The Sinners Hope, Sermon · Chapter 10
CAP. X.
The doubtfull caſes of ſuch as have made longer Profeſſion briefly diſtreſſed from the Obſervation.
2. TO thoſe that have made longer profeſſion, that are walking in darkneſſe and have no light. Many of theſe are ſeverally troubled in doubts a bout their Eſtate. This doctrine ſeaſonably preſſes them to hope, and it would find matter for them in their ſeverall capacities, but to ſpeak to theſe particularly, would ſwe the diſcourſe; I ſhall therefore ſpeak ſomething in the generall, and the Spirit of God is able to melt it into the particular conditions of trobled Souls, that are of this ſort.
And ſoe 1. Take notice, That whatever was urged as a ground of Hope to the prophane, belongs to you much more. You are as near as one of them if all be to begin now. Thou cryeſt out of an Hypocrite, as if his condition was worſe then any ones. But
1. Take notice, Every one is not an hypocrite that only wants ſtrong grace, many they try themſelves for the truth of grace, by the ſigns of the degrees of grace. True grace is one thing and ſtrong & grown grace is another.
2. He is not an Hypocrite, that is not a compleat Chriſtian. A Chriſtian may be in preparation for Chriſt, and if not throughly come over, yet ſtill he is no impoſtor, onelyonly in the way to a true ſetled ſtate.
3. He is not an Hypocrite that hath ſome hypocryſie in him. None complain ſo of a bad heart as they who have the beſt Heart. But if Hypocryſie be found amongſt other ſins. If it be not allowed nor ontertained with delight. The ſoul ſhall not be accounted with as the Abettor of ſuch a way.Gal. 2.12.13. Peter for once diſſembled yet not an Hypocrite for ſo doing.
2. Though thou be an Hypocrite, yet there is hope; for thee, what though nothing but an outſide profeſſion? (For that ſtring many one is harpning on) yet ſure thou art as near as the Drunkard, profane perſon can be. Never tell me that profeſſion ſhould hinder you in your coming to Chriſt: Athanaſius wiſhed all men were Hypocrites, That they had been all ſo good as Hipocrites are, For God hath more examplary honour from externall conformity, then from open prophaneſs. And further it cannot hinder your coming in.
1. Profeſſion hath kept you from many groſſe ſins, which would have been heavy on you if now to reckon for. Alas if thoughts of Evill have been ſo tedious to you, what then would you have done, if theſe thoughts had been words, and theſe Words actions. Therefore your profeſſion hath not hindered you thus far.
2. Profeſſion hath intituled you to many ſerious Chriſtians who would not ceaſe to pray for you, and would not eaſily lay their hands off you, for the Hopes they once had of you, you are hereby drawn to Gods children who will be ſure to ſtick cloſe to you and pull hard before they looſe you.
3. Profeſſion hath inured you to the means. This is the way to get comfort, many a ſtartled ſoul knows not dutys, nor how to frame to them. But now profeſſion hath taught thee the manner of the God of the land and in this thou art aforehand. For this is the way to have comfort, or have the Heart brought over, if yet thou fall ſhort in this work. Many a new convert knows not how to ſet upon the duties of Religion whence he might receive ſtrength and comfort, which is a great diſadvantage to him. Now thy profeſſion befriends thee with this benefit. Thou art well uſed to Prayer, and reading, and hearing &c. which is a good Thing before hand in this matter.
