Comfort and Counsel for Dejected Souls, Section 1 – Section 2
SECT. I.
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, who is the health of my countenance, and my God.
CHAP. I.
The preamble unto the Text, in a briefe view of the whole Pſalme, holding forth the occaſion and the diviſion thereof.
THeſe words are a ſpirituall Soliloquie of holy David; who now as in private ſpeakes to, and argueth with his own ſoul, in regard of ſome ſadneſſes, and diſquietings which at preſent did oppreſſe his ſpirit. And there is a great deale of precious matter in theſe words, deſerving our Obſervation, Meditation, and Imitation.
I ſhall in a word touch upon the occaſion, and the ſcope of the whole Pſalme: So ſhall we the clearer ſee the intention of this verſe.
It is thought (and that very probable) that the occaſion of this Pſalm was either the flight unto which he was expoſed by Saul; or the flight unto which he was expoſed by Abſolon. Cleare it is, at the penning hereof, David was abſent from Jeruſalem and the Tabernacle; the conſideration of which, fills him with ſorrow, and that ſorrow ſets him upon the compoſing of this Pſalme: So that whatſoever was the remote, ſorrow was the proximate occaſion of the penning hereof. Now this ſorrow appeares in the whole Pſalme generally: And more particularly it diſcovers in ſelfe in theſe branches.
1 In the vent thereof.
2 In the cauſe thereof.
3 In the depth thereof.
4 In the effect thereof.
Firſt, Davids ſorrow vents it ſelfe in the 1, 2, and 3, verſes of the Pſalme; as the Hart panteth after the water Brookes, ſo panteth my ſoule after God, verſ. 1. Never was poor Hart purſued more by a company of Dogs, then he was by his enemies: And never did Hart ſo purſued, bray after the Brookes; as he did after Jeruſalem and the Tabernacle (the place and types of Gods preſence) My teares (ſo he vents himſelfe) have been my meat day and night, ver. 2. Sad ſoule, his griefe fed upon its ſelfe, and beſides mourning, his ſoule had no meate. His ſoule alſo was poured out as water (for ſo the word ſignifies) verſ. 4.foreign Thus his ſorrow vents it ſelfe.
Secondly, He opens the cauſe thereof, which was mixed and mighty. One while his preſent abſence from Jeruſalem, minds him of his former injoyments. He had gone up with a multitude, making bo…y mirth, but now he was deprived thereof, verſ. 4. Another while hee conſidered the ſad ſpeeches of his inſulting adverſaries, who continually ſaid, where is thy God, verſ 10.
Thirdly, he deſcribes the depth of his ſorrow, ſetting it forth to have overwhelmed him. He profeſſeth it had caſt him down, (verſ. 6.) And that he was in the deeps, (verſ. 7.)
Laſtly, He declares the effect of all this; now, that is held forth as double.
1 Supplication.
2 Expoſtulation.
The firſt effect of his ſoule griefe was Supplication: His prayer was to the God of his life as tis verſ. 8. Oh when ſhall I come before thee O God, (ver. 2.) To this he addes,
Secondly, Expoſtulation (as another effect of his griefe) and this expoſtulation is hinted to be.
1 With God.
2 With himſelfe.
1 He expoſtulates the matter with his God: I will ſay unto God my rocke: why haſt thou forſaken me, ver. 9.
2 Hee expoſtulates alſo with himſelfe: Why goe I mourning, &c. as in that verſe: But eſpecially in the words of the Text. Why art thou caſt down O my ſoule? and why art thou diſquieted within me? &c.
CHAP. 2.
The explication, with the diviſion, and doctrines of the Text.
I Shall explicate the words of the Text a little, ſo ſhall we be the better able to underſtand the meaning of them; and to draw forth Obſervations from them.
Why art thou caſt down O my ſoule? and Why. The word or particle tranſlated Why, foreignis and may bee otherwiſe tranſlated. As now to inſtance.
1 It may be tranſlated What. Job 11.8.And ſo tis as an inquiry into the truth of this trouble: David doth as it were cunningly worke upon himſelfe; and ſay, What art thou caſt down Oh my ſoule? is it ſo indeed? Tell me (oh my ſoule) art reall in thy griefe? art thou as much troubled as thou ſeemeſt to bee? What, is it ſo?
2 It may be tranſlated How. And ſo it is a word of admiration: Pſal. 36.8.as if David did admire to ſee his ſoule thus caſt downe, and tis as much as if David ſhould ſay, How (Oh!) how art thou caſt downe, O my ſoule? how low doſt thou lye? how ſadly doſt thou ſit? how exceedingly art thou troubled? Oh! how is it with thee?
3 It may be tranſlated, after what manner, Job 25.4.And ſo tis, as if David ſhould aske his ſoule, What kind of ſorrow this was which had poſſeſſed him? and in what manner it was that he was troubled. In what way art thou caſt down O my ſoule?
4 It may be tranſlated Wherefore, And thus it may looke two ways.
1 To the end, foreign aliquando ponitur pro foreign ſicut Mal. 2.15.and tis as much as if David ſhould ſay; Wherefore art thou caſt down? for what end? Tell me O my ſoule, what is the end that thou doſt aime at, in this ſorrow? what is thy deſigne in being caſt down? Thus it may be an inquiry into the end. And
2 It may looke to the cauſe, and ſo tis as much as for what cauſe, Job 19.28.or reaſon art thou caſt downe? Canſt tell why it is thus? Say O my ſoul! what is indeed the reaſon of thy being thus caſt downe?
Cast down, foreignThe word ſignifies properly to bow down, or to lie flat, or along upon the ground: thus the word is applyed to worſhip or to mourning, In the Pſal. 38.6. you have the word in its native ſignification tranſlated, and applyed to mourning. I am troubled (ſaith David) and I am bowed down. Its the ſame word: As joy in the power therof lifts up, ſo ſorrow in the power thereof caſts down: Joſhua full of trouble and ſorrow caſts himſelfe downe, proſtrate o… the earth, Joſh. 7.6. Davids trouble layes him proſtrate (as the word ſignifies) yea he doth proſtrate or caſt down himſelfe:Co…jugatio Heth-pahel eſt ſignificationis recip…o…ae. His ſorrow makes him his own over-thrower; his ſoule caſts downe it ſelfe, for ſo the word in its conjugation ſignifies, as the learned know.
O my ſoule, foreignThe word is put for the whole ſoule, I conceive in this place (as it is in ſome other) Davids whole ſoule was grieved: ſorrow had ſeized not upon a part onelyonly, but upon the whole.
And why art thou diſquieted: the word ſignifies properly to be tumultuous, foreign from foreign tumultuari, &c.either as the Sea is in a ſtorme, or as a people are in a tumult. In Pſal. 46. ver. 3. its applyed to the Seas: and Pſal. 65.7. its applyed to people. Indeed ſorrow in the ſtrength of it, cauſeth a ſtorme, and a tumult in the ſoule: It maketh every thing to be out of order, as things are in a tumult.
