Comfort and Counsel for Dejected Souls, Section 4
SECT. IV.
PSALM: 42. ult.
—Hope thou in God:
CHAP. 1.
A third Doctrine raiſed, and ſpoken unto from the words.
IT was a ſweet and ſacred expreſſion of the Church in her ſad and low condition, Lament. 3.26. It is good that a man ſhould both hope and quietly waite for the ſalvation of the Lord. The Church was now in a lamentable eſtate, when ſhe ſpake thus: Jeruſalem now lay as a heap, and the Lord had now cauſed the ſolemne Feaſts, and Sabbaths to be forgotten in Sion, as tis, chap. 2.6. yet now ſhe ſees a goodneſſe in hope, and quiet waiting; and certainly ſo there is, Saints at loweſt are not left of God; their heavieſt condition is not hope-leſſe: Though they may be in the darke, yet they ſhall ſee light, for tis ſowne for them; and upon this account it is, that they ſhould hope, and waite for Gods Salvation, even in their deepeſt dejection.
Indeed, this is the third thing which I obſerved in, and am to ſpeake unto, from theſe words, viz. Doctrine.
Saints in their deepeſt dejections, when they are moſt caſt downe, and diſquieted, ſhould be content to tarry, and waite for Gods cure and comfort.
Davids practiſe is a precept in this, what he bids his ſoule doe, we muſt bid ours: Now marke, he bids his ſoule hope: So he ſaith, Hope thou in God. The word as I opened, ſignifies moſt properly to expect with patience, and hope.
David ſpeakes the ſame in other places which he doth in this, Pſal. 40.1. I waited patiently for the Lord. ver. 6.-11.And ſo, Pſal. 62.5. My ſoule, waite thou only (or doe thou only waite) upon God, for my expectation is from him, and he did ſo, for there; verſ 1. ſaith he, Truly my ſoule waiteth ſtill upon God.
Its certaine (O ye ſad and caſt down ſoules) that God wil come in his time, with ſweet raiſing, and raviſhing mercy: Its your duty in the interim to waite, and hope.
The Prophet ſaith, The Viſion is for an appointed time, but at the end it ſhall ſpeake, and not lye, though it tarry, wait, (mark it) waite, Habba. 2.3. The Pſalmiſt knew he ſhould yet praiſe God, therefore he bids himſelfe to waite. Yea and the Prophet tells us, he would waite upon the Lord who hideth his face from the houſe of Jacob, Eſa: 8.17. Cure will come, but you muſt tarry: Comfort will appear, but you muſt waite. You are caſt down, but you ſhal be raiſed up. Therefore you muſt wait in this hope patiently.
CHAP. 2.
An Explication of the worke of waiting.
DEjected ſoules! I am ſpeaking to you. I have told you already, you muſt not give way to your dejections. I now tell you more, You muſt be content to waite. If you aske what this is?
I anſwer briefly, that this worke conſiſts in four things.
Firſt, In a patient bearing of that ſadneſſe, and dejection under which you are. Every paſſion, is impatient, Soules caſt down are impatient in the pit; but this ſhould not be. David tells you, of his ſinking into a deep pit; and that in it he cryed, till he was weary, yet he did patiently wait. I am weary (ſaith he) of my crying; my throat is dryed, mine eyes faile (yet marke what followes) I wait for my God, Pſal. 69.3. Hee was not ſo impatient, as not to waite, And the Church ſaith, ſhe'l bear the indignation of the Lord, as it is Mich. 7.9. Dejected ſouls! you muſt waite in patience.
Secondly, You muſt be content to tarry. As you muſt patiently bear, ſo you muſt contentedly forbear. The word ſignifies as much, and is ſo uſed, and tranſlated, Gen. 8.10. Noah is ſaid to have ſtaid yet other ten dayes. He had ſent forth one Dove before, and that returns quickly, becauſe ſhe found no reſt for the ſole of her foot. He did not preſently ſend forth another, no, he ſtayd ten dayes (ſaith the text.) After the ſecond returned, with an olive branch, and ſo gave ſome hope, yet he was not over forward to ſend forth a third. No, he ſtaid ten dayes for that likewiſe.
