Comfort and Counsel for Dejected Souls, Section 5 – Printer to the reader
SECT. V.
PSALM: 42. ult.
— For I ſhall yet praiſe him, who is the health of my countenance and my God
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 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 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 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, 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 inſtance in the particulars of this faith, and this I ſhall do
1 Generally.
2 Particularly, and
3 Specially.
Generally, In our deepeſt dejections wee are to hold faſt cur former faith in any particular. We muſt beleeve all that which ever we did beleeve and know, concerning God, Chriſt, Scripture, &c. Some are apt in dejection, to bring all things into queſtion: To queſtion God, Chriſt, and all: But now remember, whatever thou didſt know and beleeve of God and Chriſt, or his wayes, out of the Scripture before, thou muſt beleeve the ſame ſtill. Let not Satan draw thee into a doubt, much leſſe a deniall of former received, and profeſſed truths. They are all as true now, as ever. A man who ſees houſes and trees in the day time: doth beleeve that the ſame houſes, and trees, &c. are even in the night, when he is in the darke, and cannot ſee them. And Saints muſt beleeve all that in the night of dejection, which they ſaw, and beleeved, in the day of converſion. But
Particularly, Soules in their deepeſt dejections, ought (even in order to their releife and raiſing) to beleeve theſe three things,
Firſt, The power of God, i.e. They ought to beleeve that the Lords hand is not ſhortned, that it cannot ſave; but he is Almighty, and all-ſufficient ſtill. It was the ſinne of unbeleeving Iſrael; that they queſtioned the Almighties power: CAN GOD (ſay they) prepare a table in the Wilderneſſe? Behold, he ſmote the rocke, that waters guſhed out, and the ſtreames over-flowed: CAN he give bread alſo? CAN hee provide fleſh for his people? Pſal. 78.20. Soules under dejection; you are apt to diſpair even of divine power; you are ready to queſtion Gods Can. But you ſhould not, you ſhould alway beleeve and ſay as he did, Lord if thou Wilt, thou Canſt, &c. 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, how low, or deep ſoever he be caſt down. Adde to this
Thirdly, When the ſoule is gone thus farre, as to beleeve a poſſibility; it muſt goe farther in beleeving, an inclinableneſſe at leaſt in God, or Christ to do as they can. As the ſoul is to act faith for a poſſibility, that Chriſt can; ſo it is to act faith for a probability that he wil. The ſoul muſt not ſay, that Chriſt hath forgotten to be kind; or that his mercies are cleane gone: No, it muſt beleeve, that there are ſome thoughts of it ſtill: and that yet there is a mercy in ſtore. Mind David in Pſalm. 40 ult. I am poor and needy; what then? ſee what followes; yet the Lord thinketh on me. Surely, (O ſad ſoule) thou muſt not ſay (as Zion did) my God hath forgotten me, i.e. altogether caſt thee off: No, thou muſt beleeve, that yet he thinketh (at leaſt) of thee. His heart retaines ſome love, and yet there is ſome inclination in him, to raiſe and help thee.
But now to come higher, if the ſoule bee come up here, to beleeve theſe particulars, it muſt goe further, to beleeve ſome Specialls. As
Firſt, It is not enough to retaine faith in fundamentalls, and to beleeve a power in Chriſt, (though as to our ſelves) and an inclinableneſſe to raiſe: But in our dejections, we muſt act faith, that yet Chriſt certainly will help, and raiſe us. David ſaith, hee ſhall yet praiſe God as health, i. e. as his healer. After two dayes he [WILL] revive us, and the third day he [WILL] raiſe us up, and we [SHALL] live in his ſight, Hoſ. 6.2. Mind it, the Church beleeves it certaine (though ſhe leave God to his time) he will, and wee ſhall. Dejected hearts, you muſt beleeve Chriſt will raiſe you: Though you bee downe, yet you ſhall ariſe (as it is Mich. 7.8.) here then is the firſt ſpeciall ſtep you muſt aſcend, in the acting of faith, you muſt beleeve you ſhall bee helped.