4. All the danger in profeſſion, this very fear of thine about it, takes away. That Hypocrites are in more danger then others, is not as if this ſin was more unlike to be pardoned then another, but becauſe this kind of Sinners ſeldome, or never, repent, and come in, as other ſinners do. Hypocryſie hinders not pardon ſo oft as it hinders repentance. Now if this be thy fear and thy burthen, there is not this danger of thee. Profeſſion if not ſincere, it is dangerous only in this, when it is reſted on, when it is made a Chriſt, when men are thereby whole, and need not the Phyſitian, and ſo are hindred from comming to Chriſt for thorough healing. But when the ſoul is ſenſible of it, and ſtrives to come to Chriſt notwithſtanding it, there is no incapacity upon it, more then on any other ſtate for its acceptance with Chriſt. The Harlots and Publicans that enter into the kingdome of Heaven before Scribes and Phariſees; Mat. 21.31It is not meant of Heaven above; for Scribes and Phariſees as ſuch, and Harlots and Publicans as ſuch, ſtand at an equall diſtance to glory. A prophane man dying ſo, cannot be ſaved no more then an Hypocrite that dies ſo. But the Kingdome of Heaven is taken here as frequently in the N. T. For the Kingdome of Grace, for the Kingdome of the Goſpel, and ſo the meaning of it is, Harlots and Publicans, are ſooner converted, brought to repentance, to cloſe with the Goſpell-Kingdome, then the other are. Now this doth not imply that no Phariſees ſhould come in, nor that they ſhould be eſſe welcome if they did come in, then Harlots and Publicans. Nay ſure if profeſſors come to Chriſt to deny their own Righteouſneſſe, come off the condition that it is ſo hard to come off from, they ſhould be the rather entertained. It is not profeſſion that hinders acceptance unleſs it hinder repentance, if it hinder not coming, it cannot hinder your welcome. Paul was a Phariſee a liver without the Law, yet Paul, when repented,Mat 21.29.30. was received as ſoon as any other Sinner. The Similitude in that other place of the two Sons who were asked to Work in the Vineyard. The one denyed, the other broke his promiſe, now as the former repented of his unmannerly deniall, and went, ſo if the other had repented of his unfaithfull breach of promiſe, and had gone too, no doubt he had found acceptance. Thou talkeſt of an almoſt Chriſtian. But ſure an almoſt Chriſtian may be an altogether Chriſtian, or els Paul had prayed for this in vain:Acts. 16.29. 2. Pet. 2.21 For that place, Better never to have known the way of God &c. This is not to this purpoſe.
For 1. It is ſpoken of ſuch Chriſtians as were turned Seducers, Ringleadres of Hereſies, Perſecutors, Wolves, that were riſen up not ſparing the flock. Thine is not any groſſe apoſtaſie from profeſſion, but only a diſcovery of inſufficiency. And
2. It is meant of them as finally perſiſting in that ſtate. It may be ſince thou profeſſedſt, thou maieſt have fallen by ſome great ſin, but thou haſt no heart to continue in it. It lies not quiet in thy boſome, thou haſt no reſt in thy bones by reaſon of it, Thy Hypocryſie if ſuch, is not maintained, and thou art weary of the ſtate and willing to come off from it, theſe very Apoſtates if they had repented, there was hopes of their yet coming off. And therefore by all this it appears that they fear and trouble doth take off the danger of thy profeſſion, the fooliſh virgins if they had miſt their oyle in time it had been happy for them. If thou beeſt one of them thou haſt this advantage that thou miſſeſt oyle, before they that ſell it have ſhut up their ſhops. There is yet hope in this thing. It appears then that all the incouragements that have been given to that other ſort, of new beginners, doe belong to you much more, you may ſet in as beginners, and ſhare with them and welcome. All thoſe comforts do belong to you. Beſides a groſſe miſtake may hereby I hope in ſome meaſure be removed that many a ſoul thinks their hope is behind them altogether, that they muſt either evidence it from what is paſt allready or els have none the matter is not ſo, Thou art as free to take Chriſt as any other man. It thou canſt not cleare it from thy profeſſion already that thou haſt taken him, thy profeſſion puts no incapacity upon thee but thou maieſt ſet in for him now as wel as any man. And
2. There is hopes for you. For God may withdraw from you (as he witholds from the other) for choice ends of good unto you. Though you walk in darkneſs and have no light, yet this may be for your intereſt exceedingly.
