.

Why, Knew (O soule) in thy lowest condi­tion, there is ground for faith. When thou sinkest deepest into the [...]hine, and hast no ground for thy feete, yet thou hast ground for thy faith. David did, and thou may­est, and must act thy faith, and beleeve, even then, when thou art most cast downe, and disquieted. But of this I shall treate in the fol­lowing Section.

CHAP. 1.
The fourth Doctrine drawn out of the words, and spoken to.

SPirituall disquiets are sooner made then cured; its easier to cast down, then raise up ones soule: A weake heart may disturbe its selfe, but even a strong heart cannot settle its selfe; indeed its a hard thing to keep up the spirit in a right religious frame: Either upon the one hand, we are apt to be puffed up too high (and under pretence of high injoyments, to forget our selves,) or on the other hand, we are apt to be cast downe too low (and under pretence of deep dejections to forget our Saviour,) now its [Page 193]our wisdome to avoyd both extreames; if the Lord lift us up, we should not presume, and if he cast us downe, we must not despaire; if Christ smile, we should not grow wanton, and if he frowne, we should not wax weake. Its an argument of much flesh, to abuse comforts un­to loosenesse; and its an argument of little faith, to sinke under dejections into despaire.

Holy David was now low (much disquieted, and mightily cast down) yet even in his dejection he raises up his spirit, and beleeves, though God were with-drawne, and David was faint in panting after him, yet he beleeves he would come againe, and that he should rejoyce in praising him. The last point which I raised from this place was this, viz.

Its the duty, and the glory of Saints to act faith, and to beleeve, even then when they are cast down lowest, and see God least.

I suppose you see it cleare in the words, ho­ly David was very much disquieted, his soule did cast downe its selfe, he went mourning because of the oppression of the enemy. His God was in the darke, and his heart hereupon was downe, yet notwithstanding this, he acts his faith, and beleeves he should yet praise God, as his health, and as HIS; I shall yet praise him, as the health of my countenance, and as MY God.

CHAP. 2.
The point opened, and proved.

THe point is precious as you wil see when its plaine, and it wil be powerfull (I hope) if proved, viz. explaine, and confirme it.

First, for the explication, there are two things to be touched upon.

Viz.

• 1 The Subject, and
• 2 The predicate

of the proposition.

For the Subject, Its a soule cast down lowest, and seeing God least; of such I have been speak­ing all this Treatise, and of such I especially speake here; now such are so,

Either

• 1 Certainly, or
• 2 Conceitedly.

First, there are some really, i. e. rationally dejected; some soules are deeply dejected, and their grounds are weighty. Now this reall and certaine case of dejections is chiefly at foure times, or upon foure occasions; as namely,

First, When a soule is deprived of all means of injoyment of God as formerly. Time was, it may be, that the soule lay in Jerusalem (the place where the Lord delighteth to dwell) and that hard by the Poole of Bethesda (wherein the Lord was wont to come downe.) Time was, when it sate by the rivers head (even that [Page 195]faire river that doth make glad the City of God) and where it could drink, when ere it was dry. Time was, when the soule sate at the Lords Table (even the mount where the feast of sai things is) and it could eate, when ere it was hungry, but now, it may be, it is otherwise with it; now happily its in the Wildernesse, in the barren land, where no water is; now its in the Desert, where it hath neither Fountaine, nor Table; and a soule in such a case is (and indeed cannot chuse but be) sad indeed.

Secondly, Suppose the soule have its Wonted meanes, yet in case it wants his usuall income in that meanes, in this case it is (and will be) much cast downe. Happily the soule lyes by the Poole, but the Angel moves not; it sits at the Table, but it eates nothing; it hath the Pipe, but though it suck hard it cannot draw a drop; its in the Galleries, but sees not Christ there. The soule findes the breasts dry, which were wont to suckle it; and though it have its former meanes, yet it misseth its former meales; it doth not see the glory as it was wont of old in the Temple: Now in this case it cannot but be cast downe. But,

Thirdly, The soule is sometimes in the darke, and sees no light; it hath something, but it is not satisfied, it hath lost all its peace and evi­dence. Sometimes the soule is (as Paul was) in a tempest of temptation, and sees no light; neither Sunne, nor Moone, nor Starres, and that for many dayes together. Time was, it may be, when Christs candle shined upon his [Page 196]head, and when by his light it walked through darknes; but alas now! now it may be, Christ is gone, and candle too. Now assurance is lost, and evidence too; and the soul walks in the valley of darknesse, and doubtings: And in this case, its no wonder if it be dejected, and much cast downe.

Fourthly, When the soule not only wants evi­dence of love, but lyes under the appearance of wrath; then it must needs be cast downe. Per­adventure, there was a time in which the soule was familiar with God, as a man is with his friend; and could see God smiling as its Fa­ther; but alas! now its not so, the soule cryes out, God hides his face, and holds it as his enemy. Surely now the soule wil be, and may be cast downe.

These are soules certainly dejected, who have certaine ground for their cryes in their castings down. But now there are others:

Secondly, Who are but conceited in their de­jections; that pretend, and say, they have ground, but indeed have none. Sion said, God hath forsaken me; she said so, but God said the contrary. Meere melancholly doth deject some, conceit is all the cause of their casting downe; they deeme, or imagine causes, and thereupon are dejected.