Within me: Pſal. 3.1. foreignIt may be, (and ſometimes is) tranſlated againſt me. Sorrow is againſt the ſoule: Griefe is an enemy: yea, where it prevailes, it makes the ſoul an enemy to its ſelfe, Davids ſoul was diſquieted againſt him.
Hope thou in God; The word properly ſignifies to expect, or to waite for, with expectation; yea, it includes a patient tarrying a while. Thus tis ſaid Noah ſtayed or tarried, foreign from foreign expectare.Gen. 8.10. Sorrow renders us impatient. Uſually every paſſion when tis predominant overthrowes patience. David therefore bids his ſoule to be patient, and in that patience to ſtay a little, and yet to expect God at laſt.foreign Its as much as foreign in Gréek, or, foreign in Hebrew. For ſo he addes. For I ſhall yet praiſe him. Stay ſoule (ſaith David) For the particle ſometimes hath the force of a finall cauſe; As in that Job 3.11. Why the breaſts that I ſhould ſuch, foreign i. e. For what end did I ſucke. Thus here it may bee uſed: and David may tacitly anſwer his ſoule; which might bee ready to ſay (as hee ſaid) what ſhould I waite for the Lord any longer. 2 King. ult.Why (ſaith David) waite (O my ſoule) for this end, I ſhall praiſe him.
I ſhall Yet. The particle is ſometimes rendred Still, or Alwayes. foreign Pſal. 84.4.David knew however he was caſt downe now, yet he ſhould alwayes praiſe. And hereafter he ſhould ſtill praiſe God, notwithſtanding any thing now.
Praiſe him: The word ſignifies in its firſt, and moſt genuine ſence, to confeſſe (and is ſo tranſlated ſometimes.foreign from foreign Ezr. 9.2. Dan. 9.1.) And happily there is this in it here. As if David did hint to his ſoul, that however he might have hard unbeleeving thoughts of God at preſent, yet notwithſtanding hereafter he ſhould [confeſſe] this as his weaknes (as ſometimes he did, Pſal. 77.10. I ſaid this was mine infirmity.) And he ſhould confeſſe God was his God, and his ſalvation, and this he ſhould do in a ſong of praiſe▪ when he ſhould worſhip towards the Temple (from whence hee was now baniſhed) and praiſe his name for his loving kindneſſe and truth: (as it is Pſal. 138.2.) i: e:foreign confeſſing (for its the ſame word) both his loving kindneſſe; and his truth; Who is the health of my countenance. In the Hebrew it is only thus, the healths (in the plurall number) of my countenance.
And in truth, this will ſtand very fit with the former: David tells his ſoule, he ſhould yet confeſſingly praiſe Gods ſalvations, which he ſhewed to him. Yea, and that he ſhould confeſſe him to be his God, (however now he might doubt it,) for ſo it followes, and my God.
So that now put altogether, and it amounts to thus much; as if David ſhould ſay, What art thou caſt down O my ſoule? How ſtrangely is it? In what way is it? For what end, or cauſe is it, that thou doeſt thus bow down, and ſtorme thy ſelfe? Stay a little (O my ſoule) waite for God in expectation: For yet notwithſtanding, all thy preſent diſtempers, I ſhall confeſſe my weakneſſe, and praiſe him for the ſalvations of my countenance, and for his being my God ſtill.
Thus you ſee the words opened. I will give a Reaſon why I ſpeak to Davids Expoſtulation. rather from this laſt verſe, then from the fift verſe.
The Reaſon is, becauſe tis here ſet out fuller then there, (though happily few mind it) this laſt is (as it were) a ſecond Edition with Additions, for there are two additions in this verſe unto that.
Firſt, In that tis but ſaid, I ſhall praiſe him for the helpe of [his] countenance; But here tis, I ſhall praiſe him for the helpe of [my] countenance. In that hee acts faith, as wee ſay in Theſi, in this, hee doth it in Hypotheſi. In that, hee beleeves Gods ſalvation, or ſaving help imminent; (as it is in himſelfe) In this, hee beleeves it eminent, or flowing out from him. There David onelyonly ſaith, hee ſhall praiſe God as a Saviour; here hee ſaith, hee ſhall praiſe him as his Saviour. Tis one thing to beleeve the healths of Gods countenance, another thing to beleeve the healths of our countenance. Here David applyes the healths of Gods countenance, to his own, there he doth not, this is one addition.
The ſecond is more viſible, for here he adds, that he ſhall praiſe him as his God (which is not at all there;) There tis onelyonly, I ſhall praiſe him the health of his countenance. Here tis, I ſhall praiſe him the health of my countenance, and my God.
Now in this verſe, which is the patterne of holy expoſtulation with ones ſoule, with reference to ſadneſſe: we may note theſe particulars.
1 The object of this expoſtulation: and that is Davids owne ſoule. Its not enough to expoſtulate with God, ſo he did, verſe the 10. But we muſt expoſtulate with our ſelves. So David doth here.
2 The manner of the Expoſtulation, tis rationall, and tis ſerious: Here are two Whyes, [why] caſt down? and [why] diſquieted.
3 The charge that he layes upon his ſoule: He commands it to waite, to tarry, to expect God.
4 The ground of all this; both why David did thus expoſtulate, and why he did charge his owne ſoule: and that was, becauſe he knew, did beleeve, and was confident, he ſhould yet (for all this) praiſe God, &c.
CHAP. 3.
The Doctrines which ariſe from the Text.
HAving thus opened and divided the Text; it will not now be difficult to draw forth the Doctrines. The kernell is viſible, when the ſhell is cracked: And the graine is cleare, when the buske is threſhed.
There are four Doctrines which I ſhal gather (as the principall graine in this floare:) And (if Chriſt will helpe mee in the managing of them) they will be bread to eate.
I. Even the choiceſt Saints, and ſuch as are according to Gods heart, are lyable to ſpirituall dejections, and diſquiets.
II. Its the wiſdome, and ſhould be the care of Saints when they are caſt downe, not to give way thereunto; but to argue the caſe with their owne ſoules.
III. Saints in their deepeſt dejections, when they are moſt diſquieted, ſhould be content to tarry and waite for Gods cure, and comfort.
IV. Its the duty, and the glory of Saints, to act faith, and to beleeve, even then, when they are caſt down loweſt, and ſee God leaſt.
Theſe foure Doctrines, I conceive lye clear in theſe words of David. And albeit I dare not ſay, but there are others, yet I conceive theſe the cheife truths, which the ſpirit would teach us from this Text.
I ſhall ſhew how each Doctrine is deduced from, and may bee obſerved in the words, as I handle them particularly, and by themſelves.
CHAP. 4.
The firſt Doctrine ſpoken unto, and proved from the Text and Examples.