1. God may do it to fetch ſome ſin out of thee. There is ſome evill way in thee, ſome way of lying, ſome way of falſe gaine, ſome way of pride, humourſomeneſs, indulged paſſion, &c: no marvell if thou he one of a troubled ſpirit. Much if not moſt uſuall trouble of ſpirit is obſerved to ariſe (as occaſioned at leaſt) either,
1 Out of melancholly as one in that bodily diſtemper (Mr. Baxter ſays) one may as well cure a man of a palſy by a Sermon, as ſuch a man.
2. Or out of ignorance of the nature and myſtery of Grace by Chriſt the tenour of the Goſpel covenant.
Or 3. From ſome diſobedience now, it may be for ſome thing of this laſt kind, and it is fatherly in him to withold from thee till this evill way be rooted out.
2. It may be to fetch thee on to ſome further degree of Holyneſs. There are after work of converſion. And the change they make are as conſiderable almoſt, as if never any work had preceded. The diſciples who had left all for Chriſt,Ma. 18.3 yet they muſt be converted againe, and more converted to this grace of humility, which yet was wanting in them. God will afford comforts at firſt on thoſe terms, on which after he will not continue them. He will bear with that in a beginner, that after he will ſtand upon to have it mended. He will not carry alwaies towards us as babes, he looks we ſhould grow towards ſtrong men in Chriſt. New wine muſt not be put in to old Bottels. Mat. 9.17.At firſt he would have thee ſpared in ſome things, but he expects that thou ſhouldſt in time get thy bottles ſo renewed, as to hold the ſtrongeſt Wine he hath for them: And ſo he withdraws from thee now; not becauſe thou art worſe then formerly but becauſe thou art not better. He hath a deſign not to caſt thee of, but, to put the forward by this withdrawment. Some after work is on ſo t, It is not if I am to be converted now, o I had nothing before; thou art miſtaken. Some may have been before, and ſome may be to be added ſtill; God will have thee of the faſhions of the world, more humble, cloſe and ſerious then formerly, nothing ſo like to make thee a right mortified Chriſtan, as terrours are.
3. He may deſign thou ſhouldſt be more eſtabliſhed and ſetled then heretofore. He that hath his comforts deareſt, uſually hath them ſureſt. Thou knoweſt how thou cameſt by Chriſt, and ſo art like to keep thy hold of him. The ſpouſe that had loſt her beloved when ſhe found him,Cant. 2.6. ſhe would not let him go, ſhe charges by all the Hinds and Roes of the field, that they ſhould beware of awaking him. Chriſt is gotten into the beleevers heart, he charges the affections to keep the lumber of the world, and the luſts of the fleſh at a diſtance, that they awaken not Chriſt, nor diſturb his ſoul and him together. O ſuch a one came not ſo eaſily by him, as to give way to Luſts, to looſe him for trifles as many doe. Thou art like of any one,Cant. 8.6. To go through the Wilderneſs leaning on him. Thou haſt come to Chriſt ſo importantly that thou canſt not trifle with him. Thy terrors are like the wind that ſhakes the tree to make them more rooted. The winter froſt nips the trees at preſent to make them more fruitfull: So theſe troubles of thine will tend to thy greater ſettlement and make thee more ſtedfaſt in the Lord.
If thou haſt brought the matter to waiting thou ſhalt never looſe the thing, nor yet thy waiting for it. If thou haſt ſearched thy heart for ſin, and about duty, and putteſt thy ſelfe to God to be ſearched,Job 34 32. and ſayſ… thou ſhalt ſearch and find none, no ſin that I love and delight in.Job. 34.32 Pſa. 17.3. but had rather have it taken away, then to have it tarry, you ſhall find you ſhall be conſidered herein. Now as long as any ſin remains in this kind that the ſoul retains and from which it will not part. Chriſt may anſwer ſuch a one, the matter ſtickes not at me. Thou art not yet prepared thou art not yet reſolved on the match for thine own part. But if it be come clearly to this, that the matter is at waiting, thou wilt finde that either 1 Chriſt will come ſpeedily; or 2, make it eaſy to thee to wait for him, (as if he doe either, it will ſerve thee, and be a great mercy to thee.) and 3. When he comes he will abundantly recompence his delay, a ſmall moment I have forſaken thee, but with everlaſting kindneſs will I gather thee.Es. 54. And therefore ſtudy to bring it to this and thou wilt have no reaſon to ceaſe from hoping in ſuch a way.
