The dejected soules cure tending to support poor drooping sinners. With rules, comforts, and cautions in severall cases. In divers sermons, by Mr. Christopher Love, late minister of Laurence Jury. To which is added, I. The ministry of the angels to the heirs of salvation. II. Gods omnipresence. III. The sinners legacy to their posterity.

The dejected soules cure tending to support poor drooping sinners. With rules, comforts, and cautions in severall cases. In divers sermons, by Mr. Christopher Love, late minister of Laurence Jury. To which is added, I. The ministry of the angels to the heirs of salvation. II. Gods omnipresence. III. The sinners legacy to their posterity.

Table of contents

Title page

To the Reader.

A Table of the chief Heads contained in this Book.

ERRATA.

XVII SERMONS Preached by Mr. CHRISTOPHER LOVE, out of Pſal. 42. 11. Why art thou caſt down, O my ſoul? and why art thou diſquieted within me? hope thou in God, for I ſhall yet praiſe him—The health of my Countenance, and my God.

SERMON II.

SERMON III.

SERMON IV.

SERMON V.

SERMON VI.

SERMON VII.

SERMON VIII.

SERMON XI.

SERMON X.

SERMON XI.

SERMON XII.

SERMON XIII.

SERMON XIV.

SERMON XV.

SERMON XVI.

SERMON XVII.

§

[Page] THE DEJECTED SOULES CURE: Tending to ſupport poor drooping Sinners. WITH Rules, Comforts, and Cautions in ſeverall caſes. IN DIVERS SERMONS,

BY Mr. CHRISTOPHER LOVE, late Miniſter of Laurence Jury.

To which is added,

I. The Miniſtry of the Angels to the Heirs of Salvation.

II. Gods Omnipreſence.

III. The Sinners legacy to their poſterity.

LONDON, Printed for John Rothwell at the Fountain in Cheapſide. 1657.

[Page] [Page] [...]

[Page]

To the Reader.

[Page]

Chriſtian Reader,

THou art deſired to take notice that the end of this our Epiſtolary Preface, is not to ſtrew the flowers of our praiſes upon our deceaſed brother, whoſe praiſe is in all the Churches of Chriſt; Nay, his works praiſe him in the gates. To ſay no more of him then Chriſt doth of Lazarus, Luk. 16. 22. the poor man died, and was carried by Angels into Abrahams boſome, but there is this double end in it;

1. To aſſure thee, that theſe ſeventeen Sermons on Pſalm 42. and the four following on Heb. 1. ult. are, though a poſthumus, yet a legitimate iſſue; they all having been diligently compared, and reviſed by Mr. Loves own Notes, except the two laſt on Pſalm 42. the Notes of which could not be found; yet the very contexture of them ſhews they are a thred of the ſame ſpinning. This we thought good to inform thee of, becauſe forged and ſuppoſititious pieces have in all ages, in all Sciences, been obtruded upon the world, under the name of perſons of any worth, or eminency. [Page] Nay, Jerome tels us that divers Apocryphal books Li. de ſcript. Eccleſ. Tom. 1. were vented under the names of the Apoſtles themſelves: The ſame principles of pride and avarice are buſie in ſuch impoſtures at this day. Theſe Sermons we publiſh, and juſtifie for his. They were calculated by him for the Pulpit, for the Preſs; had he lived to publiſh them, queſtion but they had been more polite. But becauſe we would publiſh nothing but what [...] purely his, we have therefore ſent them abroad they were left by him, without the addition of any conſiderable ſentence more then what was in his own Notes; That thou mayſt conclude, thou haſt him ſpeaking in theſe Treatiſes, and no body elſe. What ever miſtakes, or literal faults thou mayſt finde, impute that either to overſight of the Corrector, or the Printer; and if thou haſt not a meaſure of knowledge to amend them, exerciſe ſo much charity as to cover them: For cenſorious Criticks, we care not at all to ſatisfie them.

2. The next thing we aim at in this Epiſtle, is to mind thee of that which (if thou haſt any ſavour of the knowledge of the Goſpel) thou thy ſelfe wilt diſcern; and that is, the ſpiritualneſſe, uſefulneſſe, ſeaſonableneſs of this diſcourſe: Which is to raiſe and elevate the ſpirits of the Saints, under the faintings and deſpondencies of ſpirit, to pluck out the ſick ſeathers out of the Wings of Faith and prayer; to hold out ſome ſpirituall pullies to a weak Chriſtian to raiſe up himſelfe by. To buoy up thoſe radicall graces of faith and hope, in the waters of affliction, temptation, & deſertions. [Page] This our beloved brother had bin himſelf long in the ſchool of temptation and deſertions, under the nurture of Gods rod: So that no queſtion in theſe Sermons but that he felt what he ſpake, and ſpake what he felt, being enabled by God to comfort others with the comforts wherewith he himſelf was comforted of God. Thou wilt finde ſeveral common, uſeful practical caſes of conſcience diſtinctly propounded, and judiciouſly reſolved, for ſatisfying the ſcrupulous, reſolving the doubting, comforting the dejected Chriſtian. In this Treatiſe are three things very conſiderable.

1. Thou wilt ſee a ſingular dexterity in comforting troubled dejected ſoules, which is certainly one main work of a Goſpel miniſtery. God would have his people comforted, and the Goſpel is a diſpensation chequered with Gods glory, and his peoples comfort; the whole chain of ſalvation is enameled with theſe two, that our hearts might be raviſhed with it: God hath inſeparably linked theſe together, and ſo they are to be held out in the diſpenſation of the Goſpel, which is called glad tidings of great joy, Luke 2. 10. The Goſpel of ſalvation, Eph. 1. 13. Glad tidings of peace, of good things, Rom. 10. 15. But who is ſufficient for theſe things? It is a piece of ſingular skil, not learned in the ſchool of Phyloſophers, no nor yet at the feet of Gamaliel, but under the pedagogy of the Spirit himſelfe, who is [...], & [...], the Comforter. To be able to ſpeak a word in ſeaſon to him that is weary; Such a one is an interpreter, a meſſenger [Page] one of a thouſand. And the Prophet Iſaiah, Iſa. 51. 4. ſpeaks of it as a ſpeciall gift. Though Jerom and other ancient Expoſitors underſtand the words of Chriſt, who is indeed commiſſioned, and fitted by God for this work of binding up the broken in heart, Iſa. 61. 1. (being that true Samaritan that pours his cleanſing Wine and ſuppling Oyle into wounded ſpirits) yet the words by the Jews, Galvin and Aquinas are interpreted of the Prophet; and no queſtion but this gift God doth in a more then ordinary manner furniſh ſome of his Miniſters with, according as his Church hath need of them. Though there be many good Chirurgions in London, yet all are not Maſters of the Hoſpitall, and many good Phyſitians in England, yet all are not publique profeſſors. So, though God hath given to all his Miniſters a charge to ſeek that which is loſt, & to heal that which is ſick, & bind up that which is broken: yet everyone is not in a like meaſure able Ezek. 34. 4. and fit for theſe works. How much is here ſpoken to ſatisfie and ſettle a doubting Chriſtian, we had rather thou ſhouldst finde by thy own experience, then our report.

2. Thou wilt finde here a ſweet mixture of law and goſpel, [...], a bitter ſweet, at the ſame time purging out thy corruptions, and yet deliciouſly affecting thy ſpirituall taſte: Which if any be offended at, we ſhall onely ſay this, Dat finis amabilitatem mediis, look to the end, and that will put a luſtre upon the means. If the Word wounds, it is to heale; if it caſt down, it is to raiſe up; thou mayſt thank thy own corruptions, that call [Page] for corroſives, before lenitives can be applied. It is the proper work of a Chirurgeon to heal; that he lances, and bloods, and ſcarrifies, is by accident, becauſe of the malignant diſtemper of the patient. It is the proper work of a Carpenter to build; that he doth ſometimes pull down, this is by accident. So if the Miniſters of the Goſpel do ſometimes wound, and trouble you, is the fault theirs, or yours? If a Prince ſend a meſſenger to a condemned man with a pardon, on terms of confeſſing his crime, and humbling himſelfe, and engaging to become a new man, and all this while the meſſenger cannot get him to acknowledge himſelfe guilty, or deſire pardon, but he ſtands out till another Warrant is ſealed for his execution, who is in fault, the meſſenger, or the condemned man? the parallel lies plain. O how glad would the ſervants of Chriſt be that they might be alwaies pouring out the precious ointment of the Goſpel! oh how ſweet a theme is the grace of God, the love of Jeſus Chriſt! How ſweet and delightfull would our Miniſtry be, if we might alwaies walk among theſe ſweet perfumes? Doe ye think Miniſters are delighted to heare the ſcreeke and groans of ſoules? when they are put to pain by ſound and clear convictions? Nay, are they not rather aſtoniſhed to converſe every day with ſo many carcaſes, that prick them, cut them, wound them, burn them, threaten, doe what you will, feel juſt nothing? verily were it not out of faithfulneſs to God, and ſouls, they would not inſiſt ſo much on ſuch ſubjects. Certainly as it is [Page] the glory of a Chirurgeon not to make wounds, but heale them: ſo it is the glory of Miniſters to heale wounded conſciences.

3. A third thing obſervable, is the ſweet directions that here are ſcattered up and down, how a Chriſtian ſhould behave himſelf in the viciſſitudes of providence. You are taught here your ſpirituall poſtures, how to riſe in thankfulneſſe, how to fall in humility; when you muſt to your cloſe, when to your open order: here is a ſtraight rule, by which you may meaſure your exceſſes, and defects; when you are too much, when too little caſt down; (for we are very prone either to over, or to underdo; it is ſo hard to hit upon the middle.) Here you may learn when you are active, when you are paſſive in your own dejections. It may be you may meet with ſome particulars twice, but remember, he that ſhoots the ſame arrow twice, and both times hits the mark, hath well ſhot.

Now concerning the other Treatiſe, the Miniſtry of Angels; as alſo that other of Gods Omnipreſence: they were not intended for a Philoſophical, but for a Chriſtian auditory; the former ſubject is high, and there is room enough for ſpeculation. Too many in theſe daies have been wantonly buſie to converſe with Angels, out of pride and curioſity, but the good Angels wil not be ſpoken with upon thoſe terms; or if they do ſpeak, to be ſure it will be no comfort to thoſe perſons: for the Apoſtle by laying down a ſuppoſition, hath given us a certainty, that the Angels will ſpeak no other [Page] doctrine then he did. Therefore ſuch ſpirits as are intruders into things not ſeen, are vainly puft in their fleſhly mind, Col. 2. 18. how ſpiritual ſoever they ſeem to be. As for that opinion, that every man hath his particular Angel. If any think it not ſufficiently anſwered in this Treatiſe, we ſhall add only this, that when the maintainers of it are agreed among themſelves about it, whether every man have not two Angels, a good, and a bad; Or if every man have but one, whether that be a good one, or a bad one. If it be a bad one, what comfort is there in that Doctrine? If every man have a good one, how can this ſtand with the text, that limits their Miniſtery to the heirs of Salvation? When theſe riddles are unfolded, no queſtion but a further anſwer will be given. This Author doth practically handle that ſubject, and with great ſobriety. To draw towards an end: As God hath always in his Family, ſome ſick and weak children, ſo he doth provide comforts and attendance for them; For he will not leave them comfortleſſe; and certainly he will not leave them helpleſs. Be of good comfort then, there are more with us then againſt us. While we have viſible enemies warring againſt us, we have inviſible Angels taking our part; And therefore the Pſalmist after he had ſpoken of the Protection of Angels in the 34. Pſal. ver. 7. he adds in the 8. v. O taſt and ſee how good the Lord is. Go therefore, and chide thy ſelf for thy unbelief, for thy deſpondency of ſpirit; Say to thy heart, as David, Why art thou caſt down, O my ſoul? And as God to Jenah in another caſe, [Page] Doſt thou well in it? Is it for Kings ſons, for God's children, for thoſe that have Angels to guard and ſerve them, that have hidden Manna, to walk ſo ſadly and dejectly? It is enough for thoſe poor low ſpirits that dwel in the lower region of ſenſe and reaſon to be dejected. If theſe Treatiſes tend to thy comfort, give God the glory. Grace be with all that love the Lord Jeſus in ſincerity, Amen. So pray

The ſervants of thy ſoul and thy faith in the work of the Goſpel.

Edm. Calamy.

William Whitaker.

Simeon Aſh.

Mat. Poole.

William Taylor.

Joſ. Church.

A Table of the chief Heads contained in this Book.

[Page]

A

ASſurance why the Saints want it, Page 56. means to regain it, Page 93.

Afflictions of the Church do afflict the godly, p. 124. 127.

Afflictions on the outward man apt to diſquiet the godly, p. 141.

B

Back-ſliders if they return muſt be deeply humbled, p. 11. p. 14. p. 165.

C

Caſting down, God's children ſubject to it, p. 6. What perſons God doth moſt caſt down, p. 8. Why God caſts down his own people, p. 30. How God doth it, p. 40. 41.

Checking our own hearts, a good means againſt fainting, p. 45.

Comforts againſt deſertion when it is for ſin, p. 76.

Comforts under affliction, p. 146.

D

Dejections of ſpirit how to reaſon againſt them, p. 46. Dejection when a ſin, p. 53

Deſertion, an act ſometimes of ſoveraignty, p. 61. and ſometimes of juſtice, p. 63

9 Comforts under deſertion, p. 68

Difference between trouble for ſin in the godly and wicked, 167.

F

Formality in duty, p. 53.

G

Great ſinners God uſes to humble much, p. 9.

Grieving the ſpirit, p. 9.

L

Love of God ſuſpended by 8 things p. 89

P

Promiſe made not to the meaſure but truth of humiliation, p. 24. 37. 51.

Pride of gifts p. 33. 90.

Proſperity of the wicked a ſtumbling-block to the godly p. 101.

