Comfort and Counsel for Dejected Souls, Section 3
SECT. III.
PSALM: 42. ult.
Why art thou caſt downe O my ſoule? and why art thou diſquieted within me?
CHAP. 1.
Another Doctrine raiſed, and beld forth from the words.
I Have diſpatched the fuſt Doctrine, raiſed from the words: And ſhall now proceed to the ſecond, which is.
It is the wiſdome, and ſhould be the care of ſoules, when they are caſt down, not to give way thereunto, but to argue the caſe with themſelves.
Thus doth David, and his thus doing, is the foundation of this Doctrine. His practice hath in it the force of precept to command us: without doubt we ſhould imitate this pattern. And it wil be our wiſdome ſo to doe.
Two things there are which I poſite, and would preſſe in this point.
The firſt is, That Chriſtians dejected, ſhould not give way to dejection.
The ſecond is, That they ſhould argue the caſe with their own ſoules.
Both theſe branches of the Doctrine, are in Davids Expoſtulation, The firſt Virtually, the ſecond formally. David doth not ſay weep on (O ſoul) thou doſt well: He doth not ſay, as Job (in another caſe) O turne away from me, and ſuffer me to weep a little: He doth not ſay as the Prophet, Looke away from me, I will weep bitterly, labour not to comfort me: No, this were to give way to his ſadneſſe, this were to nouriſh his heavineſſe. But mark it, he expoſtulates the matter with his owne ſoule, he ſummons it to a reaſoning: He askes his ſoul, why art thou caſt down? and he purſues the queſtion again, and ſaith, why art thou diſquieted within me?
CHAP. 2.
Something premiſed in order to the firſt branch of the Point.
ERe I doe proceed to the proofe of the firſt branch, I ſhall premiſe this, viz. That the ſoule is apt to give way to dejections. Dejected perſons are very free to give way, and to yeeld unto dejection. Peradventure, this may bee hinted here in this word caſt downe, and which duplicate page duplicate page may be rendred: why doſt thou caſt downe thy ſelfe? ſome read it quare conturbas me. i.e. why doſt thou (O my ſoul) trouble me? The ſoule is apt to trouble it ſelfe. Rachell wept, and would not be comforted: She gave ſo much way to weeping, that ſhe would not give way to comfort. Are not my dayes a few (ſaith Job) ceaſe then that I may mourne a little, ſo ſome render that,Ut plangum paululum. Dolorem …um. Job 10.20.
Sure Job did give way to his ſorrow, when he ſet himſelfe, as it were, to weep. And the Pſalmiſt holds forth as much, when hee ſaith, my ſoul refuſeth to be comforted, Pſa. 77.3. Certainly, he that refuſeth comfort, gives way to ſorrow.
You dejected ſoules! ſpeake the truth, is it not thus. Do not you give way to ſadneſſe (at leaſt) ſometimes? How oft do you diſpute againſt your ſelves? How oft do you maintaine your ſorrowes? How oft doe you argue againſt your comforts, and flye from your comforters? Surely, you do often give way to ſadneſſe.
Now the reaſons, whence it comes to paſſe, that dejected ſoules are proane to give way to ſadneſſe, and dejection may be theſe.
Firſt, A ſtrong conceit that they have reaſon ſo to do. Oh-ſay many, we may well weep, and mourn; we may wel be dejected and caſtdown, we have reaſon for it, ſo they conceit. And albeit when the reaſon is told, it appears light, yet they are apt to conceit it weighty. Its with dejected ſouls, as it was with Micah, when his carved Image, his Ephod, his Teraphim, his graven Image, and his Prieſt were taken away. Hereupon, he gathers together his ſervants and neighbours to purſue them that had ſtole them: And being asked the reaſon, he ſaith, ye have taken away my gods, &c. and doe you aske me what aileth me? He conceited hee had great reaſon to be troubled. Even ſo many poore ſoules, who have loſt, it may be, but their Idolls; Relations, Parts, Inlargements, &c. (which they idolized) they are caſt downe, and they give way to it, as conceiting they had ground ſo to be.
Secondly, Dejected ſoules are prone to give way to dejections, From a ſtrange kind of perverſneſſe, which doth often times ſeize them, eſpecially in their ſadneſſe. Even good Jonah was overtaken with this evill. God ſees him caſt down, and comes to him and ſaith, Doeſt thou well to be angry? and he ſaid, I do well to be angry, even to the death: Jonah 4.9. Ah Lord! what a perverſe ſpeech is here. How ſweetly doth God reaſon with him. God might have reprooved him, have chid him, but hee doth not; he only askes him if it were well done, as a loving father askes the ſad child; child, doſt well to be ſad? And yet obſerve, Jonah's perverſeneſſe, I do well, ſaith he, yea, I do well, to be troubled unto death. What a ſullen ſpeechis this! Dejected ſoules, is it not ſo with you ſometimes? Are not you perverſe. Doth not your ſoul ſay, its well to be ſad? This is another reaſon of your giving way thereunto.
Thirdly, An over-high eſteem of ſome things which the dejected ſoule hath loſt, makes it give way to ſadneſſe. Soules doe over-value many things, this makes them over ſad many times. Rachell did prize her children too high, and that made her give way to ſorrow ſo farre, as that ſhe would not be comforted, becauſe her children were not. Tis poſſible to prize even ſpiritual things too high; as Parts, Performances, Ordinances, &c. And if we prize them too high, we will ſoon give way to ſorrow (for want of them) too farre.
Fourthly, An opinion (though groundleſſe) that it muſt be ſo, makes many give way to ſorrow and dejection. Some conceit, becauſe tis ſaid, that bleſſed are they that mourn; and woe to them that laugh, &c. Therefore the ſoule muſt be ſad, and heavy, and dejected. Theſe Scriptures are miſtaken, and the miſtake of them, is the reaſon why many give way to dejection. Its true, Chriſt pronounced the mourners bleſſed, but it was rather to ſtop their mourning then to increaſe it: It was rather to give them joy, then to give them ground to ſorrow. Its true alſo, Chriſt did denounce woe to them that were merry and did laugh: But it was ſuch, whoſe mirth was carnall, and ſo madneſſe. Not to ſuch as rejoyce in the Lord, (for that we are commanded to doe alwayes.) But yet from the miſ-underſtanding of theſe and the like Scriptures, dejected ſoules conceit a receſſity of ſadneſſe, that it muſt be, and therefore they give way unto it.