But now (Reader) if thy dejection be re­all, or appearing; if thy casting downe be cer­taine, or in conceit; Be thy case what it wil be, or what thou thinkest it is; let it be as thou sayest, that thou art cast downe deeply, [Page 198]yet this I say of thee, or of any in thy case, that thou and they, ought to act faith, and beleeve. For this is the predicate of this sub­ject.

Now for this predicate or the thing that I do affirme of a soule thus cast downe, take it in particulars thus.

First, Its their duty to beleeve. Dejected soules in case of failing to act faith, you sinne. Some things in dejection, are rather wel if don, then faults if not done. Its rather good if done, then bad if not done. As joy, I cannot as yet see sinne, in case of not rejoycing in deje­ctions (for no affliction is joyous for the present, (as it is Heb 12.11.) nay, tis grievous: Besides, it contradicts dejection to rejoyce) But yet its sinne if we doe not beleeve. I am not called to rejoycing in all cases (for I must be sensible of, and so cannot but be sorrowfull under the migh­ty hand of God) But I am called upon to be­leeve at all times, Faith is a standing worke, and its duty to beleeve when I am dejected. Though I am not bound to rejoyce for the pre­sent, yet I am bound to beleeve (as David) that yet I shall hereafter.

Secondly, Its a Christians glory to beleeve, when its cast down, i.e.

1 'Tis a glory of theirs they may, All have not this priviledge, but some. Christians its your glory, that you have a good ground for faith alwayes: you may beleeve in every case, of affliction, desertion, dejection, casting down, &c. Yea and

2 'Tis your glory if you can, and doe. To beleeve when all things faile, this is praise wor­thy. Its not so much glory to swimme with Bladders in a Calme Pond: But to swimme without Bladders in a Rough Sea: this is glory. And to act faith, when God lifts up, is not much (a child swimmes▪ when held up by the chinne.) But to beleeve when God casts downe: This is a David-like faith, this argues a soule of the house of David, i. e. strong (as is hinted Zach: 12.8.)

So that now you see the point explained. I shal now adde the second thing, viz.

The Proofe. And I thinke (as I said) if you weigh Davids case here, you wil see Demon­stration.

Davids case was certaine, and reall. He was now deprived of the meanes. Hee was now a stranger to his former holy-dayes.

Hee now wants his income, he could not see that glory that he was wont.

He now wants his peace and evidence, Alas! his God was gone, and he cryes out, God had forgotten him, ver. 9.

Yea, hee now seemes to lye under wrath: he speakes of the noyse of the Almighties water­spouts, and cryes out all his waves, and billowes went over him, ver. 7.

Now hee is dejected, and cast downe for this. And yet now, even now, hee acts his faith, and beleeves, he shall praise God for all this.

Obj: You will say, what is this to us?

Answ: 'Tis much, his case was bad as thine, O soule. And his example ought to bee thy rule.

Quest: Nay, but who can doe thus, as David did, can others imitate him?

Answ: Job went before him: Hee pro­tested in his deepe dejection, that if God added killing to all, yet he would trust. Though he slay me, yet will I trust in him, Job 13.15.

Adde to this of Job, that of the Church, Our bones are scattered at the graves mouth, as when one cutteth and cleaveth wood upon the earth.

Sure soul, now they are low; their bones fly about as chips; they lye by the mouth of the grave, want nothing but tumbling in. And yet now (marke it) now mine eyes are unto thee O God my Lord, In thee doe I trust, Psal: 141.7, 8.

Will you have a command for all this: See then that knowne Scripture, Esa. 50. ult. Who is there among you (marke it whoever thou bee that feares God) who sittest in the darke and sees no light, (here is the lowest case) let him trust in the Lord.

So that now you see both precept and ex­ample holding out this, that even in the deepest dejection that we are or can thinke to be, we must act our faith and beleeve.

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 [Page 201]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 [Page 202] Israel; that they questioned the Almighties power: CAN GOD (say they) prepare a table in the Wildernesse? Behold, he smote the rocke, that waters gushed out, and the streames over-flowed: CAN he give bread also? CAN hee provide flesh for his people? Psal. 78.20. Soules under dejection; you are apt to dispair even of divine power; you are ready to que­stion Gods Can. But you should not, you should alway beleeve and say as he did, Lord if thou Wilt, thou Canst, &c. Its a choyce pas­sage to this purpose, which you have, Joh: 11.22. Where Martha, even when her Brother was dead, beleeves Christs power, I know that EVEN NOW, whatsoever thou wilt aske of God, God will give it. Marke, she beleeved, even then, when her Brother was dead. Mind it, O yee dejected soules, in your lowest state, you must beleeve Christ can helpe and raise. Yea

Secondly, You must beleeve this possibility with reference to your selves. Do not say, Christ can cure this in another; but beleeve he can do it to thee. The Leper said, thou canst make MEE whole, Matth: 8.2. As in the point of resurrection of the body, its not enough to be­leeve the resurrection of a body, but of this bo­dy, and of thine. (So Job beleeved with his flesh, and his eyes, and not anothers should arise, chap: 19.27.) In like manner, here in the point, of raising from dejection, the soule must act faith in, or for himselfe. He must beleeve that Christ can raise him, (even) him, [Page 203]how low, or deep soever he be cast down. Adde to this