WHat was Davids caſe, hath beene others, and may be ours: This therefore is the firſt Doctrine which I ſhall ſpeak unto (and indeed be largeſt in) viz. That
Even the choiceſt Saints, and ſuch as are according to Gods owne heart, are lyable to ſpirituall dejections, and diſquiets.
Surely, though this be not ſimply expreſſed, yet it is ſo ſtrongly included, that he that runs may read it.
That David was a choice Saint none will deny; and that hee was according to Gods owne heart, Act. 13.22God himſelfe doth witneſſe. Now 'twas hee who here ſpeakes, and ſayth, Why art thou caſt down O my ſoule!
And David was not ſingle: His caſe was but as others have beene. Job was dejected before him; his ſoule was caſt downe, (as we ſay) with a witneſſe, when he rent his mantle, and ſhaved his head, and fell down upon the ground, (as tis, Job 1.20.) he was much diſquieted: And as Job went before, ſo Hezekiah came after David, in ſoule dejection. Surely his ſoule was cast downe, when hee did chatter as a Crane, and mourne as a Dove: as tis Eſay 38.14.
I need not tell you of Aſaph, or of Heman: Surely you have heard of their dejections, and diſquiets. If you have not heard, you may read their caſes, Pſal: 77. and Pſal: 88. Surely Aſaph was much dejected, when his ſpirit was overwhelmed: And I think youle grant Heman was much dejected, if you remember that hee was diſtracted; Surely he was low, when in the loweſt pit, and ſurely he was very much caſt downe when hee cryed, hee was free among the dead.
But why do I ſpeake to you of others, when I may appeale to your ſelves. Saints, have you never been ſad? were your hearts never caſt downe? have your ſpirits never been diſquieted? what have you always gone upon the Hills? have you never been in the Valleyes? In your way (at leaſt to Syon, did you not paſſe thorough the Valley of Baca? Though you now have beauty, had you never aſhes? Have your garments of praiſe, made you forget the ſpirit of heavineſſe.
But why doe I renew griefe by its remembrance? your ſighings ſeale to this truth, that even choice ſoules may be caſt downe.
CHAP. 5.
The amplification of the Point in ſome particulars.
I Shall handle this point (of ſpirituall dejections) ſomething largely; and the order which I ſhall walke by is this, viz. I ſhall indeavour to diſcover:
1 The nature of ſpirituall dejections, what it is, or what they are.
2 The workings of them, what they are, and how they are.
3 The cauſes of them, whence they flow, and how they ariſe.
The firſt thing which I ſhall ſpeake unto is, the nature of ſoule dejections: Now this, I ſhall be but breife in.
Spirituall dejection, or ſoul-caſting downe may eaſily bee gueſſed at, if you conſider either,
On the one hand (viz. the right) That the ſoule hath ſome ſweet, and ſpirituall injoyments; in the injoyment of which it is much lifted up? Holy joy puts the ſoule upon the Wing, and cauſeth as it were a mounting upward. David ſometimes kept holy day (as tis verſ. 4. of this Pſalme) in that day hee ſang no Pſalme, but ſuch as was ſweet. Still hee ſpake with the voice of joy and praiſe. But now conſider againe,
On the other hand (as I may ſay, the left) the ſoule is ſometimes at a loſſe: Sorrow ſometimes playes its reakes (as we ſay) and turns joy out of doores. The ſoule is deprived of wonted injoyments, this now caſts it downe. Sorrow clips the ſoules wings, it makes the ſpirit flag and faint, it turns feſtivalls into mourning; It cauſeth the ſoules Spring, to bee as the Autumne; It brings on Winter, and raine too; and affords the ſinging of no birds, but the Owle, and the Pellican. And quite contrary to what the ſoule is when divinely elevated, that it is while ſadly dejected. So that as joy is the Spring time, and Summer of the ſoule, ſorrow is the Autumne and Winter. You know what is the nature of Autumne and Winter: Flowers fade, leaves fall, cold nips, trees wither, ſap runnes downe, night growes long and dark too, wayes grow dirty, aire chilly, all things looke unlovely. Thus tis with dejected ſoules; their flowers fade, their leaves fall, &c. By this you may gueſſe at the nature of ſpirituall dejections. Yet a little more.
In the Text are two words hinting the nature of ſpirituall dejections.
One is caſting downe, which (as I noted in the explication) is as much as laying the ſoule levell: the bending or the bowing down thereof. Its the ſoule ſet on the dunghill, or lying proſtrate on the ground. This is one word.
The other is diſquieted: Now that word properly (as I opened it) notes a ſtorme, and tumult. This then holds forth the nature of ſpirituall dejections, to be the ſoules ſtorm, and tumult.
The ſoule caſt downe is afflicted and toſſed with tempeſts, and not comforted (as tis Eſay 54.11.) O thou afflicted, toſſed with tempeſts, its ſpoken unto dejected Syon.
The ſoul caſt down is, as a tumult, things are in it, in a confuſed, diſorderly way. As when people in a rout or riot are out of all order, ſo is the ſoule when dejected.
This ſhall ſuffice to hint at the nature of ſpirituall dejection. Its (you ſee in briefe) the ſoules low poſture: Its a David on a dunghill, in a valley: Its the ſouls throwing it ſelfe down: Its the ſoule in a tempeſt, toſſing and tumbling to and fro: or its the ſoule as in a tumult, quite out of the even, and orderly frame, in which it ſometimes was, and alwayes ſhould be.
CHAP. 6.
Shewing the workings of a ſoule▪ caſt downe.
THe nature of ſpirituall dejection, being ſeen in the generall, wee ſhall now take a view of the Workings thereof in particular.
Now the working of ſpirituall dejection, appeares, in
1 Feares and Doubts.
2 Griefe, and Sorrowes.
Firſt, the working of ſpirituall dejection, appeares in feares and doubts: The ſoule caſt down is full of doubts. One while it doubts this thing, another while that, Now this feare fills it, anon another.
For look as the ſoule lifted up, is full of hope, and aſſurances, (and carried forth in expectations) ſo the ſoule caſt down is full of feares, and exceedingly perplexed with doubtings. Oh ſaith the poor ſoule, (dejected and diſquieted) I fear this, and I doubt this: Can you reſolve me in this doubt; or helpe mee in this feare, and the like.
I ſhall inſtance in ſeverall feares and doubts, which uſually trouble the ſoule, when, and while its caſt down.