Dejected hearts, you muſt do as Noah did, i.e. be content to ſtay a while. Indeed the captive exile maketh haſt, he feares to dye in the pit, and that his bread will fail, as tis Eſa. 51.14. But we ſhould not make haſt. We ought to be content to tarry the Lords leiſure, wee muſt as well waite and forbeare God (as I may ſay) till he come with cure, and comfort, as bear our own caſting down. But
Thirdly, This duty lyes alſo, In a diligent obſervation of God, as he comes in with cure, and comfort. Unto me (ſaith Job) men gave ere, and waited (its the ſame word with this in the text) i.e. they obſerved what I ſpake, And again (ſaith he) they waited for me as for the rain chap. 29.21, 23. His meaning is, as men who looke out for raine, obſerve and eye every cloud: So did they wait: i. e. obſerve and eye every word of mine. This lyes in the word, which is to wait ſo, as to looke out for. The Prophet ſtands upon his watch-tower, and looks out for the viſion of which he ſpeaks, and for which he would have us waite. As the eies of ſervants looke unto their Maſters: So our eies waite upon the Lord our God, Pſal. 123.2. My ſoul waits for the Lord, and in his word do I hope; But how? marke it, more then they that do watch for the morning, Pſ. 130.5, 6. You know ſuch as do watch for the morning, eye, and look out for any dawning, any glimering. Souls caſt down ſhould ſee how the Lord appears towards their raiſing, they ſhould eye diligently how he comes forth for their cure. His going forth is prepared as the morning, as it is Hoſ. 6.3. Therefore in our waiting for him, or on him, we ſhould doe as thoſe that do watch for day, i.e. obſerve exactly, every glimering of light and love.
Laſtly, There is one thing more in the word, and worke, and that is hope. Dejected ſoules ſhould thus bear, and forbear, and looke out, but all in, and with hope. Thus the word is tranſlated here: [hope] thou in God. So its tranſlated and uſed, Pſal. 119.81. My ſoule fainteth for thy ſalvation, but [I hope] in thy word. Certainly (you caſt down Chriſtians!) you ought to hope in your loweſt eſtate, you muſt hope for that which yet you have not, i.e. cure, and comfort, you muſt ſay, I am caſt down, but I hope to riſe againe, I am diſquieted, but I hope I ſhall be ſettled. You muſt not caſt away your confidence, in your moſt troubled condition.
Theſe things put together, you will know your worke, which is in your deepeſt dejections, to be patient; and not to murmur: To be content to tarry Gods time, and not to haſten releife: To looke out, and eie how God appeares towards you, and for you. And to do all this with hope that yet you ſhall be raiſed, and ſettled.
CHAP. 3.
Some grounds of the point.
WE may peradventure think this ſtrange but yet tis true: And albeit we may conceive it a rigorous thing, yet tis rationall▪ And there are many reaſons why a ſoule caſt down, ſhould be content thus to bear, tarry, and expect, &c.
I ſhall not name all that I could, theſe may ſuffice.
