The Dejected Souls Cure, Sermon 1
XVII SERMONS Preached by Mr. CHRISTOPHER LOVE, out of Pſal. 42. 11. Why art thou caſt down, O my ſoul? and why art thou diſquieted within me? hope thou in God, for I ſhall yet praiſe him—The health of my Countenance, and my God.
ALthough the Book of Pſalmes is compiled into one Volume, and called, Acts 1. 20. the book of Pſalms; In the Hebrew, there are five books of Pſalms (they are divided into five books.)
The firſt book of Pſalms according to the Hebrew, is from the firſt Pſalm, to the end of Pſalm 41. And it is concluded with Amen, and Amen.
Secondly, The Hebrews doe account the ſecond Book of Pſalms to begin at Pſal. 42. unto Pſal. 72. And that you find alſo to conclude with Amen, and Amen. And the end of Davids prayers.
The third book of Pſalms doth begin at the end of Pſal. 72. to Pſal. 89: and there you find it doth conclude with Amen, and Amen.
The fourth book of Pſalms, you have its beginning from Pſal. 89. unto Pſal. 106. and there alſo it is concluded with Amen. foreign Halelu-jah, or praiſe the Lord.foreign
The fifth, or Laſt book of Pſalms, is from the 106. to Pſal. 150. the laſt Pſalm in the book of Pſalms, And this alſo ended with Halelu-jah.
My Text it falleth under that Pſalm that begins the ſecond book, and Interpreters do differ much about the occaſion this Pſalm was pen'd on. Generally Interpreters agree in this, that it was penned by David, either when he was fleeing before Saul, (for then David was ſore troubled, and driven from his houſe and habitation, and was by reaſon of his enemies driven from the worſhip of God. from the place of Gods publike worſhip,) and was forced to hide himſelfe in dens and caves of the earth: now in that ſad Condition that he was then in, it may be ſuppoſed that he made this Pſalm: Or elſe it was made in that time when he was fain to flee for his life before his ſon Abſolom, when he was in danger of his life at one of theſe times do Interpreters conceive it was when David made this Psalm: and moſt do agree that it was made 2 Sam. 15. 4.when David was deprived of the publike worſhip of God.
But I now come to the words themſelves (Why art thou caſt down O my ſoul? &c.) My Text containes in it a pathetical Soliloquie that this Pſalmist uſeth unto his own ſoul. aThere is this difference between a Dialogue & a Soliloquie; a Dialogue is a conference between two or moretogether. A Soliloquie is the ſpeaking of a perſon to himſelf, per Apoſtrophen, ad ſeipſum convertens; here the Pſalmiſt by a Proſopopeia, brings in two perſons.as it were two friends, when he doth reaſon and confer with himſelf; and that is when the more ſupernatural part of man, the more excellent and more noble part of man, doth confer and reaſon with the more inferiour part of man, or the outward part of man (Why art thou caſt down and diſquieted with u me?) As a man that ſhould direct his ſpeech to one that he deſireth to reaſon withall. So here David to commune with his own heart, doth uſe ſuch like reaſonings as he ſhould under all his afflictions, and under all his troubles, why he ſhould be troubled, and why his ſoul ſhould be troubled and caſt down, and diſquieted within him; Why art thou diſquieted? &c. Theſe words (I ſay) they are a Soliloquie whereby he doth labour for to cheer him under all that trouble of ſoul that he found to be within himſelf; Theſe are exceeding uſefull to your ſouls. This courſe you find that David tooke in other places at other times, Pſal. 103. 1. Bleſs the Lord, O my Pſal. 103. 1.ſoul, and all that is within mee bleſſe his holy name. See here how the Pſalmiſt doth call to his ſoul to bleſſe the name of God; and at another time when he would check his own ſoul for his negligence, and for his miſcariage before the Lord, he ſaith, I was as a beaſt before him: and the Scripture tells us, that the people of God have, and do check their own hearts before God for any one ſinne; when they find the leaſt miſcarriage in themſelves, they then do check themſelves for it; Why art thou caſt down O my ſoul? &c.
