Scripture Light the Most Sure Light, Sermon 9
SAINTS Should not be DISCOURAGED, Whatever their Condition be.
Sermon, III.
PSALM, 42.11.
Why art thou caſt down, O my Soul?Stepney, April. 30. 1648. and why art thou diſquieted within me? &c.
HAving ſpoken of the two firſt Doctrines, the third followeth, which is this.
The Saints and people of God, have no Doct. 3 true reaſon for their diſcouragements, whatever their condition be.
David had as much cauſe and reaſon for his diſcouragements here as any other, for he did want ordinances, yea he was kept from the ordinances, therefore ſaith he, verſ. 1.2. As the heart panteth after the water brookes, ſo panteth my ſoul after thee, O God, my ſoul thirſteth for God, for the living God, when ſhal I come and appear before God? yea after he had known the ſweetneſs of them he was deprived of them, verſ. 4. For I had gon with the multitude, I went with them to the houſe of God. And in this condition he had many enemies, he was in the ſtate of affliction and perſecution, his enemies reproached him, they reproached him in the matter of his God, and that daily, verſ. 3. and 10. While they continually ſay unto me, where is thy God? As a ſword in my bones mine enemies reproach me, while they ſay daily unto me, where is thy God?
And he was now under great deſertions: though the enemies did reproach him in the matter of his God, yet if God had been preſent with him, he had been wel enough, but they ſaid, where is now thy God? and his own heart ſaid ſo too, that God had left and forſaken him, (which was his failing) verſ. 9. I wil ſay unto God my rock, why haſt thou forſaken me? yet for al this he ſaith, why art thou caſt down, O my ſoul? As if he ſhould ſay, Thine enemies do not onelyonly reproach thee in the matter of thy God, but thine own heart, thou art now kept from thoſe precious ordinances which once thou didſt enjoy, yet why ſhouldſt thou be diſquieted, or caſt down? there is no reaſon for it. So that the words ſpeak plainly this truth, A Godly, Gracious man hath no true ſcripture-reaſon for his diſcouragements whatever his condition be.
It was a ſad condition that the prophet Habakkuk did preſent unto himſelf, yet ſaith he, Chap. 3. I wil rejoyce in the Lord, I wil joy in the God of my Salva…n. verſ. 18. But O thou ſervant of God, thou art now under a threatening, and not under a promiſe, which makes thy very belly to tremble, and wilt thou, canſt thou now rejoyce? yes ſaith he, verſ. 16. When I heard, my belly trembled, my lipps quivered at the voice, rottenneſs entred into my bones, yet wil I rejoyce in the Lord &c.
But it may be thou thinkeſt this threatening wil never be fulfilled. Yes ſaith he, verſ. the 17. Although the figg-tree ſhal not bloſſom, neither ſhal fruit be in the vines, the labour of the Olive ſhal fail, and the field ſhal yeild no meat, the flock ſhal be cut off from the fold, and there ſhal be no meat in the ſtalls, yet wil I rejoyce in the Lord &c.
But a man may rejoyce though he have no wine to drink, or olive to eat, becauſe theſe are but creatures which are for our refreſhment; but wilt thou rejoyce (O Prophet) if thou wanteſt thy daily bread, and ſuch creatures as are for our daily nouriſhment?
Yes (ſaith he) Although the field ſhal yeild no meat, and the flock ſhal be cut off from the fold, and there be no herd in the ſtall, yet wil I rejoyce in the Lord. So that whatever a Godly mans condition be, he may rejoyce, and there is no true reaſon for his diſcouragement.
Indeed, there is no ſin ſo unreaſonable, but the ſinner thinks he hath reaſon for it, and ſo the Saints and people of God may think, that they have reaſon for their diſcouragements, hence it is that they have ſo many why's and wherefores, Why haſt thou forſaken me? why go I mourning?
Yea, they may not onelyonly ſeem to have ſome reaſon, but in a way of nature, they have reaſon for their diſcouragements: and therefore ſaith David, When I ſaw the proſperity of the wicked, Pſal. 73.I ſaid, I have cleanſed my hands in vain, til I went into the houſe of the Lord. So that, ſo long as he was in the houſe of nature, and natural reaſon, he did ſee reaſon for his diſcouragement.
Yea, not only ſo, but take things aſunder, and conſider things by pieces, one from another, abſtracting the means from the end, and ſo the Saints may have a true and real reaſon for their diſcouragements, for every affliction is Grievous. If the husbandman look only upon the breaking up of his ground, without reſpect to the harveſt, he may wel be diſcouraged, but take both together, and ſo he wil not: thus if the Saints conſider their breakings apart from their harveſt, they may ſee cauſe for their diſcouragements: but if they do conſider their breaking up, and their harveſt together, the means and the end together, I ſay take altogether, and then, whatever their condition be, they have no reaſon to be caſt down, or be diſquieted.
Queſt. What is there in or for the Saints, that may be a ſufficient bulwark againſt al diſcouragements?