3. Conſider you are not alone of Gods children in this affliction. God hath had many of his children in this wilderneſs, hath made their valley of Achor their door of Hope. David, and Heman, and Hezekiah. &c, now this ſure might ſtay thy heart a little in this condition of thine, to think,
1. That many of Gods eminent ſervants have been thus heretofore. 2. That many of Gods children beſides thee are ſo now or have been.
3. That it is a condition many have eſcaped from, many have bleſſedly been delivered out of this ſtate. A diſeaſe many have been recovered from, and few have periſhed of: a curable, a comfortable diſeaſe.
4. It is the condition, which God hath ſtil choſen to lead his beſt children through; eminenteſt Chriſtians, for life, and experience, God hath thus trained them. Therefore this might ſtay thee at preſent, thou art under the chaſtiſement of Sons, the diſcipline of Children, in theſe bittereſt conflicts thou canſt be in, as to inſtance,Jon. 2.4. Jonah ſaid, he was caſt out of Gods ſight, yet he would look again towards Gods holy Temple. He thought in the Whales belly he ſhould never have been ſeen nor found out more, but he would have the other look at Chriſt (for the Temple was a type of him) before he quite gave up all, and you know he was brought out of that miſerable deep, and manifold priſon againe. Ephraim is bemoaning himſelf.Jer. 31.18.19.20. For afflictions that ſtuck by him, God chaſtiſed him, and he was chaſtiſed. God makes afflictions to tarry if he ſets them on,Lan. 3.3.54. he was likewiſe troubled with an unruly heart, Was like a Bullock unaccuſtomed to the Yoke. Yet he begs of God to turn, and this bemoaning Ephraim is a pleaſant Child in Gods eies and he remembers him ſtill, nay earneſtly remembers him ſtill, and will have mercy on him. The Church concludes her ſelf to be cut off, and laid in the dungeon and a ſtone upon her, made ſure for coming forth, yet ſhe thence cryed to God; and though none elſe could hear her where ſhe was, yet ſhe got the Lord to hear in that place, and he drew neer to her, notwithſtanding the dungeon and ſtone, and ſays, fear not. Nay the Church is gotten into further miſery,Ezek. 37.11. to 16. ſhe is not only in the grave, but rotten, come to dry bones, and ſays her hope is loſt, and ſhe is cut off for her part, Whatever the Lord will do with others, ſays many ſuch a ſoul, I think for my part I may as well ſit ſtill as ſtir any further, I am gone I think for one. But God ſays, he would come to their very graves and open them, and call them forth and put his ſpirit into them, and make theſe very dry bones to live. The ſoul in a very far gone condition, the Lord will make it to live again. He will fetch it out of the grave and bring it back from corruption, when it ſays, it is cut off, for its part. The ſoul now in this condition from theſe conſiderations, may move the Lord as David; Deal with me,Pſa. 119.132. as thou uſeſt to do to thoſe that love thy name, or according to thy cuſtome to thoſe that love thy name. Men that give freely at their doors ſhall not want cuſtome, and ſo if they intend not to be troubled, they will ſay at firſt, If we uſe them to this we ſhall never be without ſuch gueſts; now God hath a deſign to ſhew mercy, and ſo he hath ſtill uſed poor people to his doors. They can challenge nothing at his dole door, but only his cuſtome of giving. He hath alwaies been wont to ſhew favour to thoſe that were diſtreſſed; and thou mayeſt hope he will be no worſe to thee then to another, and thou mayeſt be well aſſured of it. It is a good houſe, very good to the poor, and therefore if thou be needy call at it, and hope for relief.