Now in general, I ſhall lay down theſe five particulars to be conſidered about the words.
Firſt, Why or what may be the reaſon that this text is three times uſed in this Pſalm, and in the next? whereas you do not find two verſes of the ſame length uſed in all the book of Pſalms, beſides in the 5th verſe of this 42. Pſalm, and in the text the 11th verſe, and in the 5th verſe of Pſal. 43, there are the ſame words, Why art thou caſt down, O my ſoul? &c. there is no Pſalm that makes ſuch a repetition of words (but only Pſalm 107.) beſides this in the whole book of Pſalms, & there is often repeated, O that men would praiſe the Lord, &c.Pſal. 107.
Now what may this teach us, that David doth ſo often make mention of his own ſoul why it ſhould not be caſt down and diſquieted and troubled. Now ſurely, the frequent mention of this text and words doth argue and note unto us the waightineſſe of the matter? Now things of leſſe moment are leſs ſpoken of, and are but toucht on: but things of greater moment are more thought and ſpoke of, and oftner repeated with the more eagerneſs and earneſtneſſe; as in theſe words, Why art thou caſt down, O my ſoul? and why art thou diſquieted within me?
2. When and on what occaſion were theſe words ſpoken? Was it at that time when David was perſecuted by the hands of Saul, when he was baniſhed from his own houſe, and from the publike and ſet-aſſemblies of the worſhip of God, verſe 2. and for this cauſe was it that his ſoul was caſt down and diſquieted within him, When he had holy breathings after God in his publike worſhip: O when ſhall I appear before God? and when I remember thoſe things, my ſoul is troubled: this ſurely was one thing that troubled his ſoul.
The David he was in affliction and trouble when affliction did come upon the Church of God; ſome deep and great Calamitie, one after another, one deep of affliction comes after another; Deepe calleth to deepe at the noiſe of the water-ſpouts, ver. 7. one after another, trouble after trouble, ſorrow after ſorrow, affliction after affliction: this was that which troubled his ſoul. Tribulatio tribulationem parit, Muſculus, as one Wave in the Sea follows another, ſo did one trouble follow another, as v. 7.
Again, when he made this Pſalm, it was at that time when deep ſorrows and troubles of the Church lay upon him, and that by reaſon of great enemies that he met withall, as is recorded v. 9. Why haſt thou forgotten me? why goe I mourning becauſe of the oppeſſion of the enemy? And yet even then in this great and ſad condition of trouble that was upon him, did he breath out this ſweet ejaculation or Soliloquie, Why art thou troubled, O my ſoul? and why art thou diſquieted within me? Therefore (obſerve by the way) that the people of God have many times to their great comfort, cauſe, in the midſt Prov. 12. 25. Quanquam bellum cum Satanā & mundo gerit, non tamen direct… vel aperte cum illis conſtigit, ſed ſeipſum pot…ùs ditigit antagoni ſtam; & te…tè haec optima eſt vincendi ſatanae ratio non egredi extrà nos, ſed cum propriis affectibus ſaeſci pere intrinſecus certamen. Calvin. in Loc.of their greateſt troubles and ſorrows, to have theſe divine meditations in their minds, that their ſouls be not caſt down too much under trouble: Why ſaid David, (notwithſtanding he was in great trouble) yet, Why art thou caſt down, O my ſoul? So you read that Paul, that he did write moſt of his Epiſtles when he was under bonds, in priſon, and trouble; and yet even then was his heart filled with joy to his great comfort. So David, his heart was better within him at that time when he was in a Cave, then at that time when he was in a Palace; and though troubles were upon him, yet he could then call to his ſoul not to be troubled within him.
Thirdly, Davids troubles was from the Divel, and from wicked men that did oppreſs him. Wicked men oppreſt him, and the Divel tempted him: yet David chides his own heart and nothing elſe. David did not chide at Saul, nor chide at Abſalom; but he checks and chides his own heart, Why art thou caſt down, O my ſoul? Though the Divel and wicked men, the one do tempt, the other do oppreſſe as inſtruments of puniſhment for ſin: yet we with David are to chide our own hearts. David had cauſe to chide at Abſalom, and to chide at Saul; yet he doth not ſo, but chiefly checks his own heart, Why art thou eaſt down, O my ſoul? &c.