Anſw. 1 A Godly, Gracious man, hath propriety and intereſt in God himſelf. Some ſpecial men and women there are in the world, whom the great God of heaven and earth doth make over himſelf unto, and they that have him for their God and portion, have no reaſon to be diſquieted whatever their condition be: thus it is with the Saints, and therefore the Pſalmiſt doth not barely ſay, that he would rejoyce, but that God was his exceeding joy: Pſal. 43. Satan may darken this light and joy for a time, but he can never put it out, al the Saints and people of God are poſſeſt of this.foreign. Juſtin Marr. 2. Apol. It's written of Antoninus the Emperor, one of the perſecutors in the Primitive times, that being environed, and compaſſed about by his enemies, (whereby he and al his army in the field were like to be loſt for water) he commanded the Chriſtians of his army to pray for rain; Whereby preſent relief came to him, his army was preſerved, and his enemies deſtroyed; wherupon he wrote a letter to the Roman Senate in favor of the Chriſtians, and gave this commendation of them in it, that they were a people which were, Deo contenti, content with God, quem circumferunt ſecum in pectore, whom they did alwaies carry about with them in their boſom: yea ſaith he, in that ſame letter, It is very credible, that although we think them wicked men, Deum pro munimento habere in conſcientia, that they have God in their conſcience for their bulwark. Thus a Heathen, thus an Enemy, thus he who was once a Perſecutor confeſt, and ſhal not we ſay as much?
O! but ſay ſome, tolle meum et tolle Deum, take away that word My, and take away the comfort of that word God; no God to me unleſs he be my God, and there are many of Gods people that cannot ſay, God is my God, for they do want Aſſurance; and therefore how can they have comfort in this?
Yes, If my very reſting on God doth make him mine, I may have comfort in him too, now the Saints and people of God may alwaies, and do reſt on God, and though Satan ſaith by way of temptation, you have not beleeved, you have not reſted on God, yet they may ſay, O! but now I do reſt on God, and ſo may alwaies have comfort in their propriety and intereſt in God.
Anſw. 2 God doth alwaies know them, and their conditions. I know thy works, Revel. 2.9.10.and thy tribulation, and thy poverty, ſaith Chriſt to the Church of Smyrna: and this Chriſt ſpeaks as a releeving comfort to that Church in a ſad condition; for ſaith Chriſt, Satan ſhal caſt ſome of you into priſon ten daies. Yet be of good comfort Smyrna; I know thee and thy tribulation, and poverty; whatever thy condition be, I do know thee in it: and it ſeems this is a general cordial, for its given unto al the Churches, I know thy works, O Epheſus, Smyrna, Pergamus, Thyatira, Sardis, and Phyladelphia: it is ſpoken as a terror indeed to Laodicea, for that which is moſt comfortable to the good, is moſt terrible to the wicked, as the preſence of God, the omniſcience of God &c. But to the Godly this is a great comfort; whatever my condition be, yet God my Father knows it, and doth know me in it.
Anſw. 3 God would not have his people be diſcouraged, and if God their Father, and Jeſus Chriſt their Savior would not have them diſcouraged, then there is no true reaſon for their diſcouragements: now God and Chriſt would not have his people to be caſt down, or diſquieted, whatever their condition be. John. 14. verſ. 1. Let not your heart be troubled, ſaith our Savior to his diſciples. As if he ſhould ſay, I am now to dy, to leave you al, to go to my Father; and when I am gone, you wil meet with many troubles, but I would not have you diſcouraged, Let not your heart be troubled,
But now if thou dyeſt, we ſhal then loſe thy preſence, and what greater trouble or affliction can there be, than the loſs of thy preſence? Wel (ſaith Chriſt) yet I would not have you troubled at heart, Let not your heart be troubled. But if we loſe thee, O Lord, we ſhal loſe al the ordinances, and thoſe many ſweet opportunities of receiving good for our ſouls which we have injoyed by thy preſence. Be it ſo, ſaith our ſavior, yet I would not have you troubled at the heart, Let not your heart be troubled. But Lord, if we loſe thee, we ſhal be as ſheep ſcattered, ſome wil deny thee, al wil forſake thee, and when the ſhepherd is ſmitten, we as ſheep ſhal be al diſperſt, and fal into ſad temptations, afflictions and deſertions. Wel, ſaith he, however it be, yet I would not have you troubled at the heart, let not your heart be troubled however, this is Chriſts mind, wil, and pleaſure concerning his diſciples.
And if you ſay, how may it appear that God the father would have his people to be of the ſame mind and diſpoſition never to be diſcouraged?
It appears plainly, becauſe God hath provided promiſes of comfort, ſuccour, and relief, ſutable to al conditions: I dare boldly challenge al men, to ſhew me any one condition, which God hath not provided a promiſe of comfort, mercy, and ſuccor ſutable unto it.