Thirdly, When the soule is gone thus farre, as to beleeve a possibility; it must goe farther in beleeving, an inclinablenesse at least in God, or Christ to do as they can. As the soul is to act faith for a possibility, that Christ can; so it is to act faith for a probability that he wil. The soul must not say, that Christ hath forgotten to be kind; or that his mercies are cleane gone: No, it must beleeve, that there are some thoughts of it still: and that yet there is a mercy in store. Mind David in Psalm. 40 ult. I am poor and nee­dy; what then? see what followes; yet the Lord thinketh on me. Surely, (O sad soule) thou must not say (as Zion did) my God hath forgotten me, i.e. altogether cast thee off: No, thou must beleeve, that yet he thinketh (at least) of thee. His heart retaines some love, and yet there is some inclination in him, to raise and help thee.

But now to come higher, if the soule bee come up here, to beleeve these particulars, it must goe further, to beleeve some Specialls. As

First, It is not enough to retaine faith in fundamentalls, and to beleeve a power in Christ, (though as to our selves) and an incli­nablenesse to raise: But in our dejections, we must act faith, that yet Christ certainly will help, and raise us. David saith, hee shall yet praise God as health, i. e. as his healer. After two dayes he [WILL] revive us, and the third day [Page 204]he [WILL] raise us up, and we [SHALL] live in his sight, Hos. 6.2. Mind it, the Church beleeves it certaine (though she leave God to his time) he will, and wee shall. Dejected hearts, you must beleeve Christ will raise you: Though you bee downe, yet you shall arise (as it is Mich. 7.8.) here then is the first spe­ciall step you must ascend, in the acting of faith, you must beleeve you shall bee hel­ped.

Breath O soule upon this stair, for you must go higher.

Secondly, You must beleeve, That even in your dejections you are not deserted. It was Pauls faith, though Israel were low, yet God had not cast them off, Rom. 11.1. Dejected heart, Christ is with thee in thy dejections, he hath not left thee, though thou be low? Israel hath not been forsaken, nor Judah of his God, &c. Jer. 51.5. you must beleeve Christ is with you though you are not aware of it: David did thus, neverthelesse I am continually with thee, thou hast holden me by my right hand, Psal. 73.23. Though Davids foote did slip, yet God was with him, So Christ is with thee, though un­der the disguise of thy dejection, (O cast downe soule) and thou must beleeve this, even in thy deepest dejections. Further,

Thirdly, You must beleive that you shall con­fesse all your doubtings to the contrary, as your fail­ing. Thou art apt to question Power, and to doubt Will; Thou art ready to say, I am cut off, and cast out, and I shall go all my dayes in [Page 205]bitternesse, &c. well, when thy sorrow hath thus vented it selfe, thou must beleeve its thy sinne, and that one day thou shalt with shame con­fesse it. I said in mine hast I am cut off from be­fore thine eyes. David said so, but he con­fesseth it was in his hast, Psalm. 31.22. H [...] ­man did the like, after he had vented himselfe sadly; will the Lord cast off for ever? hath he for­gotten to be gracious? &c. And I said (pray mind it) this is my infirmity. Ps. 77.10. He said this and that, but he confessed what he said, was in his weaknesse.

I told you in the opening of the Text, the word translated I shal praise, [...] might be translated I shal confesse (as Dan. 9.1. Ezra 9, 2. &c.) And cer­tainely, whatever your sadnesse bee now in your dejection; Significat tam confi­teri culpam qui cele­brare lau­dem. you must beleeve that one day you shall confesse much of it (at least) to be your weaknesse.

It may be (O soule) thou sayest this is high: True, Yet your faith must ascend higher. For

Fourthly, You should act your faith, and be­leeve you shall yet see God, as your God. The pre­cept is in Isai. 51. to trust upon God as ours; let him trust upon [his] God: This is more, its more to beleeve an interest in God, then helpe from God, yet this thou must beleeve (O sad soule!) David saith here, that he shal yet praise him (marke his phrase, and saith) I my God; not only, as the health of my countenance i. e. as my healer, and raiser, &c. but, as my God. You must beleeve in your lowest de­jection [Page 206]God is still yours, though thy condition be low, yet thy interest is not lost.

Fifthly, You must beleeve that a singing time is comming, notwithstanding present casting downe: You must remember your Songs of old, and beleeve you shall yet sing them againe. I shall yet praise him (saith our text) though now thou sigh, yet thou shalt sing; your sor­row shall be turned into joy; you now sit dis­consolate, and your Harp is now hung by the Willowes; your strings are now broke, and your spirit is now heavy, but yet you must beleeve joy shall returne, and that one day you shall take your Harp, and tune it againe, and sing your old (yea and a new) song upon your chiefest Instruments.

Lastly, You must beleeve that this shall be so eminent, that Sathan shall see it, and be ashamed; now Sathan triumphs in thy sadnesse, and saith, Where is thy God? You must beleeve that your God is still present, and that ere long he wil so appeare, as that Sathan shall be asha­med of what he hath said against thy God, and thee; thus the Church saith, Micha 7.10. Then she that is mine enemy shall see it, and shame shall cover her which said unto me, Where is the Lord thy God? There is a day a com­ming in which thou shalt say, Loe, this is my God, I have waited for him.