Fourthly, Conſider, what though in our tranſlations the words are tranſlated and rendered poſitively, Why, art thou caſt down? yet in the Original, they are rendered actively; we read it, Why art thou caſt down, &c. But in the Original it is read, foreign Why boweſt (or preſſeſt) thou down thy ſelf, my ſoul? and why tumults thou againſt me? As Arias Montanus, Cur humiliaſti te? Cur deprimes te anima mea? So Lorinus, Pro. 12. 25. And the words ſo read, they do intimate thus much, that Gods own people may be caſt down too much for the ſenſe of ſinne; and they are moſt active in their own defection. It is not God, nor the Divel that caſt thee down; but Why doſt thou caſt down thy ſelf? to Create more trouble on thy ſelf, then either God doth inflict, or the Divel tempt thee too.
In the words themſelves there are three parrticulars to be conſidered.
Firſt, Here is a twofold diſtreſſe complained of, differing gradually from each other, diſquiet being more then caſt down; cur tumultuaberis?
Secondly, Here is a twofold duty to be performed, hope in God, and praiſe of God.
Thirdly, Here is a twofold encouragement in theſe diſteſſes, he is the health of my countenance, and my God.
Why art thou caſt down, O my ſoul? Or if you read it in the active voice foreign What doſt thou caſt down thy ſelf, my ſoul? Believers are agents in their own ſorrow and trouble: neither God by inflicting, nor the Divell in tempting, doth ſo much trouble us, as we our ſelves: In Prov. 12. 25. Heavineſs in the heart of man maketh it ſtoop, &c. the Prov. 12. 25.ſenſe of ſin caſteth him down in Gods preſence.
Firſt, Caſting down it is ſometimes in a good ſenſe, that is, when the ſoul is duly humbled before God for ſin and for judgement; as in 2 Cor. 7. 6. God that comforteth thoſe that 2 Cor. 7. 6:are caſt down, &c. that is, that are caſt down in humiliation for ſin, under the ſenſe of ſin and miſerie: and in this ſenſe David did never, nor doth not here check his heart; for he never checked his heart for the exerciſe of grace and doing his duty.
Secondly, It is also ſometimes taken in a bad ſenſe, where ſorrow for ſin is inordinate and more then is required and enjoyned: where this is found, it is not to be cheriſhed but checked: and ſo for this it was that David did check himſelf, as in the text, Why art thou caſt down, O my ſoul? and why art thou diſquieted within me?
Theſe words in the explaining thereof & treating on them will be of ſingular uſe to the people of God; Therefore I intend to ſpend ſome time upon them. I ſhall at this time make entrance into the firſt part of the text, Why art thou caſt down, or (why deſt thou caſt down thy ſelf) my ſoul?
Doctrine. The Doctrine that I ſhall draw from theſe words, is this.
That the Children of God though they cannot be caſt off, yet they may be caſt down, (Why art thou caſt down O my ſoul?) There are five particulars why Davids ſoul was caſt down, in this Pſalm.
As firſt, He mourneth becauſe of his enforced abſence from Gods publike worſhip, that they could not gather together in the place where God was to be worſhipped. See the breathing of this good man in verſe 2. of Pſalm 42. my ſoul thirſteth for God, for the living God: when ſhall I come and appear Pſal. 42. v. 2.before him? So in the 4th verſe, When I remember theſe things I poure out my ſoul in me; for I had gone with the multitude, I went with them to the houſe of God, with the voice of joy and praiſe, with a multitude that kept holy-day. David was deprived of the publike worſhip of God, and this made him mourn.
Secondly, His ſoul was caſt down under the ſenſe of ſinne that he had committed againſt God, and the evil effects of Verſe ….ſin, to remember what he had done againſt God; and he felt the ſenſe of the wrath of God in the remembrance of ſin.