Yea, and if you look upon the promiſes, and mark them wel, you ſhal find they are ſo laid, worded, and moulded, as that al diſcourag…g objections may be fully anſwered, and taken off as the riſe. For example, ſuppoſe the Church of God be under perſe ution of enemies, Iſa. 54.17. No weapon that is formed a… …i …h…e ſhal proſper. But you wil ſay, our enemies, O Lord, are …any, they riſe up againſt us, and gather into bodies, and con…rate againſt thy ſervants. verſ. 15. he takes off that thus, b…d they ſhal ſurely rather together, but not by me, whoſoever ſhal ga…her together againſt thee ſhal fal for thy ſake. But, O Lord, they have go ten inſtruments of death, and the whol power o… the Militia and Ammunition into their hands. Be it ſo, ſaith the Lord, verſ. 16. Behold I have created the Smith that bloweth the coles in the fire, and tha… bringeth forth an inſtrument for his work, and I have created the waſter to deſtroy: no weapon that is formed againſt thee ſhal proſper. But, O Lord, they have got authority on their ſide, and they riſe againſt us in judgment: Mark then what follows, verſ. 17. And every tongue that ſhal riſe againſt thee in judgment, thou ſhalt condemn. But this is a promiſe made unto the Jewiſh Church only, and not to us. Not ſo, this is the heritage of the ſervants of the Lord, verſ. 17. So that if you be the Servants of the Lord, this promiſe tels you it is made to you. But we are in an unbeleeving condition, and are not able to lay hold on this promiſe. Wel, but ſaith this promiſe, this is the heritage or the ſervants of the Lord: Children ſhal have their inheritance, though for the preſent they are not able to ſue for it, it falls up…n them in courſe. O! but we may ſin againſt the Lord, & cut our ſelves off from this promiſe, & this inheritance, Mark then what follows, and their righteouſneſs is of me, ſaith the Lord, not only this promiſe is of me, but the righteouſneſs, whereby they ſhal beleeve, and lay hold on it, and walk under it, is of me, ſaith the Lord. O! how Graciouſly is this promiſe laid, whereby al unbeleeving objections may be taken off: ſo it is in al the promiſes, do but obſerve and mark them, they are ſo moulded, ordered, worded, as that every word of the promiſe doth hold forth a diſtinct anſwer unto your objections. Now if God have ſo laid his promiſes, that al unbeleeving objections may be taken off as they riſe, what doth this argue, but that God our Father would not have his people diſcouraged, whatever their condition be? therfore they have no reaſon for it.
Anſw. 4 There is no matter of diſcouragement, which the Saints do, or can meet withal, but there is a greater incouragement bound up therewith, or comes along with it: God doth never more Graciouſly appear to his people, than when there is the greateſt matter for their diſcouragement. John lay ſome years in the boſom of Jeſus Chriſt, whilſt Chriſt lived, but, then he had not the revelation given him; Chriſt dies, John is afflicted, perſecuted, driven into the Iſle of Patmos, there an exile, and there Chriſt appears to him, and gives him that bleſſed book of comfort, the book of the revelation. We read of Jacob, that at one time eſpecially he did ſo ſee the Lord, that he called the name of the place, Peniel, for I have ſeen the Lord, Gen. 32.30.ſaith he, and when was that? but when Churliſh Laban, was on one ſide of him, and his rough brother Eſau, coming out againſt him in an hoſtile way on the other ſide. Once he had a viſion of a Ladder, the top whereof was in heaven, and the foot on earth, Angels aſcending and deſcending upon it; which in John, 1. Chap. Chriſt interprets to be himſelf. You ſhal ſee the Angels aſcending and deſcending upon the Son of man, but when had he this viſion? not al the while he was in his Fathers houſe, bu… when he was fain to fly from the anger of his brother, lay in the open field in the night, and had no pillow but an hard ſtone to ly upon, then doth Chriſt thus appear to him, and make ſuch a diſcovery and manifeſtation of himſelf, as he never had before. And when was it that Mr. Robert Glover was ſo filled with heavenly joyes, that he cryed out, he is come, he is come? ye read of him in the book of Martyrs, that for five years together, he was worn out & conſumed with fears and troubles; he could neither eat nor ſleep, he was ſo afflicted in his ſoul upon the apprehenſion of ſome backſliding, he thought he muſt needs be thrown down to hell when he died, yea he thought (ſaith the ſtory of him) that he could not more deſpair in hell, yet after this long time of wraſtling with this Temptation, it pleaſed God to come in with comforts: But I ſay, when was this? why; then eſpecially, when he came within ſight of the ſtake, then he cryed out with clapping of his hands, he is come, he is come. Thus doth God (with whom are reſerves of mercies) reſerve his ſweeteſt conſolations, for the time of our ſowreſt afflictions, and doth temper the one with the other in moſt fit proportion.
Yea, the Lord doth not onelyonly give forth encouragement in time of diſcouragement, and proportion his encouragements unto our diſcouragements, but he doth make your diſcouragements, occaſional riſes and bottoms, unto your incouragements and comforts. The Lord cauſed a deep ſleep to come upon Adam, and then he took a Rib from his ſide, wherewith he made a help for him; ſo doth God cauſe a deep ſleep to come upon you in your diſcouragements, out of which he taks a Rib, and …uilds up a help for you, making the diſcouragements of the Saints, to contribute to their very incouragements. Hoſea. 2.14. Behold, ſaith the Lord, I wil allure her (that is the Church his people) and bring her into the wilderneſs, and ſpeak comfortably to her, and I wil give her her vineyards from thence, and the valley of Achor for a door of hope. But a wilderneſſed condition is a loſt condition, and what comfort can one have in a loſt condition? True ſaith God, ye cannot in, and by your ſelves, but there I wil ſpeak friendly and comfortably to her, and of al the times that I chuſe to preach Goſpel to a poor ſoul, I chuſe to do it in a wilderneſſed and loſt condition. But though the Lord do ſpeak comfortably to us, if we be in a wilderneſs, a dry & barren place where no food, nor comfort is, how can we be but diſcouraged? Nay (ſaith the Lord) but I wil give her her vinyards from thence: But if we ſin & murmur in the wilderneſs as the Iſraelites did, the Lord wil cut us off as he did them, & a wilderneſs is a place of trouble, wherein we are apt to murmur, & be diſcouraged: Nay (ſaith the Lord) but I wil give her her vinyards from thence, and the vally of Achor for a door of hope. The valley of Achor, was the valley of Perturbation, trouble, and of great diſcouragement, when the men of Iſrael ſled, and fel before the men of Ai, for the ſin of Achan, Joſhua, 7. verſ. the laſt; yet it was an in-let to the Land of Canaan, to the Land of reſt. Now ſaith the Lord, look as it was with them, though the Valley of Achor was a Valley of Trouble and Perturbation, yet it was the door by which the Iſraelites came into the Land of Reſt: So ſhall it be with you, I will make your Troubles and Diſcouragements, the very door of your Hope; the Valley of your Diſcouragements ſhall be the door, and an in-let unto all your Reſt and Comfort. God takes the ſame way with the Members, as he went with the Head; Chriſts Croſs an in-let of Glory, his ſuffering time was the Valley of Achor to his Diſciples, and was it not a door of Hope unto them, and unto all the Saints? This is Gods way; Diſcouragements bring Encouragements; and the more Diſcouragements the Saints have, the more Encouragements they ſhall have; yea, their Diſcouragements ſhall contribute to their Encouragements, and be a door of Hope to them, Now if the Valley of Achor ſhall by Promiſe be a door of Hope, why ſhould we be diſcouraged whatſoever the Valley of Achor be, whatever our condition be?