Firſt, Its Gods will: Hee wills that i… all (and in this caſe) we ſhould waite: And his will is the higheſt reaſon. The people of God were much dejected when in Babylon: yet then (and with reference to that it was that) God commanded them to waite, Habba. 2.3. Hee that commandeth converſion, commands alſo waiting. Turn to thy God (ſaith he) I, but it may be (might the ſoule ſay) God will not turn to me, yet marke it, wait on thy God continually, Hoſea 12.6. Its true, God will cure, and raiſe dejected ſoules, but hee'l take his own time. Therefore we ought, and we muſt, be content to tarry and waite in hope. But
Secondly, Its but equall that we ſhould waite and expect becauſe we caſt our ſelves downe. For the moſt part our dejections are our own (as I formerly noted,) we throw our ſelves down, and its but meet we ſhould expect, and wait patiently til God will raiſe us up. Beſides
Thirdly, We are not alwayes fit for comfort. We are not always prepared for a raiſed eſtate, and therefore we may be content with a caſt down one. The Lord waits to be gracious: as it is Eſa. 30.18. God is fain to tarry till we are fit for to be raiſed: and ſurely, if he tarry with, we ſhould be content to tarry for, a cure. Thou dejected heart conſider; thou art not fit to be out of the pit: thy ſadneſſe at preſent ſuits beſt with thy ſtate. Thou art not able to mannage joy: Nor as yet art thou skilfull how to carry thy ſelf in a ſublime and raiſed condition. Now God waits on thee for this end, that he may fit thee for joy, and fil thee with joy: why then ſhouldeſt not thou upon this account be content to waite, and expect in hope and patience?
Fourthly, Soules in their deepeſt dejections, ſhould be content to waite and expect, &c. becauſe they cannot raiſe nor helpe themſelves. The child that is down, and cannot raiſe it ſelfe, muſt be content to lye: ſhould it cry and ſtruggle never ſo much, yet it could not helpe its ſelfe. Chriſtians dejected in ſpirit, you are as children, you cannot raiſe your ſelves. Its true you can fall of your ſelves (even without Satan) you can create troubles and fears without him (and its your fault and folly that too oft you do ſo) But yet though you can deject your ſelves, without the helpe of Satan; you cannot raiſe your ſelves without the power of God: why ſtrive you and cry you in vain. Till God create peace, you cannot injoy it, you ſhould therefore be content to tarry and waite his leiſure.
Fiftly, It argues humility to be thus content, Proud Benhadad will not waite: what (ſaid he) ſhall I waite for the Lord any longer, 2 King. 6. …lt. Its the ſame word with this in the Text. His meaning is; hee'l not be patient, nor tarry, nor expect and hope any longer. But though proud Benhadad will not, yet humble David would, and did. A ſoule that is humble, will be content to tarry dayes, weeks, years for the Lord. If God will not raiſe him now, hee'l wait in hope, that he may hereafter. It argues a ſoule too much lifted up, that cannot be content to lye, till God will take it up. Habbakkuk, after he had ſaid, we muſt wait for the viſion: addes, His ſoul which is lifted up is not right, ch. 2.4. He bids us behold this, i.e. conſider it, that it argues a proud and a rotten heart, that cannot, will not wait. A lowly mind, becomes a low eſtate. If your condition be low, and you caſt down, you muſt be ſo lowly, as to be content, to wait and tarry in hope, with patience.
Laſtly, God tarryed at firſt a long time for our riſing from ſin, and its but juſt, that we ſhould tarry a while, for our raiſing from ſorrow. How long (O caſt down ſoule) did God waite and expect thy converſion? why ſhouldeſt not thou be content to waite for his conſolation? Chriſt expected the fruits of the Spirit unto holineſſe a great while; and ſhouldeſt not thou expect, and waite for the fruite of the Spirit unto joy a little? Surely its but reaſon we ſhould waite with patience, till God raiſe us out of the pits of ſadneſſe and dejection; ſith he waited long for our riſing out of the pits of ſinfulneſſe and defilement.
CHAP. 4.
Some uſes of this point.
YOu ſee both what it is to waite, and you ſee alſo great reaſon why it ſhould be ſo: Dejected ſoules! this point calls on you to make uſe of it; you heare what you ſhould doe, as wel as what you ſhould not; you heard before, you were not to give way unto your ſadneſſe: But you heare now, you muſt beare it in patience, with hope.
Two extreames you are prone unto, but you ſhould avoyd, and ſtrive againſt both.