Thirdly, He lay under the eclipſe and ſad ſuſpenſion of divine favour, in the ninth verſe, I will ſay unto God, My rock, why Verſe 9.haſt thou forgotten me? The apprehenſions of the ſuſpenſions of Gods favour made Davids ſoul to be caſt down within him, becauſe he lay under the loſs of Gods love and favour, and he wanted the light of Gods countenance; this made him mourn.
Fourthly, Becauſe of the oppr…ſion and prevailing of the enemies over the people of God, verſe 4.
Fifthly, He was grieved more for ſin then perſonal afflictions; becauſe of the reproach, blaſphemies and diſhonour that was caſt upon the name of God by other men: which made him ſay, As with a ſword (or with killing) in my bones, my enemies reproach me, while they ſay daily to me, where is thy God? So likewiſe in the 3. verſe, My tears have been my meat day and night, while they continually ſay unto me, where is thy God? All this ſheweth, that he was more troubled about ſpiritual troubles then outward afflictions of the body: blaſphemie againſt God is as a ſword in his bones; when troubles on himſelfe, was but as a ſcratch in the fleſh. And this ſhould teach you all, that if you be at any time troubled and caſt down, be ſure, that you be with David caſt down and troubled more for ſpiritual things, then for outward perſonal ſufferings: The diſhonour that was done to the name of God, was as a ſword in Davids bones.
In the handling of this Doctrine. I ſhall ſhew you for what it is that the ſouls of the children of God that are not caſt off, may be caſt down. And that I ſhall lay down more generally, and it ſhall be as the foundation of the following diſcourse, and that is in theſe four particulars.
Firſt, Though they may not be caſt off, yet they may be caſt down for the greatneſs and grievouſneſs of ſin: that is the great cauſe why the ſouls of the people of God are caſt down.
Secondly, Becauſe of the want of the love of God, and the aſſurance of pardoning grace.
Thirdly, Becauſe of the afflictions and calamitous condition of the Church and people of God.
Fourthly, Becauſe of thoſe outward and perſonal afflictions of the body: theſe I ſhall only name, becauſe they are as the foundation of the following diſcourſe.
Firſt, The ſouls of the children of God they may be caſt down, though they cannot be caſt off under the ſight and ſenſe of ſin: the great reaſon why I treat upon this ſubject, is, that it may be as an appendix to that ſubject concerning the pardon of ſin.
In the handling of this doctrine concerning the caſting down of the ſoul for the ſight and ſenſe of the greatneſſe and grievouſneſſe of his ſin, there are many particulars to be conſidered.
Firſt, I ſhall ſhew you what this caſting down for ſin is.
Secondly, What ſort of men they are that God doth caſt down and humble in the ſight and ſenſe of ſin.
Thirdly, When may Gods people be ſaid for to be too much caſt down in the ſight and ſenſe of ſin.
Fourthly, How may we diſcern between the caſting down for ſin of the godly, and the caſting down for ſin of wicked and reprobate men; ſeeing that Gods people are caſt down for ſin, and wicked men not caſt down for ſin at all.
Fifthly, What reaſons may be given that the ſouls of Gods people that ſhall not be caſt off, yet they may be caſt down under the ſight and ſenſe of ſin.
Sixthly, What rules may be laid down unto the people of God that they may not be caſt down too much under the burden, and ſight, and ſenſe of ſin, and ſo to run into dejection of mind by reaſon of ſin.
I ſhall begin with the firſt of theſe, namely, What this caſting down for ſin is. I told you in the beginning that there is a caſting down
For ſin, firſt, When God caſts down the ſoul by way of humiliation for ſin. And this I told you is a caſting down for ſin in a good ſenſe, when ſorrow of ſin is mixt with faith.
Then ſecondly, There is a caſting down for ſin in a bad ſenſe; and that is, when the ſoul is caſt down ſo for ſin, as that it cannot at that time look towards Jeſus Chriſt with an eye of faith for pardon of ſin, and to be fully perſwaded of taking the forgiveneſſe of ſin by Jeſus Chriſt; and this ſort of humiliation is that you are to check your hearts for.