4. In this very condition thou art in.Eſ 57.15.16. & 66.1.2. The Lord hath tender thoughts towards thee. The Lord, the high and lofty one, whoſe name is Holy, &c. Theſe are attributes that fright a poor ſinner, of any, The Lord, the high and lofty one. If I were righteous I would make Petition my only plea, ſo infinite is he, and I am nothing before him. But then he is, an holy God, and dwells in the holy place. I, ſays the ſinner, this affrights me, for he will not endure ſin, I am unclean, I am a ſinfull man, my hope is gone to deal with ſo pure a God; God hath mentioned theſe affrighting attributes on purpoſe, and this high God, this holy God, will ſingle out this man alſo, will look at him, dwell with him that is of an humble and contrite ſpirit, that is broken in peices for ſin, and that trembleth at his word. His greatneſs will condeſcend to thy meaneſs, his purity to thy ſincetity, and to thee of all other will he look. And ſo hè ſpeaks affectionately of a bemoning Ephraim, Jer. 31.20.ſince I ſpeak againſt him, I earneſtly remember him ſtill. The child cries in ſecret, and the mother that hath beaten it, is ready to cry too. Joſephs Brethren are pitifully troubled and Joſeph gets into his chamber and weeps too, one would have thought they had beene of no kinne to hear them talke together, but Joſeph did but this to bring them to repentance, Joſeph chides to their faces, and weeps in a corner, and at laſt weeps on their neck as their dear Brother Joſeph. The Lord hides great bowels from you all this time of your correction, but you will know he is choice of you while he ſpeaks bittereſt unto you, ſure thou art one very gratious with God. An eminent divine ſays, if he were to chooſe a mans prayers he would deſire the prayers of ſuch an one above any mans,Iſa. 54, 11. O thou afflicted toſſed too and fro, and not comforteà, &c. The Lord takes notice of all theſe paſſages, can call her by the name of all afflictions and ſufferings, which ſhews how much his heart is toward poor reatures in this condition. Nay he ſays plainly in all their afflictions he was afflicted.Iſa. 63.9. Why thou wilt ſay then why did he not ſpare himſelf and me too; prethe why doth the mother whip the child whilſt at the ſame time ſhe could cry rather then ſtrike it, but ſhe will rather grieve her ſelf then undoe the child, and ſo is thy fathers Wiſdome and affection tempered towards thee.
5. Soules in this condition, ſhould not untowardly put off comforts, when they are offered unto them, ſometimes the word brings ſomething neare you, you know not how fairly you can put it off. And yet you do not take it, you are affraid of applying any comfort. Take heed you be not wilfull in your trouble.
1. Corruption and Satan is often gratified in a deſpairing humour in the hearts of Gods children: ſome they ſtudy induſtriouſly to evade comfort. Set themſelves to doubt, think it good for them, count all them unfaithfull, that would tender any comfort unto them. Alas corruption hath gotten an end in theſe troubles,Pſa 77.7.8 9. verſ. 10 and this peviſh diſcontented ſadneſs pleaſes thee, and thou art therefore thus reſolved on it. Now this is thy infirmiti. So David complaned of ſuch an humour in him, he deſcribes how he ſaid God had forgotten to be gracious, &c. After he cenſures it, ſays, This was his infirmity. And ſo this is thy infirmity and corruption in thee, thou ſtuddyeſt to be ſad. Never did carnall man ſtudy ſo to preſume as ſome troubled Soules in a righthand-extreame, ſtudy to deſpaire.
2. It is a great ſin for thee to do on this faſhion.
1. It brings up an evill report on the good Land: It is not only thy own ſuffering or ſelf deniall, but Religion ſuffers herein. Alas, what will carnal men ſay of Religion? but that it makes folk mad? makes them mopiſh, and they will bleſſe themſelves from Religion. As indeed who would not be diſcouraged from putting himſelfe into that Phyſitians hands, if all his patients lay languiſhing, and pining in a pittifull condition. Certainly our ſorrow is better then their carnall mirth, but our cheerfulneſs would be better then our ſorrow. I cannot but think ſome of you that are dejected and reſolvedly ſorrowfull out of hatred to your ſelves, yet you would be loath to be ſ…, out of your love to Religion, if you knew you prejudiced others by it.