Fiftly, Some conceive that the truth of humiliation, lyes in its depth, and therefore they give way to dejection, as conceiving that to be deep, and true humiliation. It was obſerved by an experienced Divine,Dr. Sibs. that men are deceived, when they thinke a dejected ſpirit, an humbled ſpirit. Many a poor heart thinks, its weeping, its ſorrow, its going heavy, &c. to be true, and deep humiliation (and I wiſh ſome Preachers had not gon too far this way) now upon this account, its no wonder, if they give way to it.
Laſtly, Its the innate nature of melancholly to give way thereunto. There is certainly a religious melancholly, and ſome delight in it. They conceive a kind of Divinity in dejection, Sorrow hath a kind of ſweetneſſe in it. And a ſoul caſt downe, is prone to feed upon its dejection. There is an innate propenſity in all ſadneſſe and melancholly (as indeed there is in all the paſſions) to feed, and nouriſh it ſelfe. And hence it is, that ſouls caſt down are prone to give way thereunto.
CHAP. 3.
The firſt Branch proved that Chriſtians ſhould not give way to ſadneſſe.
HAving premiſed that we are prone to give way to ſadneſſe, and dejection: I ſhall now prove the contrary.
Its true, de facto (O dejected ſoules) that you art prone to give way to your dejections: But its not true de jure.
I know by experience you are lyable to it, but I know that it ſhould not be. It is your wiſdom, and it ſhould be your care, not to give way to your dejections, and caſtings down.
The Text witneſſeth it ſelfe clearely to this truth. This queſtion hath in it the force of a negation: why art thou cast downe, virtually, is as much as thou ſhouldeſt not be caſt down? As Ier. 2.36. Why gaddeſt thou about? &c. Its as much as there is no cauſe for it, and it ſhould not bee. So here, Why art thou caſt down? is as much as there is no cauſe, or reaſon for this caſting down of my ſelfe, and giving way unto it, for it ſhould not be.
When our Lord perceived the dejection of his Diſciples (upon the thought of his departure) he bids them not give way unto it. Let not your hearts be troubled, John. 14.1. He ſaw a ſtorme, like that of waters, ariſing in their ſpirits, but he bids them not to give way unto it. The word that is tranſlated diſquieted in this text,The Greek word, foreign uſed here Iob 14 1. and the Heb. word foreign doe is (as I opened) a word uſed ſometimes for the diſquiet of waters: Our Lord ſeems to allude to it, for the word tranſlated troubled, ſignifies ſo, as Waters are troubled. Now mind it (O poor dejected ones) Chriſt ſaith you ſhould not be dejected ſo, nor give way unto it. His word is imperative, he ſaith, let it not be.both ſignifie a trouble as of waters.
I need not ſtand to prove it further. This one Demonſtration wil clear it; We ſhould not give way to that which we have no reaſon for: But we have no reaſon to be dejected, ſo as to be diſquieted: Therefore, &c.
David indeed ſought for a reaſon, but hee found none. He asked his ſoule, why it was diſquieted (implying, his judgement ſaw no reaſon for it:) But his ſoul doth not, (indeed could not) make any rationall anſwer. This queſtion ſilenceth his ſoule: As that in the Parable, why diddeſt not give my mony into the banke, that at my comming I might have required mine owne with uſury? Luk. 19.23. This queſtion ſtruck the idle ſervant dumb: So here, Why art caſt down? It ſtrikes the ſoule dumb, and it cannot anſwer, nor give a reaſon for this dejection.
Chriſtians, Why ſhould you be irrationall? why ſhould you give way to that, which you cannot give a reaſon for? You cannot at any time give any reaſon for your dejection, unto that diſquietneſſe, which we opened. Your caſe is not, cannot be miſerable. The Heathen could ſay: The Diety being reconciled to him, he could not be miſerable.
Numine placato non miſer eſſe queo.
Why, Saints! God is reconciled to you in Chriſt; you cannot be miſerable, being reconciled: Ah! Why ſhould you that are bleſſed (ſo as that you cannot be miſerable) I ſay, why ſhould you be dejected? without doubt you can give no ſollid reaſon for dejection, therefore it ſhould not be, neither ſhould you give way to it.
But as there is no reaſon for dejection, ſo there are many reaſons againſt it. I ſhall inſiſt only upon two Reaſons, why dejected Saints ſhould not give way, &c.
The Reaſons are, becauſe dejection is;
1 A Paſſion,
2 Perillous.
Firſt, Dejection and diſquiet is a Paſſion, Now paſſions ſhould be curbed, not given way unto. Paſſion is an unruly beaſt, and wee ſhould not let its reines looſe. Reaſon ſhould moderate, but Religion ſhould mortifie all paſſions, Col. 3.5. Amongſt the reſt of the things to be mortified, paſſion is one: Indeed we read it inordinate affection, as if it were two words, But its in the originall onelyonly one word, which may be tranſlated paſſion. foreign.The word which is uſed by the Syriack tranſlators, ſignifies ſickneſſe. Indeed paſſion ſignifies a kind of ſuffering.Paſſio derivator a patior. Wee are commanded to mortifie our paſſions. Not that Religion deſtroyes all paſſions, but that regulates all. Were ſorrow, and diſquietneſſe given way unto, it were not regulated. Certainly, that ſorrow which is irregular (and hath no reaſon, as wee ſaid formerly) muſt be mortified. Caſting downe, diſquietneſſe, troubles, &c. are paſſion, and therefore not to be given way unto. But
Secondly, Tis perilous to give way unto diſquietings; There is danger in diſquiet, and to give way unto it, is to give way to dangers; This danger is three-fold, viz.