[Page] No reaſon to be diſquieted at it p. 102.

Conſiderations againſt it p. 105.

Proſperity not always a note of a good cauſe p. 112.

[...] Ends why God ſuffers the wicked to proſper p. 114.

Why his own people want it p. 120.

R

Rules to keep from exceſſive ſorrow for ſin p. 36.

Repentance begins at the boſome ſin

Rules to quiet the heart under outward afflictions p. 151.

Rules for thoſe that are greatly troubled p. 203.

Rules to ſhew how the ſoul may be Evangelically troubled. With rules of Comforts and Cautions 213.

S

Sorrow for ſin when exceſſive 16. 17.

Soliloquies p. 2. p. 43.

Sympathy with ſuffering brethren, and ſinful diſquiet how they differ p. 129.

Sinful ſorrow for the Church's Calamity how cured 132.

Sorrow for perſonal ſufferings when inordinate 156.

T

Trouble of heart for ſin p. 161.

Times when this trouble is moſt felt 162.

V

Unmercifulneſſe p. 91.

Uſe of tryal whether your trouble of ſoul for ſin be right 200.

W

Wicked men why not troubled at ſin p. 26.

Worldlimindedneſſe 92

Want of outward mercies, 6 Conſiderations to quiet the heart under it 142

Wicked men go to ſinful ſhifts 179.

Wicked men ſin and are not troubled, 10 Cauſes) 195

The godly why troubled for ſin more then comforted with their graces, 5 Reaſons. When they may be ſaid to be too much diſquieted for ſin, in 7. particulars 194.

ERRATA.

PAge 2. line 32. dele from Reaſonings, to why art thou diſquieted.

XVII SERMONS Preached by Mr. CHRISTOPHER LOVE, out of ‘Pſal. 42. 11. Why art thou caſt down, O my ſoul? and why art thou diſquieted within me? hope thou in God, for I ſhall yet praiſe him—The health of my Countenance, and my God.’

[Page]

ALthough the Book of Pſalmes is compiled into one Volume, and called, Acts 1. 20. the book of Pſalms; In the Hebrew, there are five books of Pſalms (they are divided into five books.)

The firſt book of Pſalms according to the Hebrew, is from the firſt Pſalm, to the end of Pſalm 41. And it is concluded with Amen, and Amen.

Secondly, The Hebrews doe account the ſecond Book of Pſalms to begin at Pſal. 42. unto Pſal. 72. And that you find alſo to conclude with Amen, and Amen. And the end of Davids prayers.

The third book of Pſalms doth begin at the end of Pſal. 72. to Pſal. 89: and there you find it doth conclude with Amen, and Amen.

[Page] The fourth book of Pſalms, you have its beginning from Pſal. 89. unto Pſal. 106. and there alſo it is concluded with Amen. [...] Halelu-jah, or praiſe the Lord. [...]

The fifth, or Laſt book of Pſalms, is from the 106. to Pſal. 150. the laſt Pſalm in the book of Pſalms, And this alſo ended with Halelu-jah.

My Text it falleth under that Pſalm that begins the ſecond book, and Interpreters do differ much about the occaſion this Pſalm was pen'd on. Generally Interpreters agree in this, that it was penned by David, either when he was fleeing before Saul, (for then David was ſore troubled, and driven from his houſe and habitation, and was by reaſon of his enemies driven from the worſhip of God. from the place of Gods publike worſhip,) and was forced to hide himſelfe in dens and caves of the earth: now in that ſad Condition that he was then in, it may be ſuppoſed that he made this Pſalm: Or elſe it was made in that time when he was fain to flee for his life before his ſon Abſolom, when he was in danger of his life at one of theſe times do Interpreters conceive it was when David made this Psalm: and moſt do agree that it was made 2 Sam. 15. 4. when David was deprived of the publike worſhip of God.

But I now come to the words themſelves (Why art thou caſt down O my ſoul? &c.) My Text containes in it a pathetical Soliloquie that this Pſalmist uſeth unto his own ſoul. There is this difference between a Dialogue & a Soliloquie; a Dialogue is a conference between two or moretogether. A Soliloquie is the ſpeaking of a perſon to himſelf, per Apoſtrophen, ad ſeipſum convertens; here the Pſalmiſt by a Proſopopeia, brings in two perſons. as it were two friends, when he doth reaſon and confer with himſelf; and that is when the more ſupernatural part of man, the more excellent and more noble part of man, doth confer and reaſon with the more inferiour part of man, or the outward part of man (Why art thou caſt down and diſquieted with u me?) As a man that ſhould direct his ſpeech to one that he deſireth to reaſon withall. So here David to commune with his own heart, doth uſe ſuch like reaſonings as he ſhould under all his afflictions, and under all his troubles, why he ſhould be troubled, and why his ſoul ſhould be troubled and caſt down, and diſquieted within him; Why art thou diſquieted? &c. Theſe words (I ſay) they are a Soliloquie whereby he doth labour for to cheer him under all that trouble of ſoul that he found to be within himſelf; Theſe are exceeding uſefull [Page] to your ſouls. This courſe you find that David tooke in other places at other times, Pſal. 103. 1. Bleſs the Lord, O my Pſal. 103. 1. ſoul, and all that is within mee bleſſe his holy name. See here how the Pſalmiſt doth call to his ſoul to bleſſe the name of God; and at another time when he would check his own ſoul for his negligence, and for his miſcariage before the Lord, he ſaith, I was as a beaſt before him: and the Scripture tells us, that the people of God have, and do check their own hearts before God for any one ſinne; when they find the leaſt miſcarriage in themſelves, they then do check themſelves for it; Why art thou caſt down O my ſoul? &c.

Now in general, I ſhall lay down theſe five particulars to be conſidered about the words.

Firſt, Why or what may be the reaſon that this text is three times uſed in this Pſalm, and in the next? whereas you do not find two verſes of the ſame length uſed in all the book of Pſalms, beſides in the 5th verſe of this 42. Pſalm, and in the text the 11th verſe, and in the 5th verſe of Pſal. 43, there are the ſame words, Why art thou caſt down, O my ſoul? &c. there is no Pſalm that makes ſuch a repetition of words (but only Pſalm 107.) beſides this in the whole book of Pſalms, & there is often repeated, O that men would praiſe the Lord, &c. Pſal. 107.

Now what may this teach us, that David doth ſo often make mention of his own ſoul why it ſhould not be caſt down and diſquieted and troubled. Now ſurely, the frequent mention of this text and words doth argue and note unto us the waightineſſe of the matter? Now things of leſſe moment are leſs ſpoken of, and are but toucht on: but things of greater moment are more thought and ſpoke of, and oftner repeated with the more eagerneſs and earneſtneſſe; as in theſe words, Why art thou caſt down, O my ſoul? and why art thou diſquieted within me?

2. When and on what occaſion were theſe words ſpoken? Was it at that time when David was perſecuted by the hands of Saul, when he was baniſhed from his own houſe, and from the publike and ſet-aſſemblies of the worſhip of God, verſe 2. and for this cauſe was it that his ſoul was caſt down and diſquieted within him, When he had holy breathings after God [Page] in his publike worſhip: O when ſhall I appear before God? and when I remember thoſe things, my ſoul is troubled: this ſurely was one thing that troubled his ſoul.

The David he was in affliction and trouble when affliction did come upon the Church of God; ſome deep and great Calamitie, one after another, one deep of affliction comes after another; Deepe calleth to deepe at the noiſe of the water-ſpouts, ver. 7. one after another, trouble after trouble, ſorrow after ſorrow, affliction after affliction: this was that which troubled his ſoul. Tribulatio tribulationem parit, Muſculus, as one Wave in the Sea follows another, ſo did one trouble follow another, as v. 7.

Again, when he made this Pſalm, it was at that time when deep ſorrows and troubles of the Church lay upon him, and that by reaſon of great enemies that he met withall, as is recorded v. 9. Why haſt thou forgotten me? why goe I mourning becauſe of the oppeſſion of the enemy? And yet even then in this great and ſad condition of trouble that was upon him, did he breath out this ſweet ejaculation or Soliloquie, Why art thou troubled, O my ſoul? and why art thou diſquieted within me? Therefore (obſerve by the way) that the people of God have many times to their great comfort, cauſe, in the midſt Prov. 12. 25. Quanquam bellum cum Satanā & mundo gerit, non tamen direct [...] vel aperte cum illis conſtigit, ſed ſeipſum pot [...]ùs ditigit antagoni ſtam; & te [...]tè haec optima eſt vincendi ſatanae ratio non egredi extrà nos, ſed cum propriis affectibus ſaeſci pere intrinſecus certamen. Calvin. in Loc. of their greateſt troubles and ſorrows, to have theſe divine meditations in their minds, that their ſouls be not caſt down too much under trouble: Why ſaid David, (notwithſtanding he was in great trouble) yet, Why art thou caſt down, O my ſoul? So you read that Paul, that he did write moſt of his Epiſtles when he was under bonds, in priſon, and trouble; and yet even then was his heart filled with joy to his great comfort. So David, his heart was better within him at that time when he was in a Cave, then at that time when he was in a Palace; and though troubles were upon him, yet he could then call to his ſoul not to be troubled within him.

Thirdly, Davids troubles was from the Divel, and from wicked men that did oppreſs him. Wicked men oppreſt him, and the Divel tempted him: yet David chides his own heart and nothing elſe. David did not chide at Saul, nor chide at Abſalom; but he checks and chides his own heart, Why art [Page] thou caſt down, O my ſoul? Though the Divel and wicked men, the one do tempt, the other do oppreſſe as inſtruments of puniſhment for ſin: yet we with David are to chide our own hearts. David had cauſe to chide at Abſalom, and to chide at Saul; yet he doth not ſo, but chiefly checks his own heart, Why art thou eaſt down, O my ſoul? &c.

Fourthly, Conſider, what though in our tranſlations the words are tranſlated and rendered poſitively, Why, art thou caſt down? yet in the Original, they are rendered actively; we read it, Why art thou caſt down, &c. But in the Original it is read, [...] Why boweſt (or preſſeſt) thou down thy ſelf, my ſoul? and why tumults thou againſt me? As Arias Montanus, Cur humiliaſti te? Cur deprimes te anima mea? So Lorinus, Pro. 12. 25. And the words ſo read, they do intimate thus much, that Gods own people may be caſt down too much for the ſenſe of ſinne; and they are moſt active in their own defection. It is not God, nor the Divel that caſt thee down; but Why doſt thou caſt down thy ſelf? to Create more trouble on thy ſelf, then either God doth inflict, or the Divel tempt thee too.

In the words themſelves there are three parrticulars to be conſidered.

Firſt, Here is a twofold diſtreſſe complained of, differing gradually from each other, diſquiet being more then caſt down; cur tumultuaberis?

Secondly, Here is a twofold duty to be performed, hope in God, and praiſe of God.

Thirdly, Here is a twofold encouragement in theſe diſteſſes, he is the health of my countenance, and my God.

Why art thou caſt down, O my ſoul? Or if you read it in the active voice [...] What doſt thou caſt down thy ſelf, my ſoul? Believers are agents in their own ſorrow and trouble: neither God by inflicting, nor the Divell in tempting, doth ſo much trouble us, as we our ſelves: In Prov. 12. 25. Heavineſs in the heart of man maketh it ſtoop, &c. the Prov. 12. 25. ſenſe of ſin caſteth him down in Gods preſence.

Firſt, Caſting down it is ſometimes in a good ſenſe, that is, when the ſoul is duly humbled before God for ſin and for [Page] judgement; as in 2 Cor. 7. 6. God that comforteth thoſe that 2 Cor. 7. 6: are caſt down, &c. that is, that are caſt down in humiliation for ſin, under the ſenſe of ſin and miſerie: and in this ſenſe David did never, nor doth not here check his heart; for he never checked his heart for the exerciſe of grace and doing his duty.

Secondly, It is also ſometimes taken in a bad ſenſe, where ſorrow for ſin is inordinate and more then is required and enjoyned: where this is found, it is not to be cheriſhed but checked: and ſo for this it was that David did check himſelf, as in the text, Why art thou caſt down, O my ſoul? and why art thou diſquieted within me?

Theſe words in the explaining thereof & treating on them will be of ſingular uſe to the people of God; Therefore I intend to ſpend ſome time upon them. I ſhall at this time make entrance into the firſt part of the text, Why art thou caſt down, or (why deſt thou caſt down thy ſelf) my ſoul?

Doctrine. The Doctrine that I ſhall draw from theſe words, is this.

That the Children of God though they cannot be caſt off, yet they may be caſt down, (Why art thou caſt down O my ſoul?) There are five particulars why Davids ſoul was caſt down, in this Pſalm.

As firſt, He mourneth becauſe of his enforced abſence from Gods publike worſhip, that they could not gather together in the place where God was to be worſhipped. See the breathing of this good man in verſe 2. of Pſalm 42. my ſoul thirſteth for God, for the living God: when ſhall I come and appear Pſal. 42. v. 2. before him? So in the 4th verſe, When I remember theſe things I poure out my ſoul in me; for I had gone with the multitude, I went with them to the houſe of God, with the voice of joy and praiſe, with a multitude that kept holy-day. David was deprived of the publike worſhip of God, and this made him mourn.

Secondly, His ſoul was caſt down under the ſenſe of ſinne that he had committed againſt God, and the evil effects of Verſe [...]. ſin, to remember what he had done againſt God; and he felt the ſenſe of the wrath of God in the remembrance of ſin.

Thirdly, He lay under the eclipſe and ſad ſuſpenſion of divine favour, in the ninth verſe, I will ſay unto God, My rock, why Verſe 9. [Page] haſt thou forgotten me? The apprehenſions of the ſuſpenſions of Gods favour made Davids ſoul to be caſt down within him, becauſe he lay under the loſs of Gods love and favour, and he wanted the light of Gods countenance; this made him mourn.