Breath O ſoule upon this ſtair, for you muſt go higher.
Secondly, You muſt beleeve, That even in your dejections you are not deſerted. It was Pauls faith, though Iſrael were low, yet God had not caſt them off, Rom. 11.1. Dejected heart, Chriſt is with thee in thy dejections, he hath not left thee, though thou be low? Iſrael hath not been forſaken, nor Judah of his God, &c. Jer. 51.5. you muſt beleeve Chriſt is with you though you are not aware of it: David did thus, nevertheleſſe I am continually with thee, thou haſt holden me by my right hand, Pſal. 73.23. Though Davids foote did ſlip, yet God was with him, So Chriſt is with thee, though under the diſguiſe of thy dejection, (O caſt downe ſoule) and thou muſt beleeve this, even in thy 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 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, foreignmight 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 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 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 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 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 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 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, 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 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 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, But he beleeves, and goes; and the doores open of themſelves, the very Iron Gate of its owne accord gives way, and the Keepers are kept under ſleep from oppoſing. See, Peters faith doth all, it opens the doores, and brings him forth, Acts 12. So (O ſoule) doe thou beleeve, Ariſe (O dejected ſoule) doe not ſay, I am bound with chaines of difficulties, and bolted up under doores of doubtings; but up, beleeve, thy very beleeving is (at leaſt) thy riſing poſture, and thy doore-opening hand. O doe not ſtand objecting, reaſoning, or queſtioning, but beleeve, as hath been opened.
Peradventure by this thy ſoule is made willing to ſtirre, and now thou only deſireſt advice to help thee, and for that take theſe directions.
1 Beware of that which will hinder thy faith, and rather keep thee down then raiſe thee up.
2 Conſider that which may ſtrengthen thy ſoule in thy beleeving, notwithſtanding thy low condition.
Firſt, Take heed of that which will rather hinder then help your faith.
Viz. Of concluding any thing from
1 Sence.
2 Selfe.
3 Sathan.
4 Seeming rejection.
Theſe things eyed too much are dangerous, and concluſions drawne from them, are deſtructive unto faith; therefore take heed of them all; As
Firſt, Beware of concluding any thing from preſent ſence; Sence is an oppoſite to reaſon ſometimes, but to faith it is an enemy alwaies; hence it is that Paul and Timothy did, and we ſhould, walk not by ſence, but by faith, 2 Cor. 5 At preſent (O ſoule) thou ſayeſt, Thou ſeeſt nothing but wrath, thou feeleſt nothing but ſorrow, thou heareſt nothing but threatning, &c. take heed thou conclude not thy ſtate by thy ſence: A ſtate ſenſibly bad, may be really good, as a ſtate ſeemingly good, may be ſubſtantially bad. As the ſeared Conſciences of Reprobates, ſo the ſcrupulous Conſciences of Saints are not fit, nor able to make right concluſions. What though (at preſent) Sence preſent nothing ſo much as in order to a cure, yet cured thou ſhalt be; God creates light out of darkneſſe, and ſhines into our hearts to give us the light of the knowledge of himſelfe in the face of Chriſt, as it is, 2 Cor. 4.6. Though at preſent thou art ſenſible of nothing but darkneſſe, yet God may create a light out of that. Beware of concluding any thing from preſent ſence or feeling.
Yea, Beware of eying it tso much; looke off from what thou ſeeſt, and art ſenſible of, unto that thou ſeeſt not; We faint not (ſaid the Apoſtle) Why? marke it: We looke not at the things Which we ſee, but at the things which we ſee not, 2 Cor. 4.16.18.