In regard of
1 It ſelfe.
2 Satan.
3 The Soule.
Firſt, There is danger in giving way to diſquiet, in regard of it ſelfe; It will get ground, and ſtrength, and the more its given way unto, the harder it will be to rule. Paſſion is an unruly beaſt, which muſt be curbed, and which if it have the reines looſe wil grow maſter-leſſe. Diſquiet is a diſeaſe, and a diſeaſe of that nature which increaſeth by degrees, and every increaſe thereof is dangerous; ſorrow wil quickly overflow in caſe it be given way unto; its as a floud, which if not ſtopt wil ariſe, and over-flow all bankes. Spirituall dejection is the ſoules Conſumption, now Conſumptions increaſe if given way unto. But,
Secondly, Tis dangerous to give way to dejection, in regard of Satan: hee'l get ground by dejection. Satan knowes how to make uſe of diſquiets; he would have ſorrowfull ſoules to give way unto ſorrow, that ſo ſorrow might ſwallow up the ſoule; (as tis, 2 Cor. 2.7.) The Apoſtle exhorts the Church to be tender of the dejected perſon (who as ſome thinke had been excommunicated, and filled with ſorrow, and dejection thereupon) now the Apoſtle would have the Church to forgive, — foreign. i. e. ingulphed as one ſucked up and drowned in a gulph.and comfort him, leaſt he ſhould be ſwallowed up, &c. and leaſt Satan ſhould get an advantage, (as tis, verſ. 11.) Satan hath his devices, and one of them is to make the ſoule give way to dejection; then in the depth of dejection, he comes with temptations to deſpaire, and Self-murder, &c. And in truth experience tells us, Satan hath a mighty advantage over us, eſpecially when we are dejected, and give way unto it.
Thirdly, Its dangerous to give way to dejection in regard of the ſoule; it loſeth ground thereby. The ſoule is a great loſer by dejection.
1 The more its given way unto, the weaker the ſoule is. The ſoule much dejected is unfit for any ſervice; 'twas this that unfitted the Diſciples to watch; its ſaid, Chriſt found them ſleeping for ſorrow, Luk. 22.45. ſorrow brings one aſleep both Naturall, and Spirituall; dejection cauſeth drowſineſſe. The ſoule when it gives way to dejection is thereby drowſie, and the drowſie ſoule is unfit for duty. Yea,
2 The ſoule dejected is weakned unto warfare. Sad ſoules are not fit for ſouldiers; the cheerful ſoule is a Gyant refreſhed with Wine; it can fight the Lords Battels with courage: The ſad ſoule is liable unto cowardize. As the joy of the Lord is our ſtrength, ſo the ſorrow of our ſpirits, is our weakneſſe.
3 The ſoule caſt downe is unfit for comfort; Sorrow given way unto ſhuts out joy, and the more roome the one hath, the leſſe is left for the other. Some ſoules when caſt downe are ſo full of ſorrow, that there is ſcarce a hole for comfort to enter; ſorrow where it rules, hath ſo many Centinels, and Guards; that its hard for comfort to get in, unleſſe it be by violence. A ſorrowful ſoule forgets to eate his bread, as the Pſalmiſt ſhewes, Pſal. 102.4. or if the ſad ſoule comes to meat, it hath no ſtomack; we finde it by experience in naturall ſorrow, that it takes away our ſtomack. A ſad man ſits downe, and he is ſo full of ſorrow that he cannot eate. Even ſo ſomtimes the ſad ſoule ſits downe at the Lords Table, and albeit the meat be choyce, (Manna from Heaven, and the fruit of the ſpirituall Vine Chriſt) yet the ſoule cannot eate a crumb, nor drink a drop. O ſouls! minde it; the reaſon why you receive ſo often, and yet finde ſo little, is becauſe you give way to caſtings down, your ſorrow takes away your ſouls ſtomack. As it ſometimes ſtops your mouthes, that you cannot open them (i. e. you cannot pray ſometimes, nor ſpeake a word to God, you are ſo caſt downe) ſo likewiſe at other times, it over-comes your appetite, it renders you unfit for comfort. Here is the reaſon (by the way) why you complaine ſo oft, you finde little refreſhing at breaking of Bread; you are ſo caſt downe, and give ſuch way unto it, that you have no ſtomack to eate, albeit Chriſt bid you welcome, and bids you eate abundantly.
So that now then (to winde up this) you ſee both Scripture and reaſon; you have both to confirme this firſt branch of our point, that dejected ſoules ſhould not give way unto dejection.
CHAP. 4.
Some Applications of the firſt branch.
YOu ſee now this proved, that when you are dejected, you ſhould not give way unto it; its too true, you are apt to doe it, but you ſee you ought not to do it. Ere I paſſe on to the next branch, I wil make uſe of this for two ends, viz.
1 For chiding.
2 For cautioning.
Firſt, let me as a friend (and in a friendly way) chide ſuch as being dejected, and caſt downe, doe give way thereunto. And there are five ſorts of ſoules to be chid for this.
Firſt, Such as are caſt downe, and conceale as much (as in them lyes) their trouble, and the cauſe of it; hearken unto me you cloſe ſoules! who keep ſorrowes, yea and Satans ſecrets; Why doe you give way to your griefe, and wil not make it knowne? Is there any comfort in your concealment? Is it not rather an adding affliction, to affliction? You ſad the hearts of your friends, while they ſee you diſquieted, and not willing to open your ſoule to theirs. Its the Apoſtles command (and I thinke 'twas in reference to this caſe) to confeſſe our faults one to another, James 5.16. what, is there none faithfull? will not any be friendly? why doe you conceale your ſorrow, and ſo feed it? Certainly, Satan and griefe get much by privacy; and you who conceale your dejection are to be reproved for giving way unto it.
Secondly, Such ſoules are alſo to be chid, who being caſt downe, never looke after, nor labour for comfort. He that is ſick and lookes not for a remedy, is guilty of giving way to the diſeaſe: And the ſoule that is ſad, and mindes not, nor ſeekes not for comfort, is guilty of giving way to dejection. Now how many are there who care not to heare, or read that which is comfortable; its true, they love to heare, and read ſad things; Judgements, wrath, threatnings: But as for ſweet things, promiſes, experiences, or the like, alas! they looke not after them. Its obſerved of melancholly perſons, that they love to be in darke, and melancholly places, to heare ſad and dolefull Notes; the Owle, and Birds of the night are moſt delighted in by them: Even ſo, many ſad ſoules delight in the valley of death; they love not to heare the ſweet muſick of mercy, the delightfull notes of the Goſpel, the raviſhing raptures of joy, and peaceby beleeving; nothing pleaſeth them, but the thundering of Sina…, the terrors of the Law, the judgements of ſinners &c. Surely you who doe this, are to be reproved, for hereby you give way unto your ſorrow and dejection, which thing you ought not to doe.