2.1. Jo. 3.23. It is diſobedience. It is the command of God that we ſhould believe. Yeild to Chriſt and lay hold of him, have honourable thoughts of Gods tenderneſſe and mercy, and readily caſt your ſelves upon him. Though I judge that in believing there is more then affiance, yet I think affiance is not excluded.1. Jo. 5.10. He that believeth not, that God will accept of a poor ſinner, that deſires to come to him, in his way, hath made him a lyar. And therefore this unbelief is a matter of high concernment, ſure thou wouldſt not ſin, if thou kneweſt it, ſhall I tell thee thy great ſin at this day, is thy ſtudied drooping, thy invented tricks to put off the Lords conſolations. This is thy ſin.
3. It hinders thy Chriſtian courſe. Thou cryeſt, O I could be cheerfull if I could but doe ſuch and ſuch duties. Labour to be cheerfull, and that were the next way to be able to doe thoſe duties. Thou talkeſt of deadneſſe and unaptneſſe to any thing that is good, why alas, thy ſoul is under a generall diſcouragement, and this muſt needs make thee unactive, but if thou hadſt comfort, this tree would thrive in the warme ſun, and on the back of the chimney if any where,Neh 8.10 The joy of the Law is our ſtrength, Our joy in God puts us on and makes us much more able for ſervice, then otherwiſe we could be.
4. It is a diſhonour to God not to truſt him upon his word: not to beleive him further then we ſee him. We will believe nothing he hath ſaid further then we can find it evidenced upon our own hearts. The vileſt uſurer will truſt when he hath a pledge as good or better then the thing he lends,Jo. 2….29 ſo thou wilt truſt God if he lay in a pledge with his word. Thomas would believe if he might ſee. Bleſſed ſaies Chriſt is he that hath not ſeene yet hath beleived. Herein is the Lord glorified when we beleive his word, and reſt in that, though we find not things within our ſelves as we could deſire. In theſe reſpects it is thy ſin to put off comforts.
3. Put not off comforts, for cheerfull holyneſs is better then ſinning ſorrow. Thou thinkeſt thou doeſt well to be ſad: I tell thee no ſorrow, even not holy ſorrow, is a condition to dwell in, but only to paſs thorough. Our aim ſhould not be at it, though we ſhould be content in it, but the height of Chriſtianity is holy rejoycing in the Lord,Pſa 37.4. To delight in God. Our very ſorrows are better then the worlds joys, but our joyes are better then our ſorrows. This is not the condition we ſhould reſt in. To take pleaſure in God,Iſa. 58.14. to bleſſe him, to ſerve him in Holineſs without fear, is that the Lord delights moſt in. The Lord taketh pleaſure in them that fear him in thoſe that hope in his Mercy. He takes delight to be hoped in as well as feared.Pſa. 147.11. Cheerfulneſs ſhould be aimed at: ſorrow is oft our way but not our choiſe, proper or chiefe work.
4. Remember and treaſure up comforts formerly received, As Mr. Baxter ſays, what are our memories for, if we will beleive Gods kindneſs to us no longer then he is juſt telling us of it? David remembred the days of old. Art thou in trouble, hath the Lord never comforted thee! is there never a piece of a ring, nor old Gold, no token of love a great while ſince given thee? whome he loves once he loves for ever, and therefore think of what is paſt for thy comfort.
5. In this very condition thou art in, Bleſs the Lord Surely, there is very much in this thing. Thou canſt not pray, it may be, thou art ſo dark-hearted, ſo overpreſſed with fears, ſee whether thou canſt not praiſe him. Praiſe him ſayſt thou, how! Or for what?
1. For thy life. Though thou art a troubled ſoul bleſſe him thou art a living ſoul. Thou mighſt have been dead and out of all Hopes, and at the fartheſt of thy fears.