The firſt is this; You are apt to give way too much to your ſadneſſe and dejection.
The ſecond is quite contrary; You are apt to throw off all, and content to beare none.
Either you would deject your ſelves too low, and be more ſorrowfull then Chriſt would have you.
Or elſe, you would ſtruggle too much, and not lye in patience till he raiſe you.
On the one hand, your mourning is as thoſe that have no hope; and on the other, you murmure, as thoſe who have no patience.
But both theſe extreames ſhould be avoyded, for as the former point tells you, you ſhould reaſon with your ſelves, and not give way to mourning; ſo this tells you, that you ſhould in patience poſſeſſe your ſoules, and at no hand give way to murmuring.
I wiſh you would, and could make the right uſe of this point; I ſhall touch at three uſes which you ought to make, and Chriſt help you that you may.
The uſes are, For
1 Humiliation,
2 Caution, and
3 Exhortation.
Firſt, This point might ſerve to humble thoſe who doe not as they ſhould; I meane, ſuch as are dejected, and yet wil not waite in patience with hope. How oft is it that they cry out, Their caſe is inſufferable, and they'l not beare it; and their condition is deſperate, and its in vaine for them to hope?
But be humbled (O yee ſad ſoules) for theſe ſpeeches; you heare what David did, and you ſhould do: you hear what others have done in your caſe, and what you ſhould doe too, and let this humble you for your fayling.
Why ſayeſt thou, O Jacob; and ſpeakeſt thou, O Iſrael, My way is bid from the Lord, and my judgement is paſſed over from my God, (as it is, Iſai. 40.27.) Have you not heard that your Father fainteth not, and that he giveth power to the faint? Have you not heard that the youths faint; and that yet they that waite upon the Lord renew their ſtrength?
Have you not heard that David was dejected (as you are) and that yet he did beare, and forbeare, in patience and hope (as you ſhould) O be you humbled for not doing as he did.
Obj. But Davids caſe was not as mine my dejection is ſorer then his; he had not ſo great grounds to be caſt downe as I have, &c?
Anſ. Why ſayeſt thou ſo (O ſad ſoule!) thou conſidereſt thine owne, but not his; doe but conſider his ſeriouſly, and then compare.
Firſt, He was now baniſhed from his houſe, yea and from Gods too; he was now in the Wilderneſſe (where no waters were) and hee was now deprived of Sion, in which were all his ſprings. Yea,
Secondly, as he wanted meanes, ſo he wanted more, i. e. he wanted God, he ſaw not that face which his ſoule ſought; he was at preſent in the darke. A Wilderneſſe is ſad in the day time, but more ſad in the night; David now wanted Divine diſcoveries, ſay now, is thy dejection more grounded than his? nay,
Thirdly, God was not only wanting, but wrathfull; David was not only farre from the ſprings of love, but he was under the ſpouts of warth; and all Gods billowes or waves went over him. Adde to this,
Fourthly, Davids enemies tooke notice of this, and ſcoffed at him all the while; and this as a ſword did peirce him, as tis, verſ. 9.
Conſider now (O ſoule) was not Davids caſe as bad as yours? Or can you ſay your grounds of dejection are as great as his? what ſay you O ſoules for your ſelves?
Repl. Though his caſe were as bad as ours, yet our ſtrength is not ſo great as his; as his burden was ſo heavie as ours, ſo our ſhoulders are not ſo ſtrong as his: Doe you expect children ſhould beare as much as men, and not ſinke, and cry, &c?