Anſw. 5 A praying man can never be very miſerable whatever his condition be, for he hath the Ear of God; the Spirit within to indite, a friend in Heaven to preſent, and God himſelf to receive his deſires as a Father; 'tis a mercy to pray, though I never have the mercy prayed for; thereby God doth come down to us, and we go up to God. It is the ſouls Converſe with God on Earth, and a great eaſe to a burdened, troubled Spirit; for thereby he may go and empty all his heart into the boſom of his beſt friend. Now every godly, gracious man, is a praying man, more or leſs he prayeth; It's ſpoken as an Argument of Pauls …onver…ion, Behold he prayeth; as Speech is common unto all men, ſo Prayer unto all Chriſtians; God hath none of his Children born dumb; as ſoon as one of your children is born, it cries, and it ſucks, and it …l…eps: So with every man that is born of God, as ſoo… …s …e is both, he cries unto God in Prayer, he ſucks the breaſt of …he Promi e, and he ſleeps in the boſom of God by Divine Contentment…, bei…g dead unto all the world; it may be he cannot pray as … would, but though he cannot pray as he would, not hear as h… …uld, nor perform any duty as he would, yet he prayeth, it may be ſaid of him, behold he prayeth; turn him where you will, and behold he prayeth; ſick, yet behold he prayeth; temp…ed, yet behold he prayeth; at home, or abroad, yet behold he prayet…: and can he be miſerable while he prayeth? Surely no: why then ſhould he be diſcouraged whatever his condition be?
Anſw. 6 If the matter of the Saints diſcouragements, be but a cloud that wil blow over, and melt away, then no reaſon for their Diſcouragements, whatſoever their condition be. Now thus it is with the People of God, though they be in a dark, and very dark condition, yet their darkneſs is but the darkneſs o… a cloud, and as he ſaid, Nichecula eſt, cito tranſibit; it is but a cloud, it wil ſoon over: So may they ſay concerning every matter of their diſcouragement; it is dark indeed, but this darkneſs will over; there is a ſtorm comes down upon us, but we ſhall ſee Land again, the Shore again, it is but a cloud, but a cloud: And upon this account, David comforted his own heart here, and checkt his ſoul for his immoderate dejection, Why a…t thou caſt down? &c. Hope in God, For I ſhall yet praiſe him; I ſhal be delivered, this cloud will ove…, it will not laſt, it is but the darkneſs of a cloud.
Queſt. But how ſhall it appear that it is …ut a cloud, and the darkneſs of a cloud? I think it is night, and dark night with my ſoul, yea, ſuch a night as ſhall never know morning▪ indeed if I did know that the matter of my diſcouragement were but a cloudy darkneſs, then I would conclude and ſay, there is no reaſon for this diſcouragement: but how ſhall I know whether this darkneſs be the darkneſs of a cloud, or of the night?
Anſw. 1 Firſt, If the darkneſs be ſuch as comes immediately after the riſing and ſhining forth of the Promiſe, then it is but the darkneſs of a cloud, not of the night; the Sun doth not riſe to ſet immediately, and therefore if darkneſs comes immediately after Sun-riſing, it is certainly the darkneſs of an Eclipſe, or of a Cloud, not of the night. There was a fair Promiſe roſe and ſhined upon Joſeph, when the Lord ſaid, That his Sheaf ſhould be higher than all the Sheaves of his B…thren; yet preſently after that there aroſe a darkneſs upon him, but i… was the darkneſs of a cloud, and not of the …igh … why ſo? Becauſe he had a Promiſe firſt, which did ſh… … …m. So David had a fair Promiſe of the Kingdom, wh… … …nointed by Samuel, yet a darkneſs preſently roſe upon him; bu… it was the darkneſs of a cloud only, and not of the …; Why? Becauſe it was ſuch a darkneſs as aroſe immediately a…ter he …hinings forth of a Promiſe. And I pray you ſhew me any …cripture where you find that ever any darkneſs aroſe preſently a…ter the breaking, ſhining forth of a Promiſe, which was more than the darkneſs of a cloud, which vaniſhed away? Or whe e do you find in all the Scripture, that ever any poor ſoul came into the dark, immediately after the giving out of a Promiſe, but that ſoul did come to the light again? Now as for the darkneſs that covers the Saints, it is uſually a darkneſs that comes after the giving, and ſhining out of a Promiſe; and therefore that darkneſs is but the darkneſs of a cloud, and they may ſay, a cloud, a cloud, and it will paſs away.