Secondly, What ſort of men they are that God doth moſt Who they are God humbles moſt.caſt down for ſin: and this I ſhall lay down by nine or ten particulars. There are nine or ten ſorts of men, which God doth moſt humble and caſt down for ſin.
Firſt, Thoſe that have been moſt notorious for ſin, & moſt infamous for ſin, and who have been moſt ſcandalous in their lives before converſion: God doth uſually bring them home, with tempeſtuous alarms in their conſciences. Thus Manaſſeth he was high in ſin and great in iniquity and abomination; but low in the ſight of his own ſins, and God uſeth more harſh and more rough means by bringing in groſſe and notorious ill livers, thoſe that will ſet their faces againſt heaven, enraged perſecutors, and expoſers of God and his truth, that goe on reſolutely, and ſtubornly and frowardly in the waies of ſin: God when he calls ſuch home he layeth them low and humbleth them deeply under the ſight and ſenſe of paſt provocations.
So Paul he was a high, and a great, and a notorious ſinner before his converſion; he was a great perſecutor of the Church and people of God; he was an injurious perſon, and he was a blaſphemer; he did not care what wrong, and what havock he made of the Church of God: he perſecuted his people from one City to another, and caſt them into priſon, and laboured to put both Chriſtians and Religion out of remembrance.
Now Paul he being ſuch a notorious ſinner, and ſo abounding in ſin, when he is brought home by converſion. God muſt uſe him more ſeverely and deal more ſharply with him and humble him greatly, and lay him low in the ſight and ſenſe of his own vileneſſe, and under the greatneſſe of his own ſinfulneſſe: God muſt unhorſe Paul in meeting him in the way he was riding to accompliſh his evil deſignes, and as he was going to vex the people of God. I ſay God muſt caſt him down to the ground, and lay him upon his face, and make him cry, Lord what wilt thou have me to doe, as you may read the ſtory at large in Acts 9. And the great reaſon is this, becauſe, as his cruelty was manifeſt; ſo God would Acts 9.make his repentance and humiliation to be manifeſt as his ſin was: not only as his ſins was againſt a great God, ſo his humiliation and repentance ſhould be manifeſted to be great; but alſo as his ſins was ſo great an offence to men that feared God; ſo his humiliation and repentance ſhould be great and manifeſted before them that were ſo offended by him, at his courſe: this humiliation, and horror is his ſpiritual penance to the world & makes repentance more viſible. And If I now ſpeak to any of you here, that have been or ſtill are notorious in ſin and wickedneſſe that have ſinned greatly: if ever God bring you home by effectual calling and converſion, he will lay you low by humiliation, and caſt you down greatly under the ſight, and ſenſe, and ſorrow for ſin: that as your ſins have been great, ſo your ſorrow ſhall be great. That inſtance ſpoken concerning Lydia, is worthy your obſervation, in Acts 16. v. 14. 29 &c. there you read of two perſons that Acts 16. 14. 29.were converted, yet in a different way one from the other. You read of Lydia in the 14th verſe, A certain woman named Lydia, a ſeller of purple, of the city of Thyatira, which worſhipped God, heard as: whoſe heart the Lord opened, that ſhee attended to the things that were ſpoken of Paul. This woman ſhee was Converted in a very eaſie way and manner in comming to hear Paul preach, and at this time the Lord opened her heart. Here was converſion without any mention made of terror and trouble of conſcience, and caſting down for ſin, or deep humiliation under the ſenſe and ſight of ſin; no mention made of caſting down in the ſenſe and apprehenſion of her former life: but ſhee was brought home to God in a very mild and gentle way.
But now in the ſame Chapter, you read of the ſtory of the Jaylor, How he called for a light, and ſprang in, and came trembling to Paul, and fell down before Paul and Silas, and ſaid unto Verſe 29.them, Sirs, what muſt I doe to be ſaved. This was one who a little before dealt cruelly with Paul and Silas, and put them into the inward priſon, and faſtned their feet in the ſtocks, and was a man of a wicked rugged temper againſt the people of God, as you may read in verſe 24.