Thirdly, Such ſoules as in their dejection argue, and diſpute againſt their comfort, are guilty of giving way unto ſorrow. Sometimes we come to dejected ſoules, and tell them, we have a commiſſion to comfort them. To this end, we indeavour to open the Promiſe, and the Oath, that by thoſe two immutable things, in which it is impoſſible for God to lye, they might have ſtrong conſolation (as it is, Heb. 6.18.) but alas! when we have ſaid much, we receive this ſhort and ſad anſwer, Comfort is not mine.
To this we reply; Why not yours? hath God any where excluded you?
Yes, they ſay, we are ſhut up under unbeleefe, and there is no comfort for us.
We anſwer; God hath ſhut up all under unbeleefe, that he might have mercy upon all, as tis, Rom. 11.33.
Nay but ſay they, God will not have mercy upon us; for alas! we are a people to whom mercy doth not belong.
But we tell them againe, its ſaid; That they which in times paſt were not a people, are now the people of God, and they had not obtained mercy, now have obtained mercy, as it is, 1 Pet. 2.10. yea, and we tel them, It ſhall come to paſſe, that in the place where it was ſaid unto them, Ye are not my people, there ſhall they be called, the children of the living God, Rom. 9.26.
But yet, when we have ſaid this, ſtill we are put off with denials, and contradictions; and ſtill we finde ſome ſaying, their ſoule refuſeth comfort: But minde it, who ever you are, you who thus diſpute againſt your comfort, you are to be chid; for he, or ſhe that diſputes againſt comfort, gives way (contrary to this point) unto ſorrow. But,
Fourthly, Dejected ſoules who love ſolitarineſſe, and avoyd ſociety, are to be chid alſo, for they give way to ſorrow. Satan gets by thy ſolitarineſſe, thou ſhalt be ſure of his company, if thou wilt avoyd others company; thou maiſt goe from others but not from him, hee'l follow thee into all the corners of thy retiredneſſe; couldeſt thou be alone, and without him, it were not ſo ill; but yet thy very being alone is not wel. Solomon ſaid, Vae Toh. i. e. Woe to the ſoule alone, Eccl. 4.10. wert thou in company, thy ſadneſſe might be ſweetned with their comfort, but being alone thy ſorrow wil eaſily overmaſter thee; and when thou art downe, thou wilt want another to take thee up, as tis there in Eccleſ. Its a truth, that ſorrow ſeekes ſolitarineſſe, the ſad ſoul would be by it ſelfe: But God ſaw (even at firſt) it was not good for man to be alone; Its bad for the beſt, but moſt bad for the dejected ſoule to be by it ſelfe. Sorrow runs away (as I may ſay) apace with the ſoule if it be without company; but thus the ſoule ſhould not be, becauſe it muſt not give way to ſorrow.
Fifthly, Such ſoules as in their dejections caſt off duties, to buy that give-way to ſorrow, and are therefore by this point to be chid. Diſquieted Jeremiah wil preach no more, chap. 20.9. and diſcontended Jonah, leaves Ninivey, and retires into the field; hee'l not preach to men, but rather fret againſt God. Oh! how many dejected ſoules are there who caſt off duties! hearing, praying, receiving, &c. and inſtead of waiting upon God in them for ſatisfaction, doe rather ſit and murmure impatiently againſt their God; bid them pray, indeed they ſay they cannot; but the truth is, will not (for could not they as wel ſpeake the ſame ſad complaints to God, that they doe to us?) exhort them to heare, &c. Alas! ſay they. Its in vaine, &c. but this caſting off of duties, is a giving way to dejection, for to be cured of it we are to be up, and doing, as God tels Joſhua; Get thee up, wherefore lyeſt thou thus upon thy face, Judg 7.10. O ye caſt-downe ſoules, why lye you thus upon your faces? up and be doing, waite upon God in duties, ſo ſhall you be freed from your dejection. Therefore,
Secondly, having thus friendly chid you, let me now faithfully counſell you: Take heed, and beware, O ye dejected hearts, how you give way unto your dejections; be not diſquieted, be not caſt downe, ſtop your ſorrowes in ſeaſon; let not the flouds ariſe: you are indeed apt to let open the floud-gates of grief, but take heed leaſt it over-ſlow your ſoules. Davids practiſe bids you to be wiſe, and Chriſts precept commands you, not to let your hearts be troubled.
Obj. But may not I give way to ſorrow, who have given way to ſinne? May I not be dejected much, who am defiled mightily? Suppoſe, (but why doe I make it a ſuppoſition? tis more, &c.) that my heart ſmites me for ſinne, and I be dejected thereupon, ſhould not, ought not I to give way to ſorrow, &c?
Anſ. By way of anſwer, ſuffer me, O ſoule, to ſay three things, and I beſeech you minde them.
Firſt, Tis poſſible for Satan to have a hand (Joab-like) in this matter; See chap. 3 of this Section.Satan knowes as wel how to gaine by ſorrow as by ſinne: and therefore he that put thee upon the one, may preſſe forward the other; even under the Straw-berry of godly ſorrow, may lye the Serpent, to ſting unto deſpaire.
Secondly, Its true, you may, nay you muſt give way to ſorrow▪ tis ſinne to ſtifle Conſcience. Many a wretch makes a ſport of ſinne, and ends his wickedneſſe as he began it, viz. with mirth: but this is madneſſe. Certainly, the faith of pardon cals for, and workes (if ſaving) the ſorrow of repentance, which is not to be repented of, nor ſpoken againſt; But yet,
Thirdly, As you muſt give ſorrow way, ſo muſt you give faith way too. Its your wiſdome to know both when, and where to ſtop, you may give ſorrow too much way, even teares for ſinne may drown the ſoule; beware therefore of this, and learne to moderate your griefes.
Queſt. You will ſay, How ſhall we know when ſorrow goes beyond its bounds; what Land mark is there by which we may know the duly ful tide of godly ſorrow? when muſt we ſtop the floodgates of griefe, and ceaſe to give way unto our ſorrowes?
Anſ. This is a myſtery, and you will never learne it of me, except the Spirit teach you; yet the letter of this myſtery lyes in three heads, or rules.