Fourthly, Becauſe of the oppr [...]ſion and prevailing of the enemies over the people of God, verſe 4.

Fifthly, He was grieved more for ſin then perſonal afflictions; becauſe of the reproach, blaſphemies and diſhonour that was caſt upon the name of God by other men: which made him ſay, As with a ſword (or with killing) in my bones, my enemies reproach me, while they ſay daily to me, where is thy God? So likewiſe in the 3. verſe, My tears have been my meat day and night, while they continually ſay unto me, where is thy God? All this ſheweth, that he was more troubled about ſpiritual troubles then outward afflictions of the body: blaſphemie againſt God is as a ſword in his bones; when troubles on himſelfe, was but as a ſcratch in the fleſh. And this ſhould teach you all, that if you be at any time troubled and caſt down, be ſure, that you be with David caſt down and troubled more for ſpiritual things, then for outward perſonal ſufferings: The diſhonour that was done to the name of God, was as a ſword in Davids bones.

In the handling of this Doctrine. I ſhall ſhew you for what it is that the ſouls of the children of God that are not caſt off, may be caſt down. And that I ſhall lay down more generally, and it ſhall be as the foundation of the following diſcourse, and that is in theſe four particulars.

Firſt, Though they may not be caſt off, yet they may be caſt down for the greatneſs and grievouſneſs of ſin: that is the great cauſe why the ſouls of the people of God are caſt down.

Secondly, Becauſe of the want of the love of God, and the aſſurance of pardoning grace.

Thirdly, Becauſe of the afflictions and calamitous condition of the Church and people of God.

Fourthly, Becauſe of thoſe outward and perſonal afflictions of the body: theſe I ſhall only name, becauſe they are as the foundation of the following diſcourſe.

Firſt, The ſouls of the children of God they may be caſt [Page] down, though they cannot be caſt off under the ſight and ſenſe of ſin: the great reaſon why I treat upon this ſubject, is, that it may be as an appendix to that ſubject concerning the pardon of ſin.

In the handling of this doctrine concerning the caſting down of the ſoul for the ſight and ſenſe of the greatneſſe and grievouſneſſe of his ſin, there are many particulars to be conſidered.

Firſt, I ſhall ſhew you what this caſting down for ſin is.

Secondly, What ſort of men they are that God doth caſt down and humble in the ſight and ſenſe of ſin.

Thirdly, When may Gods people be ſaid for to be too much caſt down in the ſight and ſenſe of ſin.

Fourthly, How may we diſcern between the caſting down for ſin of the godly, and the caſting down for ſin of wicked and reprobate men; ſeeing that Gods people are caſt down for ſin, and wicked men not caſt down for ſin at all.

Fifthly, What reaſons may be given that the ſouls of Gods people that ſhall not be caſt off, yet they may be caſt down under the ſight and ſenſe of ſin.

Sixthly, What rules may be laid down unto the people of God that they may not be caſt down too much under the burden, and ſight, and ſenſe of ſin, and ſo to run into dejection of mind by reaſon of ſin.

I ſhall begin with the firſt of theſe, namely, What this caſting down for ſin is. I told you in the beginning that there is a caſting down

For ſin, firſt, When God caſts down the ſoul by way of humiliation for ſin. And this I told you is a caſting down for ſin in a good ſenſe, when ſorrow of ſin is mixt with faith.

Then ſecondly, There is a caſting down for ſin in a bad ſenſe; and that is, when the ſoul is caſt down ſo for ſin, as that it cannot at that time look towards Jeſus Chriſt with an eye of faith for pardon of ſin, and to be fully perſwaded of taking the forgiveneſſe of ſin by Jeſus Chriſt; and this ſort of humiliation is that you are to check your hearts for.

Secondly, What ſort of men they are that God doth moſt Who they are God humbles moſt. caſt down for ſin: and this I ſhall lay down by nine or ten [Page] particulars. There are nine or ten ſorts of men, which God doth moſt humble and caſt down for ſin.

Firſt, Thoſe that have been moſt notorious for ſin, & moſt infamous for ſin, and who have been moſt ſcandalous in their lives before converſion: God doth uſually bring them home, with tempeſtuous alarms in their conſciences. Thus Manaſſeth he was high in ſin and great in iniquity and abomination; but low in the ſight of his own ſins, and God uſeth more harſh and more rough means by bringing in groſſe and notorious ill livers, thoſe that will ſet their faces againſt heaven, enraged perſecutors, and expoſers of God and his truth, that goe on reſolutely, and ſtubornly and frowardly in the waies of ſin: God when he calls ſuch home he layeth them low and humbleth them deeply under the ſight and ſenſe of paſt provocations.

So Paul he was a high, and a great, and a notorious ſinner before his converſion; he was a great perſecutor of the Church and people of God; he was an injurious perſon, and he was a blaſphemer; he did not care what wrong, and what havock he made of the Church of God: he perſecuted his people from one City to another, and caſt them into priſon, and laboured to put both Chriſtians and Religion out of remembrance.

Now Paul he being ſuch a notorious ſinner, and ſo abounding in ſin, when he is brought home by converſion. God muſt uſe him more ſeverely and deal more ſharply with him and humble him greatly, and lay him low in the ſight and ſenſe of his own vileneſſe, and under the greatneſſe of his own ſinfulneſſe: God muſt unhorſe Paul in meeting him in the way he was riding to accompliſh his evil deſignes, and as he was going to vex the people of God. I ſay God muſt caſt him down to the ground, and lay him upon his face, and make him cry, Lord what wilt thou have me to doe, as you may read the ſtory at large in Acts 9. And the great reaſon is this, becauſe, as his cruelty was manifeſt; ſo God would Acts 9. make his repentance and humiliation to be manifeſt as his ſin was: not only as his ſins was againſt a great God, ſo his humiliation and repentance ſhould be manifeſted to be great; [Page] but alſo as his ſins was ſo great an offence to men that feared God; ſo his humiliation and repentance ſhould be great and manifeſted before them that were ſo offended by him, at his courſe: this humiliation, and horror is his ſpiritual penance to the world & makes repentance more viſible. And If I now ſpeak to any of you here, that have been or ſtill are notorious in ſin and wickedneſſe that have ſinned greatly: if ever God bring you home by effectual calling and converſion, he will lay you low by humiliation, and caſt you down greatly under the ſight, and ſenſe, and ſorrow for ſin: that as your ſins have been great, ſo your ſorrow ſhall be great. That inſtance ſpoken concerning Lydia, is worthy your obſervation, in Acts 16. v. 14. 29 &c. there you read of two perſons that Acts 16. 14. 29. were converted, yet in a different way one from the other. You read of Lydia in the 14th verſe, A certain woman named Lydia, a ſeller of purple, of the city of Thyatira, which worſhipped God, heard as: whoſe heart the Lord opened, that ſhee attended to the things that were ſpoken of Paul. This woman ſhee was Converted in a very eaſie way and manner in comming to hear Paul preach, and at this time the Lord opened her heart. Here was converſion without any mention made of terror and trouble of conſcience, and caſting down for ſin, or deep humiliation under the ſenſe and ſight of ſin; no mention made of caſting down in the ſenſe and apprehenſion of her former life: but ſhee was brought home to God in a very mild and gentle way.

But now in the ſame Chapter, you read of the ſtory of the Jaylor, How he called for a light, and ſprang in, and came trembling to Paul, and fell down before Paul and Silas, and ſaid unto Verſe 29. them, Sirs, what muſt I doe to be ſaved. This was one who a little before dealt cruelly with Paul and Silas, and put them into the inward priſon, and faſtned their feet in the ſtocks, and was a man of a wicked rugged temper againſt the people of God, as you may read in verſe 24.

Therefore when God would bring him home by converſion, he would make him to feare, and to quake, and to make his conſcience to tremble, and to make his heart ake, and to ſpring in, and to fall down on his face, and to make a great enquiery [Page] what he muſt doe to be ſaved; and all becauſe of the wickedneſſe of his doings: and this is the way that God takes to bring in ſtuborn and ſtout ſinners unto himſelf.

I may allude to that paſſage that Solomon ſaid, in Eccleſ. 10. 8. He that diggeth a pit, ſhall fall therein, and whoſe breaketh a Eccleſ. 10. 8. hedge, a ſerpent ſhall bite him. I know that this place refers chiefly to this, that thoſe that tread down, and break the hedge of Government, Kingdoms, or the Church, they ſhall be broke down themſelves ſooner or later: But I may allude to this in hand: Therefore thou O man that hath broken down the hedge of Gods Commands, even every Command of God thou haſt broken by thy ſinful life, be thou ſure that a ſerpent ſhall bite thee, thou ſhalt be laid low in the ſenſe and ſight of thy ſins, and thou ſhalt be ſtung and bitten with the ſenſe of Gods wrath: and when God brings thee home to himſelf, he will lay thee more lower in humiliation and repentance then other men ſhall be. Therefore remember O man, that if thou doſt allow thy ſelf in ſin, in the committing of great and groſſe enormities, thou muſt look that God will deal thus with thee, to lay thee low in the ſight and ſenſe of it when ever he brings thee to himſelf.

But then Secondly, Thoſe God doth caſt down moſt for ſin that fall into the ſame ſinnes again after they are converted, they do wound Religion, and God will wound their hearts, and break their peace, and God will ſurely bring it upon their own heads, and God will lay it on their hearts, and trouble their conſciences, and God will puniſh them more for that then ordinary. Before the converſion of David, ſins they were but as a little pain in his fleſh to him; I but now after converſion, ſin was to him as a ſword in his bones, He had no quietneſſe in him by reaſon of his ſin. When he ſpeaks of his ſin after his converſion, as in the matter of Bathſheba Pſal. 51. 12. and Uriah in Pſal. 51. 12. Sin was to him as the breaking of his bones, verſe 8. and he prayes to God to reſtore unto me the joy of thy ſalvation, &c. Before ſin might not break his ſleep, but ſins now break his heart. Tertullian calls his Peccata devorataria, ſcandalous ſins, ſwallowing gulfs, and he that falls fouly ſhall walk heavily, and recover hardly. In Pſal. 30. 9. (Lord [Page] ſaid David) What profit is there in my blood; when I goe down to the pit? ſhall the duſt praiſe thee? ſhall it declare thy truth? Pſal. 30. 9. He thought that he was neer to the grave, and yet he thought that his ſoul ſhould not be ſafe: therefore take heed of falling into great ſins after God hath done great things for thy ſoul.

But then Thirdly, The third ſort of men that are caſt down for ſin, it is thoſe that are of a melancholy diſpoſition: the divel doth more prevail againſt men of this temper, then any ſort of men in the world; to plunge them into ſadder fears, deeper deſertions, and greater aſtoniſhments then thoſe that are of a more lively, lightſome and pleaſant temper.

Fourthly, Thoſe God doth caſt down for ſin moſt, that are of a rugged and of a harſh diſpoſition: now if God converts them, he doth more then ordinarily caſt them down under the ſight and ſenſe of their ſins, more then thoſe that are of a ſoft temper and diſpoſition which do not need ſo much humbling as the others doe. You know that the hearts of men are compared to ſtones: now you know that ſome ſtones are more eaſily broken then others are; ſo ſome hearts they are more ſoft and more tender then others are: ſome hearts are like free ſtone that require ſo many heavy, and great, and ſtrong blows to break them: whereas other hearts are like ſmaller and leſſer ſtones, that may be broken with a hammer with leſſer blows. When God ſees ſtout hearted ſinners that walk on in a courſe of ſin, if he brings them home, he muſt uſe many blows to break their hearts, to humble them and lay them low before him. It is with ſinners as it is with wood, ſome may be eaſily hewed and cut, others it is more knotty and needs more blows to cut it and ſquare it fit for uſe: ſo ſome mens tempers they are more rugged and knotty, and need a greater degree and meaſure of humiliation then others doe.

Fifthly, God doth caſt ſuch men low for ſin who are not converted untill old age, and ſuch when they are converted, God lays them low, and keeps them long under the ſenſe of ſin, and this is exceeding juſt and righteous with God ſo to doe; that as they have continued long under the actings of [Page] ſinne; ſo God will keep them long under the apprehenſions, and the feeling of the guilt and burthen of ſin. You know that if you come to a tree, you may cut off a twig with a pen knife; I, but if you come to cut the ſtock of the tree, you muſt take the axe to it: Now all the ſons and daughters of men they are of the old ſtock of old Adam, and grafts of one natural ſtocks, and we are all as chips of that old block: and old ſinners are, that have ſpent the moſt part of their daies in ſin. God will lay more blows upon you to cut you off from your old root, from your vain converſation; God will uſe much means, and keep thee long under the ſenſe of thy ſin to bring down thy proud heart: whereas a young twig, one that God it may be converts from the youth; God doth not uſe to caſt ſuch down ſo much for ſin, as he doth thoſe that are not converted till their old age.

But now Sixthly, God doth caſt theſe down much for ſinne, who do harbour and indulge in themſelves many known ſins in their hearts, which may not be known unto the world, and which none in the world can take cognizance of but themſelves alone: and ſuch God doth lay them low when he doth convert them; God will raiſe a ſtorm and a tempeſtuous trouble in their conſciences for ſin. As it is with the wind, all the while it is diſperſed in the aire it doth no hurt: but when it is gathered together into the bowels of the earth, then it doth overturn hills and houſes, and all things with it. So it is with ſin, all the while, that ſin (although it be within thee) yet if it be (as wind in the aire) diſperſed and ſcattered by repentance and humiliation, it doth thee not much hurt: I, but when ſin is indulged and hugged in thy boſome, in thy heart, and allowed of by thee, and concealed by thee in thy ſoul; this will be to thy ſoul as wind in the earth, to make heart-quakes, and conſcience-quakes, and cauſe great trouble of mind unto thee: Therefore O man whoſoever thou art, that doth goe on in a way of ſinning againſt God, and to allow thy ſelf in known ſins which none can accuſe thee of, but God and thy own conſcience; Know this, that whatſoever thy profeſſions are, God will make thee lie low before him under the ſenſe and ſight of thy [Page] ſinnes, if ever he doth convert thee to himſelfe.