Put all these things together, and they make up such a crede as this, which thou (O soule) mayest say in thy deepest dejections.

I beleeve still all that I did of my God, and [Page 207]Christ, of the Scriptures, and holinesse; and I yet beleeve that there is a power in God that he can help, and that not only in others cases, but in my owne; yea, and I beleeve that he is inclinable and willing: Nay, I beleeve certainly the resur­rection of my dejected heart, and Christs pre­sence even in this dejection; yea, I beleeve I shall one day confesse my present feares to be my failings, when I shall see God, and Christ againe as mine, and when I shall sing a new song of praise, and salvation, even in the sight of, and to the shame of Sathan.

Thus, O soule, thou must beleeve even in thy deepest dejection, when thou art cast downe lowest, and seest God least.

CHAP. 4.
The grounds and reasons of this Doctrine, and duty of thus beleeving in dejections.

YOu have now seene the explication of the duty wherein it lyes, you shall now see the reasons thereof, viz. why a dejected soule should act his faith even at the lowest, &c.

First, Because its the nature of faith thus to▪ doe; Faith doth suppose straights, and difficul­ties, and yet over-comes them all. The Apostle tells us, that hope that is seene is not hope, Rom. 8, 24. i. e. Its in the very nature of hope to sup­pose an invisibility of its object, for what a man [Page 208]seeth why doth he yet hope for, as tis there: In like manner, faith, in that which is visible is not faith. You finde in Scripture this definition of faith, That it is the substance of things hoped for, the evidence of things not seen. Heb. 11.1. ob­serve it, faith (as hope) supposeth its object not seene, or not in sight; and yet when the thing is not seene, then it substantiates, and re­alizeth the things as if they were. Dejected soules! you say you are cast low, your pit is very darke, and you see nothing; now you must beleeve, for its the nature of faith to evidence, and cleare up, and cleave to things in the darke: Now thou seest nothing, now thou shouldest beleeve, and in thy faith see all things, and conclude of them as certaine. Though thou be cast downe, yet thou must see raising up, and beleeve it.

Secondly, To beleeve in your deep dejections cleares the strength of faith; Thomas his faith was weake, when he would not beleeve except he saw: Except I shall see in his hands the print of the nailes, &c. I will not beleeve, Joh 20.25. Soule! thy faith is weake, if thou say, Ile not beleeve because I see nothing. Blessed are they which have not seene (saith Christ) and yet have beleeved. It were a blessed signe that thy faith is strong, couldest thou beleeve now thou art lowest, and seest God least; it is an easie thing to swim with Bladders, but it argues skil and strength to swim without. It argued the Disciples faith to be but small, that in the great storme they could not beleeve; and now [Page 109]thou art dejected it wil argue but weake faith, if now thou wilt not beleeve. As he who faint­eth in the day of adversity, gives notice his strength is but weake; so he who doubteth in the day of dejection, declares his faith is not strong: Now it should be your wisdome to witnesse the strength of your faith, by your beleeving when you are lowest.

Thirdly, Christ is pleased to take this way of bringing the soule low, when he intends to lift it high. Your dejection is Christs way to bring you to exaltation. Why should not I beleeve a thing when I am in the way to it? If I am in the way to glory, and life; and immortality, and peace, and joy, and healing, &c. I say, if I am in the way to these things, why should I not be­leeve them? Why (soul) the way of lifting up is casting downe, and now you are in the way you ought to beleeve; Josephs Dungeon was Gods way to his setting him second in Aegypt; Da­vids flight, and feare before Saul, was Gods way to bring him to the Throne: When David was in his greatest feare (that he said he should dye by the hands of Saul) then was he within few steps of the Throne; and when thou art most cast downe, ready to dye in the pit, then is Christ nearest to pull thee out; and surely (O soule) the nearer Christ is to deliver thee out of, the stronger should thy faith be in dejections. You now see reasons for the point, its not so irrationall as unbeleef makes it, to act faith when we are most dejected.

CHAP. 5.
One improvement of this Doctrine to informe the judgement.

YOu heare now, that times of dejection are to be times of faith, when the soule is lowest it is to beleeve. Pray be informed here­by, to know when faith is seasonable; you may mistake much, if you thinke that dejection is, or may be a time for doubting: No, it is the season of faith.

Some soules thinke, that if the promise be cleare, if experience be rich, if hints are many, and taste is sweet, O now surely they are to beleeve; now is a time of faith. It is true, now is a time for faith to lay in, and store up. But suppose the Promise is darke, experience poore, hints none, taste dry, &c. suppose all is darke, and there appeares nothing; know that this is a time for faith to come, and lay forth it selfe, for the soules settlement; you mistake the matter (O soule) if you thinke times of dejection to be times only for patience; no, they are times also for faith: Yea, and in case you beleeve not, you wil not (indeed cannot) be patient. Suppose thou art very low, and cryest loud, and God answereth not; suppose Conscience accuseth, Sathan triumphs, and Christ appeare not; suppose it darke, that the Sunne shine not, and there be no Starre. Sup­pose thou looke on the left hand, where Christ [Page 111]workes (for casting downe is a left-hand work) but thou canst not behold him; yea, and sup­pose (O soule) he hideth himselfe on the right hand, that thou canst not see him. Is thy case thus, as Jobs was (chap. 23.9.) know now it is a time not only to exercise Jobs patience (in bearing) but to act Jobs faith, in be­leeving.