Firſt, The ſoule when dejected, it feares the worke of grace: It ſaith, I feare whether ever God wrought upon mee: at leaſt I doubt it. Sure I am (ſaith the dejected ſoule) God is a rocke, and his worke is perfect: But alas! there are ſo many imperfections in my ſoule, that I queſtion his worke in me: I know God works both to will and to doe: But alas! though I wil… ſometimes, I doe never. I feare God hath not wrought in me; Paul was confident, that where God began a good worke, hee would perfect it. And this makes me diffident, that he hath not begun at all in mee; I ſee ſo many debillities, deceits, decayes, that ſurely I may ſay (as he) if the Lord be with me, why is all thu… befallen mee, Judg. 6.13. The ſoule knowes the worke of God is glorious: And ſure it is that if he will worke, none ſhall hinder: But Oh (ſaith it) I finde my ſoule ſo in-glorious, and I feele ſo many hindrances, that I doubt I ſhal… diſhonour God to thinke, ſure I am a afftaid to ſay, he hath wrought upon me. This is one feare.
Secondly, The ſoule caſt downe, ſometime diſcovers its fears in other termes, its dejection workes up in other doubtings: As now, whether its grace be true, or counterfeit. Grace that is falſe, is frequent, but that which is true, is ſcarce. Common workings are ordinarie, but ſpeciall ones are rare. Counterfeit coyne is in Beggars purſes, but true coine is the portion of the rich. I am ſure ſaith the ſoul (when it is dejected) there is a fained ſaith, and a falſe love. Chriſt eies unfained faith, (and ſuch Tymothies was) but I feare mine is not. The Scripture calls for unfained love (let love be without diſſimulation, Rom. 12.9.) and the Apoſtles love was ſuch: Yea but I doubt mine. For my part (ſaith the poor caſt down ſoule) I queſtion not whether the faith of others in the head [Chriſt] be ſound: or whether the love of others to the members (beleevers) be ſincere: But I doub: my owne. True (ſaith the ſoule) I though once I bad faith in Chriſt, and love to the brethren; and that my gold was not counterfeit, &c. But now I feare and doubt all. Then
Thirdly, Other ſoules caſt down, have other feares: ſure ſaith one, whatſoever worke is only in the letter, tis death, and not life: and for my part, I feare whether mine have been by the ſpirit. I doubt (ſaith the ſoule under dejections) whether my calling were orely by the voice of man in the bare letter, or of Chriſt in the ſpirit. Tis true, the word came to ſome, not in word only, but alſo in power, and in the Holy ghoſt, 1 Theſſ. 1.5. But alas! I doubt whether it came ſo to mee. There are convictions, and comforts, which are but naturall, legall, and falſe, And I doubt whether mine have not been ſuch. There are indeed convincings and comfortings, which are Evangelicall and ſpirituall: Chriſt ſaith, the Holie Ghoſt ſhall convince of ſin, and of righteouſneſſe: but I feare he never did convince me of either: thus workes the diſquieted ſoules of ſome. Againe
Fourthly, The feares of ſome in ſpirituall dejection appeare, about their holy actions (as hearing, praying, repenting, &c.) And about theſe, the feares of the Soule caſt down, workes thus: I doe ſometimes pray, (or rather indeavour to pray) I do ſometimes mourn for ſin, or rather I do ſome thing like repentance, But alas! whence doth this proceed? I doubt the principles whence theſe acts do ariſe, are but poore, and low, and carnall. It may be education, profeſſion, ingenuity, morality, or (at beſt) ſome common illumination, foreignare the onelyonly things that act me in all. Peradventure I doe not approve of God according to my knowledge of him: And if ſo. I am no better then the Heathens, Rom. 1.28. It may be (and I feare it) that my obſervanced the Commandements is no better then the young mans, Mark. 10.19, 20. I doubt my holy (a rather ſeeming holy) actions, proceed mort from light (that I dare not doe otherwiſe,) th… from love, that I delight to doe it. To do … is one thing, and to doe well is another.Bonum & bene valde differunt. I fear what ever my actings bee, that my principles, and aimes are not as they ſhould bee. Some have bad ends, in good workes; others do ſpirituall actions, from carnall principles: and I fear whether this bee not my caſe. Thus likewiſe ſome ſoules (when they are caſt down) vent themſelves.
Fiftly, There are ſome who when caſt down, breath forth other feares; as now touching their ſincerity. I doubt (ſaith the dejected ſoul) whether my heart be ſound. There are many painted Sepulchres, and am not I one of them? there bee many who at beſt are but ſeeming Saints, and I feare I am ſuch. The Prophet ſaith, The heart is deceitfull above all things, and deſperately wicked, and he asketh alſo, who can know it? Jer. 17.9. For my part I do not know it: Surely, I feare, nay, I finde my heart deſperately wicked and deceitfull. I feare I looke one way, (Water-man-like) even while I row another. I fear leaſt I be a child of darkneſſe tranſformed into an Angell of light. Sometimes I doubt, if Chriſt ſhould now come to ſever the lambes from the Goates, that I ſhould have no more of a ſheep then the skinne, and that it being pluckt off, I ſhall appear as I am, Job ſaid indeed, his heart ſhould not reproach him ſo long as he lived, Job 27.6. But I am ſure, mine flyes in my face every houre. Without doubt I am but as a guilded grave; brave without, bad within. I muſt ſpeake my heart, I feare I am but an hypocrite.
Sixtly, Others there are dejected and caſt downe, whoſe dejection diſcovers it ſelfe in fear, leaſt corruptions get the conqueſt over them. Oh ſaith the poore ſoule! I find the fleſh fighting againſt the ſpirit, and I feare the fleſh will get the day; at leſt I doubt the ſpirit will not. Corruption is ſtrong, and grace is very weake. I feare I ſhall one day fall by the hand of ſin. If I lye downe, corruption is with me, if I ariſe, its awake as ſoon as I: If I be about my calling, or imployments in the world, I perceive corruption dogges me, and if I goe to duty, it will not let me alone; nay often it is then moſt buſie: I feare, I feare, that I ſhall fall. Certainly I doubt I ſhall not ſtand long. Ah Lord! (cryes the ſoule dejected) any ſpake is enough to ſet mee a fire. Paſſion is quickly ſtirred, and I ſpeak vainly, yea, and vilely too. A little thing makes mee waſpiſh, I am borne downe with raſh anger preſently, Pride too, that appeares upon the leaſt occaſion. I can hardly pray with any inlargements, or doe duty with any affections, but preſently pride pirkes it ſelfe up. Luſt too, that is ready to diſcover its life upon the leaſt occaſion: I can hardly looke, but I luſt. Thus cryes one, thus cryes another, and all agree in this, they fear ſin will get the day: At leaſt they doubt, whether ever their Pigmy-graces (ſo ſome ſpeake) ſhall bee able to get the victory over their Gyant-like-corruptions.