Seventhly, God doth moſt caſt down thoſe for ſin, that do backſlide and apoſtatize from Religion; thoſe who did profeſſe Religion, and then afterward backſlide and apoſtatize from that profeſſion and turn apoſtates: theſe men if ever Apoſtates. God bring them back he will humble them to the duſt, and lay them very low in the fight and ſenſe of their ſins, according to that expreſſion of Solomon, Prov. 14. 14. The backſliders in heart ſhall be filled with their own waies: but a good man ſhall be ſatisfied from himſelf. The backſlider, that as he hath Pro. 14. 14. been filled with the pleaſures of ſin in times paſt; ſo the backſlider ſhall be filled with his own waies, that is, he ſhall be filled with horror of conſcience, and filled with anguiſh of ſpirit and trouble of mind, and his own backſliding ſhall be vexation to him; God will lay ſuch a man very low if ever he brings him back again. In Jeremiah 2. 19. Thine own wickedneſs ſhall correct thee, and thy backslidings ſhall reprove thee: Jeremiah 2. 15. know therefore and ſee, what an evil thing, that thou haſt forſaken the Lord thy God, &c. It may be thou haſt backſliden from religion: now God will make thy own wickedneſſe to reprove thee. I ſhall inſtance that known flory of Francis Francis Spira his fruit of apoſtacy. Spira, he did profeſs religion, and afterwards turned apoſtate, and though his conſcience told him he ſinned, yet he ſinned ſo high, that he ſinned againſt conſcience, and the ſpirit of God, and wiſhed himſelf to be in Gods place: But read the ſtory, and you ſhall ſee what fretting, terror and horror of conſcience this wrought upon him: it laid him under the terrors and ſenſe and divine vengeance, and how his ſoul lay under horror for his apoſtacy. Now all you what ever you be, if you fall from the profeſſion of the Goſpel, and turn apoſtates from religion; God will meet with you and fill you with terror, and your backſlidings ſhall fill you, and your own wickedneſſe ſhall reprove you.

Then Eighthly, God doth lay theſe low under the ſenſe and burden of their ſins whoſe natures (which by reaſon of the ſtrength of natural parts) are moſt apt to be liſted up with ſpiritual pride; God doth uſe to bring ſuch as theſe are very low: when he doth bring them to himſelf, he [Page] will lay them low under the ſight of their ſins: what the Pſalmiſt ſaid concerning evil and ungodly men, that They ſtand in ſlipery places, and their waies are like ice, who appear in high places they ſhall not ſtand long: and what is ſpoken of outward pride, is true of ſpiritual pride. God brings the proud one to the depth of hell, as you may read in Iſa. 14. from verſe 11. to 16. In verſe 11. Thy pompe is brought down to the grave, the noiſe of thy viols: the worm is ſpread under thee, and the worms cover thee. v. 12. How art thou brought down, O Or [...] o day ſtarre. Lucifer, ſonne of the morning, how art thou cut down to the ground, which didſt weary nations? For thou haſt ſaid in thy heart, I will aſcend into heaven, I will exalt my throne above the ſtarres of God: I will ſit alſo upon the mount of the congregation in the ſides of the North, ver. 13. I will aſcend above the beights of the clouds, I will be like the moſt high, v. 14. Yet thou ſhalt be brought down to bell, to the ſides of the pit, &c. All this is Verſe 15. ſpoken of the King of Babylon, to bring down his outward pride: They who doe imagine and think to ſet their neſts on high, God will bring them down to the duſt. Now O man doſt thou grow ſpiritually proud by reaſon of the ſtrength of thy natural gifts: know that if God hath a purpoſe thee to bring to himſelf, he will lay thee low before him in the ſenſe of thy own ſin: they who are liſted up in the conceit of their own excellency, God will lay them low in the ſight of their own ſinfulneſſe.

Ninthly, God doth caſt thoſe down low in the ſenſe & ſight of their ſins, whom he doth intend to make inſtrumental in his Church, to the building up, and ſtabliſhing, & comforting of ſouls and perplexed and troubled conſciences: Now thoſe God doth plunge under the ſight and ſenſe of their own ſins. As the veſſels of the ſanctuary, there were more filling of them, and more labour beſtowed about them, then any ordinary veſſels beſides for any ordinary uſe. Now if God doth intend to make a man a veſſel in his Church, God will take more pains (if I may ſo ſay) to fit him for that uſe: he ſhall be expoſed to more tryals, to be expoſed to more temptations, and be laid very low; that ſo he may be the more able and the more fit for to comfort, and to quiet others that are perplexed [Page] and troubled in mind. Aſtronomers that lie low in pits or valleys have the cleareſt ſight of the ſtars: So thoſe that have been under Gods diſcipline, are moſt fit to comfort others.

It is obſervable of Luther, there was no man in his age that was ſo troubled, ſo tempted, ſo peſtered with temptations Luther. from the divel, and ſo troubled with the ſight of ſin, as he: and the divel would appear to him in a bodily ſhape that he ſaw it himſelf, and he was fain to fight with him hand in hand; and yet for all this, by this means, Luther he became the more beneficial to the Church of God, to adminiſter comforts to thoſe that were afflicted: & thus much for the ſecond Queſtion.

SERMON II.

Pſal. 42. 11.‘Why art thou caſt down, O my ſoul? and why art thou diſquieted within me? hope thou in God, for I ſhall yet praiſe him—The health of my Countenance, and my God.’

Queſtion 3 THe third Queſtion is this. But when may Gods people be ſaid to be caſt down too much for ſin. Indeed caſting down for ſin and humiliation for ſin, is good and neceſſary: but when may it be ſaid, that a child of How a man may know ſorrow for ſin is exceſſive. God is too much caſt down for ſin? David doth check himſelf, not that he is humbled for ſins, but that he is too much caſt down for ſin.

A child of God may be ſaid to be caſt down too much for ſin in theſe Nine particulars.

[Page] Firſt, a man is caſt down too much for ſin, when his humiliation maketh him to caſt off all hopes of pardon: when he ſhall ſo lie under the burden of his ſins, as that he ſhall not have any hopes to have it taken off. Then in this caſe it is too much when humiliation for ſin ſhall make you to ſay, Jer. 2. 25. that There is no hope, and that you are cut off: this is too much, too great a degree and meaſure, of humiliation. When good men ſhall ſay doubtingly, which wicked men will ſay ſcoffingly, that there ſins are ſo great, and their caſe is ſo deſperate, that there is no hope; no help for them in God; no ſalvation for them to be had; no way for them to get out and eſcape: this is too much caſting down for ſin: this is the way to cut of hopes. The Saints in heaven their hopes is cut off, but it is far different from this way. Their hopes are turned to full enjoyment of what they before hoped for: they have no hope becauſe they are above hope. But Saints on earth they are to carry their hopes ſtill above all diſcouragements, and to hope ſtrongly for pardon of ſin: better have the thread of our lives cut off, then the anchor cord of our hope: Deſpair is the cutting off of hope. But to be ſo caſt down under ſin as to have deſpairing thoughts without hope of Mercy, is exceſſive.

But Secondly, That man is caſt down for ſin too much when is ſo caſt down for ſin that he doth caſt off duty: when a man ſhall thus reaſon againſt himſelf, what need I pray? and what need I perform holy duties, I know God will not hear me? he will not hear my prayers let me pray as long as I can, and as often as I will. And ſo for confeſſion of ſin, what need I confeſſe ſin, I know God will not pardon my ſin? and what need I beg grace, I know God will not give me grace? and what need I hear ſermons, I know God will not hear me, nor accept of my duties, and I ſhall not get good by all I doe, and by all hear? Theſe reaſonings O man are very ſinful, and it argues a great degree of too much humiliation for ſin: As deſpair in any man cuts off hope; ſo alſo ſuch a ſinful frame cuts off endeavours. Fools go on (ſaith Solomon) and are confident; Pro. 14. 16. but ſometimes fools go on and are careleſſe: and for a man to be ſo caſt down for ſin as to be careleſs in diſcharge [Page] of duties, it argues too much dejection of ſpirit: Deſpair is the total eclipſe of the mind with the blackeſt fumes ariſing from the burning lake of fearful terrors.

Thirdly, Thy caſting down for ſin is too much when thou art ſo dejected and caſt down for ſin that it doth indiſpoſe thee for holy duties: good men have been ſo, and good men may be ſo overtaken. You have an inſtance in Aſaph Pſal. 77 4 Thou holdſt mine eyes waking: I am ſo ſore troubled that Pſal. 77 4. I cannot ſpeak. Aſaph prayed and his ſoul was ſo ſore troubled and overwhelmed that he could not ſpeak; as if he had ſaid. I would pray but I cannot pray, he was ſo troubled by reaſon of his ſin. Then indeed is thy humiliation too much when the ſight of thy ſins ſhall unfit thee for the doing of thy duty: this is not neceſſary but ſinful.

Compoſedneſſe of ſpirit aright for humiliation for ſin, it is ſo far from unfitting the ſoul for duty and prayer, that it doth diſpoſe and fit the ſoul for prayer to God, Hoſ. 12. 4. Jer. 3. 21. Nebem. 9. 1. 4. Therefore it is ſaid, that the people of Iſrael did weep and make ſupplication, and they offered ſacrifice, Judges 2. 4. 5. When thy ſight of ſin and the Judges 2. 4, 5. ſenſe of ſin and humiliation for ſin, doth fill thy heart with matter fit for prayer, that is neceſſary and good: but when by this the ſoul is unfitted for prayer and ſupplication, then it is ſinful: In Exodus 6. 9. it is ſaid there, that they hearkned not Exodus 6. 9. unto Moſes, when he ſpake unto them, for the anguiſh of their ſpirits: or as it is in the Hebrew [...] [...] from the ſtraightneſſe of ſpirit (or ſhortneſſe of ſpirit) they were ſo troubled in mind that they could not hear Gods word, Pſal. 77. 4. Homan ſaid, this is my infirmity: if it hinder, it is no ſacrifice that God commands.

Fourthly, Then a man is too much caſt down for ſin where there is an unaptneſſe, unwillingneſſe in the mind to receive and apply comfortable counſels that are laid down in the Word, and which do appertain to him in that condition; if there be great aptneſſe in thee to entertain ſuch terrible threatnings and denunciations of judgements againſt ſin, rather then to receive any good proofs laid down in the Goſpel, and clear promiſes to quiet and comfort thy troubled [Page] ſpirit: when you are more apt to trouble your ſelves for ſin, then to comfort your ſelves againſt this diſquietneſs of mind upon and under the ſight of ſin; in this caſe you are caſt down too much for ſin. In Pſal. 47. it is ſpoken of Aſaph, that he refuſed to be comforted; as bad ſtomachs in children had rather feed on chalk and dirt, then wholeſome food. So, if ſo be that when comforts are propounded and laid before you by the Miniſters of the Goſpel, and comforts ſhall be ſuted to thy condition, and you not apply them but lay them all aſide; be confident that thou art too much caſt down for ſin. In Pro. 12. 25. Heavineſs in the heart of man maketh it ſtoop: but a good word maketh it glad. Now when heavineſs for ſin Pro. 12. 25. ſhall ſo oppreſſe thee, that all the good words that can be given thee out of the Goſpel will doe thee no good, adminiſter thee no comfort: then is thy caſting down for ſin too much. In Mark 9. 50. Have ſalt in your ſelves, and have peace one with another. Maintain good doctrine; therefore Mark 9. 50. ſaid Chriſt, ye are the ſalt of the earth. If you ſee a pot boyling, and if it boyle too faſt, if you take ſalt and caſt into it, it will alay the boyling ſo faſt. So if your paſſions do grow ſo faſt that all the doctrines of the goſpel, precious comforts that are therein, cannot allay this paſſion, and pacifie the conſcience, and comfort the ſoul, and ſupport the ſpirit; then is thy caſting down for ſin too much, becauſe there is no ſpiritual diſeaſe ſo dark to the ſoul, but there is comfort enough in the Goſpel to ſupport the ſoul under it. When God ſhall call to thee and ſay, Come to me all ye that are weary, and heavy laden, and I will eaſe you, Mat. 11. 28. And you to refuſe to come to Jeſus Chriſt, and refuſe, and put off comfort from you; you are then too much caſt down for ſin.

Fifthly, Then is a man caſt down too much for ſin under the waight, and ſenſe, and ſight of ſin, when that ſorrow for ſin ſhall be an occaſion to wrong, and hurt, and to diſturbe the body by diſeaſes: and thus melancholy men are ſubjected too much to this diſtemper, and herein they are too much to blame: Many there are who make their tears their meat and drink; ſo fill'd with tears that they cannot eat their bread [Page] with comfort. There are many godly ſouls ſo troubled with ſorrow for ſin, that they have no comfort and joy of heart: in Job 20. 25. It is drawn, and commeth our of the body: the gliſtering ſword commeth cut of his gall, terrours are upon him. Many men lie in the bitterneſs of their ſouls, that they cannot eat one morſell of bread with joy, Job 21. 25. Now God doth not require ſo much ſorrow for ſin as to eat out the comforts of a mans life, and to diſturbe the comforts of thy daies as to be ſo troubled and diſquieted that they cannot ſleep by night, and not to take comfort in the day. As it is ſaid concerning Aſaph, Pſal. 77. 4. Thou holdeſt mine eyes waking: I am ſo troubled I cannot ſpeak. When it is thus with you that Pſal. 77. 4. you are ſo ſore troubled ſo over much caſt down it is exceſſive. The Lord hath bid thee mourn not to wrack and crucifie thy body, but thy luſts: he calls thee to weep out thy ſins ſtrength and life, not thy bodies ſtrength and life; God doth never require nor expect that any man ſhould kill his body to ſave his ſoul through humiliation and ſorrow for ſin.