Firſt, Then muſt ſorrow be ſtopped, and not given way unto, when it begins to worke deſpaire. Its time to wipe our eyes, and to leave off weeping, when we begin to be dimme-ſighted as to mercy; when ſorrow is gathered into clouds, to the darkening of grace; its time to ſtop.
Secondly, When God begins to appeare altogether in blackneſſe and darkneſſe, then its a time to rouze up our ſpirits from under dejections, whereas the ſoule ſees nothing but terrour and wrath, and is hereby diſ-heartened from duty, its high time to ſtop greife; if your ſoules begin to be ſo ſad, as to be afraid to goe to God, to ſpeake to him, to argue (boldly through the Goſpel) with him, then its time to doubt, and feare that your ſorrow is gone too farre, and that you have given way to it too much.
Thirdly, when ſadneſſe makes you ſtand off from Chriſt; when it begets ſo much feare, as to keep under faith, then certainely it is too much, and it muſt be ſtopped. Tell me, O ſoule, that mourneſt for ſinne, that art dejected and caſt downe, for thy defilement and corruption. Art afraid to beleeve? Art loath to goe to Chriſt? Doſt begin to queſtion his willingneſſe to receive, and pardon thee? Hereupon doſt begin to thinke now thou art caſt downe to ariſe no more? to lye in thy ſorrowes till thou dye? And doſt thinke it in vaine to goe to Chriſt, and impoſſible to be accepted by Chriſt? Know, that now certainly thy ſorrow is gone too farre, and that now thou not only mayeſt, but that thou oughteſt, and muſt ſtop it; now its thy wiſedome, and ſhould be thy care to let it goe no further.
Queſt. But me thinkes I heare thee ſay; Alas! I would ſtop greife if I could; I would ceaſe to be ſorrowfull, had I a skill; How ſhall I bridle my paſſion? How ſhall I keep downe my diſquiet?
Anſ. To doe this I confeſſe is difficult; ſorrow is a ſtubborne paſſion, and its not an eaſie thing to bridle it; waters are not eaſily maſtered: But yet, take two or three helps.
Firſt, begin to ſtop inordinate griefe quickly; Its eaſier to ſtop the Horſe at his firſt ſetting out then afterwards: Griefe gets ſtrength by any ſufferance, give it not place therefore, no not for an houre. It hath been noted, that ſuch as have craved, and had leave to weep, and be ſad a little, have taken more liberty then was allowed, and have wept a great deale more then was fit; lay a reſtraint therefore upon ſorrow in its firſt ſwelling, ſo ſhall it not over-flow the bankes of thy ſoule.
Secondly, (as a helpe to this) Conſider how your inordinate dejection goes to the heart of Chriſt; ſometimes the wife is prevailed withall not to be too ſad, becauſe it grieves the husband; Pray wife, ſaith the husband, be not ſo ſad and melancholly, it troubles me to ſee it, &c. This ſtops ſorrow many times; Conſider it (ye ſpirituall Spouſes) your husband (Chriſt) is troubled to ſee you ſo ſad, it goes to his heart to ſee you ſo dejected. Chriſt ſpeaks of Ephraim, that his ſoule was diſquieted (for tis the ſame word in the originall with that in the text) for him; ſurely did you but ſeriouſly conſider this, it would ſtop your griefe, and cauſe, and keepe you from giving way unto it, in as much as Chriſt is caſt downe, and diſquieted (as it were) to ſee you ſo.
Thirdly, Call your ſoule to an account; this wil prevent it for going further. The way to prevent exorbitant expences in Stewards, is to call them to an account: O poore ſoules learne, and practiſe the Art of ſelfe expoſtulation, ſay to your ſelves as David did, Why art thou caſt downe (O my ſoule) and why art thou ſo diſquieted within me? This wil be a good way to keepe downe ſorrow from riſing too high, yea and a good way to raiſe up your ſoule from ſitting too low. Indeed this is the other branch of the point, and I ſhall now come unto it.
CHAP. 5.
I Have diſpatched the firſt branch of the Doctrine, viz. That its the wiſdome, and ſhould be the care of dejected ſoules, not to give way unto dejection, and caſting downe.
I ſhall now proceed to the ſecond branch, which is to ſhew; That it is their wiſdome, and ſhould be their care to argue the caſe with themſelves.
You ſee David doth ſo, he calls upon his ſoule, and expoſtulates the buſineſſe with it. Here is not a word in his expoſtulation but is very conſiderable. As,
1 Why, that is, as I opened in the explication.
What (as if he ſhould ſay) What, is it ſo indeed, art caſt downe in earneſt, O my ſoule? I thought it but fained, or at leaſt not ſo reall; But what, is it ſo indeed? he cunningly inſinuates into his ſoule. Or,
How? i. e. O how art thou caſt downe. O my ſoule? I wonder at it, and its an aſtoniſhment to me to conſider it; how ſad, how exceeding ſad art thou, O my poore dejected ſoule? Or elſe:
After what manner, i. e. what kinde of ſorrow is this that fils thee? Is it the ſorrow of faith, or of deſpaire? Is it the griefe of a godly ſoule, or is it a worldly ſorrow? What manner of ſorrow is it? Or elſe, wherefore? i.e. What end doſt ayme at in this ſorrow? What is it that thou driveſt at by this dejection? Or elſe, why, i. e. For what cauſe is it? As if he ſhould ſay; Tell me the reaſon (for I ſee it not) of this thy trouble and dejection. Mark how home he argues in that firſt word; but then marke againe the next word, which is,
Soule; Its as if he ſhould ſay, Why am I thus troubled in all my inward man, in my ſoule? Why doe the waters come in unto my ſoule? i. e. to my beſt and chiefest part, or to my all? as if he had ſaid; Why is it not a little trouble in my minde, but a great one in my ſoule?
Yet further, marke him in the particle my; O (my) ſoule; Its as if he ſhould have ſaid; Why is my ſoule, even mine, which hath ſo many Promiſes, and which had ſome experiences? why is my ſoule that hath a God to goe unto? why is my ſoule caſt downe? If Saul, or Doeg were caſt downe it were not ſtrange; but that thou, O my ſoule art caſt down, this is indeed ſtrange.