Anſw. 2 Secondly: If a man be ſo in the dark, as yet he can ſee to work, and dig up pits; it argues, that the darkneſs, is but the darkneſs of a cloud; a man cannot ſee to work artificially in the night, but though there be much darkneſs by reaſon of a cloud, yet he may ſee to work, and to dig up pits becauſe it is day. Now in Pſalm, 84. the Pſalmiſt faith, at verſe 5. Bleſſed is the man whoſe ſtrength is in thee, and in whoſe hearts are the waies of them, who paſſing through the Valley of Baca, dig up pits, the rain alſo filleth the pits, they go from ſtrength to ſtrength, till they appear before God in Zion. It is an allu…ion to the practice of the Jews, when ſome of them went up to Jeruſalem, their way lay through the Valley of Baca, which was a very dry Valley, where no houſes were, where no Water was for their relief and refreſhment; whereupon they digged up pits, and to the rain fell, and they were refreſhed, got ſtrength, and went on to Jeruſalem, where they ſaw the Lord in his Ordinances: So ſaith the Pſalmiſt, Bleſſed are they in whoſe heart the Law of God is. There are a Generation of men in the world, that have the Law of God in their hearts, though they cannot act and work towards God as they would; theſe ſomtimes are in a dry, and barren condition, where no Water or Comfort is; yet if in this condition, they dig up pits, go to prayer, wait upon God in Duty, though they find no Comfort ſpringing up in their Duty for the preſent, yet in due time, the rain of Gods Bleſſing will fill thoſe dry pits, and empty duties, whereby their Life ſhall be like unto a Pool of Water, and they ſhall go from ſtrength of Grace, to ſtrength of Grace, till they ſee the Lord. Know ye therefore, any man that is in this Valley of Baca, where no Water is, yet if he can find in his heart to dig up pits, to pray, read, hear, meditate, confer, and perform Duties, though thoſe duties be empty of Comfort for the preſent, yet the rain of Grace and Mercy ſhall fall upon thoſe Pits, and he ſhall go from ſtrength to ſtrength, till he appears before the Lord in Glory. Now thus it is with the Saints, though darkneſs, and a great darkneſs be upon them, yet in that dark condition they are ſtill digging up pits, and therefore this darkneſs is not the darkneſs of the night, but the darkneſs of a cloud, and they may ſay, this is a cloudy darkneſs, and it wil over ere long.
Anſw. 3 Thirdly: If the darkneſs which a man is under, be ſuch, as there are ſome openings of Light withal, then it is the darkneſs of a cloud, and not of the night; though the cloud may cauſe much darkneſs, yet ever and anon it opens, and there are ſome interims of light withal; but the night opens not, there are no interims of light then, Now interims and intermiſſions of Light, are ſure and certain pledges of a greater light which is yet to come. You know that when David fled from Abſolon, he was in a dark condition, for the Text ſaith, He went, and he wept, and he went bare-foot; his own ſon perſecutes him, drives him from his Throne, a great conſederacy was raiſed againſt him by wicked men, with the child of his own bowels; here was darkneſs upon darkneſs, matter of great diſcouragement, but it was a cloud, and no more.
You wil ſay, How ſhould David have known that it was but the darkneſs of a cloud?
David prayed, The Lord turn the Counſels of Ahithophel into folly; and before David had overcome Abſolon, and was reſtored to his Kingdom, Ahithophel did hang himſelf: David ſingled out Ahithophel to pray againſt, and the Lord heard his prayer: that Judgment of Ahithophel was the return of Davids Prayer; here the cloud opened, and this Anſwer of his Prayer in the interim, was a Seal to David of the full deliverance that came afterwards,Deus uno Sigillo Sigillat diverſas materias. for God ſeals divers matters with the ſame Seal. So when a man is in the dark by reaſon of ſome temptation, affliction, or deſertion, which he cannot ſee the end of; if in this interim, before the full deliverance comes, he hath ſome leſſer deliverance, that leſſer deliverance in the interim, is a Seal unto him of the future deliverance, and he may ſay, here is a pledg of my full deliverance, for here is the opening of the cloud. Now thus it is alwaies with the People of God; they never are in any affliction, temptation, or deſertion, but before their great deliverance comes, they have ſome ſpecial Providence, ſome reviving in the midſt of their trouble, ſome interim of light, ſome openings of the cloud; and therefore in the midſt of all they may ſay, ſurely this my darkneſs, is not the darkneſs of a night, but of a cloud; I ſay, there is no diſcouragement doth befall the Saints, but the matter thereof is a cloud, and they may ſay, it is but a cloud, it will paſs over, and therefore why ſhould they be diſcouraged? Surely there is no reaſon for their diſcouragements whatever their condition be.
If theſe things be ſo,Applic. How heavily doth this Doctrine fall in reproof upon ſome, I wiſh I might not ſay, ſome of the Servants and People of God: A godly man hath no true reaſon for his diſcouragements whatever his condition is, although it be never ſo ſad; and ſome are alwaies diſcouraged whatever their condition be, although it be never ſo good; whatever falls out, the Saints ſhould not be diſcouraged, no not at any thing, and yet many are diſcouraged at every thing, and upon every occaſion. O! what unworthy walking is this, how contrary do you walk to God? And do you know what it is to walk contrary to him? Hath he not ſaid, If you walk contrary to me, I will walk contrary to you?
Object. But I have reaſon to be diſcouraged, for I have no ſence and feeling of Gods Love.