Sixthly, Men are then caſt down for ſin too much-when a man is ſo far and ſo much caſt down under the ſight, and ſenſe of ſin, that he hath no mind at all to follow his particular calling: now this is a ſinful ſorrow. Sorrow for ſin is not only ſinful when it taketh you off from duties of godlineſs and Religion; but when it taketh you off from your calling in the world: and the reaſon is this, as all Divines ſay, That God doth never require any duty which belongs to our general calling as Chriſtians, to be inconſiſtent with our particular callings as Men: Therefore if ſo be that your trouble of mind for ſin hath been ſuch as that it doth make you not to regard your particular calling as men in the world: this is not accounted in Scripture a ſorrow of ſin neceſſary; but immoderate and too much caſting down for ſin.

Seventhly, They are too much caſt down for ſin when the amiable, and admirable and comforting attributes of God are formidable and terrible to ſuch men, when we ſo think of ſin as not to think on the divine attributes of God, of the mercy of God, of the goodneſſe of God, of the patience of God, of the long-ſuffering of God, of the faithfulneſs of God: [Page] when men ſhall think ſo of God as if he were all juſtice, all wrath without mercy: good men have been overtaken with this fault, Job was ſo, Job 23. 15. Therefore am I troubled at his preſence: when I conſider, I am afraid of him. Here Job Job 23. 15. tells you of the trouble of mind that he lay under, that it made him afraid of God, & to be troubled at his preſence, and when he thought of him, he was troubled at him: One would think that to think on God is a comfort; for a man to think that God is merciful to pardon my& slong;in faithful to keep Covenant with his people, bountiful in God to ſupply his people, ſtrength in power to defend his people; He is able to ſave them to the utmoſt: one would think it ſhould comfort one to think ſo on God. But that preſence that Moſes could not endure to be without, that preſence Job could not endure to ſee; and the reaſon was, becauſe of his guilt, and his fears and doubting within him which caſt him down too much: And this was Aſaph his caſe, I remembred God, and I was troubled. Pſal. 77. 3. Pſal. 77. 3. What the thoughts of God to trouble Aſaph? yes, I remembred God, and I was troubled: I complained, and my ſpirit was overwhelmed. He might reaſon thus with himſelf, I think that this God is a glorious and a terrible God, a ſin-revenging God, and he ſeeth me, and he marketh all my ſteps, and he knoweth all my waies, and he will reward all my doings: therefore when I thought on God, I was troubled at him.

O but the thoughts of God comforted Davids ſoul: when I thought on thy name, I was comforted (ſaid holy David) Pſal. 99. 14. I but ſaid Aſaph, when I thought on God, I was troubled; and Job, when I thought on God, on the Almighty, I was afraid of him. When the attributes of God ſhall trouble men to think of them, and not encourage them and comfort them; then is this ſorrow too much caſting down for ſin.

But then Eighthly, When under this ſorrow for ſin thou canſt not look to God, and bleſſe God for common mercies, or ſpecial grace: God gives thee mercies, great mercies that thou maieſt be rich; and follows thee with mercies and bleſſings, and loving kindneſſes daily, and his faithfulneſſe is towards thee every moment, and gives thee the world at will; [Page] and yet for all this, God not to have glory from thee, ſhews thou art too much caſt down for ſin.

Whereas trouble and humiliation for ſin if it be moderate and right, it adminiſters occaſions to ſerve God, and it doth occaſion thee to bleſſe God, and to give him glory for common mercies and ſpecial grace, it doth occaſion thee to glorifie God, and draweth out the heart to ſerve God, and to bleſſe him for the receit of mercies: and when mercies have not this effect upon thee, and when ſorrow for ſin worketh not this way, it is immoderate ſorrow, and too much caſting down for ſin. When God gives thee grace to aſſiſt thee againſt manifold temptations, and to keep thee from the committing of manifold ſins, and to help thee againſt thy corruptions, and to give thee grace to eſtabliſh thy heart; and yet not to bring up thy heart under thy ſorrow to bleſs God: this is a ſinful ſorrow. If a man be upon his knees he may ſee heaven above, and the earth beneath: but for a man to lie flat upon his face, he cannot ſee neither the heaven above nor any creature, but only the earth below him. So when God brings thee to thy knees for ſin, then you can ſee a gracious God, a faithful God, a merciful God, a pittiful Father; and then you can ſee thoſe bleſſings that God beſtoweth upon you, and bleſſe and glorifie God: but when you throw your ſelves on the ground by a faithful ſorrow, and lie on your faces for ſin, to be too much humbled under the ſight and ſenſe of it; in this caſe, God hath neither glory, nor you have no comfort.

But Ninthly, When your ſins do diſcourage your ſouls from laying hold on Jeſus Chriſt, then art thou caſt down too much for ſin: that man ſurely is ſick to death when his diſeaſe will not let him ſend for a Phyſitian. Troubled ones often ſay doubtingly what the wicked ſay ſcoffingly, there is no help for me in God: this is ſinful ſorrow.

Whereas true ſorrow and Goſpel humiliation for ſin, it is ſuch a meaſure and degree of ſorrow, that inſtead of diſcouraging the ſoul to goe away from Chriſt, it doth encourage the ſoul to come to Chriſt, and to lay hold on Chriſt, and to prize Jeſus Chriſt above all the world. But that is a ſinful [Page] ſorrow when it drives the ſoul off from Chriſt, and diſcourageth the ſoul from comming to him, and from ſetting a high eſtimation and price upon him; nor can the ſoul in ſuch a condition venture it ſelf upon him. As we muſt not with the Antinomiſt ſo fix our eyes upon free grace and mercy, that [...]e have [...]o eye to look upon ſin; So ſhould we not with doubting, and deſpairing Chriſtians ſo look upon ſin, as never to caſt an eye upon Jeſus Chriſt. And thus I have laid do [...]n [...]n theſe Nine particulars when it may be ſaid that a man may be too much caſt down for ſin.

Firſt, What ſort of men God doth caſt down for ſin.

And then Secondly, When Gods people may be ſaid to be caſt down for ſin too much.

I now come to the Uſe, and that is 1. For Comfort, and 2. For Caution.

Uſe 1 Firſt of all it may be for comfort, if it be ſo that Gods people may be caſt down too much for ſin, under the ſenſe & ſight of ſin, then the firſt comfortable obſervation to the people of God is this, That God will never caſt off his people, although he doth and may many times caſt down his people: though thou be caſt down, yet comfort thy ſelf. Thou ſhalt never be caſt off, Pſ. 94 14 The Lord will not caſt off his people, neither will he forſake his inheritance. Caſt down he will his people for ſin, but caſt off his people he will not This made the Apoſtle come with a God forbid, hath God caſt off his people? God forbid. God hath not caſt off his people, whom he foreknew, Rom. 11. 1, 2.

Secondly, It is true, Gods people may be caſt off ſeemingly, Rom. 11. 1, 2. when they are not caſt off really: it is with them as it was with Chriſt when he met the two Diſciples, in the laſt of Luke he ſeemed to go away from them, as though he would Luke 24, 28. have gone further: but Jeſus Chriſt did not intend to goe from them. So may God doe to thy ſoul, he may ſeem to goe from thy ſoul, but God will never leave thy ſoul; he may ſeem to withdraw his face, but he will never really withdraw from thy ſoul. So in Pſal. 74. 1. O God, why haſt thou caſt us off for ever? why doth thine anger ſmoak againſt the ſheep of thy Pſal. 74. 1. paſture? So Pſalm 7. 7. Will the Lord caſt us off for ever? Pſal. 89. 38. Levit. 26. 44. Now this was not really ſo, but [Page] it was only ſeemingly ſo; God did not caſt his people off, though he caſt them down: the Church apprehended that God had caſt them off, but God did not ſo really. Auguſtin hath a good obſervation on Job. 14 45 Whither I go ye know, and the way ye know: But Thomas ſaid, we know not whither thou goeſt: and how can we know the way? Here is a ſeeming contradiction between Chriſt, and Thomas. Now Auguſtin hath a good note on theſe words, They ſaid, they did not know, and Chriſt ſaid, they did know: Now how ſhall this be reconciled? Now the meaning is this, The Diſciples and Thomas, did not know their own knowledge, and they had more grace and knowledge then they knew of themſelves. It may be ſo with thee, God may caſt thee of ſeemingly, when thou maiſt think it really: but God doth not really caſt off his people; therefore let this comfort thee.

Thirdly, It is not the meaſure of humiliations for ſin, but the truth of humiliation for ſin, to which grace is annexed: the promiſes are made to grace, not as ſtrong grace, but as true grace; not to humiliation as to the meaſure of it, and the length of it; but to the truth of it: the Scripture doth not entaile a promiſe to faith as ſtrong faith; but to weak faith, to little faith, to faith that is ſmall (if true) though it be but as a grain of muſtard ſeed; and the greateſt promiſes is entailed to the leaſt meaſure of faith: It may be O Chriſtian, thou haſt not a great meaſure of faith, but haſt thou little faith, not ſtrong faith? haſt thou weak faith? O comfort thy ſelf, all the promiſes are entailed to that beginnings of faith: it may be thou haſt not faith like to an ear of where but is it like to a grain of maſtard ſeed? there is promiſes for that. It may be thou haſt not rivers of tears, but haſt thou any tears for ſin? any ſorrow for ſin, God accepts of that: God doth hold open his bottle to thoſe whoſe eyes diſtil [...]e few drops of tears, as well as to thoſe that make their heads fountains of water, and their eyes rivers of tears. Though that be falſe of Libertiues, and Antinomiſt that ſay, promiſes are made to ſinners, as ſinners: ſo it is falſe too, to hold that they are made only to ſinners juſt ſo far; and thus deeply troubled. For total want of grace many a ſoal hath periſhed [Page] but never was any man damned for want of degrees. Promiſes are made to grace, to its truth; and not to ſuch a degree of grace: grace true, though it be weak, is looked upon by God as having Intereſt in the promiſes; therefore this ſhould comfort thee.

Fourthly, Let this comfort thee, that God hath made promiſes not only to humiliation, but alſo for humiliation: haſt thou a hard heart? God hath made promiſes that he will break thy hard heart: God hath promiſed to take away thy Ezekiel 11. 19. heart of ſtone, and give thee a heart of fleſh: God hath promiſed to take away thy old heart, and give thee a new heart; both theſe you have laid down, Ezek. 11. 19. I will give them one heart, and I will put a new Spirit within you: and I will take their ſtony heart out of their fleſh, and I will give them a heart of fleſh; And thus much for comfort. I now come to the Uſe of Caution.

In the treating on this doctrine that Gods people may be caſt down under the ſight and ſenſe of ſin, I would not ſo Uſe of caution. treat on this doctrine as many Libertines doe, to lay aſide all manner of humiliation for ſin; becauſe ſome men are caſt down too much, they will not be caſt-down at all for ſin: Uſe 1 Not to proſecute ſuch a principle, it is the way for to run into all manner of Licencious libertie, and to be all upon the extremes.

Secondly, labour to order the affections and paſſions of thy mind ſo, that when ſoever you are humbled and in ſorrow for ſin, you take heed that you doe not caſt off ſorrow for ſin: be ſure that you have ſuch a degree of humiliation for ſin, that it may make thee to lie at Chriſts feet, and no lower: Chriſt would have you to be ſo humble as to lie at his feet in the ſight and ſenſe of ſin: but the Divel would have you to be ſo low in your humiliations for ſin as to lie in hell: Jeſus Chriſt would have thee to be ſorrowful for ſin. that thou mighteſt recover out of ſin: but the Divel would have thee to lie ſo low in thy humiliations for ſin, that thou mighteſt never recover. O take heed of ſuch a ſinful ſorrow for ſin; doe not be humbled ſo much as the Divel and thy own evil heart would have thee: and thus much for the third Queſtion.

SERMON III.

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Pſal. 42. 11.‘Why art thou caſt down, O my ſoul? and why art thou diſquieted within me? hope thou in God, for I ſhall yet praiſe him—The health of my Countenance, and my God.’

Queſtion 4 THe fourth Queſtion in order to be conſidered, is this, That ſeeing that Gods people may be caſt down too much for ſin, and too much humbled under the ſight and ſenſe of corruptions, Then what may be the reaſon that wicked and ungodly men are not caſt down at all for ſin? and ſeeing that Godly men may be caſt down for ſin here too much, and not caſt off for ſin hereafter; and wicked men that ſhall be caſt into hell for ſin when they dye, yet are not all caſt down for ſin while they live? What reaſons may be given for this?

Anſwer 1 Now for the reſolution of this Queſtion, I ſhall lay down theſe Six particulars by way of anſwer.

The firſt Reaſon why wicked men though they ſhall be caſt off, yet they are not at all caſt down for ſin: It ariſeth Why wicked men are not troubled for ſin. from their ignorance of the dangerous and damnable Nature of ſin; they have a blind mind, and a dumb conſcience, they ſee not ſuch evil in ſin as godly men doe. Althouch wicked men know what ſin is in general; yet it is but a general notion of ſin in the head, and they have no particular and experimental and diſtinct notion of the evil and dangerous nature of ſin upon their hearts and conſciences: and therefore it comes to paſſe, that they are not caſt down for [Page] ſin. But this general notion of ſin caſts them off, and doth not caſt them down; and this is the reaſon that they doe not ſee ſin to become exceeding ſinful, and they doe not take notice of the evil of ſin, the damning nature of ſin, according to that expreſſion in Jer. 2. 23. How canſt thou ſay I am not polluted, I have not gone after Baalim? ſee thy way in the valley, Jeremiah 2. 23. know what thou haſt done: thou art a ſwift dromedary traverſing her waies. Here the Jews they were great in ſin, and did abound in wickedneſſe; yet they were ready to ſay, that they were not ſinful, at leaſt they did not know that they were ſo: it is for want of the knowledge of their waies, & the ſinfulneſſe of their doings that they are not caſt down for ſin. Should a man meet a Lyon in the Wilderneſſe, he would be afraid of that; and the reaſon is, becauſe he knows that the Lyon is hurtful: but if a man ſees a Lyon painted on the wall, he is not afraid of that; becauſe he knows that cannot hurt him. So when men ſhall look upon ſin, but not look upon it as a Lyon in the wilderneſſe that will certainly deſtroy A ſin not diſcerned in the act, or evil of the act, cannot ſufficiently be bewailed. him if he avoid it not: but to look upon ſin as a Lyon painted on the wall that hath no power to doe them hurt; they ſee ſin, but it is generally and notionally, and not particularly and experimentally.