Therefore when God would bring him home by converſion, he would make him to feare, and to quake, and to make his conſcience to tremble, and to make his heart ake, and to ſpring in, and to fall down on his face, and to make a great enquiery what he muſt doe to be ſaved; and all becauſe of the wickedneſſe of his doings: and this is the way that God takes to bring in ſtuborn and ſtout ſinners unto himſelf.
I may allude to that paſſage that Solomon ſaid, in Eccleſ. 10. 8. He that diggeth a pit, ſhall fall therein, and whoſe breaketh a Eccleſ. 10. 8.hedge, a ſerpent ſhall bite him. I know that this place refers chiefly to this, that thoſe that tread down, and break the hedge of Government, Kingdoms, or the Church, they ſhall be broke down themſelves ſooner or later: But I may allude to this in hand: Therefore thou O man that hath broken down the hedge of Gods Commands, even every Command of God thou haſt broken by thy ſinful life, be thou ſure that a ſerpent ſhall bite thee, thou ſhalt be laid low in the ſenſe and ſight of thy ſins, and thou ſhalt be ſtung and bitten with the ſenſe of Gods wrath: and when God brings thee home to himſelf, he will lay thee more lower in humiliation and repentance then other men ſhall be. Therefore remember O man, that if thou doſt allow thy ſelf in ſin, in the committing of great and groſſe enormities, thou muſt look that God will deal thus with thee, to lay thee low in the ſight and ſenſe of it when ever he brings thee to himſelf.
But then Secondly, Thoſe God doth caſt down moſt for ſin that fall into the ſame ſinnes again after they are converted, they do wound Religion, and God will wound their hearts, and break their peace, and God will ſurely bring it upon their own heads, and God will lay it on their hearts, and trouble their conſciences, and God will puniſh them more for that then ordinary. Before the converſion of David, ſins they were but as a little pain in his fleſh to him; I but now after converſion, ſin was to him as a ſword in his bones, He had no quietneſſe in him by reaſon of his ſin. When he ſpeaks of his ſin after his converſion, as in the matter of Bathſheba Pſal. 51. 12.and Uriah in Pſal. 51. 12. Sin was to him as the breaking of his bones, verſe 8. and he prayes to God to reſtore unto me the joy of thy ſalvation, &c. Before ſin might not break his ſleep, but ſins now break his heart. Tertullian calls his Peccata devorataria, ſcandalous ſins, ſwallowing gulfs, and he that falls fouly ſhall walk heavily, and recover hardly. In Pſal. 30. 9. (Lord ſaid David) What profit is there in my blood; when I goe down to the pit? ſhall the duſt praiſe thee? ſhall it declare thy truth? Pſal. 30. 9.He thought that he was neer to the grave, and yet he thought that his ſoul ſhould not be ſafe: therefore take heed of falling into great ſins after God hath done great things for thy ſoul.
But then Thirdly, The third ſort of men that are caſt down for ſin, it is thoſe that are of a melancholy diſpoſition: the divel doth more prevail againſt men of this temper, then any ſort of men in the world; to plunge them into ſadder fears, deeper deſertions, and greater aſtoniſhments then thoſe that are of a more lively, lightſome and pleaſant temper.
Fourthly, Thoſe God doth caſt down for ſin moſt, that are of a rugged and of a harſh diſpoſition: now if God converts them, he doth more then ordinarily caſt them down under the ſight and ſenſe of their ſins, more then thoſe that are of a ſoft temper and diſpoſition which do not need ſo much humbling as the others doe. You know that the hearts of men are compared to ſtones: now you know that ſome ſtones are more eaſily broken then others are; ſo ſome hearts they are more ſoft and more tender then others are: ſome hearts are like free ſtone that require ſo many heavy, and great, and ſtrong blows to break them: whereas other hearts are like ſmaller and leſſer ſtones, that may be broken with a hammer with leſſer blows. When God ſees ſtout hearted ſinners that walk on in a courſe of ſin, if he brings them home, he muſt uſe many blows to break their hearts, to humble them and lay them low before him. It is with ſinners as it is with wood, ſome may be eaſily hewed and cut, others it is more knotty and needs more blows to cut it and ſquare it fit for uſe: ſo ſome mens tempers they are more rugged and knotty, and need a greater degree and meaſure of humiliation then others doe.