Anſw. 1 We do not live by feeling but by faith: it is the Duty of a Chriſtian to begin with Faith, and ſo to ri…e up to feeling: you would begin with feeling, and ſo come down to faith; but you muſt begin with faith, and ſo riſe up to feeling. And I pray tell me, Is it not ſufficient to be as our Maſter was? Did not Chriſt want the ſence of Gods Love, when he ſaid, My God, my God, why haſt thou forſaken me? Yea, had not Chriſt the ſence of Gods Anger upon him when he did perform the greateſt act of Obedience that ever the Sun ſaw? yet did he then ſay, I am not the Child of God, becauſe I want the ſence of Gods Love, becauſe I am under the ſence of Gods Anger? No, but with the ſame breath that he ſaid he was forſaken, he ſaid, My God, my God; and at the ſame time he called God Father, Father forgive them, &c. So may you do; though God hath forſaken you, though you want the ſence of his Love, yea, and are under the ſence of Gods Anger; yet at the ſame time you may ſay, the Lord is my Father, and you may go to him as your Father: and if ye can ſay, God is my Father, have ye any reaſon for your Diſcouragements? Yet how often are Gods own People diſcouraged and caſt down? O! you that are the Diſciples of Chriſt, labor more and more to follow your Maſter; and as David here, ſo do you often ſay, Why art thou caſt down, O my ſoul?
Anſw. 2 Secondly: What a mighty, vaſt difference, is there between a Godly man, and a wicked, upon this account: A godly, gracious man, hath no reaſon for his diſcouragements whatever his Condition be; a wicked man, hath no reaſon for his encouragement whatever his Condition be. A gracious man is apt to be much diſcouraged, but he hath no true reaſon for it; a wicked man is apt to be much encouraged, but he hath no true reaſon for it. It's ſaid of the wicked, Pſalm 7. God is angry with the wicked every day: whatever the day be, God is angry with them; though it be a day of Faſting and Prayer, yet then is God angry with them; though it be a day of Praiſes, and of Thankſgiving, then is God angry with them; when he ſins moſt, and when he ſins leaſt, God is angry with him, not one day goes over his head, but God is angry with him, and one blow or another that Gods Anger reacheth forth to him every day, he doth not alwaies feel thoſe blows, but God is ſmiting of him, and is angry with h… every day, and therefore whatever his condition be, there is no reaſon for his encouragement. Suppoſe a man were in Pri…on, committed for ſome great Offence, and condemned to die under the di…pleaſure of his Prince or State; and his Servant ſhould come unto him, ſaying, Sir, Be of good Comfort, your Wife is well at home, you have very ſweet children, an excellent Crop of Corn, your Neighbors love you deerly, your Sheep and Cattel thrive, and al your Houſes are in good repair and order: would he not anſwer that Servant, and ſay, What's all this, ſo long as I am condemned to die? Thus it is with every wicked man, he is under the diſpleaſure of the great God, a condemned man, and God is angry with him every day; and if his heart were open to be ſenſible of it, he would ſay, you tell me of my Friends, and Goods, and Name, and Trade; but what is al this, ſo long as I am a condemned perſon, and God is angry with me every day I riſe? but for the preſent he feeleth not his diſpleaſure, is not ſenſible of it; yet let him know that there is a day a coming, when he will find the Truth of this matter, no reaſon for his encouragement whatever his condition be. And as Saul once cryed out, ſaying, God hath forſaken me, and the Philiſtins are upon me; ſo ſhal he cry out and ſay, God hath forſaken my ſoul, temptations are now upon me, my ſins and guilt are upon me, God hath forſaken me, and the Devils are now upon me. But now, as for a godly, gracious man, though his condition be never ſo ſad, and his ſoul never ſo much caſt down, yet he hath no reaſon to be diſcouraged, I ſay, whatever his condition be: what a glorious condition are the Saints in, who would not be in love with this condition? who would not be in Chriſt? who would not leave the waies of the wicked? who would not be Godly? O! you that are ungodly labor to become Godly.
Anſw. 3 Thirdly, The exhortation is ſpecially directed to the Saints, and with you I muſt leave a word of exhortation, Take heed and beware of diſcouragements, of being caſt down, you have no reaſon for it, much reaſon againſt it. Thereby.
You rejoyce the heart of Satan, he claps his hands and laughs to ſee you caſt down, now, O now (faith he) this man is like to me, I am a deſpairing ſpirit, and ſo is he, I am diſcouraged and caſt down, and ſo is he, he ſtands triumphing over you, to ſee you under theſe diſcouragements: when you are ſad, he is glad.
And as you rejoyce the heart of Satan, ſo you grieve the heart of God, one friend is grieved at the grief, ſorrow, and diſcouragement of another, and the more real friendſhip, the greater is the affliction and trouble of the one, if the other be grieved, now God is the friend of the faithful, Abraham the friend of God, actively, paſſively: God was a friend to him, and he a friend to God; So with al beleevers; Chriſt is their friend, Hence-forth cal I you no more Servants, but friends, ſaith Chriſt; and the Holy Ghoſt is their friend, for it is the Spirit that comes and dwels in them, and manifeſts himſelf to them: and we are ſaid to grieve the ſpirit. As God is the worſt enemy, ſo he is the beſt friend, the trueſt friend, the moſt real friend in al the world, therefore when you are caſt down and diſcouraged, ye grieve him, you grieve the Father, you grieve the Son, you grieve the Spirit, and do you know what you do when you grieve the Lord? is it nothing to grieve ſuch a friend?