See him yet againe, caſt downe and troubled; as if he ſhould ſay, What, troubled unto caſting down? what, ſo much diſquieted as to be in a ſtorm? (as I opened the word) yea, and to be in ſuch a tempeſt: O my ſoule, why is it thus? If thou wilt be troubled, why ſo? What, troubled to a lying upon the ground? O ariſe, ariſe ſoule! for what is the matter that thou art thus caſt downe?
You ſee how full it lyes in Davids practiſe, that dejected ſoules ſhould argue the caſe with themſelves; it is needleſſe to adde the candle of any other example▪ ſeeing we ſee the truth ſo clearly in the Sun-ſhine of this.
CHAP. 6.
The ſumme of the expoſtulation, and the reaſons of it.
I Wil a little touch upon theſe two heads for the clearly underſtanding of this branch.
1 Wherein doth this expoſtulation, or arguing with our ſoules conſiſt?
2 Why Chriſtians caſt downe ſhould uſe it.
For the firſt, you wil ſay (If it be our wiſdome, and ſhould be our care when caſt downe, to argue the caſe with our ſelves) wherein doth this arguing conſiſt?
Now for this, know, that this expoſtulation doth principally conſiſt in three particulars.
Firſt, In a ſolemne ſummoning of the ſoule to give an account of its dejection. Wee ſhould, (Judge-like) call our ſoules before us, and demand what is the reaſon that it breakes the royall law of love, which commands us to rejoyce alway; And it ſleights Chriſts command of not being troubled. I know the ſad heart is backward unto this, but we muſt ſummon it ſolemnly in the name of Chriſt to give an account, and that a faithfull one, why its ſo ſad and caſt downe? we ſhould ſay, Come forth (O my ſoule) out of thy ſad and ſolitary retirements, and tell me plainly the reaſon why thou art caſt downe, and alſo the end that thou aymeſt at, &c. This is the firſt part, or introduction to this arguing. The
Second is, A due conſideration of the cauſe, or reaſon which the ſoule gives for its dejection. Peradventure the cauſe may not be a cauſe, the reaſon may not be rationall; or if it be a cauſe it may not be ſo great; therefore we ſhould weigh what, and how weighty it is. As to inſtance, ſometimes the ſoule ſaith its dejected, for this croſſe, or for that affliction; for this feare, and that fall; for this corruption, and that temptation, &c. now then, the maine part of this expoſtulation lyes in our weighing and right ſtating of the cauſe, which the ſoule either hath, or thinkes it hath, for its dejection. Then,
Thirdly, this arguing lyeth in doing of what we are able to doe, to ſatisfie our ſelves. Its ſaid of David, that he comforted himſelfe in his God, 1 Sam. 30.6. That is, he ſtrengthened himſelfe as well as he could. Its certaine, that in a naturall way we may doe ſomething, and in a ſupernaturall way we may doe more; now we ſhould ſtir up our gifts both naturall, and ſupernaturall. Incourage your ſelves (as I read it) and he ſhall ſtrengthen your hearts, Pſal. 31. laſt,foreign certainly we ſhould frame what anſwers we can draw from reaſons, and promiſes & experiences,(Durate & …oſmet rebus ſervate ſecundis) foreign to ſatisfie our ſelves in the pretended cauſes of our dejections. Beſides, we ſhould charge our ſouls to be patient, and ſtirre up our ſelves to beleeve; we ſhould doe what we can Logically to reſolve doubts,Significat obourare fortem eſſe. (i. e. fully to ſatisfie troubles) and Rhetorically to perſwade (as it were) our ſelves to rejoyce. There is enough in the Scriptures to ſilence all ſorrowes, and to ſatisfie all caſes; and we ſhould argue from the Scriptures for this purpoſe, as much, and as wel as we can. We ſhould not plead for, but againſt our dejections; we ſhould ſtrengthen the hands of our faith againſt unbeleefe, and the grounds of joy againſt ſorrow. Its true, its Chriſt alone that can raiſe us, but yet we muſt ſtrive in our expoſtulation to raiſe our ſelves; Shake thy ſelfe from the duſt, O Jeruſalem, as it is, Iſay 52.2. The children of Sion muſt ſhake themſelves, i. e. doe themſelves (what in them lyes) towards their owne ſatisfaction, and raiſing from dejections.
This is the firſt thing, you may now gueſſe wherein this expoſtulation lyes.
The ſecond thing followes, i. e. Why ſhould dejected ſoules thus expoſtulate the matter with themſelves.
For this I might give many reaſons, I ſhall inſtance briefly in theſe five.
Firſt, Becauſe God hath given to men as men, much more to Saints as Saints, a power and principle to expoſtulate with themſelves. Men have a judgement, and conſcience, and ſurely theſe things ſhould be made uſe of, and improved, as in other particulars, ſo likewiſe in this. Its the priviledge of men above beaſts, that they have a naturall faculty, to argue, and reaſon buſineſſes within themſelves; and its the priviledge of Saints above men, that they can caſt a reſtraint upon themſelves (as Doctor Sibs obſerved upon this text) now its reaſon that we ſhould reaſon the caſe with our ſoules, fith God hath given us a faculty ſo to doe. But,
Secondly, Dejected ſoules ſhould argue the caſe with themſelves, becauſe many times they ſhall finde they are dejected cauſ-leſſe; As wicked men are ſometimes in feare where no feare is, i. e. where there is no juſt cauſe of feare. So Saints are ſometimes dejected, when they have no juſt cauſe for it. Its certaine, that take dejection in the ſence formerly opened, a Saint hath never a juſt ground for it. David ſaid, Wherefore ſhould be feare in the dayes of evill, when the iniquity of his heeles compaſſe him about, Pſal. 49.5. his meaning is, even then when all his ſins did compaſſe him, he had no cauſe to be afraid, or caſt downe; But certainly many times even Saints are dejected for no juſt reaſon, now we ſhould therefore expoſtulate with our ſelves: Its but a homely compariſon (yet ſith it comes home to the matter ile uſe it) Sometimes we are as fearefull Horſes, who flight and ſtartle at every buſh and ſhadow; we feare even the ſhadowes of feare, and we are caſt downe, when there is no ſubſtantiall ground. Its but meet therefore that when we are caſt downe we ſhould argue the caſe with our ſelves, and ſee what reaſon there is for it, and what weight is in that reaſon.