Seventhly, Some when they are caſt down have greater fears then theſe: there are dejected ſoules who cry out: Oh! they feare they never did ſavingly cloſe with Chriſt. To cloſe with Chriſt in the way of the Goſpell ſay they, (and they ſpeak truth,) is a myſtery: and alas! they doubt, whether they have attained it. There is a meer legall cloſing with Chriſt: which is built only upon ſome qualifications in ones ſelfe; and which carryes not the ſoule beyond the Covenant of workes: and ſome ſoules under dejection feare theirs is ſuch. Woe is mee (ſaith the ſoule) if my cloſing with Chriſt bee not aright (and I doubt it is not.Mat. 7.22.) Some ſoules at the laſt ſhall come, and ſpeake to him, as if they had cloſed aright with him, and as if they had in truth an intereſt in him: and yet he will ſay hee knowes them not. Now I feare, I feare leaſt I am ſuch a ſoule, and leaſt he will ſpeake to me ſo. Its damnable to be deceived in this (ſaith the ſoule) and I doubt it. Thus the wave of feare in the ſtorm of dejection, mounts thus high in ſome ſoules.
Eightly, There are ſome who it may be will ſay, they doe not doubt much their cloſing with Chriſt, but they doubt their keeping cloſe. I feare (ſaith ſome ſoule caſt downe) that I ſhall deny Chriſt, There have been many Apoſtates, and I doubt I ſhal make the number one more. Peter denyed Chriſt in part, and for a time, and I feare I ſhall doe it altogether. I thinke I ſhould ſinne in deniall of, before I ſhould ſuffer unto death for Chriſt. I feare I am nearer allyed, and ſhall be more like to Demas then to Paul. Its true, there are ſome, who if they had a thouſand lives, could give them all for Chriſt; But I feare I ſhould not willingly give one. Chriſt ſaith, if wee deny him, he will deny us: And ſure he knowes what I would doe if called to it, (I feare I ſhould deny him) and therefore that he'le do ſo by me.
In theſe and the like feares doe the workings of ſpirituall dejection appeare. The ſoul when elevated, is not freer from, then when dejected, it full of, feares and doubts.
CHAP. 7.
An addition of ſome other feares which appeare as the workings of ſpirituall dejection in ſome ſoules.
IT being my purpoſe to treate of ſpiritual dejections at large,See the ſecond Section. and alſo to ſatisfie the ſoule in thoſe doubts and fears, which diſcover themſelves in the ſoul, when and while its caſt down: I ſhall adde ſome other feares unto the former. As
Firſt, Some there be who (being dejected and caſt downe) are much diſquieted with fears and doubts about Prayer. As now, whether ever they prayed in all their lives. And if they did, whether ever God did heare or regard any of their prayers. Oh! ſaith ſome ſouls who are caſt downe: Prayer is a choice imployment, a precious priviledge, but alas! we never injoyed it, ſomething wee have done, ſometime like prayer; but we doubt whether it were prayer, For
We feare our own hearts and ſpirits were never in it: Prayer only in the lip is without life: and prayer if it be no more then words, is of no worth: God regards the prayer which comes from the ſpirit, and heart: But we doubt, though wee have ſometimes drawn neare him with our lips, our hearts have been far from him. Our prayers have been rather the fruit of our heads, and babbling of our lips, then the breath of our hearts and panting of our ſpirits. And yet (ſay ſome ſoules) Suppoſe our ſpirits were in prayer: We feare Gods ſpirit was not. The father ſeeketh ſuch to worſhip him, as do it in the ſpirit: and the Apoſtle calls for praying in the Holy Ghoſt. Now though our own ſpirit was in our prayers, we feare Chriſts ſpirit was not. It may be wee have prayed in the gifts of the ſpirit: But what are they without the ſpirit himſelfe? Againe (ſay the ſame dejected ſoules) although wee ſhould thinke, and hope, that we have prayed both in the ſincerity of our own ſpirit, and in the ſtrength of Chriſts ſpirit: yet we feare whether ever God hath regarded. Surely, he hath been alway angry with (for as yet he never anſwered any of) our prayers. And to call and not bee heard: to pray and not be anſwered,Pro. 1.28. is a threatned judgement. This, oh this! is our feare, that we are thoſe at whoſe calamitie God will laugh, as it is, Pro. 1.26.
Secondly, There are others who in their dejection vent other feares. As now, about the word: whether ever it came to them as the word of God: and as good ſeed upon good ground. Alas! cryeth one poore dejected ſoule: I have heard the word often preached, but I fear to no purpoſe, for I thinke I never heard God in it. It was the praiſe of the Theſſalonians, that they heard the word; not as the word of men, but as the word of God. But its my ſhame and ſorrow, I have rather heard men, then God. I read (ſaith the ſoule) the Parable of the Sower, and I remember there was but one good ground, which received the ſeed aright; and I fear I am none of that, I doubt I am the high-way-ground, or the ſtony, or the thorny, but ſure I am not the good ground, i. e. one who with an honeſt and good heart, having heard the word, doth keep it: for ſure I bring not forth the fruit with patience. Thus the fears of ſome dejected ſoules work about the word. But
Thirdly, Other dejected ſouls breathe forth feares about the Promiſes: As whether they have right to them, or did ever in the ſpirit cloſe with them. Oh ſay ſome ſoules! the Promiſes are indeede exceeding great and precious: But are they ours? wee doubt it, my ſoule doubts (ſaith one) when I reade the Promiſes, I doe rather read the riches of others then my owne. Alas! I feare, they are none of mine, and I dare not (indeed cannot) cloſe with them. Sometimes I have climbed the outſide of the Promiſe, I have read the letter; but alas! I never was in the inſide, in the ſpirit of a Promiſe. Its likely many hung upon Noahs Arke without: But none were ſaved but thoſe within. And I feare I was never within the Arke of any Promiſe.
Fourthly, Some ſoules when caſt downe, feare their very abſtinence from ſinne. As now, whether they did or doe abſtaine from ſinne, in a ſlaviſh way, for feare; or in a Sonne-like way, for love. I feare (ſaith the ſoule) I have, and I do abſtaine from ſin, rather from rationall then from pious principles. I doubt, I dread the coale of corruption rather for the fire of it, which will burne mee, then the filib of it, which will blacke mee. I doubt its the cudgell of wrath that drives me backe, rather then the coard of love which keepes mee in, from ſinne. Good ſoules abſtaine from ſin from heavenly principles as love of God, deſire of holineſſe, and I feare my principles are helliſh, as feare of damnation; and, or at beſt, but earthly, as ſhame of men, and the like.
Fiftly, Some ſoules when caſt down cry out, Oh the ſinne againſt the Holy Ghoſt. I feare (ſaith a dejected ſoul) I have ſinned unto death. I have ſinned againſt ſuch ſtrong light, and ſuch ſweet love, that I feare my ſinne is now the unpardonable ſinne, which ſhall not, cannot bee forgiven. I may well bee caſt downe, if that bee my caſe which was Judas his: and I feare it is. Chriſt ſaith, all ſinne and blaſphemy ſhall bee forgiven, but that which is againſt the Holy Ghoſt. Alas here is my fear! that I am guilty of that ſin.