Anſ. But ſtay (O ſoule) and conſider, that albeit I ſhould ſay, David was ſtronger then you; yet,
Firſt, Davids ſtrength was not his own; it was Gods hand that ſupported him; and his hand is under thee: It may be thou ſeeſt the one hand (which is over, or upon thee) but thou ſhouldeſt alſo conſider, the other hand (that is under thee.) Beſides,
Secondly, God knowes your ſtrength, and beyond that hee'l not ſuffer you to be tryed. 1 Cor. 10.13. yea, the eternall God is thy ſtrength, and underneath are thy everlaſting armes, Deut. 33.27. Chriſt who is ſtrong (O ſoule) wil beare thee up, and his ſtrength is to be perfected in thy weakneſſe; and in time thou ſhouldeſt finde it, couldeſt thou but in patience waite with hope.
Reply. Nay, but I cannot doe that, I cannot hope for helpe, ſith I ſee no doore for hope to enter, I ſhall goe ſoftly all my yeares in the bitterneſſe of my ſoule.
Anſ. 'Tis true, Hezekiah ſaid ſo in his dejection, but he was deceived, and ſo art thou: when thy ſtrength is gone, and thou ſhut up, ſo as that thou ſeeſt no hope, Chriſt may, and wil come; therefore put not the uſe off, but take it to thy ſelfe (O impatient, deſpairing, dejected one!) thou art to be humbled, ſith thou doſt not carry thy ſelfe as David did, in his dejection.
Secondly, this point is a caution to all; either in, or expecting dejection, to take heed they do not mis-behave themſelves under Gods hand.
Thy duty of waiting (I told you) conſiſted in foure things, take heed of failing in either
Firſt, it lay in a patient bearing▪ O take heed of impatience in your dejections: Beware of paſſionate words, and actions, in your dejected condition; doe not ſay in thy haſte, that thou art cast downe, and ſhalt be cut off, as tis, Pſal. 31.22. Doe not ſay, I thought indeed Miniſters and friends had been faithfull in their comforts, and counſels; but I ſee now that all men are lyars, as tis, Pſal. 116.11. Thou haſt heard of the patience of Job, how that in all this (i. e. this ſad condition) he did not charge God fooliſhly, Job 1.22. O take heed, that thou be not wiſe in thine owne eye, and ſay, Why am I thus, if the Lord be with me? Surely this is impatience, and in this you charge God with folly; beware of it.
Secondly, in your dejection take heed of haſte, you ſhould waite, and tarry; bee wary of a haſty ſpirit: Remember, he that beleeveth maketh not haſte, Iſa. 28.16. David often complaines of his haſte. Take heed of Sauls madneſſe, that would not tarry till Samuel came; beware thou be not as Benhadad, who ſaid, Why ſhould I waite any longer?
Thirdly, take heed alſo of neglect in eying incomes, doe not ſay, its in vaine to looke up to the Hils, from whence commeth help; what though thine eyes have looked long, and faile, yet looke longer. Indeed, Hezekiah ſaid, his eyes did faile with looking, &c. Iſa. 38.14. yet ſalvation did not faile at laſt. O take heed of leaving off to looke, and expect in every duty, in every ordinance, &c.
Laſtly, beware of deſpaire; doe not ſay my hope is periſhed from the Lord: Indeed the Church in her lamentable eſtate ſaid ſo, Lament. 3.18. But it was becauſe ſhe remembred her affiction, and miſery, her wormwood, and gall, Theſe things ſhe had ſtill in remembrance, (as tis there, verſ. 19, 20.) But thou oughteſt to turne to thy ſoule, for ſo I tranſlate, verſ. 21. i. e. to doe as David here, returne and reaſon with thy ſoule, and then thou wilt have hope. Beware of that heavie word deſpaire, ſay not thy caſe is hopeleſſe; what, is there no Balme in Gilead? Caſt not, oh caſt not away your confidence. But hear a little, forbeare, hunger, looke out, and hope: for thou ſhalt yet praiſe God, And therefore.