The ſecond Reaſon is this, it ariſeth from a principle of preſumption of pardoning grace and mercy; when wicked men hear the thunderings and curſes of the Law denounced againſt ſin and ſinners delivered by the Miniſters of the Goſpel to awaken them from the ſleep of ſin and ſecurity; when they hear of the ſeverity of Gods juſtice, and that he is a ſinrevenging God, and that he will by no means clear the guilty, but will render to every one according to his waies and works; Now what doth a wicked man doe in this caſe? doth this awaken his conſcience to ſee the evil of ſin? (no) but he doth the quite contrary: he then from a principle of preſumption of pardoning grace and mercy in God, bleſſeth himſelf in his own waies, and he ſaith, I ſhall have peace, though I walk after the imaginations of my own evil heart: as if they Deut. 20. 19. ſhould ſay, Let ſin trouble them that will, let it caſt down them that will be caſt down, it ſhall never caſt down me, it [Page] ſhall never trouble me; What ſhall ſin trouble my conſcience' or diſquiet my peace for? or why ſhall I mourn and trouble my ſelf about that which I need not? that which others ſeem to break their hearts for, it ſhall never break my ſleep; for I hope that it ſhall never damn my ſoul; btt I hope though I do commit ſin, yet I hope God will pardon ſin; and though I am ſinful, yet I know God is merciful: and thus they doe from a principle of preſumption goe on in a way of ſin without any trouble for it, or caſting down under the ſight and ſenſe of ſin at all.

But then Thirdly, The third Reaſon why wicked men are not caſt down for ſin at all, it ariſeth from that obdurateneſs, from that hardneſſe that is in their hearts, and from that ſearedneſs in their conſciences: there are a generation of men, that it may be ſaid of them as concerning ſin, they are paſt feeling, according to that expreſſion of the Apoſtle Eph. 4. 19. Who being paſt feeling, having given themſelves over unto laſciviouſneſs, Epheſ. 4. 19. to work all uncleanneſs with greedineſs. And as St. Paul ſaid, 1 Timothy 4 2. They have their conſciences ſeared with a hot Iron. When men have ſo accuſtomed themſelves to ſin, that ſin ſhall harden the heart, and ſeare the conſcience, 1 Tim. 4. 2. and then no marvel if they are not at all caſt down for ſin.

Then Fourthly, Wicked men they are not caſt down for ſin at all, it ariſeth from this, becauſe that they do ſtifle the rebukes of conſcience, when it doth rebuke them and check their ſin, and caſt them down for ſin: when men ſhall reſolve that though they ſhall be caſt off for ſin, though they be caſt into hell for ſin, yet they will not at all be caſt down for ſin: and rather then they will caſt off their ſins by the dictates and the rebukes and checks of their conſciences, they will aggravate their ſins, and greaten their ſins by ſtifling their conſciences that it ſhall not doe its office. And thus did Cain, when he begins to be troubled for ſin, and conſcience begins to rebuke him for the evils he had done, what doth Cain doe now? doth he let his conſcience doe his office? Gen. 4. 13. & 16. No, he both heightens and greatens his ſin and ſtifles his conſcience, Gen. 4. 13. My puniſhment is greater when I can bear: or as it is in the Hebrew, my iniquity is greater then may be [Page] forgiven, And then he goeth to ſtifle his conſcience, ver. 16. And Cain went out from the preſence of the Lord, and dwelt in the Land of Nod: he went out from Gods preſence, and ſtifled his conſcience by building of Cities. And hence it comes to paſſe that men are not caſt down for ſin, becauſe they do ſtifle the rebukes and checks of conſcience: and ſo Divines do interpret that place in the 11th Verſe of the Epiſtle of Jude, Woe unto them, for they have gone in the way of Jude v. 11. Cain: and that was when conſcience did rebuke and trouble him for killing his brother and ſpilling of his blood; and after to ſtifle and ſtill his conſcience, he went to building of Cities.

And thus O man, thou that walkeſt in waies of wickedneſs, and thy conſcience ſhall rebuke thee for thy evil courſe in telling thee that thy converſation is not good nor upright, & ſhall tell thee that thy waies are unjuſt and ſinful; and yet thou through thy accuſtoming thy ſelf in an evil courſe ſhalt ſtiflle the checks and rebukes of thy conſcience, and delight to goe on in a way of wickedneſse, this is an other great reaſon why wicked men are not caſt down in this world for ſin.

Fifthly, A fifth Reaſon why wicked men are not caſt down for ſin in this world, it is this, becauſe of the abuſe of the long-ſuffering and patience of God: you have a notable place for this, in Eccleſ. 8. 11. Becauſe ſentence againſt Eccleſ. 8. 11. an evil work is not ſpeedily executed, therefore the heart of the ſons of men is fully ſet in them to doe evil. Becauſe God doth not puniſh wicked men for their wickedneſs ſpeedily: becauſe a drunkard is not ſpeedily puniſhed for his drunkenneſs, and becauſe a ſwearer is not ſpeedily puniſhed for his ſwearing; and becauſe the adulterer is not ſpeedily puniſhed for his uncleanneſs, &c. therefore doe they fully ſet them ſelves to work wickedneſs. When wicked men ſhall abuſe the patience and long-ſuffering of God, to preſume the more to ſin againſt him, hence it comes to paſſe that they are not caſt down for ſin at all.

Sixthly, A ſixth Reaſon is this, becauſe of the ſlight thoughts that wicked men have of the Omniſciency of God: [Page] though wicked men be not doctrinal Atheiſts to deny that God ſeeth all things, they do but hold it as an opinion: Yet moſt men are practical Atheiſts to live ſo looſly, and wickedly and vainly, as if God did not behold all things, and know and ſee them in their ſinful courſe. You have an expreſſion in Job 22. 13, 14. And thou ſaieſt, How doth God know? or [...] what knows God? can be judge through the dark clouds? Thick clouds are a covering to him that he ſeeth not. It is as much as if they had ſaid, God doth not know, and God doth not ſee their wicked and ſinful waies, as though the clouds were a covering between God and them, that he could not ſee their evil waies: and this was the cauſe why their ſins troubled them not. And thus I have done with the Fourth Queſtion why wicked men are not caſt down for ſin at all.

The fifth Queſtion is this, Now ſeeing wicked men are not caſt down for ſin at all, and yet ſhall be caſt down into hell, and that for theſe Reaſons laid down: Then what may be the reaſon that Godly men who ſhall never be caſt off, never be caſt down into hell, yet they may be caſt down for ſin, in the ſight and ſenſe of it.

Now in the anſwering of this Queſtion, I ſhall lay down theſe Seven Reaſons. Reaſons 7.

Reaſon 1 The Firſt is drawn from the nature of ſin and the juſtice of God, conſidering of them together. Now what is the Why God humbles his own people. the nature of ſin? now this is the nature of ſin: Sin it is in its own nature a reſting, and a ſtriving and contending againſt God, and ſtriving to caſt God down, and to ſet it ſelf up. It is the nature of ſin to pull God out of heaven from his Throne, and to place it ſelfe there. Now God will in juſtice ſtrive and contend againſt ſin, & ſhew himſelf to be too ſtrong for ſin & ſinners, and to caſt them down: you may ſee that this is the nature of ſin, in Job 15. 25, 26. For he ſtretcheth out his hand againſt God, and ſtrengtheneth himſelf againſt the Job 15. 25. 26. Almighty. He runneth upon him, even on his neck, upon the thick boſſes of his bucklers: Here Eliphaz deſcribes a ſinner in his wicked waies as a ſouldier comes againſt his enemie, he ſtrengheneth himſelf againſt him, and he runs upon him with [Page] all his might, that ſo he might overcome. So doth a wicked man, he ſtrengthens himſelf and runneth againſt God, as it were with all his might if it were poſſible to overcome, & caſt him from his Throne where he is: and therefore it is juſt with God to condemn ſin, and to humble the ſinner. The ſinner would caſt Gods law behind his back: but it is the nature of ſin to caſt God behind his back: now God will in juſtice caſt away a ſinner by condemnation, or lay the ſinner low by humiliation.

Secondly, God doth caſt down ſinners under the ſight and ſenſe of ſin, that ſo the children of God might caſt away ſin with the more indignation: and therefore God doth caſt him down the more by the way of humiliation. When a man ſhall take a knife in his hand, and he fall with his knife in his hand, and thereby cut himſelfe with it, away he preſently flings the knife from him. Now it is ſo in the waies of ſin and wickedneſs, when you take ſin into your hands, when you go into any unwarrantable courſe; when you fall into ſin, you take knives into your hands, and in falling ſo into ſin you cut your ſelves. God makes that knife of ſin to cut your heart, to cut your conſcience, and you wound your ſouls; and ſeeing ſin doth as knives wound you in your falling therein, you ſhould with the more indignation caſt it from you. You read in Iſa. 30. 19, 22. of ſorrow for ſin, The people ſhall dwell in Zion, they ſhall weep no more: he will be very gracious unto thee, at the voice of thy cry; he will hear it, he will anſwer thee. Here is Gods promiſe upon their humiliation: then in ver. 22. Ye ſhall defile alſo the covering of the graven Images of ſilver, and the ornament of thy molten Images Iſa. 30. 19. 22. of gold: thou ſhalt caſt them away as a menſtruous cloth; thou ſhalt ſay unto it, Get thee hence. God maketh his people to mourn for ſin, and to caſt them down for ſin, and to humble them under the ſight and ſenſe of ſin, and to make them to have indignation againſt ſin, and then to caſt ſin from them as a menſtruous cloth: And as it is with nurſes when they would wean their children, they will put ſome bitter thing upon the breſt, as Wormwood or Gall, thereby to make the child to forſake the breſt: So God he puts bitter things upon thoſe [Page] things which we account ſweet; he puts bitter potions upon the breſt of our ſinful delights, that ſo he might wean his people from ſucking any more at thoſe poyſonous breſts which we ſo highly eſteem in our corrupt nature. You read of the prodigal ſon in Luk. 15. 16. when he was brought to thoſe great ſtraights and trouble, that he deſired to feed of Luke 15. 19. the husks with the ſwine, after he came to himſelf, he deſired to eat bread and be as one of the hired ſervants in his fathers houſe. When God doth make his people ſmart for ſin, as the prodigal did in his abſence from his fathers houſe; when they are laid low for ſin, under the ſenſe and ſight of their ſins, as the prodigal was; when they come to themſelves again, then they would be glad with the prodigal to prize their fathers houſe. So the ſoul, when he comes to be brought very low for ſin, then they come to ſet a high eſteem on Jeſus Chriſt. It is very obſervable, where humiliation for ſin is mentioned, there it is joyned with a deteſtation and ſegregation from ſin, Jam. 4 8. Joel 2. 12.

Thirdly, God puts ſinners under the ſight and ſenſe of ſin, becauſe it puts the ſoul to caſt themſelves and to rely upon Jeſus Chriſt: it is our neceſſity that puts us firſt upon the perſuit after and relying upon Jeſus Chriſt, becauſe we ſee that we are undone without Jeſus Chriſt: It is with us as it was with the Leprous perſons that we read of in 2 Kings. 7. 3. And there were four Leprous perſons at the entring in of the gate: and they ſaid one to another, Why ſit we here untill we die? If 2 Kings 7. 3. &c. we ſay, We will enter into the City, then the famine is in the City, and we ſhall die there: and if we ſit ſtill here, we die alſo. Now therefore come, and let us fall into the h [...]ſt of the Syrians: if they ſave us alive, we ſhall live, and if they kill us, we can but die. I apply this here to this caſe; here is the caſe, If I die in a Chriſtleſs ſtate, I am gone forever, and undone to eternity: and if I reſt in confidence in the world, that can afford no ſafety. I wil therefore run to Jeſus Chriſt that there I may have relief, and that there I may eaſe me of my burden by reſting upon Jeſus Chriſt in his promiſe.

Fourthly, God doth caſt his people down under the ſenſe of ſin, That ſo he might ſuppreſſe the lifting up the pride of [Page] our own hearts in the ſight and apprehenſion of our own gifs: when the Lord doth ſee a man to be lifted up within himſelf Pride of gifts. with pride, with his gifts, then God will hide his gifts and ſhew him his ſin, and lay him low, and make him humble. So was it with Paul; he was a man of exceeding great parts, and great gifts above other men; even above all other men, but only Jeſus Chriſt: and yet for all that he was apt to be proud, and to be too much lifted up within himſelf in the apprehenſion of his own gifts; and for this he had a thorn in his fleſh to keep him humble, leſt he ſhould be exalted above meaſure, 2 Cor. 12. 7. So you read likewiſe in Pſal 9, 20. Put them in fear, O Lord, that the nations may know themſelves to be but men. Men of Pſal. 9. 20. the greateſt gifts have the greateſt fears to keep down pride. The Swan that hath white feathers hath black feet. So thoſe that have the greateſt excellency ſhall have ſome manifest infirmity to keep them down; as Heman was a man of excellent gifts, 1 Kings 4. 31. yet ſee how God humbled him, Pſal. 88. 7, 15. ver. Now God to cure his people of this diſtemper of ſpiritual pride, he layeth them low, and caſteth them down under the ſight and ſenſe of ſin.