Sixtly, The feares of ſome when caſt downe, doe not worke thus high, yet they vent themſelves thus: Oh we feare we ſhall fall away. Angells fell, Adam fell, others fall, and are we ſurer then they? Surely we are not ſo ſtrong, and therefore not ſo ſure. Many have gone beyond me in the ſpirit, and yet (ſaith the ſoule) have ended in the fleſh: and I feare I ſhall doe ſo too. I goe but ſoftly, I fall often, I looke backe many times; and I doubt, I ſhall never perſevere unto the death: what is it to begin well, and end ill? what is it to have Ephraims righteouſneſſe? A morning dew. Alas! mine is no better (if ſo good.) This is my caſe; and I may well be caſt downe, for I fear I ſhall fall. The promiſe of the Crown is to perſeverance. Hee that is faithfull to the death, ſhall have the crowne of life: But I feare, I doubt, I ſhall not hold out neare unto death, for my heart miſgives me, and I feare I ſhall fall away ere long, and looſe all at laſt.
CHAP. 8.
The other branch of the workings of ſpirituall dejections, which is greife and ſorrow.
HAving now gone over ſundry doubts, and feares, which are the workings of ſpirituall dejections: I ſhall touch in a word only upon the other branch, viz. That of greife and ſorrow. For
As the ſoule when its caſt downe, is full of feare, ſo likewiſe its full of griefe. Diſquieted David vents himſelfe, not onelyonly in feares, but in ſorrowes. His teares were his meat day and night, as it is, verſ.. 3. He went in mourning, ver. 9. Sighs, complaints, expoſtulations: thoſe alſo are the workings of ſpirituall dejection. Ah Lord! what paleneſſe of face? what wringing of the hands? what watering of the cheeks, doth dejection produce? what beating of the breaſt with the Publican? what weeping and crying with Rachell? what queſtioning and crying with Mary, doth caſting down, cauſe?
There are two appearances of theſe kind of workings.
1 Within, The ſoule toſſeth it ſelfe up and downe: the heart rowles and beates, as if it would breake its paſſage through the body. How doth the ſoule talke with its ſelfe, and aggravate its griefe? How is the heart ſmitten, and withered as graſſe, as tis, Pſal. 102.4. The bowells boile and reſt not, as tis Job 30.26.
2 Without, The lips quiver, as tis Hab. 3.16. The eyes run down all the night, as Lam. 1. the voice, that ſpeakes faintly: And is there any ſorrow as mine? was ever ſoule as I am? Did you ever meet with any in my caſe?
Thus griefe vents it ſelfe, and thus doth the diſquieted ſoule (as it thinkes) eaſe it ſelfe.
But I neede not go about to paint theſe ſorrowes: ſome ſoules are able too well (it may be) to tell what theſe workings of dejection are. Let this ſuffice for that ſecond head, viz. the workings of ſpirituall dejection.
CHAP. 9.
The cauſes of ſpirituall caſting downe.
HAving ſeen both the nature, and the workings of ſpirituall dejection, I ſhall now come to inquire after the cauſes.
Its cleare enough, that even holy and precious ſoules may bee, and ſometimes are caſt downe, and diſquieted: and if you now would know whence it comes to paſſe, I conceive the reaſons may be ſuch as theſe.
1 Remainders of corruption.
2 Falls into ſin.
3 Ignorance of the Covenant of grace.
4 Spirituall indiſpoſition to duties.
5 Want of former incomes.
6 Inſulting of Satan, and enemies.
7 Some corporall affliction.
8 Appearance of Divine wrath.
Theſe I finde to bee the maine (though ſometimes there are other) cauſes why the ſoul is caſt downe.
1 Remainders of corruption. Sin gave the ſoule its firſt fall: 'Twas that which firſt caſt down Adam; and tis that which ſtill diſquiets the children of Abraham. Its true, grace is the ſouls recovery from ſin; whom God converts, he doth cure: But yet corruption being never totally in this life mortified, the remainders thereof trouble the ſoule (even of a Saint) many times. The remainders of corruptions are like unto the remainders of ſome peccant humours, which (even after a ſure recovery) do ſometimes groan, and cauſe aguiſh ſhiverings.
2 Falls into ſinne: Every new act of ſinne, is a tripping up of the ſoules heels. When David fell into ſin, he was caſt downe. Beleivers are lyable to falling into ſin, and this makes them lyable to failing in ſoule. Its no wonder to ſee a ſoule diſquieted in point of comfort, if it have been defiled in practiſe of corruption. Its no marvell if Iſrael fall before the men of Ai, if Achan be in the Campe. A ſinning Jonah will ſoon make a ſtorming Sea. And if the ſoule have ſinned, no wonder if it be in a tempeſt. But
3 Ignorance of the Covenant of grace. Indeed it is by grace that we ſtand; and if we be ignorant of that, we ſhall ſoone be caſt down. I am perſwaded that this is the greateſt (I had almoſt ſaid the only) reaſon why ſoules are at any time Caſt downe; viz. they know not the Covenant of grace, at leaſt they are ignorant of it.
In
1 Its fullneſſe.
2 Its freeneſſe.
3 Its firmneſſe.
1 They are ignorant of it in its fullneſſe. What could diſquiet the ſoule, if it knew the Covenant of grace extended it ſelfe unto every ſin in its pardon, and to every grace in its ſupply, The ſoul is apt to limit the holy one of Iſrael. Its apt to think there are ſome ſins unto which the Covenant doth not extend. It beleives it may be, the Covenant of grace reacheth to the pardon of many ſins; but queſtions whether it reach to all. If it did not queſtion that, why is it caſt downe ſo, that it doubts the pardon of ſome ſins? Or
Secondly, They are ignorant of its freeneſſe. How would the ſoul live above diſquiets, and dejections, if it did but know and beleive the Covenant were free, wholly free, conſtantly free, every way, and in every part of it free? Its our miſery, we are apt to mixe works with grace; and to cloud the Covenant with Conditions. Whereas we are to know, that the Covenant is onelyonly grace, the nature of which is to bar out workes. For if by grace, then it is no more of workes. OTHERWISE GRACE IS NO MORE GRACE; and if it be of workes, then is it no more of grace, OTHERWISE WORKES IS NO MORE WORKES: as it is in that golden place. Rom. 11.6. The ſoule when caſt down ſaith, it wants this condition, and it wants that qualification: But alas! it knowes not, that the Covenant gives all, and requires none. Its free, infinitely free, and did the ſoule know this, it would be raiſed, but its the ignorance of this that caſts it down. And beſides,
3 Soules know not the firmeneſſe of the Covenant of grace: they are apt to thinke it mutable. Did the ſoule but know, that Gods foundation ſtandeth firme, and is ſtill the ſame, ſurely it could not eaſily be dejected. Why conſider, ye dejected hearts! Gods Covenant is not changeable. Though you faile on your part, yet he'le be faithfull on his. God will not caſt off Iſrael for all that they had done, as tis Jer. 31.37. His Covenant was as firme as heaven, though their carriage had been as foule as bell. The Covenant of grace is the Covenant of an unalterable, and unaltering God: God knew what fickleneſſe was in the ſoul ere he entred into Covenant. I knew (ſaith the Lord) and Oh! mark it, mind it ſoules) that thou wouldeſt deale very treacherouſly: as tis Eſa. 48.8. Gods bow is ſtill in the cloud; though the imaginations of the heart of man is evill. Dejected ſoules meaſure God by themſelves, but they know not his thoughts are above theirs, They know not the firmeneſſe of his Covenant, therefore it is that they are ſo often caſt down.