Fifthly, God doth caſt ſuch men low for ſin who are not converted untill old age, and ſuch when they are converted, God lays them low, and keeps them long under the ſenſe of ſin, and this is exceeding juſt and righteous with God ſo to doe; that as they have continued long under the actings of ſinne; ſo God will keep them long under the apprehenſions, and the feeling of the guilt and burthen of ſin. You know that if you come to a tree, you may cut off a twig with a pen knife; I, but if you come to cut the ſtock of the tree, you muſt take the axe to it: Now all the ſons and daughters of men they are of the old ſtock of old Adam, and grafts of one natural ſtocks, and we are all as chips of that old block: and old ſinners are, that have ſpent the moſt part of their daies in ſin. God will lay more blows upon you to cut you off from your old root, from your vain converſation; God will uſe much means, and keep thee long under the ſenſe of thy ſin to bring down thy proud heart: whereas a young twig, one that God it may be converts from the youth; God doth not uſe to caſt ſuch down ſo much for ſin, as he doth thoſe that are not converted till their old age.
But now Sixthly, God doth caſt theſe down much for ſinne, who do harbour and indulge in themſelves many known ſins in their hearts, which may not be known unto the world, and which none in the world can take cognizance of but themſelves alone: and ſuch God doth lay them low when he doth convert them; God will raiſe a ſtorm and a tempeſtuous trouble in their conſciences for ſin. As it is with the wind, all the while it is diſperſed in the aire it doth no hurt: but when it is gathered together into the bowels of the earth, then it doth overturn hills and houſes, and all things with it. So it is with ſin, all the while, that ſin (although it be within thee) yet if it be (as wind in the aire) diſperſed and ſcattered by repentance and humiliation, it doth thee not much hurt: I, but when ſin is indulged and hugged in thy boſome, in thy heart, and allowed of by thee, and concealed by thee in thy ſoul; this will be to thy ſoul as wind in the earth, to make heart-quakes, and conſcience-quakes, and cauſe great trouble of mind unto thee: Therefore O man whoſoever thou art, that doth goe on in a way of ſinning againſt God, and to allow thy ſelf in known ſins which none can accuſe thee of, but God and thy own conſcience; Know this, that whatſoever thy profeſſions are, God will make thee lie low before him under the ſenſe and ſight of thy ſinnes, if ever he doth convert thee to himſelfe.
Seventhly, God doth moſt caſt down thoſe for ſin, that do backſlide and apoſtatize from Religion; thoſe who did profeſſe Religion, and then afterward backſlide and apoſtatize from that profeſſion and turn apoſtates: theſe men if ever Apoſtates.God bring them back he will humble them to the duſt, and lay them very low in the fight and ſenſe of their ſins, according to that expreſſion of Solomon, Prov. 14. 14. The backſliders in heart ſhall be filled with their own waies: but a good man ſhall be ſatisfied from himſelf. The backſlider, that as he hath Pro. 14. 14.been filled with the pleaſures of ſin in times paſt; ſo the backſlider ſhall be filled with his own waies, that is, he ſhall be filled with horror of conſcience, and filled with anguiſh of ſpirit and trouble of mind, and his own backſliding ſhall be vexation to him; God will lay ſuch a man very low if ever he brings him back again. In Jeremiah 2. 19. Thine own wickedneſs ſhall correct thee, and thy backslidings ſhall reprove thee: Jeremiah 2. 15.know therefore and ſee, what an evil thing, that thou haſt forſaken the Lord thy God, &c. It may be thou haſt backſliden from religion: now God will make thy own wickedneſſe to reprove thee. I ſhall inſtance that known flory of Francis Francis Spira his fruit of apoſtacy.Spira, he did profeſs religion, and afterwards turned apoſtate, and though his conſcience told him he ſinned, yet he ſinned ſo high, that he ſinned againſt conſcience, and the ſpirit of God, and wiſhed himſelf to be in Gods place: But read the ſtory, and you ſhall ſee what fretting, terror and horror of conſcience this wrought upon him: it laid him under the terrors and ſenſe and divine vengeance, and how his ſoul lay under horror for his apoſtacy. Now all you what ever you be, if you fall from the profeſſion of the Goſpel, and turn apoſtates from religion; God will meet with you and fill you with terror, and your backſlidings ſhall fill you, and your own wickedneſſe ſhall reprove you.