Thereby you do in ſome meaſure, yea, in a great meaſure, make void and fruſtrate the end of Chriſts coming, who came not onelyonly to free us from hell, but from our preſent fears, That being delivered out of the hands of our enemies, we might ſerve him without fear. Luke, 1. And wil you then go drooping, diſcouraged, bowed down under your fears al your dayes?
Thereby you unfit your ſelves for the ſervice of Chriſt, the Paſſover of old was not to be eaten with any old leaven, the old leaven was to be purged our, and none that were ſad and ſorrowful were to eat of the holy things. Now ſaith the Apoſtle, Chriſt our paſſover is Sacrificed for us, therefore let us keep the feaſt, that is, the Goſpel feaſt, not with old leaven, and wil no bread down with you, but leavened bread? ſowr bread? the bread of mourning? wil you thus keep your paſſover, your chriſtian feaſt? ſome of you have been doubting, fearing, trembling; caſt down, diſcouraged many years; and is it not yet time to bewail your unbelief? to honor free Grace? what wil you alwaies grieve the Spirit, the Father and Chriſt? alwaies be fruſtrating of Chriſts work? wil ye alwaies be eating old leaven? is it not yet time to ſay, why art thou caſt down, O my ſoul, and why art thou diſquieted within me? hope in him, for I ſhal yet praiſe him, who is the health of my countenance, and my God.
Queſt. I know indeed that I have no juſt and ſcripture reaſon for my diſcouragements, but I ſee there is much reaſon againſt it, yet I am one of a troubled ſpirit, I would fain have it otherwiſe, that at laſt I might glorify free Grace, what ſhould I do that I may bear up againſt al diſcouragements, that I may not be diſcouraged whatever my condition be?
Anſw. The onelyonly way which the Pſalmiſt uſeth here is, to hope, truſt, beleeve in God; and how we ſhould uſe our faith in Chriſt as that we may not be diſcouraged, followes after, for the preſent, take theſe directons.
Firſt, If we would not be diſcouraged in any condition, Then never lay your comforts upon your condition, nor be in love with any condition for it ſelf; let not your condition it ſelf be the cauſe or bottom of your incouragements. Hang a cloak or garment upon a rotten peg, and that wil break, and the garment fal down; now there is no condition but is a rotten peg, every condition is alterable, no condition ſo firm and faſt, but is expoſed to many changes, it is a rotten hold; God is Pillars, his name is Adonai, which ſignifies ſo much, and in Iſa. 26. we are commanded to truſt in the Lord, for in the Lord Jehovah is everlaſting ſtrength, or the rock of ages. And, ſaith the Pſalmiſt, my fleſh faileth,foreign Pſal. 73.26. and my heart faileth, but God is the rock of my heart for ever, ſo the Hebrew. Lay your comforts upon your own condition, and you do but build on the ſand, which wil be carryed away with every wind, and ſtorm, and tempeſt; but if upon Chriſt himſelf, upon God himſelf, ye build upon the Rock, and though the flouds, and ſtormes, and winds do riſe and beat upon you, yet you ſhal not loſe your comforts, becauſe they are built upon a rock.
Secondly, Be ſure that you think of Chriſt in a right way and manner,Chriſtus titulos …ibi ſumit, qui preſenti rerum conditioni conve…iant, unde varium ſuae gloriae radium in ſinguli… Epiſtolis ad Eccleſias ſpargit, pro va…ia fortuna, qua ſunt Eccleſiae; quo docet, illud immenſae, divinae majeſtatis inprimis eſſe mente contemplandum; quod in rem preſeniem maxime conducat. Bright…n. in Apocal. 2. P. 43. as he ſuteth with your condition, and as he is held forth in the Goſpel, We are very apt to have miſ-thoughts of Chriſt, as Satan doth transform himſelf into an Angel of light, ſo he would transform Chriſt before you into an Angel of darkneſs: But the ſcripture holds him forth under ſuch Relations, as do make him very amiable unto poor ſinners. Are you accuſed by Satan, world, or your own conſcience? He is called your Advocate: Are you ignorant? He is called the Prophet. Are you guilty of ſin? He is called, A Prieſt, and high Prieſt: Are you afflicted with many enemies, inward and outward? He is called, a King, and King of Kings: Are you in ſtreights? He is called your way; Are you hungry, or thirſty? he is called, bread, and water of life: Are you affraid you ſhal fal away, and be condemned at the laſt? He is our ſecond Adam, a publick perſon, in whoſe death we dyed, and in whoſe ſatisfaction we ſatiſfyed; As there is no Temptation or affliction, but ſome promiſe or other doth eſpecially ſute there withal; So there is no condition, but ſome Name, ſome Title, ſome Attribute of Chriſt doth eſpecially ſute with it: and as you do not look on Chriſt, but in reference to your condition, ſo you are not to look upon your condition alone, but with Chriſts Attribute ſutable thereunto; if you look upon Chriſts Attribute of love without your condition, you may preſume; if on your condition without Chriſts Attribute of love, you may deſpair: think on both together & you wil not be diſcouraged.