Thus the ignorance of the Covenant of grace, is a prime and principall cauſe of ſoul dejection. Then
4 Another cauſe of dejection is, ſpirituall indiſpoſition unto duties. The ſoul is (it may be) as Sampſon was, it riſeth and findeth its ſtrength gone. The ſoul peradventure could ſaile as with a full gale in duty heretofore, but now (alas) it can hardly (as they ſay) ſterne the tide, i.e. keep up againſt indiſpoſition. The living waters, which were wont to flow out of the ſoule in power, and fullneſſe, are, it may be ſtopped; the ſoule findes not that alacrity and▪ freeneſſe, that it was wont to finde. Time was, it could more God-ward, and Chriſt-ward upon the leaſt breathing: But alas! Now the ſpirit breaths, and blows ſtrongly, and the ſoul is ſluggiſh. It riſeth to go it may be, but with that unwilling, willingneſſe, and it ſtrives to act, but with that dead livelineſſe, that ſurely it thinkes all its ſtrength is gone, and that it is but in vain to doe any thing, &c. and this caſts it downe. Or
5 Want of former incomes in duties do deject ſome. Alas cry dejected ſouls! we doe as much as ever, but we want much of our incomes. Time was, I could hardly liſp but God heard; and now I pray often, and no returne at all. Job he cryes out: Oh that it were as in the months paſſed: as in the dayes when God preſerved me: when his candle ſhined upon my head; and when by his light I walked through darkeneſſe, Job: 29.2, 3. Oh ſaith the ſoule! I pray, read, hear, meditate, confer, communicate, &c. as much, if not more then formerly; and yet I injoy leſſe. What ſhall, or can I ſay to this? what, to ſow much, and reape but little: To eate, and not to eate enough; to drinke, and not to be filled; to earne wages, and not to put it into the bag, (ſo the ſoule alludes unto that Hag. 1.6.) is not this ſtrange? Sure I may well be diſquieted, who fiſh all night and catch nothing, who act much, and have but little, or no income. Time was, when the ſpirit blew, and my ſpices flowed. Time was, when the King ſat at his table, and my ſpiknard ſmelt: Time was, when the father▪ ſmiled, the ſon imbraced, and the ſpirit warmed in every duty, in every Ordinance. But now; oh now! I want theſe injoyed incomes, and may I not well bee diſquieted, and caſt downe?
6 The inſultation of Satan and Enemies, Sometimes cauſeth caſtings downe. Satan is impudent, and he doth ſometimes inſult: if hee perceive the ſoule a little more then ordinary ſad, he takes advantage preſently to ſay, Where is now your God? David was much diſquieted, and went in mourning, becauſe of the oppreſſion of the enemy, Pſal. 42.9. I am apt to thinke, Satan may at leſt be included in that word, the Enemy, For he is, foreign i. e. the enemy in an eſpecial manner, Ah Lord ſaith the poor ſoul! the lamb may well tremble, when the lyon doth triumph. Satan triumphs very terribly; He calls all my hopes into queſtion; he askes me where is my God? my Chriſt? my Comforter? He bids mee ſhew him my Promiſes, and hee demands what is become of my confidence. And may I not be caſt downe juſtly, over whom Satan thus inſults? And beſides, as Satan inſults ſometimes, ſo his children, wicked men, inſult often.Jam 3.6. foreign from foreign to kill. And as if their tongues were ſet on fire with hell, they ſpeake as their father doth. They ſay daily unto me where is thy God, ver. 9. Now this is a killing to us ſay ſome ſoules. And truly if the Lord bee with us, why then is all this befallen us? (as hee ſaid when they were under the oppreſſion of the Midianites, Judg. 6.13.) Thus while Satan, and wicked men are ſo impudent, as to inſult; ſome ſoules are ſo weake as to bee caſt downe.
7 Even corporall affliction is ſometimes a cauſe of ſpirituall caſting downe. A ſick-body many times cauſeth a ſad ſoule. Hezekiah was ſicke, and that made him ſadde: the tidings of corporall death, begat ſpirituall diſquiet. That tragicall relation of Hezekiahs caſting downe: is titled thus, the writing of Hezekiah King of Judah when he had been ſicke, Eſay 38.9. Indeede it falls out ſo; that the ſoule (following the temperament of the body) is much diſquieted, when the body is afflicted. Many ſouls chearfull enough when in health, are over ſad when ſicke. If God afflict the body, we are apt upon that our ſelves, to caſt downe the ſoule. Its needleſſe in this to expatiate, experience too too frequent ſhewes this, that externall affliction, is oft the principal, and firſt cauſe of internall dejection.
8 Adde to all theſe in the laſt place this, viz. ſence of Divine wrath. This indeed of all the other is the greateſt, and moſt grounded cauſe of ſpirituall dejection. A little wrath will make the ſoule to ſtoope. If God in anger do but touch the hills they tremble. His fury is poured out like fire (faith the Prophet) and the rockes are thrown down by him, as it is, Nahum 1.6. Surely (ſay ſome ſoules) we cannot dwell with everlaſting burnings; and ſuch are all appearances of divine wrath. Well might Job (upon this ground ſay) is my ſtrenght, the ſtrength of ſtones, as tis chap. 6.12. Alas! if his ſtrength had been the ſtrength of rockes, and mountaines; it muſt needs faile, when the arrowes of the Almighty were within him, as tis there verſ. 4. It was this which caſt down David here deeply; for ſo he crys (as out of the depth) verſ. 7. Deep calleth unto deep at the noice of thy water-ſpouts; all thy waves and thy billowes are gone over me. I ſhall have occaſion (peradventure) more then once in this Treatiſe, to touch on this, therefore I ſhall ſay no more here, but only this, that nothing hath in it more force to caſt downe, even the ſtouteſt ſoules, then the ſence of Divine wrath.
CHAP. 10.
Some Ʋſes of the Doctrine, by way of Application.
YOu have ſeen now the nature of ſpiritual dejection, together with the diverſe workings and cauſes thereof. It ſtands us upon to mind theſe things and to improve them: Chriſtians you ſee you have cauſe enough to be caſt down, and even the choiſeſt Saints, are ſometimes for thoſe cauſes really caſt downe, and dejected.
There bee but three words of Application which I ſhall touch on, in this Section and conclude it.