Fifthly, That thereby he might bring the hearts of his people to a more cleer ſight, and ſenſible and lively feeling of pardoning grace and mercy: the deeper God is pleaſed to caſt his people under the ſenſe and ſight of ſin, and the lower he layeth them under humiliation; the higher will they exalt God in his pardoning grace and mercy. After men are toſſed at Sea in a tempeſt, they prize the harbour. God doth take that courſe with his people as tis reported Aſtronomers do take: they do not lie on the tops of high mountains when they would take a view of the skie; but they lie in the loweſt vallies; not in places which are neareſt the heavens, but in low places moſt remote from the heavens. So God he doth not lift up his people at all times as upon mountains; but layeth them low in the valley of humiliation, and caſts them low under the ſight and ſenſe of ſin, that thereby their hearts by faith might take a more cleere view of, and ſenſibly and lively feel the free mercy and pardoning grace of God. God doth caſt you into low pits of humiliation, that by that you [Page] may ſee the more cleerly Gods mercy and grace. God plungeth his people under humiliation, as you may read in Pſal. 44. 25. Our ſoul is bowed down to the duſt; our belly cleaveth to the earth. And in verſe 26. Ariſe O Lord for our help, and redeem us for thy mercies ſake. Here you ſee the Church complains Pſal. 44. 25, 26. of the deepneſs of her ſorrow, the greatneſs of her humiliation; their ſoul was bowed down even to the duſt: a great degree of caſting down. But what was Gods end in this greatly humbling of them? it was to put them upon a more ſenſible feeling of Gods pardoning mercy and grace; as it appears in theſe words, Redeem us for thy mercies ſake. Mercy was precious, and pardoning grace was precious when that they lay low under affliction and were deeply humbled; ſenſe and ſight of ſin and miſery under which they lay, made them to prize and highly eſteem pardoning grace and mercy: and this is an other reaſon why God doth lay his people low under the ſight and ſenſe of ſin, that they might eſteem pardoning grace.

Sixthly, To make them confeſs that there is more evil in ſin then ever there was ſeeming pleaſure in the committing of ſin. It is a notable inſtance that you read of in Eccleſ. 7. 25. 26. I applied my heart to know, and to ſearch, and to ſeek out wiſdome, and the reaſon of things, and to know the wickedneſs of Eccleſ. 7. 25, 26 folly, even of fooliſhneſs and madneſs. And I find more bitter then death the woman whoſe heart is ſnares and nets, and her hands as bands: whoſo pleaſeth God, (or who ſo is good before God) ſhall eſpape from her, but the ſinner ſhall be taken by her. Here Solomon applied his heart to find out the deceits of ſin, as if he had ſaid, I have ſtudied to know the ſecret ſnares, and the private nets that ſin laies for to catch ſinners; and in a ſpecial manner Ilaboured to know the ſecret miſchief of that ſin of adultery. For you read that he had ſeven hundred wives, and three hundred concubines, 1 Kings 11. 3. And when God made him ſee the evil of that ſin, and caſt him down under the ſenſe of that ſin, then he could ſay, that I find a thing more bitter then death, a harlot whoſe heart is ſnares and nets: and then he could ſay that it was folly and wickedneſs and madneſs. Now when God doth caſt down his people [Page] under the ſight and ſenſe of ſin, he doth bring them to ſee and to make them to confeſſe with Solomon, that ſin is more bitter then death; and to confeſſe that there is more evil in the leaſt ſin then there can be ſeeming pleaſure and profit, and contentment in the commiſſion of it; the hearts of the people of God have never taſted of the bitterneſſe of ſin, until that God doth lay them low, and caſt them down under the weight and ſenſe of ſin, and by this means he makes them to ſee how bitter a thing ſin is.

Seventhly, God doth this to make wicked men afraid to commit ſin; and this is done in mercy to them, did they but conſider of it; may not wicked men reaſon thus to themſelves? why? if God doth uſe his own people ſo for ſin, what may I expect at Gods hands? if God doth caſt down his own people under the ſenſe and under the ſight of ſin, what may I expect from his hands, who do ſo delight in ſin, which his own people ſuffer ſo for? ſurely if God caſteth down his own people under the ſight and under the apprehenſion of ſin, then ſurely I may expect to be caſt off for ſin; if they be caſt down to the ground for ſin, I ſhall be caſt into hell for ſin; doth he caſt them down in the apprehenſion of Hell? ſurely he may caſt me down to the poſſeſſion of Hell: and have not I cauſe to be caſt downe for ſinne, that ſhall be caſt off for ſin? if his own people do ſhed tears for ſin, then ſurely I ſhould ſhed blood for ſin; and if they be caſt down for ſin that ſhall never be wholly rejected; ſhall not I be caſt down for ſin, whoſe ſins ſhall make me be rejected? So that I ſay God in his caſting down his own people, he doth it out of mercy to wicked men, that they thereby may beware, and not venture to commit ſin againſt God. And thus I have in thoſe ſeven particulars anſwered this fifth queſtion, why the people of God, thoſe who ſhall never be caſt off, may yet be caſt down under the ſight and ſenſe of ſin.

Queſtion 6 The ſixth and laſt queſtion I am to handle is this, What Theological rules may be laid down to the people of God, that they may not be too much caſt down for ſin, under the ſight and ſenſe, and burden of it, nor be too much dejected under it?

[Page] Now in anſwer to this query, conſider theſe particulars.

Rule 1 Firſt Rule is this, Do not expect ſo much ſorrow and caſting down for ſin as ſome other men have had; and the reaſon why I give you this Rule is this, becauſe that ſome of the people of God will thus reaſon; I muſt be thus and thus caſt down for ſin; and I muſt have ſuch a degree, and ſuch a meaſure of humiliation, becauſe I ſee other men have ſo; and I muſt have ſuch a ſight of ſin, and lie ſo low for ſin, becauſe other men do ſo; and what, ſhall not I do ſo? ſhall not I lie ſo low? ſhall not I be ſo humbled for ſin as I ſee others are? I have as many ſins as they, and I have as great ſins as they, and my ſins are accompanied with as hainous circumſtances as theirs are, and therefore why ſhould not I be humbled as they are?

Now conſider, What and if others have been caſt down more then thou haſt been? what is this to thy humiliation for ſin? for other mens degree, and other mens manner and meaſure of humiliation is not to be a rule for thee to humble thy ſelf by; for it may be others that have had ſuch a degree of humiliation and caſting down for ſin, they have been more notorious in ſin; and they it may be have more rugged natures, and are of a more ſtubborn temper then thou art of; it may be thy temper is more flexible, and more pliable, and more yielding, and more eaſily wrought upon then others have been; therefore there is not required ſuch a degree and meaſure of humiliation as they require; it may be thou cauſt not bear that which others can; that ballaſte will but ſerve a Ship, would overload a little Boat; therefore do not reaſon thus with thy ſelf, to compare thy caſting down for ſin with others, leaſt thou doſt caſt thy ſelfe too low for ſin; other men it may be do contract more ſin then thou doſt, and it may be thou haſt not ſo ſtifled thy conſcience as they have done, and it may be thou haſt not committed thoſe ſins that they have committed, and it may be thou haſt not laid waſte thy conſcience as they have done, and thou it may be haſt not been ſo ill a liver as they have been; therefore thou doſt not need ſo great a meaſure of humiliation for ſin as they have had need of. You have an expreſſion [Page] therefore 1 Pet. 1. 6. if need be, ye are in heavineinſs through manifold 1 Pet. 1. 6. temptations. God in his wiſdome ſees ſome men that they ſtand in need, (yea) in more need of a greater meaſure of affliction, & caſting down for ſin then others have need of: It may be ſome men have more ſpiritual pride of parts and gifts, and graces; and more guilt lying upon them then thou haſt.

Rule 2 The Second rule is this by way of direction; Reſt ſatisfied in thy conſcience, though thou maieſt not find the meaſure of thy humiliation; yet if thou find the end of thy humiliation, reſt ſatisfied in that; if in thy humiliation thou doſt deſire to be truly humbled for ſin; and if thou doſt deſire to lay thy ſelf low in the preſence of God; if thou doſt deſire to abhor thy ſelf in regard of the ſinfulneſs of thy nature and life; and if thou doſt deſire to amend thy waies, and thy doings that have not been good, and to walk more cloſe to God: if ſo, though thou haſt not the meaſure of humiliation and caſting down for ſin as others have, yet thou haſt the end of humiliation, and thou maieſt reſt ſatisfied in thy conſcience. If that humiliation doth imbitter ſin, and endear Jeſus Chriſt to thy ſoul; I tell thee O poor ſoul, though thou haſt not this degree of humiliation, thou maieſt be dear to Jeſus Chriſt, and thou maieſt go to heaven for all that; and I tell thee further for thy comfort, there was never yet any went to hell and loſt heaven for want of degrees of grace: but many goe to hell and loſe heaven for want of truth of grace. So none ever went to hell for want of ſuch and ſuch a degree of caſting down for ſin, and for want of ſuch and ſuch a degree of humiliation: but many goe to hell for want of humiliation in the leaſt meaſure and truth of it. If there be faith in thee, grace in thy ſoul, though it be but as a grain of muſtard-ſeed; a little grace ſprung in the ſoul, ſhall ſpring up in thy ſoul to a harveſt of glory as thy reward. Yea God rewards the ſoul with no leſs a reward then glory, for a little grace; heaven is not entailed to the ſoul upon ſuch and ſuch degrees of grace, to have ſo much faith, and ſo much repentance, and ſo much humiliation, and ſo much caſting down for ſin, and ſo much love to Chriſt; (though this is to be ſtrived after, as a ſtrong faith in God, much love to God, &c.) yet heaven is entailed to [Page] weak faith, a little love, &c. ſo it be true. Therefore if thou findeſt the ends of humiliation, thou maieſt ſatisfie thy ſelfe though thou wanteſt the degrees; this is the Second rule.

Rule 3 The Third rule, why the ſouls of the people of God ſhould not be too much caſt down for ſin, is this.

Be ſure to caſt thy ſelf upon Jeſus Chriſt for life and ſalvation, and then whatever comes, be ſure thou wilt not be too much caſt down for ſin, nor too much dejected under it. What is the great reaſon that ſo many poor ſouls are ſo much caſt down for ſin, too much dejected under the ſight and ſenſe of it? It is this, becauſe they are afraid to caſt themſelves wholly upon Jeſus Chriſt, and to rowle themſelves upon him for ſalvation. Though more ſin requires more tears for ſin upon the thoughts of it; yet Jeſus Chriſt need not ſhed more blood for ſin; Jeſus Chriſt needs no more to die for ſatisfaction for ſin; Chriſt hath paid a full and compleat, and ſufficient ranſome for ſin, and needs die no more: I but thou haſt not ſhed all the tears thou muſt doe for ſin, for the body of ſin, and the remainders of corruption that are within thee. It is the nature of wicked men, yea, and good men too, to run into extreams about and concerning ſin: and therefore obſerve this rule, for it will be a means to keep you that you do not caſt your ſelves down too much for ſin.

Firſt, It is natural for wicked men, that they will be ſo far from being caſt down for ſin too much, that they will not be troubled, nor caſt down for ſin at all, but to goe on from ſin to ſin, for to paſſe from one degree to another, till they periſh everlaſtingly, and this they do without fear.

Secondly, But now on the right hand, good men are very apt to run into a right-hand error, and wicked men will not be caſt down for ſin at all; theſe will labour to caſt themſelves too low for ſin under the ſight and ſenſe of it. The Scripture makes mention of wicked men, they are not at all troubled for ſin, as you may read in Job. 21. 14 15. nothing Job. 21. 14. 15. troubles their conſciences when they come to die: ſee verſe 13. They ſpend their daies in wealth, (or as the Hebrew word is, they ſpend their daies in mirth) and in a moment goe down [Page] to the grave. But are they at all humbled before God? read the 14 and 15 verſes, Therefore they ſay unto God, Depart from us: for we do not deſire the knowledge of thy waies. What is the Almighty, that we ſhould ſerve him? and what profit ſhould we have, if we pray unto him? (Therefore depart from us) Wherefore? becauſe they lived in mirth and pleaſure, and at hearts eaſe, and they never ſo much as thought of ſin, and much leſs for to be humbled under the ſenſe of it; and therefore they neither cared for God nor for his waies: ſo that you ſee wicked men are not caſt down for ſin at all.

But now good men are on the other ſide very apt for to imbitter their own condition by being too much caſt down for ſin; this is poſſible; and good men are very apt to doe it. 2 Cor. 2. 7. ye ought to comfort him, leſt perhaps ſuch 2 Cor. 2. 7. a one ſhould be ſwallowed up with overmuch ſorrow. When a child of God ſhall out of bitterneſs of ſoul caſt himſelf down too much for ſin; As he was ſubject too, that was by the Church excommunicated for his ſin; when he under this cenſure ſuffered for his ſin, it was the Apoſtles fear leſt he ſhould be born down with overmuch ſorrow: Therefore though wicked men make light of ſin, and are not humbled under the ſight and ſenſe of it at all; take heed that in your mourning for ſin you do not caſt your ſelves down too much for ſin: and thus I have reſolved theſe ſix Queſtions.

I ſhall now cloſe up this Doctrine with a word of uſe.

Uſe 1 If it be ſo that the children of God may be caſt down for ſin, though they may not be caſt off for ſin; and may a godly man be ſo caſt down for ſin that he may cry out with the Pſalmiſt, Why art thou caſt down, O my ſoul? and why art thou diſquieted within me? Although wicked men may live in pleaſure all their days and never be troubled, and caſt down under the ſight and ſenſe of ſin: I ſhall direct my ſpeech a little to wicked men.