Every Grace (O soule) hath its season, and Faith is in its season in a dejected state; yea Christ expects it from us, that we beleeve in him then when our hearts are most disquie­ted. The hearts of his Disciples were troubled, (cast downe) and dejected, and yet he bids them beleeve, Job. 14.1.

Whom having not seen ye love, though now you see him not, yet ye beleeve, saith Peter, (1 Epist. chap. 1. vers. 8.) It is Christs time to be not only loved by you, but trusted upon, and beleeved in when you see him not. And in order unto the triall of this it is, that sometime Christ sees it needfull (as it is there, ver. 6.) to let you be in heavinesse through manifold temp­tations; I beseech you now improve this Do­ctrine, to informe your judgements in the time of faith, Christ (O soule) wil bring thee low ere he doe raise thee up, and while thou art low, he expects to see thee raising thy selfe by faith.

Quest. But why doth Christ thus? why doth he cast downe his poore creature, ere he lift it up? why takes he this course to exercise my faith?

Ans. I. Its thy duty (O soule) rather to doe, then dispute; rather strive to beleeve, then to question his dealing. But yet,

2 Know O soule, Christ hath more ends then one in casting thee downe, and making that his way for his comfort, and thy faith; he hath more then one ground for this.

First, Hereby Christ cleares his grace to thy soule; he brings thee low, and shuts thee up un­der unbeleefe, that he might make thee see his raising is meere mercy, as it is, Rom. 11.32. If Christ let thee be ready to doubt, and dye ere he raise thee, thou wilt see it was free grace only which moved him to helpe thee; now that thou maist see this, he lets thee be most cast downe ere he come to exalt thee.

Secondly, By this Christ helps thy taste, to relish mercy in its full sweetnesse. To be ready to starve with hunger, and dye of thirst, and then to have bread and drinke; this makes it relish the sweetnesse of both. That Christ may cause thee to tast his love (in thy raising) the sweeter, he uses to let thee lye low, and be much cast downe, ere he come, &c.

Thirdly, Christ hath a designe upon his owne glory, in thy deep dejection: He not only lookes to evidence the strength of thy faith, but the brightnesse of his owne glory, by making thee al­most sinke in dejections ere he raise thee; it wil argue glorious power, and deep wisdome, to raise a soule lost in its selfe: So that now, O soule, if thou canst but beleeve, thou shalt see the glory of Christ, as it is, Joh. 11.40. where­fore [Page 113]then doe not stand questioning, why doth Christ bring thee low, and make that a time of faith. But up, and act; say, Indeed I am cast downe, and disquieted, I am in the darke, and see no light, I am low, and know not how to raise my selfe, yet now Ile beleeve, for this my dejection is to be a time of beleeving.

Verily thou art a God that hidest thy selfe, O God of Israel, the Saviour, Isa. 45.15. God was hid, yea he hid himselfe; yet marke it, now the Church acteth her faith, Israel shall be saved with an everlasting salvation, ver. 17.

See (O soule) God hid himselfe, Israel could not see his Saviour, nor the way of his salvation (for both were hid) yet even now faith saith, Israel shall be saved.

Well, here is the first improvement of this Doctrine, let it reforme a mistake, and informe the judgement in this truth, that times of low de­jections are not only times of patience, but they are times of faith.

CHAP. 6.
The maine use, perswading and directing soules to beleeve in their deepest dejections.

DEjected hearts, you heare your worke and duty, pray fall about it; you are cast downe, you lye low, and see little, wel, be­leive; say, I shall yet praise God, for all this; I shall see him as the health of my countenance, [Page 114]and my God. I beseech you, know your duty in all its parts, as I formerly opened.

First, Hold fast your first faith, doe not call all into question because of dejection; what­ever thou didst beleeve before, beleeve it now.

Secondly, Doe not question the power of Christ; say not thy case is incurable; beleeve it, there is Balme yet in Gilead: Act thy faith upon a possibility in the hand of Christ, yea, and up­on a probability in his heart to help thee; but rest not here, remember your faith must ascend higher, for you must more especially be­leeve.

• 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 [Page 216]have a ground (of Christs allowance, and decla­ration) to say thou art not miserable though cast downe: why then beleeve.

Secondly, Beleeving in a state of darknesse, and dejection, gives glory to God. God is not glorified by the faith of any, so much as by the faith of the dejected: When Abraham was (as it were) dead (and so past children) then his beleeving was a glorious faith; He was strong in faith, giving glory to God, Rom. 4.20. Thou sayest (O dejected soule) let God have glory what ere become of thee; Why here is the way to give God glory, act thy faith upon his glo­rious power, his gracious promise, his good per­formance, &c. even now in thy low state, so shalt thou glorifie him indeed. Though thou be weake, yet beleeve his strength; though thou be unworthy, yet beleeve his grace; though thou art very low, and see very little, yet now beleeve, and account him faithfull, able, ready, willing to raise, help, releeve, and comfort; thus thou shalt give him glory indeed.