Laſtly, Be ye exhorted (all yee caſt downe ſoules) to this duty, which is in hope and patience, to waite upon Chriſt in all your dejections. Learn to tarry the Lords leiſure. Do not onelyonly waite with patience, but with contentment, Say I will bear the hand of the Lord: and bee contented (ſith its his pleaſure) to be in a dejected condition, till he raiſe mee up. Its true, that the captive exile HASTENETH that he may be looſed, and that he ſhould not die in the pit, as it is Eſay 51.14. But mark what is there ſaid, to ſuch a ſoule, haſtening for to bee taken out of the pit. I am the Lord thy God, who devided the Sea, whoſe waves roared, the Lord of Hoſts is his name. Jehovah is thy God, though thou art a captive exile in the pit. And thou oughteſt to waite, to ſtand ſtill, and bee quiet, till God let thee ſee his ſalvation (as in the red Sea (for to that doth the Lord allude there,) Therefore, know your worke, and be wiſe to do it (O ye dejected ſouls!) you muſt waite and be contented in your waiting.
Queſt. But muſt I be contented with my condition, in which I want God. 'Twere ſomething to be contented with a comfortleſſe condition; but to be contented with a God-leſſe and Chriſt-leſſe condition, this is harſh, and I queſtion whither it ſhould be.
Anſwer, You muſt diſtinguiſh both of.
1 A ſtate without God, and
2 Content in that ſtate,
Firſt, you muſt diſtinguiſh, of a ſtate without God. There is a being without God ſo as men are by nature, i. e. Atheiſticall: And ſo I thinke that place ſhould bee tranſlated moſt clearly,foreign Epheſ. 2.12. proportionate unto that place of Epheſ. 4.18. Now I doe not, dare not ſay (O dejected) Soul, thou ſhouldeſt be contented in ſuch a condition. But there is a being without God, or Chriſt, ſo as ſouls are, who are in the darke, that want the viſibility of his preſence: That indeed have his life, but are alienated from his light, that ſee not God or Chriſt at all; who are not wholly ſtrangers to God, but to whom God ſeemes eſtranged, and from whom Chriſt ſeemes to be gone. And ſuch an eſtate thou muſt be contented in. But yet
Secondly, You muſt diſtinguiſh of content. There is a carnall, helliſh content (ariſing from a ſinfull frame of heart) ſuch as was in thoſe of whom Job ſpeakes, that ſay to God, depart from us, that ſee no profit in his preſence, and that therefore can be well pleaſed with his abſence (as it is Job 21.) Thus 'twere helliſh to be contented. But there is a ſpiritual, holy contentment (ariſing from a ſubmiſſive frame of heart to Gods will,) ſuch as was in Chriſt, who ſubmitted to divine abſence. And in the Church, who ſaid, I will waite (that is, with content and patience) upon the Lord that hideth his face, Eſa. 8.17. And in this way thou oughteſt to be content to want God and Chriſt, i. e. in a ſweet ſubmiſſion to his will, That ſince hee'le not ſhine, thou muſt bee contented to bee in the darke.
Further, It is one thing to bee content to want God and Chriſt for a time; it is another thing, to be contented to eternity. I will not ſay (as ſome do thinke) that we ought to be contented to want God to eternity, This is diſputable.But its clear for a time we muſt be contented.
Indeed I think we muſt, and we muſt not bee contented in our condition, when, and while we are dejected, for the want of God and Chriſt.
Queſt. But alas! (thou wilt ſay) How ſhall I be thus. Its a myſtery to bee contented, and to bee not contented, and that at the ſame time, with reference to one and the ſame thing.
Anſw. Indeed, tis true. This is a myſtery, but yet you muſt ſtudy it; And amongſt other helps, I ſhall mention three Conſiderations; which (if the ſpirit aſſiſt) will in a meaſure learn you this myſtery, of not being contented to want Chriſt; and yet of being contented to want him in your dejected condition, &c.