Secondly, Conſider not ſelfe; Selfe is alwaies inſufficient as to holy worke, or joy; If thou conclude from the conſideration of ſelfe, thy concluſion wil be falſe. Thou art caſt downe, and Childe-like art nor able to riſe againe, Selfe cannot raiſe thy ſoule; what then, wilt thou conclude thy ſoule cannot be raiſed? O take heed of this, Where ſelfe is inſufficient, Chriſt is ſufficient; and when we are weake, his power is magnified in our weakneſſe. Abraham conſidered not his owne body now dead, Rom. 4.19. had Abraham conſidered himſelf, he had never beleeved for a Sonne; it was Sarahs fault (and the ground of her laughing unbeleefe) ſhe conſidered her ſelfe as old, &c. you muſt not therefore conſider ſelfe as weake; no, let me adde this; you must not conſider ſelfe as ſinfull: This may hinder faith. As weakneſſe to helpe our ſelves, ſo unworthineſſe to be helped by Chriſt, is generally the cauſe of doubting and unbeleefe; but take heed of both, Abraham beleeved though himſelfe was old, yea and though Sarah laughed, neither his weakneſſe, nor her ſinne could hinder his faith. Take heed therefore of eying ſelfe, either as unable, or unworthy: Chriſt is able to raiſe the weak, yea and willing to lift up the worthleſſe ſoules of caſt-down ones.
3. Conclude nothing by Satan, Hee'l tell you of difficulties, and impoſſibilities, but conſider him not. As Satan makes the proud heart of exalted Babilon think it ſhal never fal, ſo he would make the grieved heart of dejected Sion think it ſhall never riſe, but know, Satan is a Lyar, and who would beleeve an old conſtant Lyar▪ Hee'l ſay, deſpaire, when Chriſt ſaith, hope: But beleeve thou the Lord Jeſus, and ſlight Satan, be ſure to conclude nothing from his ſuggeſtions.
Obj. But what if Conſcience joyne with Satan? what if that witneſſe to Satans words, &c?
Anſw. Beleeve not, nor conclude from thy owne Conſcience, it is poſſible that may erre; and looke as the ſeared Conſcience of the wicked erre, and ſpeake peace when there is no ground; ſo the ſeduced Conſcience of the godly may create trouble when there is no cauſe.
Beſides, Chriſt ſometimes doth permit Conſcience to condemne, to heighten his owne grace in acquitting. It is ſometimes in Spirituals, as it is in Temporals, we receive the ſentence of death in our ſelves, that we may not truſt in our ſelves. Doe not therefore (O dejected ſoule) conclude of thy caſt-down condition from Satans ſuggeſtions, no not when backt with thy owne Conſcience; care not for Satans condemnation, nay, judge not thine owne ſelfe, as it is, 1 Cor. 4.3.
Laſtly, Beware of concluding any thing form preſent ſeeming rejections of Chriſt, Many a caſt downe ſoule cryes; O Chriſt ſeemes to reject mee, and therefore I am loſt, and ther's no hope, &c.
But mind it (O ſoule) as a Caution, Though Chriſt at preſent ſeem to reject thee, yet conclude nothing. Thou knoweſt (and oh that thou wouldeſt for this purpoſe conſider well the woman of Canaan.) Chriſt at firſt did ſeeme to reject her. I am not ſent (ſaid he) but to the loſt ſheep of the houſe of Iſrael. Nay, he calls her dog, and upon that account denyes her childrens bread: yet you know the iſſue, Beware therefore of concluding from the preſent dealings of Chriſt: though he ſeem to reject thee (and let thee lie.) Though he ſpeak as if he meant not to cure thee, and call thee dog (as if he would not have to doe with thee) yet beleeve, for all this may be but a ſhew to try thee, and thy faith. 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 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 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 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 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 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 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, 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.
Bleſſe the Lord O my ſoule, and all that is within mee bleſſe his Holy Name.
The Printer to the Reader.
BY reaſon of the Authors abſence from the Preſſe ſome faults have eſcaped, which might have been otherwiſe avoyded, but I hope they are ſuch as a little care of thine (Reader) will correct, and a little charity pardon; In hope of which I have omitted the ordinary obſervation of Errata's, and corrections.
FINIS.