Thirdly, Beleeving now will ingage God to help; God, and Christ account it an engage­ment to help, in case the soule beleeve; and re­lye when at lowest. Thou wilt keep him in per­fect peace, whose minde is stayed on thee, because he trusteth in thee, Isa. 26.3. Mark it, because the Lord trusteth, therefore Christ wil keep. Its true, there is no merit in faith, but yet the Di­vine mercy counts it an ingagement to helpe: Some have urged this, why they must goe, and needs doe such or such a thing, because a poore [Page 217]man relyes upon them, and trusts to them, and must and will be undone if they faile him: Why, will a man upon that account help, and will not Christ much more? O! will Christ say of a soule that is ready to sinke, and yet relyes on him, and trusts to him. Here is a poore soule that depends on me, and I see must perish if I faile him; O surely ile not suffer him to faile. They that trust in the Lord shall never be con­founded, the Lord will not be as waters that doe faile, as it is, Jerem. 15.18. My flesh faileth (saith David) but God is the rock of my health, Psal. 73. Dejected soules! would you ingage Christ to raise you? then beleeve, though you are cast downe never so low.

Lastly, Even very beleeving is our rising when we are cast down; The soule that beleeves doth rise, and when Christ drawes up our faith, he doth raise us up from our dejected state. It is with the beleeving soule in his pit of dejection, as with Peter in his Prison; it is said, the Angel of the Lord smote Peter on the side, saying, Arise; why you know Peter was bound with two chaines, and Peter might have said thus; I am bound, how can I rise and goe out? no, Peter doth not object, but beleeves: He ariseth, and his chains fall off from his hands; marke it, his beleeving doth unbinde him: Come, saith the Angel, follow me; Peter might have said, The doore is shut, there is a first and second ward, besides that, there is an Iron Gate fast bard, and there are Keepers that keepe the doore: No, Peter reasons not thus, [Page 218]But he beleeves, and goes; and the doores open of themselves, the very Iron Gate of its owne ac­cord gives way, and the Keepers are kept under sleep from opposing. See, Peters faith doth all, it opens the doores, and brings him forth, Acts 12. So (O soule) doe thou beleeve, Arise (O dejected soule) doe not say, I am bound with chaines of difficulties, and bolted up under doores of doubtings; but up, beleeve, thy very belee­ving is (at least) thy rising posture, and thy doore-opening hand. O doe not stand object­ing, reasoning, or questioning, but beleeve, as hath been opened.

Peradventure by this thy soule is made wil­ling to stirre, and now thou only desirest ad­vice to help thee, and for that take these di­rections.

• 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, [Page 220]and Childe-like art nor able to rise againe, Selfe cannot raise thy soule; what then, wilt thou conclude thy soule cannot be raised? O take heed of this, Where selfe is insufficient, Christ is sufficient; and when we are weake, his power is magnified in our weaknesse. Abra­ham considered not his owne body now dead, Rom. 4.19. had Abraham considered himself, he had never beleeved for a Sonne; it was Sarahs fault (and the ground of her laughing unbeleefe) she considered her selfe as old, &c. you must not therefore consider selfe as weake; no, let me adde this; you must not consider selfe as sinfull: This may hinder faith. As weaknesse to helpe our selves, so unworthinesse to be hel­ped by Christ, is generally the cause of doubt­ing and unbeleefe; but take heed of both, A­braham beleeved though himselfe was old, yea and though Sarah laughed, neither his weak­nesse, nor her sinne could hinder his faith. Take heed therefore of eying selfe, either as unable, or unworthy: Christ is able to raise the weak, yea and willing to lift up the worthlesse soules of cast-down ones.

3. Conclude nothing by Satan, Hee'l tell you of difficulties, and impossibilities, but consider him not. As Satan makes the proud heart of exalted Babilon think it shal never fal, so he would make the grieved heart of dejected Sion think it shall never rise, but know, Satan is a Lyar, and who would beleeve an old constant Lyar▪ Hee'l say, despaire, when Christ saith, hope: But beleeve thou the Lord Jesus, and slight [Page 221]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 [Page 222]sheep of the house of Israel. Nay, he calls her dog, and upon that account denyes her childrens bread: yet you know the issue, Beware there­fore of concluding from the present dealings of Christ: though he seem to reject thee (and let thee lie.) Though he speak as if he meant not to cure thee, and call thee dog (as if he would not have to doe with thee) yet beleeve, for all this may be but a shew to try thee, and thy faith. Its said in the story of the journey of Christs Disciples from Jerusalem to Emaus; that Christ made as though he would have gone further, yet upon entreaty, he went in to tar­ry with them, Luk. 24.28, 29. Christ (O soul) may seem to goe away, when he intends to tar­ry; Only he lookes for intreaty. O there­fore do not conclude any thing from the pre­sent visible seeming rejections of Christ. He may frowne, and smite, cast off, and reject, cal thee dog, and deny thee a crum: and yet he may intend (and if thou beleeve and waite, will) to imbrace thee, and raise thee up, and to fill thy soule with healing and rejoycing.

Having premised these things by way of cau­tion to be taken heed of. I shall now adde one or two positive considerations, for the inabling of the soule, to act his faith even then when it ly­eth lowest, and seeth least.