1 Conſider, Chriſt is thy happines, but at his own diſpoſall. Becauſe he is thy happineſſe, thou muſt not content thy ſelfe without him: And yet becauſe he is at his owne diſpoſal, thou muſt be content a while to want him, and to waite for him. Mind it, O dejected ſoule; the Lord Jeſus is thy life, (thou muſt periſh without him) and therefore never be contented to want him. But withall remember he is thy Lord, therefore if hee'le tarry, thou muſt be content to want, and to waite for him.
2 Conſider, Chriſt waited long for thee, but thou canſt not want him alwayes. Becauſe thou canſt not alwayes want Chriſt; therefore beware of being content to be without him; and yet becauſe he waited long for you, be not diſcontented, if hee make you tarry a while for him.
3 Conſider, If Chriſt never come to thee, thou art utterly undone: but if hee come at any time, thou art made for ever. Who can be contented to thinke of being utterly undone, and miſerable to all eternity? yet ſuch (O ſoul) thou wilt be, if Chriſt come not to thee at all. But if Chriſt come (though never ſo late) its not (too late) to make thee really, royally, everlaſtingly happy.
Well mind this ſoule, and minding be ſerious in theſe thoughts, then mayeſt thou come to bee acquainted with this myſtery of being contented to want God, Chriſt, comfort, &c. and to wait even in thy ſaddeſt dejection with aboundance of patience.
Queſt. But What ſhall I ſay to ſilence Satan, and to ſtill my unquiet heart in Chriſts abſence, in during the time of my dejection.
Anſw. For that (O ſoul) take theſe directions to ſupport thy ſpirit, and ſilence Satan in thy dejections.
Firſt, Say to Satan and thy ſelfe, that Chriſt knows his owne time. Why ſhouldeſt thou either preſcribe, or confine him to time, what Chriſt ſaid to his diſciples, that ſay you, to your dejected ſoules. His time is not yet come, though your time be alwayes, Job. 7.6. Tell thy ſoule, indeed Its time is alwayes, but Chriſts may not be yet. Say Chriſt is at his owne diſpoſall, and he knowes his owne time. The wife that longs after her abſent Husband, ſilenceth her ſelfe with this. My Husband knowes his owne time. Yea, and ſhe can with this alſo quiet the children too, who cry, oh that our Father were come! Children, you Father knowes his own time. So O ſoul do thou ſilence thy ſelf, and do thou likewiſe anſwer thine enemy, who ſaith, where is now thy God? Say, my God, my Chriſt is in Heaven; and doth what pleaſeth him. It pleaſeth him that I ſhould want, and waite, and I am contented for he knowes his own time.
Secondly, Chriſts time, is the beſt time. His time is alwayes ſeaſonable. Tell thy ſoule, and Satan, thy time may not be fit, and ſeaſonable. Had a diſeaſed perſon, who lay by the Poole of Betheſda ſtept in to the water when he would, it had not beene well: And yet alwayes it was time for the diſeaſed. But it was not alway the ſpirits ſeaſon. The Text ſaith, An Angell went down at a certain ſeaſon, Joh. 5.4. O remember it dejected ſoule! Thy time is alwayes, but it is not ſeaſonable. Now Chriſts time is ever ſeaſonable, though not alwayes preſent. His time is the beſt time, the ſeaſonable time, the healing time.
Th…rdly, Say to thy ſoule, Though this time ſeeme long, yet tis certaine. Though it bee not now yet it will be. The viſion is for an appointed time i.e. for a ſeaſon) and though it tarry yet it will [SURELY] come, and not tarry. Chriſt will come in his owne time. Say to thy ſoule, though now thou want him. notwithſtanding thou ſhalt [YET] praiſe him.
Fourthly, Tell thy ſoule, That Chriſts time is, when all hope is gone; and all meanes ſeemingly faile. When the ſoule is ſhut up, and there is nothing left; when hope, and meanes are gone, then is his time to come.
Fifthly, Tell your ſoules and Satan, That Chriſt is comming, while you are waiting. His Ship is under ſaile, while thou ſtandeſt looking upon the ſhoare. Hee is comming leaping and skipping over the Mountaines, while thou lyeſt ſighing in the vallies.