2. That thou haſt an healthfull body, if it be ſo with thee that thou art not taken off the means of thy ſoules good.
3. That God hath ſhewed many Mercies to thee of old. For all theſe troubles, thoſe old favours muſt not be forgotten.Iſa. 45.5. The Lord girded thee when thou didſt not know him.
4. That he ſtill doth provide outwardly for thee. Many a one is poore and hath much adoe to live. If thou wert ſo it would be a great addition to thy preſent trouble. If thou wert in doubt about thy ſoul, and put to it for thy body too. We count oft our troubles great becauſe no greater are upon us. Job was ſadly deprived of all, and not ſpared in ſoul neither, ſurely the Lord is good in this to thee.
5. That thou art out of Hell. Many it may be of thy companions are in the condition which thou feareſt, and are paſt fear and hope too. That thou art ſpared out of hell for a time (if it muſt be but a time) thou mighteſt do well to thank God for that. The Devils and damned are not ſpared a minute from their torture.
6. That thou art kept from groſſe ſin That thou art troubled rather then wicked, better God trouble thee then thou trouble the World as many a Drunkard, Swearer, Cheater, and prophane Perſon doth. Bleſs God thou art not one of thoſe.
7 That thou haſt the prayers and pitty of Chriſtians, and thy Miniſters.
8. That Chriſt hath not left off treating with thee, but is dealing with thy Soul and upon tearms with thee. That thou art troubled, art ſick of Love, he hath left thee,Cant. 5.4. yet ſuch mirrh is on the handles of the door, that thy Bowels are moved for him. It is a Mercy that thou art not ſecure, if thou beeſt all out as bad as thou talkeſt of.
Beſides take notice of his hearing thy prayers, ſaving thee from trouble, his daily paſſages of preſervation towards thee. For all this fancyed unkindneſs take notice of his love and bleſſe his name. And I tell you, you little think how near a way this is, and of how excellent an uſe this may be to the recovering of thee from thy trouble of mind.
1. It may help thee by diverſion, variety of Work may help much under diſcouragement. Thou art all for numbling, and this hath quite dulled thee, turn thee to the duty of praiſe, and it may call up other affections, which may change the current of thy heart, and work an alteration.
2. It may affect thee and let thee know all is not wanting: though I have not all, yet I have ſome. I have a great deal to praiſe God for, for all my troubles, now thou carrieſt like one utterly deſtitute.
3. It might ſecretly afford ſome evidence of thine own ſincerity. If thou can delight to ſet up God, though thou feareſt thy ſhare in him, ſure this is not of the damned kind that is in thee, there is curſing God, but no praiſing in Hell. There is ingenuity in thy prayſes, and enough it would ſhew thee of Gods grace upon thee.
4. It might affect others with Religion, Cant 5.10.The ſpouſe that wanted her beloved and ſpake ſo in his commendations, it drew the daughters of Jeruſalem to deſire,Cant. 6.1.2. to ſeek him with her. If a Chriſt wanted be thus lovely, what, is a Chriſt enjoyed, may the ſtander by ſay? And ſure in this very fit, thou haſt much to ſay in Chriſts commendations.
5. This Service would be hugely well taken from thee. The Sacrifices of God are a broken Spirit. Pſa. 51.17.But ſure then the prayſes of a broken ſpirit would pleaſe much.
6. This might make way to Mercy more then any thing, nay may God ſay, If thou bleſſeſt me in this condition, it is pitty but thou ſhouldeſt be in a better, and then thou wouldſt bleſſe me more. The Soule reſolves to ſerve him, if it may not have him, And to commend him to others if it muſt never enjoy him her ſelfe, this is great ingenuity, and this is the ready way to comfort. But thus let troubled ſoules cheriſh and improve their hopes about their eſtate. And thus we diſmiſs this part of the improvement of this poynt to the Godly, both beginners and others, in reſpect of their darkneſs or want of comfort.