Firſt, Let this informe us of our imperfect ſtate while we are in the fleſh. Our higheſt injoyments are not ſo ſure, as to deliver us from feare of falling. Saints you ſee of the richeſt ſort, even ſuch as are choiceſt, are apt to be, and ſometimes are, much caſt down. Its the vanity of ſome, that they thinke and ſpeake of preſent injoyments above what is meet. Some have ſaid, Soules may come up to ſuch a height, as that they neither ſhall, nor [can] be diſquieted. Yea, ſome go ſo far, as to cenſure all kind of doubting; and to conclude ſoules in a-damnable ſtate, becauſe in a diſquieted. Surely ſuch have not learned this truth as it is in Jeſus. You ſee a David caſt downe, and diſquieted: And you heare that even choiceſt Saints, upon many cauſes, are lyable to the like dejections. Bee informed therefore to take heed, how you dreame of a perfect, and unalterable enjoyment of reſt here: Your reſt, though unſpeakeably ſweet, is not unchangeably ſure. Tis poſſibly you may think, becauſe you ſometimes rejoyce with joy unſpeakable, that therefore your injoyment is unalterable. But be not deceived, even after high injoyments, you may be dejected. Even a Paul after a rapture (as high as the third heaven) was caſt down low by a meſſenger from hell. David ſaid once, hee ſhould never bee moved; foreign the word is as much as foreign i.e. well, or good pleaſure.yea, and his bottome was free grace; Divine good pleaſure had made his mountain ſo firme, Pſal. 30.6, 7. And yet marke this, David is now moved very much, even to a ſoul-tumult. Howle Fir-trees for the Cedar is fallen. Be not high-minded ye babes in Chriſt, ſith father may, and do fall. Certainly if this be a truth (as its clear it is) that Saints of the higheſt attainments may be, and ſometimes are caſt down, then ſurely, there is no perfect unalterable ſtate of peace, and unſettledneſſe here. Its true, when we come home, we ſhall ſit down, and be diſquieted no more: But our hope is not here, Whilſt we are at home in the body, we are abſent from the Lord, 2 Cor. 5.6, Such as talke of being at home in this life, forget that they are in the body. Chriſtians beware of it, for its a deluſion, to thinke that here you are above dejection, you are not at any time ſo ſetled, but you may be diſquieted. And therefore
Secondly, Learne hence to be thankefull for any freedome from diſquietings. Be thankefull (O ye unſhaken ſoules) to Chriſt! Its his ſweetneſſe which hath kept you from being in a ſtorm. Its greater mercy to have a ſoule kept free from diſquietings then to have a body kept free from diſtempers; ſeeſt thou another ſoul caſt downe? be thankfull to the Lord Jeſus that thou art not ſitting by it in the ſame caſe. Take heed of thinking that your ſettlement is of your ſelves; and conſequently, of cerſuring others, who are diſquieted. Its certainly a great fault in many, that they cenſure ſuch as they ſee dejected: They find fault with that in others, which they are not able to prevent in themſelves; Did not Chriſt beare up thy ſpirit (Oh ſoule!) thou wouldeſt quickly ſincke: There are cauſes of ſpiritual dejection in thee, as well as in others. Its Chriſt that keepes them under, otherwiſe they would ſoon caſt thee down. Bee thankefull therefore to Chriſt, and take heed of cenſuring others. Yea,
Thirdly, Prepare for dejections. Such as are ſubject to ſaintings, have their cordialls in readineſſe: ſo ſhould you have (O ſoules) who are lyable to ſpirituall faintings. There are cordials enough, did you know them. Its your Saviours goodneſſe, that hee ſtored up remedies ſuitable to all your diſtempers: acquaint your ſelves with them, before you need them, that they may not be to ſeeke, when they ſhould be uſed.
Queſt. You will ſay, what preparation ſhall we make?
Anſw. For this I ſhall ſpeak ſomething more generall, and ſomething more particular.
Generally, In order to ſpirituall preparation for ſoule dejection, mind theſe things.
Firſt, That ſuch a thing there is as ſoul-dejection, and that you are lyable unto it. Be not ſtrangers unto this truth, but know, as the moſt healthfull body may ſometimes be diſtempered; ſo the moſt holy ſoule may ſometimes be diſquieted. The not minding of this, makes many ſoules which are caſt downe, ſadder then otherwiſe they would be. Its an aggravation unto any ſorrow; that it comes unexpected. Be ſure therefore to remember this, that tis poſſible ſadneſſe may ſeize upon your ſoules, and caſt you down: Its common to ſaints to be dejected ſometimes. This being often and ſeriouſly thought on, before dejections come, will prepare you to beare them when they come.
Secondly, Be well acquainted with the Coverant of grace; The not aright, and clear underſtanding of it (as hath been ſhewed) is the cauſe of much dejection. Acquaint your ſouls therefore with this, in the freeneſſe of it, doe not mix water with wine, 'twill abate the ſtrength of it, and render it leſſe able to comfort; what God holds forth free, let not us looke upon as conditionall. The pure wine of the Covenant (which is the beſt cordiall for a fainting ſpirit) looſeth its vertue, when tis mixed with the puddle waters of conditions. Bee built up therefore in the freeneſſe of the Covenant; Know alſo the fulneſſe of it. It extends it ſelfe to the forgiving of all ſinnes; and to the beſtowing of all grace: Remember alſo the firmeneſſe of the Covenant; its immutable, unalterable, whatſoever fainting fit overtakes thee, the Covenant of grace thus known, and beleeved, will revive thee.
Thirdly, Treaſure up your own and others experiences. The remembrance of experiences in times of lifting up, will exceedingly ſupport in times of caſting downe: when the ſpirit begins to be in a ſtorme for divine abſence; Call to minde, that it ſometime injoyed the calme of a divine preſence. Many ſoules forget the time of their first love, and the effect of that is ſinfullneſſe; And many forget the day of Chriſts firſt l…ve, and the fruit of that is ſadneſſe. In the day of your dejections, call to mind the time of your eſpouſalls. The premeditation of what the ſoule ſometimes enjoyed, is a good preparation for a time, when it may be dejected.
But theſe things are onelyonly in the generall. I ſhall therefore proceed to particulars. And my adviſe to ſoules is, that they indeavour to acquaint themſelves (as much as they can) with particular caſes; And accordingly to provide ſuitable cordialls. Its a peece of humain prudence in proviſion for corporall diſtempers, that men do not only lay up ſome generall, Catholicke medicines (as Phiſitians call them.foreign) But they provide particular medicins for particular diſeaſes: Surely we ſhould be (if not more yet at leaſt) as much careful in proviſion for ſpiritual diſtempers, as for corporal. And in order thereunto we ſhould ſtudy to underſtand what may be a ſuitable ſupport unto us, under ſoul-caſtings down. An eſſay unto which we ſhall hold forth in the following Section.