Laſtly, Tell thy ſoule, and Satan, Chriſt comes ſecretly. When his Brethren were gone, then went hee up alſo to the Feaſt; not OPENLY, but as it were in SECRET, Joh. 7.10. Hee had told them, his time was not yet come. And now it is come, hee goes up in ſecret. Say, (O dejected ſoule!) I muſt want, and waite, and I am contented; for Chriſts time is not yet come in ſight, and yet hee is, and may be comming in ſecret.
So that now (to wind up this) know, your worke is to waite, and learne to bee content with your worke. Though thou art caſt downe, Yet bee not diſcontented. But bee patient, and ſtill waite in hope.
OnelyOnly remember, that I do not by all this exclude either prayer, or endeavour. No, you muſt waite patiently, and want contentedly: and yet you may pray and uſe meanes.
Firſt, You may pray, Patience may well enough conſiſt with prayer. Its a temptation to caſt off prayer in any dejection. Habbakkuk knew the time of the viſion was appointed, and therefore he would tarry and waite: But yet chap: 3: hee prayes: So may you, you may pray, and call (as the ſoules under the Altar) how long! You may expoſtulate with God, and intreate him to make haſt.
OnelyOnly remember Two Cautions in your prayer.
Firſt, Remember, though you be importunate, yet be not impudent. When thou haſt prayed for haſt, lye at Gods feet if he tarry. Though thou tell God thou canſt not; yet doe not ſay, thou wilt not bear his hand.
Secondly, Be ſubmiſſive, Say if it be poſſible come ſooner; But yet Lord not my will, but thy will bee done. Husband (writes the wife) if it be poſſible come quickly, and before ſuch a time; yet you are wiſe, I leave it to you. I reſt yours expecting, &c. So write to Chriſt: O Lord if it bee poſſible come quickly; if it may become before I dye: However Lord, thou art wiſe, though I bee weake; not my time, but thy ſeaſon: I reſt, I remaine, thy patient, panting, waiting, Spouſe.
Secondly, As you may pray, ſo you may indeavour in the uſe of meanes, to raiſe your ſelves, at leaſt to quiet your ſoules. Its deſperate folly and faultineſſe, to caſt off the uſe of meanes, in any dejection. Joſhua muſt up and be doing: And thou mayeſt work, and yet waite.
OnelyOnly here take Two Cautions likewiſe.
Firſt, Ʋſe no unlawfull unappointed meanes. Though Soul may uſe Davids Harpe, yet he muſt not go to the Witch of End…r to quiet his ſpirit. Though thou mayſt (and ſhouldeſt) Pray, Read, Heare, Confer, Communicate; yea, and Faſt (if with prudence:) Yet thou muſt not Drinke, Drab, Conjure, &c. to quiet thy ſelfe. When Chriſt will not, thou ſhouldeſt not go to Satan to comfort thee.
Secondly, In thy uſe of meanes, thou muſt not reſt in them. Thou muſt uſe all things as meanes, not as medicines. Its not the Word, Sacraments, &c. but Chriſt in them which thou muſt looke out for, as to cure. Though thou offer ſacrifice, yet thou muſt truſt in the Lord. Albeit, you may indeavour by workes, yet you muſt expect by faith. Beware of relying upon meanes for cure, or comfort. But in all, through all, looke out, and act faith upon Christ.
Object. But thou wilt ſay, This I would if I might. I would beleeve, if I had ground.
Why, Knew (O ſoule) in thy loweſt condition, there is ground for faith. When thou ſinkeſt deepeſt into the …hine, and haſt no ground for thy feete, yet thou haſt ground for thy faith. David did, and thou mayeſt, and muſt act thy faith, and beleeve, even then, when thou art moſt caſt downe, and diſquieted. But of this I ſhall treate in the following Section.