Then Eighthly, God doth lay theſe low under the ſenſe and burden of their ſins whoſe natures (which by reaſon of the ſtrength of natural parts) are moſt apt to be liſted up with ſpiritual pride; God doth uſe to bring ſuch as theſe are very low: when he doth bring them to himſelf, he will lay them low under the ſight of their ſins: what the Pſalmiſt ſaid concerning evil and ungodly men, that They ſtand in ſlipery places, and their waies are like ice, who appear in high places they ſhall not ſtand long: and what is ſpoken of outward pride, is true of ſpiritual pride. God brings the proud one to the depth of hell, as you may read in Iſa. 14. from verſe 11. to 16. In verſe 11. Thy pompe is brought down to the grave, the noiſe of thy viols: the worm is ſpread under thee, and the worms cover thee. v. 12. How art thou brought down, O *Or foreign o day ſtarre.Lucifer, ſonne of the morning, how art thou cut down to the ground, which didſt weary nations? For thou haſt ſaid in thy heart, I will aſcend into heaven, I will exalt my throne above the ſtarres of God: I will ſit alſo upon the mount of the congregation in the ſides of the North, ver. 13. I will aſcend above the beights of the clouds, I will be like the moſt high, v. 14. Yet thou ſhalt be brought down to bell, to the ſides of the pit, &c. All this is Verſe 15.ſpoken of the King of Babylon, to bring down his outward pride: They who doe imagine and think to ſet their neſts on high, God will bring them down to the duſt. Now O man doſt thou grow ſpiritually proud by reaſon of the ſtrength of thy natural gifts: know that if God hath a purpoſe thee to bring to himſelf, he will lay thee low before him in the ſenſe of thy own ſin: they who are liſted up in the conceit of their own excellency, God will lay them low in the ſight of their own ſinfulneſſe.
Ninthly, God doth caſt thoſe down low in the ſenſe & ſight of their ſins, whom he doth intend to make inſtrumental in his Church, to the building up, and ſtabliſhing, & comforting of ſouls and perplexed and troubled conſciences: Now thoſe God doth plunge under the ſight and ſenſe of their own ſins. As the veſſels of the ſanctuary, there were more filling of them, and more labour beſtowed about them, then any ordinary veſſels beſides for any ordinary uſe. Now if God doth intend to make a man a veſſel in his Church, God will take more pains (if I may ſo ſay) to fit him for that uſe: he ſhall be expoſed to more tryals, to be expoſed to more temptations, and be laid very low; that ſo he may be the more able and the more fit for to comfort, and to quiet others that are perplexed and troubled in mind. Aſtronomers that lie low in pits or valleys have the cleareſt ſight of the ſtars: So thoſe that have been under Gods diſcipline, are moſt fit to comfort others.
It is obſervable of Luther, there was no man in his age that was ſo troubled, ſo tempted, ſo peſtered with temptations Luther.from the divel, and ſo troubled with the ſight of ſin, as he: and the divel would appear to him in a bodily ſhape that he ſaw it himſelf, and he was fain to fight with him hand in hand; and yet for all this, by this means, Luther he became the more beneficial to the Church of God, to adminiſter comforts to thoſe that were afflicted: & thus much for the ſecond Queſtion.