Thirdly, If your diſcouragements begin to ariſe and preſs in upon you, check your ſelf and ſay, why ſhould I multiply thoughts without knowledg? why ſhould I tire out my ſoul with theſe thoughts? am I able to ad one cubit to my ſpiritual ſtate? am I by al my thoughtfulneſs able to alter my condition? yea, doth not my thoughtfulneſs ſet me at a farther diſtance from the mercy deſired? The truth is, the only way to loſe the comfort deſired, is to be ſollicitous about it: as the only way to have an outward bleſſing is to be content to go without it; So the only way to have a ſpiritual or outward affliction removed, is to be contented that it ſhould be continued, if God and Chriſt wil have it ſo. But you wil have your affliction preſently removed, and you muſt preſently know that you are in the ſtate of Grace, and the child of God, or elſe you wil be diſcouraged, and as the bird in the net, the more it ſtrives, the more it is intangled; ſo with you alſo. Wherefore do temptations, afflictions, deſertions come, and Satan joyn with them, and ſay unto thy ſoul, this wil ever be? anſwer, wel, but I therefore beleeve the contrary, becauſe thou ſayeſt ſo Satan, who art a Lyar, yet if God wil have it ſo, I am contented, I leave it to him: whether I ſhal ever be in this condition or not, is not my queſtion, but now O Lord, let me ſerve thee, that is al my deſire, let me ſee thee as thou pleaſeſt, when thou pleaſeſt. I have done, Lord I have done, I have been queſtioning, and queſtioning my condition theſe many years, I ſee there is no end of that, yea, the more I do, the more I may, I get nothing by it, why therefore, O my ſoul, ſhould I tear out my ſelf with this kind of thoughtfulneſs? thus check your ſelves.
Fourthly, When ever you think of any thing which is in it ſelf terrible, or matter of diſcouragement, be ſure that you mingle the Conſideration thereof, with thoſe ſweet things which God hath given and preſcribed to you. There is nothing terrible, but God hath joyned ſome comfortable thing with it: the Name of God is terrible, he is called the great and dreadful God; but to ſweeten this, he is called the God of all Conſolations: Death is terrible, it's called the King of Terrors; but to ſweeten this, it is called a Sleep: The day of Judgment is terrible; but to ſweeten that, our preſent Advocate ſhal be our future Judg; yea, our beſt Friend, and our dear Husband. Now if you abſtract the terror of any Object from the ſweetneſs of it, no wonder if you be much diſcouraged. It is our Duty to behold things as God preſents them, and to take things as God doth give them. What God hath joyned together, no man may put aſunder. If you conſider the ſweetneſs of an Object or Condition, without the ſowrneſs of it, then you may grow too wanton: if you conſider the terror of an Object or Condition, without the ſweetneſs of it, then you may be too fearful: But if you think on both together, then you will fear, and beleeve; and beleeve, and fear, and ſo be kept from Diſcouragement.
Fifthly, If you would not be diſcouraged whatever your condition be, Labor more and more to get your ſelf-love mortified, even Religious ſelf-love: All your Dſcouragements are from ſelf-love, not from the venom of your condition, but from the poyſon of ſelf-love. O but I am diſcouraged, becauſe I have no aſſurance. Well, but ſuppoſe you had aſſurance, what then? then I ſhould have Comfort: And is not here Self? O but I am diſcouraged about my everlaſting Condition. And is not that Self? doth not that word Condition ſound ones Self? I dare boldly ſay, there is no tumult or immoderate Diſcouragement in the ſoul, but hath Self at the bottom. Could I leave my ſelf, and my Condition with God and Chriſt, and mind his Service, Glory, and Honor more, God would take care of my Comfort: but when I mind my ſelf, and my condition ſo much, and his Service, Glory, and Honor ſo little, no wonder that I am ſo much diſcouraged. Therefore labor more and more to mortifie ſelf-love, and ſo ſhall you never be diſcouraged whatever your condition be.
Sixtly: In caſe that Temptation preſs in upon you, and urge you to ſad Diſcouragements, ſpeak to this purpoſe unto your own ſoul. Why ſhould I buy my Repentance at ſo dear a rate? There is none of all theſe doubtings, unbeleeving fears, and diſcouragements, but you will be aſhamed and repent of afterwards. You know how it is with the Traveller, he thinks the Sun is not yet up, and ſo he loyters, and ſits down; but the Sun creeping up behind the cloud, at laſt breaks out upon his face, and is got before him, and then he ſaies, O what a fool was I to think the Sun was not up, becauſe I ſaw it not, what an unwiſe man was I thus to loyter and ſit down! So it will be with you, you now lie down upon the Earth, and your belly cleaves to the duſt by reaſon of your Diſcouragements; but the Grace of God, and the Love of Chriſt, is creeping up behind the dark cloud, and it will break out at the laſt upon you, and ſhine into your face with the Golden beams of mercy, it will prevent you, and be before you; and then you wil ſay, O what a fool was I to be thus diſcouraged, what an unworthy Creature I, to doubt thus of Gods Love; I have ſinned, I have ſinned by all my unbeleef: now the Lord pardon me all my doubtings, I am O Lord, aſhamed of theſe my doubtings and queſtionings of thy Love, pardon them O Lord unto my ſoul. This is that which you muſt come to, you muſt at laſt be aſhamed and repent of theſe your unbeleefs, doubtings, and fears, and therefore when-ever they preſs in upon thee, ſay at the firſt unto thy ſelf, Why ſhould I buy my Repentance at ſo dear a rate, by yielding unto theſe Diſcouragements? And for this very reaſon, becauſe that Diſcouragements are to be repented of, Therefore the Saints and People of God have no reaſon to be diſcouraged whatever their Condition be.
And thus have I ſpoken to this Truth under a more General Conſideration; through Grace I ſhall labor to cleer it further to you by Particulars.