First, Consider there can be no just ground why thou shouldest not beleeve. As formerly I said, there can be no just ground for our great dis­pairing casting downe: so now I say, there can be no just ground why we should not be­leeve [Page 223]that yet we shall praise God. Tis true, the soule is apt to conceive grounds of dispaire; at least to conclude there are grounds why it should not beleeve. But mind it wel, and you shal see, there is no reason can be given, why the soule though never so low, and cast downe, should not beleeve its raising up by Christ, and its rejoycing in Christ. For

First, There is no command or inhibition to the contrary. 'Tis true, Satan sayes there is an inhi­bition, but he is a false Prophet, and God never sent him. The dejected soule cryes out, O I may not, I must not, I dare not be­leeve.

Why (O soule) why must not you beleeve? who said so? when did Christ forbid thee? where is the word that faith, you may not be­leeve. Nay, is not the Scripture expresse in commanding you to beleeve at all times. Is not this his commandement that we should be­leeve on the name of Jesus Christ, 1 Joh. 3.23. See, the Text is positive, why shouldest thou say then, that thou mayest not beleeve.

Secondly, The depth of your dejection, neither is, (nor ought to be) a ground why you should not beleeve. Others have been as low as you, and yet God hath raised them. Joh, Asaph, Heman, Hezekiah, &c. were much cast down, yet they were raised. One of them cryes out, I am af­flicted, and ready to dye, Psal. 88.15. Another cryes out, his spirit was overwhelmed, Psal. 77.3. A third cryes out, I shall never more see the Lord in the land of the living, , Esai. 38.11. Thus [Page 224]these soules cryed out of their depths: and yet were raised, Be as low as thou doest, or canst imagine, yet thy deepest dejection can be no ground, why thou shouldest not beleeve. Nay, hath not the Lord said that he regards the low estate of his servants. And did not David say, out of the deep I cryed, and he heard me; And he brought me up also out of the horrible pit, as it is, Psal. 40.2. Suppose thy pit be very horri­ble, yet out of that thou mayest bee brought up:

Thirdly, Thy defilement can be no ground why thou shouldest not beleeve, Its not thy dirtinesse (O dejected soule) that should increase thy doubt, or hinder thy faith. Christ raises the soul from the dunghill. Yea, he takes it up when it lyes in the Kennel. Israel hath not been forsaken, not Judah of his God [THOUGH] their land were [FILLED] with sin against the Holy one of Isra­el. Jer: 51: 5. Marke it, though they were filled with sin, yet they were not really (whatever they thought) forsaken of their God. That Jesus, who dyed for you, when you were dead in sin; wil raise thee, though thou be defiled with sin. Suppose your soule, as vile a sinner (as Satan re­presents you) yet remember, Christ dyed for sinners, for ungodly, for enemies, Rom. 5.6, 8, 10. So that thy defilement is no just ground why thou shouldest not beleeve.

Lastly, Thy former and present doubtings, and unbeleefe, can be no just ground, why you may not beleeve. Admit thou hast doubted long yet thou mayest beleeve at last,

Quest. But What will not, doth not my unbe­leefe cut me off from the Promise?

Answ. No, past unbeleefe is no just hin­derance to faith now, Davids former doubting did not hinder his injoyment of the Promise; It is true, he said in his hast (as you doe) He was quite cast out. And, that all men were Lyars; he meant the Prophets, who told him of the pro­mises, and yet God setled him, notwithstan­ding his unbeleefe. Thy unbeleefe shall not make voyd Gods faithfulnesse; doe not say, I have doubted so long, that it is in vaine to be­leeve now: But remember, O soule, former doubtings shall be remembred no more, if thou beleeve now.

So that you see, there is no ground to hinder faith, there is neither inhibition by God, nor is there any warrant in thee why thou shouldest not beleeve; neither the depth of thy dejecti­on, nor the degree of thy defilement, nor all thy former doubtings shall hinder Christ from helping; why should they then hinder thee from beleeving?

Secondly, Consider the Promises are made to the lowest state; soules in the deepest de­jection are directly under the Promise: now if the Promises are thine, made to thee, and to such as thee, why shouldest thou not beleeve? Is thy power quite gone, and is there none left to help thee? Why, that Promise is thine. Deut. 33.36. Art poore and needy, and dost seeke water, and there is none found; yea, doth thy tongue faile for thirst? Then that Promise is [Page 226]thine, Esa. 41.17. Art in the darke, and seest no light? why to thee is that word, Trust on thy God, Isa. 50. last. And though thou sit in the darke, yet thou shalt see light (as Micha, 7.9.) yea and light is sowen for thee, Psal. 96. It may be thou seest it not, yet it lyes sowne as seed, and wil spring up again. The Lord wil create peace for thee that art farre off from it, Esa 57.17. Search the rich store-house of the Pro­mises, and thou wilt see most of them pointing out their finger to thee. Why sayest thou, God hath forgotten thee? Can a Mother forget her children? yea though she can, God will not forget thee, Esa. 49.15. Say not, Thy way is hid from thy God, for he giveth power to the FAINT, and to them that have NO MIGHT he increaseth strength, Isa. 40.29:

Thus all the Promises speake to thee; O be­leeve, beleeve saith every Promise, for my sake, and for my sake, &c.