Thirdly, By reaſoning or arguing with our ſeules, we lay a ſtop in ſorrowes way; looke as it is in the point of finning, ſo is it in the buſineſſe of ſorrow. If ſinners would but a little expoſtulate with themſelves, they would not run on in ſinne,foreign therefore the Pſalmiſt ſaith, Stand in awe and ſinne not, commune (or expoſtulate) with your ſelves, foreignPſal. 4.4. In like manner, Saints would not give way unto ſadneſſe,i. e. ſpeake in your. hearts. if they did but commune, and reaſon the caſe with themſelves. Did Saints but reaſon with ſorrow thus; Why art thou? whither tendeſt thou? what ſweet is in thee, &c? ſurely ſuch a reaſoning as this, it would at leaſt reſtraine ſorrow, and keep it under. And to this,
Fourthly, Christians or Saints caſt downe ſhould thus reaſon with themſelves, becauſe this will be ſome excuſe for them if they cannot prevaile. That ſoule that gives way to ſadneſſe, and in no kinde ſtrives againſt, and expoſtulates with it, hath no excuſe to plead; as ſinners that ruſh into ſinne violently, and willingly (as the horſe into the battell) they have no excuſe. Its ſome (though but a ſmall) excuſe, that a ſoule can ſay, I ſtrived againſt temptation, I oppoſed corruption, I expoſtulated with my ſoule againſt it; ſo a ſoule that is carried downe the ſtreame of ſorrow, may plead a little for its ſelfe, if it hath done its beſt againſt it; whereas if it gives way, and expoſtulates not the matter at all, its inexcuſable. The ſoule may with ſome boldneſſe call for, and with ſome confidence expect helpe from Chriſt, to raiſe it being caſt downe, in caſe it can plead, That it hath ſtrived, and expoſtulated with it ſelfe as well as it could. Then,
Laſtly, A ſoule dejected ſhould argue the caſe with its ſelfe, becauſe hereby he is fitter for cure. This ſelfe-expoſtulation renders the minde willing to be convinced, and it doth alſo make the ſoule fitter to open its caſe and condition. Like as the perſon that hath examined, and found out his diſeaſe, is fitter for to make it known, and ſo to be cured: So is the ſoule that hath expoſtulated the buſineſſe of his dejection with himſelfe. Many poore ſoules are not able to open their caſes, and one maine reaſon is, they never did argue it with themſelves, but ſtill let it run on, till they are caſt downe into a pit where they cannot ſee; in as much therefore that ſelfe-expoſtulation doth ſo advantage dejected ſoules as to cure, and ſatisfaction, its but reaſon that they ſhould uſe it.
CHAP. 7.
Some Ʋſes of this Branch.
THis truth that dejected ſoules ſhould argue the caſe with themſelves, ſerves both To
1 Reprove, and
2 Direct.
Firſt, This truth reproves ſuch as being caſt downe, never doe thus. Its the fault, and folly of many dejected hearts, that they take it for granted and ſure, that they may, and ought to be caſt downe, and therefore they never enquire into the matter, nor expoſtulate, or argue the thing at all; they cry out, oh! they are caſt downe; but they never ſay, Why, or wherefore? This they take for granted, they have cauſe. Surely you are to be reproved who goe ſad, and heavie all the day long, and never argue with your ſelves, Why is it?
Secondly and chiefly, Be directed, oh ye dejected ſoules, what to doe in your dejection, viz. argue, or expoſtulate the buſineſſe with your ſelves; now for your direction herein take theſe rules.
1 Be ſerious and ſolemne, charge your ſoules againe, and againe, ſo doth David here; obſerve, here is not one why, but two whyes; Firſt, Why caſt downe? Secondly, Why troubled? why and why; O be you very ſerious, and keepe your hearts to it. Doe not let thy heart be quiet, till it indeed diſcover unto thee, the true reaſon of its ſadneſſe.
2 Be very cautious and ſober, doe not diſpute too much, nor inquire too farre; Satan wil diſpute too long, and bring you into Labyrinths which you cannot get out off. Doe not dive into the Divine decrees; If thy ſoule ſay, Its ſad by thinking on them; tell thy ſoule, that thoſe things are above thy reach, and therefore are not to cauſe thy ſorrow. If thy ſoule urge particulars, and poſitions about Predeſtination, &c. be not too curious to pry into thoſe particulars, nor to diſpute thoſe caſes; tell thy ſoule, The Word is night thee. even in thy heart; and that this is the word of the Goſpel▪ viz. That Jeſus Chriſt came into the world to ſave ſinners.
3 Beware how you conclude againſt your ſoule, becauſe you cannot ſatisfie your ſelfe. Tis poſſible thy caſe may be ſatisfiable, and yet thou art not able to doe it. Doe not ſay, I may, and I muſt be caſt downe, for I cannot ſay any thing to the contrary, I cannot ſatisfie my doubts, and feares, &c. Why though thou canſt not, others may; The Pſalmiſt tells you of a caſe that was too hard for him to reſolve himſelfe in, and yet when he went to the Sanctuary he had ſatisfaction, Pſal. 73.16, 17. O poore ſoules! you may not be able after all your expoſtulation to ſatisfie your ſelves, yet doe not conclude againſt your ſelves, but goe to the Sanctuary, and you ſhall have ſatiſfaction there.
4 Beware of partiality; Heare as wel what may be ſaid for, as what is ſaid againſt your ſoules; You have a willing ſpirit, though a weake fleſh; you have a waking heart, though a ſleepy head; you are comely though black. Heare as wel pro, as con; receive as wel arguments for your ſelves, as inſinuations againſt your ſelves: Surely its not only your wiſdome, but your duty. You muſt as wel argue for liftings up for what there is in you of Chriſt, as for caſtings downe, for what there is in you of corruption. You are not juſt Arbitrators, not righteous in expoſtulation, if you argue not both parts; therefore in your arguing beware of partiality, its a needfull caution. O how many cry out, O they ſleep, they are black; they have this corruption, and they wreſtle with that temptation; but never minde what watchfulneſſe, what comlineſſe, what grace, what helpe, &c. they have from Chriſt; and its no wonder that they are caſt downe.: But beware of this partiality in your expoſtulation with your ſelves.