Hadst thou but a peradventure, it were ground to hang upon, and it were enough to keep thee from sinking; There is a peradventure for the vilest, 2 Tim. 2.25. But thou hast more then a per­adventure of healing; for it is expresly said, I will heale back-slidings (marke it BACK-SLIDINGS, and I will love freely, Hos. 14.4. up therefore (O cast downe soule) act thy faith, beleeve; Christ can, yea and wil help thee, raise thee, and thou shalt praise him, as the health of thy countenance, and as thy God.

Obj. But I am afraid to beleeve; what, I [Page 227]that am thus low, and so vile, that have no might, and see no means. It is meer presumpti­on in me to beleeve, I should presume if I be­leeved, &c.

Answ. Say not so, O soule! Presumption is not simply in case of Salvation, but in case of sinning; Indeed, if thou shouldest say, I shall be saved, and therefore I may sinne, this were pre­sumption; but to say, I have sinned, yet I shall be saved, this is FAITH: Thou art wrath though we have sinned, in them is continuance, and we shall be saved, as it is, Isa. 64.5. This Scripture is a very precious place, in which com­fort is held forth, and laid hold upon by faith, notwithstanding the Sinners wickednesse, or Gods wrath. De Dieu translates the whole verse thus, Thou meetest him that rejoyceth, and doth (i.e. who with joy doth) righteousnesse, by thy wayes they remember thee; If thou wert angry when we sin­ned, or (by way of question) Behold, thou wert angry when we sinned, yet in them (i. e. in thy wayes) is eternity, that we might be saved. The whole place indeed is a sweet, and strong support to faith notwithstanding sins; the meaning of which (according to that Commentator) is The wayes of God are not changed, but are fo ever the same, and therefore what grace and bounty he hath used to shew, the same he still will use to mise­rable sinners, that we might be saved. Indeed this is a good and sweet interpretation of this place, but I think there is another interpretation as cleare, if not more comfortable, that is, if by (in them) we understand our sins. Thus, wee [Page 128]have sinned, and in them (i. e. our sins is) con­tinuance (for alas, we continue still sinfull after Gods wrath for them) and (yet notwithstan­ding this) we shall be saved; and thus Calvin sweetly glosseth it, Although we have been obsti­nate in our sins (for sin after wrath or chastise­ment is obstinacy) and so deserved to be destroyed a hundred times, yet through thy mercy we are still saved. See Soule! here is mercy for obstinate sinners, and consider, did not Christ come into the world to save sinners; and did not Paul say, of which I am chiefe? This (O soule) is Gos­pel, Christ came indeed to save sinners, and for thee to say, I am chiefe (or principall) sinner, yet ile goe too, and rely upon Christ for salvation, it is not presumption but faith. O therefore, doe not thinke, and say, it is presumption for thee to beleeve.

Further, It is presumption to expect cure or comfort in the use of unlawfull meanes, or in the neglect of appointed meanes; But faith is so farre from being an unlawfull meanes, that it is the only appointed meanes. Thou readest, and prayest, and hearest, &c. And now thou art cal­led upon to beleeve, and callest thou this pre­sumption? Thou art very much mistaken (O soule) Besides, it cannot be presumption to o­bey a command; Christ commands us to be­leeve (as was shewed) he forbids our dis­quieting, and castings down, and he requires us to beleeve in his Father, and in him. Now callest thou obedience presumption, beware of that: O soule!

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 [Page 230]if I beleeve, let me grant it, yet tis but perishing by presumption; and so thou must certainly except thou beleeve. I remember how the leprous men spake one to another. Why sit we here untill we dye, if we say we will enter into the City, we shall dye there, and if we sit still here, wee dye also. Come let us go to the Hoast, if they save us alive, we shall live; and if they kill us, we shall but dye, 2 Kings 7.3▪ 4.

Reason thou so (O soul!) If I sit still in my dejected state, and dispaire, I shall dye; and if I do act faith, and beleeve, I can but dye. Therefore Ile up and beleeve; yea, though Christ should kill mee, Ile beleeve: If I must perish, Ile perish in a way of beleeving. Say therefore to thy soule (as David did) why art cast down O my soul? and why art thou disquieted? Waite on God; beleeve in Christ. If I must perish, Ile perish trusting in him, that I shall praise him.

But know O soule! If thou doe beleeve thou shalt see Christs glory; Thou shalt see the glory of his power, in helping the weakest; and the glory of his grace in doing for the worst. And when thou seest this, thou shalt praise him as thy God. Wherefore then to wind up all, remember though thou be low, and see little, yet doe not dispaire. Although thy eyes have failed with looking, and thy heart with longing; Although thy strength bee gone, and thou be now ready to dye, yet do not dispaire: But in thy lowest ebbe of dejection, when thou art disquieted, and cast down most, act thy faith, [Page 231]and say, Though I bee low, I may rise; Yea, though I bee cast downe, I shall bee raised; When I am in the deepest dejection, and cannot mount up my selfe: Then shall Christs power be manifested, and magnified in my weak­nesse. And I shall after all my sighs, and groanes, yet sing prayse unto God, as the health of my countenance and my God. Surely, this is thy duty to endeavour, and 'twill be thy glory to performe.