5 Make the Goſpel the Judge of your caſe; let not the Law, but let Grace moderate your diſpute. While you argue the caſe with your ſoule, take heed of Moſes, hee'l caſt you down lower; if he moderate. But appeale to Chriſt, by him comes grace and truth; hee'l decide the controverſie truly (and if ſinne have the truth,Note this. hee'l acknowledge it unto repentance) but hee'l decide it alſo graciouſly (and where ſinne abounds, hee'l ſay, grace ſuperabounds unto faith) therefore in your ſelf-ſoule-expoſtulation bring your heart into the preſence of Chriſt, and let him alone be Judge.
6 Reſolve never to conclude finally againſt thy ſoule, whatever at preſent may be proved againſt it, When thy ſoule hath ſaid all that it can againſt thy ſtate, and when after all that thou haſt anſwered, thy ſoule is unſatisfied; nay, ſuppoſe thou finde every thing punctually proved as a reaſon for dejection, yet reſolve to conclude nothing againſt thy ſelfe, for God can help at laſt, though Satan ſhould be righteous in his accuſation, and thy conſcience joyn with him, in witneſſing againſt thee, yet know, Chriſt is righteous in thy abſolution, and his bloud can cleanſe thy conſcience, yea and it ſhall, Heb. 10. But you will ſay, What if in my expoſtulation I finde my owne conſcience condemning me, muſt I reſolve not to conclude of my eſtate by that?
Anſ. No not finally; thy conſcience may condemne thee now, and yet acquit thee anon: Nay, Chriſt may permit firſt thy owne conſcience to condemne thee, that afterwards thou maiſt ſee, and prize his grace in acquitting thee.
Well, theſe be the rules to mannage your ſelfe-argumentation, I wil give a few words more to direct you in the argumentation it ſelfe, and then ile conclude this Section.
But you wil ſay, How ſhall we doe to argue the caſe with our owne ſoules? why for this, take theſe directions following.
1 Queſtion Your owne ſoules.
2 Chide Your owne ſoules.
3 Informe Your owne ſoules.
Firſt, Queſtion your owne ſoules; put ſome queſtions to your ſpirits about your ſadneſſe, and ſee what anſwers are returned. As,
1 Queſt. What indeed is the ground of this dejection. Is it ſinne? why there is grace; Is it Satan an enemy? there is Chriſt a friend: Say what, O what my ſoule is the ground of this dejection?
2 Queſt. What doſt ayme at in thy trouble, O ſoule? Is it to pleaſe God? to ſatisfie for ſinne? Alas! he is not pleaſed with our ſorrows, neither is there ſatisfaction in our dejection.
3 Queſt. What it meanes thus to be diſquieted; Doth it meane thus to eaſe its ſelfe? Alas, this is rather to increaſe trouble, then to finde comfort.
Secondly, Chide your ſoules for your dejection; reprove your ſelves for your ſorrowes, ſay, O what weakneſſe is this to ſit ſobbing, to lye tumbling, to toſſe in a tempeſtuous manner, when God and Chriſt bids you to rejoyce: Chide your ſelves for diſparaging the Goſpell, for diſhonouring Chriſt, for diſheartening others, for all this you are guilty of by your dejected carriage; rebuke your ſoules for their inordinate ſorrowes.
Thirdly, Informe them; Preach to your ſelves theſe and the like points:
1 All this ſorrow doth no good; It hath no profit in it. What profit is there either for thy ſelfe, or others in theſe thy dejections?
2 This ſorrow doth hurt, its as leannes to thy ſoule, its as a damp to, and the deadneſſe on duty; tell your ſoules this ſadneſſe is miſchievous, it furthers deſpaire, and it ſtifles joy: Say, it weakens as to worke, and unfits as to comfort.
3 Tell your ſoules, Many have been as you are; Doe you decay in grace, ſo did others: Doe you fall into ſinne, ſo doe many: Are you deſerted of Chriſt, ſo was the Spouſe: O preſſe this point home, there is no temptation befallen you but what is common to others. Againe,
4 Informe your ſoules, that Chriſt would not have you to be caſt downe? Say to them, Chriſt bids you be of good cheare; hee'l raiſe you up, therefore why ſhould you be caſt downe? Further,
5 Tell your ſoules, Satan laughs to ſee you ſad, and Saints mourne, and ſay thus: I am not to rejoyce Satan, and to ſadden Saints, no, I muſt not; yet, O how doth he rejoyce at your dejections. He ſaith, Aha, Aha; ſo would I have it: whereas Saints cry, Alas! alas: for what Saint is ſad, and diſconſolate, and all mourne not?
Laſtly, Informe your ſoules, that it ſhall not be alwaies thus; tell them, you ſhall not alway ſit diſconſolate (as a woman forſaken, and grieved in ſpirit, as tis, Iſay 54.6.) No, ſay unto your ſoule, that you ſhall yet once againe ſee your God, and Chriſt, and that you ſhall yet praiſe him, and ſing upon your ſtringed Inſtrument to the chiefe Muſitian, i. e. the Lord Jeſus.
Thus be directed in your dejections to argue, or expoſtulate with your owne ſoules as David doth, but withall remember to argue with God alſo; ſo doth David likewiſe, I will ſpeake unto God my rock (ſaith he) ſo doe thou, goe to God, and humbly expoſtulate with him; if thou art dejected by reaſon of a deſertion; go and ſay, Why haſt thou forgotten me? Aske God why he eclipſeth his face; If thou art dejected by reaſon of temptation, ſay, Why goe I mourning by reaſon of the oppreſſion of the enemy? Thou maiſt be bold with God in Chriſts bloud, therefore ariſe (O caſt downe ſoule) and goe to God, and argue out thy cauſe with him; intreat him to take off his hand if it keep thee downe, and beſeech him, to ſtretch forth his hand to raiſe thee up. Peradventure you wil ſay, you have done this oft, and yet you are ſtill dejected.
Why it may be ſo, yet you muſt waite with patience, you muſt tarry the Lords leaſure: he wil not let you alway to lye, and labour in your dejections; but hee'l come and raiſe you up. This you muſt beleeve, and expect, and in this faith and expectation waite; but of this in the next Section.