Firſt, O you that live in a courſe of ungodlineſs, in waies of wickedneſs, delighting your ſelves to live after the imaginations of your own evil hearts, conſider and reaſon thus with your own ſouls; What are good men caſt down that ſhall never be caſt off? and are they dejected who ſhall never be [Page] rejected? what will you doe that heap ſin upon ſin and add iniquity to iniquity, to multiply your abominations, and never have your hearts to be troubled, and never have your conſciences ſmite you for the evil of your doings? O conſider, that many may be caſt into hell for ſin, that never have been caſt down for ſin; and if you go on and continue in this way of ſinning, what will become of you?

But you may ſay, What may be done, or what means may be uſed to get the ſoul into ſuch a frame, to be caſt down for ſin, and to have the ſoul humbled under the ſight and ſenſe of it?

Now there are three wayes that the Lord doth uſe for to caſt down the ſouls of ſinners, and to humble them under the ſight and ſenſe of ſin.

The firſt is this, God doth let in a light into the underſtanding, and ſets on worke that great Officer of God in man, his conſcience, which doth ſo ſmite the heart, and convince the whole ſoul of the evil of his doings, and makes the man to ſingle out ſin, yea to ſingle his maſter ſin, his beloved Repentance begins at the boſome ſin. Dalilah, his boſome luſt, that hath made him moſt guilty of the breach of the righteous Law, and laid him moſt liable to the wrath of God; he ſingles out that ſin that hath been his companion all his days: God doth not only make him to look upon ſin in general, (becauſe a general view of ſin in the ſoul, doth work in the ſoul a general repentance for ſin) but God doth by the light that he puts in the underſtanding and conſcience, ſingle out thy ſin, thy dearly beloved ſin, and as it were bring it to thy underſtanding that it may underſtand the guilt and weight of it. Therefore you read of ſome in their firſt converſion, Acts 2. 37. they were guilty of Acts 2. 37. many ſins that they had committed; I but God by ſetting their conſciences on work, did ſingle out one ſin in a ſpecial manner, the ſin, the iniquity that they were moſt guilty of; and that was the crucifying of the Lord of life. You have it laid down in the 36. verſe, Therefore let all the houſe of Iſrael know aſſuredly, that God hath made that ſame Jeſus, whom ye have crucified, both Lord and Chriſt. Whom ye have crucified; there was the ſin that came home to them to their hearts, as [Page] you may read in the 37 verſe, [...], Now when they heard this, they were pricked in their hearts: here they were taken in the ſin that they were moſt guilty of; God made their conſciences to bring that in a moſt ſpecial manner, and this troubled and pricked them at the very heart: though they ſtood guilty of many great ſins; yet God laid that one great ſin to their hearts, that they might be humbled for that moſt of all. So when the woman of Samaria came to Jeſus Chriſt when he was at the Well ſpeaking concerning her husbands, he told her what was her ſin; he whom thou haſt now, is not thy husband: Chriſt told her what her ſin was in plain terms; he told her ſhee was a harlot, and John 4. ſhee went and told it, that he told her all things that ever ſhee had done; Chriſt did not tell her ſhee was a ſinner in general; but he did ſingle out what her great ſin was for which ſhee was moſt guilty, and that worked upon her heart and conſcience: her conſcience told her, & ſhe underſtood the truth of it, and this made her to be caſt down for it. So now if God gives thee grace to be caſt down for ſin under the ſight and ſenſe of it, he will put a light into thy underſtanding, and ſet conſcience on work for to ſingle out thy beloved ſin; the greateſt ſins thou ſtandſt guilty of, thy maſtercorruption; that ſo thou maieſt be humbled for it.

The Second way that God takes to caſt a man down under the ſight and ſenſe of ſin, it is this; God doth ſtir up the affections of the ſoul in the remembrance of thoſe aggravations and hainous circumſtances, with which that ſin is clothed withall. You read Job 36, 9. He ſheweth unto men their works, and their tranſgreſſions that they have exceeded: He ſheweth unto men their iniquities, (and what follows) and their tranſgreſſions which have been exceeding great. God doth not only ſhew men their ſins, that their ſins are great; but alſo he ſheweth to men the aggravations of their ſins; and it is not a Tranſient view of the greatneſs of their iniquities and tranſgreſſions; but he cauſeth them to know it; he cauſeth them to know that their ſins are clothed with hainous circumſtances, as that they have ſinned againſt means, and ſinned againſt mercies, and ſinned againſt love, and ſinned againſt [Page] light, and ſinned againſt the checks of conſcience; for thy ſins; and all this to make thee to be caſt down and humbled for thy ſins.

The Third and laſt way that God takes for to caſt a man down for ſin, it is this; God doth put conſcience into office in men, not only to ſingle out one particular maſter ſin; but alſo to bring to remembrance thoſe ſins that thou ſtandſt guilty of before God, and to ſet them in thy ſight, and in eſpecial manner that maſter ſin, this beloved ſin, and to humble thee for it, and abaſe thee before God, until that ſin be mortified in thee: ſin muſt not only be ſeen, and the affections ſtirred up in remembrance of thoſe hainous circumſtances of it with which it is clothed, and that they are exceeding great; but alſo conſcience muſt keep them in remembrance until they are mortified in thee, untill that ſin is ſubdued and mortified: and theſe are the three ſteps that God doth take to caſt men down in the ſight and ſenſe of ſin. And now all you that are ſtrangers to this work that never yet knew what this caſting down for ſin meant in any meaſure, Labour to find theſe three particulars wrought upon thy ſoul, that ſo thou maieſt be caſt down under the ſight and ſenſe of ſin; and ſo I have done with this doctrine concerning caſting down for ſin.

SERMON IV.

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Pſal. 42. 11.‘Why art thou caſt down, O my ſoul? and why art thou diſquieted within me? hope thou in God, for I ſhall yet praiſe him—The health of my Countenance, and my God.’

NOw before I come to the Second branch of the words, I ſhall conſider the Text in the Dialect, or form of ſpeech which the Pſalmiſt here uſeth; and then draw out ſome Doctrine that the words will afford. You ſee that the form of ſpeech here is by way of a Soliloquie, which is a form of ſpeech to himſelf as between two friends; Why art thou caſt down, O my ſoul? From which expreſſion or form of ſpeech, take this Obſervation.

Obſervation. That ſuch ſelf-conferences, or Soliloquies that the Pſalmiſt here uſeth, are duties that believers ought to be much converſant about, and ought to buſie themſelves much in. The Pſalms are full fraught with theſe divine Soliloquies, as you may read, Pſal. 103. verſe 1 and the laſt, Bleſs the Lord, O my ſoul, and all that is within me bleſs his holy Name; And verſe 22. Bleſs the Pſal. 103. 1. & 22. Lord, O my ſoul; And Pſal. 104. 1. Bleſs the Lord, O my ſoul; So Pſal. 34. v. 1. I will bleſs the Lord at all times; So likewiſe Pſal. 146. v. 6. Praiſe the Lord, O my ſoul; and many places Pſal. 34. 1. in the Pſalms of his praiſing God. All thoſe do intimate to us, thoſe divine Soliloquies that the people, and Saints, and Pſal. 146. 1. ſervants of God have had in themſelves to bleſs God; See not only the divine Soliloquies here mentioned, but alſo the [Page] works of Auguſtin, and Bernard, Gerrard, Dr. Hall and others that have had divine Soliloquies between God and their own ſouls, in ſecret; therefore let this be your care; yea, make conſcience of to be much in theſe divine Soliloquies, to have much conference between God and your own ſouls in ſecret: it is a duty that Chriſtians are bound to, to confer with others; and this God takes notice of. So alſo it is a duty to confer with your own ſouls, between God and your own ſouls: David ſometimes bleſſeth God, and ſometime he checketh himſelf; ſometimes he calls to his ſoul to bleſs God, and raiſeth up his ſoul to praiſe God; and ſometimes he chideth his ſoul for being caſt down, Why art thou caſt down, O my ſoul? Are you at any time troubled in mind? then uſe this holy reaſoning of this holy man, Why art thou caſt down, O my ſoul? Are you at any time ſluggiſh in duty? then ſay to thy ſelf, it is better to be the ſervant of God then to be the Divels drudge, & ſo draw up thy ſoul again to a frame ſutable to the duty thou goeſt about, and the God thou ſerveſt; it is better to live in peace with God, and a good conſcience, then to live in the ſervice of the Divel, which will bring trouble of mind and horror of conſcience to thee; and ſay by conferring with thy ſelf with thy ſoul, What am I? what is my condition? am I an elected perſon? or am I a reprobate? am I an heir of glory? or an heir of hell? am I a child of God? or a child of wrath? am I in the ſtate of grace, or in the bonds of iniquity? Such conferences as theſe with thy own heart, will be a means to awaken thy heart from the ſleep of ſecuritie, to conſider of its own eſtate, this is thy duty; let this be your practice to enter into a diſcourſe with your own hearts as David did; But I ſhall not follow this particular.

There is ſomething more in the words to be conſidered, and that is the manner how David doth ſpeak to his own ſoul, and how he reaſoneth with his own heart and ſaith, Why art thou caſt down, O my ſoul? from this manner of ſpeech conſider this doctrine.

Doctrine 2 That a child of God ſhould check his ſoul for, and uſe holy reaſonings againſt exceſſive caſtings down for ſin; and this I [Page] draw from the manner of the Pſalmiſts ſpeech; he checks his own heart, and reaſons with his own ſoul concerning this particular, Why art thou caſt down, O my ſoul?

In the handling of this doctrine there are two particulars to be conſidered.

Firſt, A child of God ſhould check his heart for, and uſe holy reaſonings againſt exceſſive ſorrow and caſting down for ſin.

Secondly, To ſhew you in what manner you are to uſe theſe holy reaſonings againſt your exceſſive caſting down for ſin.

Firſt, Why a child of God ſhould check his heart for, and uſe holy reaſonings againſt inordinate and exceſſive caſting down for ſin. Becauſe Firſt he is the chief actor, and principal agent of his own dejections; and he being the chief agent of his ſorrow, he is to lay the fault and blame on his own ſelf. I told you though the words lie to be read paſſively, Why art thou caſt down, O my ſoul? yet they are to be read actively according to the [...] original text. Arias Montanus, cur humiliaſti te? Lormus, cur deprimes te anima mea? Why or what doſt thou caſt down thy ſelf, O my ſoul? Therefore if thou art caſt down, thou art the actor and agent of thy own dejection, thou doſt caſt down thy ſelf; therefore check thy own heart for, and uſe holy reaſonings againſt immoderate and exceſſive dejections for ſin. God enjoynes his people to believe in him, to keep up their ſouls, to lift up their ſouls to God: and yet ſometimes they are ſubject to caſt down themſelves, and caſt down their ſouls by immoderate and exceſſive caſting down for ſin. When the Divel by his temptations doth not caſt them down, yet will they caſt down themſelves; Why doſt thou caſt down thy ſelf, O my ſoul?

Secondly, This is the ready and moſt effectual way to recover himſelf out of that dejected condition by checking his own heart for being exceſſively caſt down; holy and religious arguments with a mans own ſoul, are prevalent arguments to work the ſoul out from his dejected eſtate; which if he ſhould let himſelf alone in this dejected eſtate, he would ſoon plunge himſelf into ſuch a condition, and exceſſive, and [Page] immoderate caſting down for ſin, into ſuch a gulf of miſery as that he would not be able to get out again. As it is good for a man to reaſon with his heart when he is aſſured of ſalvation; ſo why he doubts of it. There is a Why am I caſt down in ſorrow, as well as Why am I raiſed up in comfort?

Then Secondly, After what manner are the people of God to uſe theſe holy reaſonings againſt immoderate and exceſſive caſting down of their ſouls for ſin?

Anſwer. There are ſeven waies how the children of God are to check their hearts for, and to uſe holy reaſonings againſt exceſſive ſorrow, and caſting down for ſin.

Firſt, The children of God ſhould reaſon thus with themſelves How chriſtians ſhould reaſon againſt their ſinful dejections. after this manner; O my ſoul, I am not caſt off by God everlaſtingly by lying low before God; therefore why ſhould I be caſt down exceſſively for ſin? In Pſal. 94. 14. For the Lord will not caſt off his people, neither will he forſake his inheritance. Although God doth not ſay I will not caſt down my people; yet he doth ſay I will not caſt them off. So Romans 11. 1. the Apoſtle he repeats the words again, God hath not caſt off his people, and he puts a God forbid upon it in the 1 verſe, Hath God caſt off his people? God forbid. The Apoſtle brings it in as a ſtrong negation, God hath not caſt off his people whom he foreknew. Therefore ſeeing that God doth not caſt off his people, Why ſhould I be too much caſt down? let wicked men, let reprobates that ſhall be eternally caſt off, let them be exceſſively caſt down; but let not me be caſt exceſſively down for ſin, ſeeing I ſhall never be caſt off, though I may be caſt down for a little moment, according to that expreſſion in Iſa. 54. 7, 8. For a ſmall moment have I forſaken thee, but in great mercies will I gather thee. In a little wrath have I hid my face from thee, in a moment; but with everlaſting kindneſs will I have mercy upon thee, ſaith the Lord thy Redeemer. This caſting down for ſin, is but momentary, a ſmall time, a little ſeaſon; but he will not caſt off for ever.

Secondly, Reaſon thus with thy own ſoul againſt thy dejections, and ſay, Jeſus Chriſt he laid down his life for me voluntarily and meritoriouſly, and laid himſelf down very low to be my Saviour; therefore why, O my ſoul, ſhouldſt [Page] thou be caſt down exceſſively for ſin? It is true, O my ſoul, if thou hadſt been to die, and to have purchaſed thy own redemption, to have been thy own Saviour, and if the waight and the extreme burden of thy ſins had been to be laid upon thy own ſhoulders, and if thou hadſt been to have made perfect ſatisfaction to divine juſtice in thy own perſon, if thou hadſt been obliged to have kept the whole Law perfectly and if thou hadſt been for to make a full recompence for the wrong and evil that thou haſt done, and thou waſt to offer the fruit of thy body for the ſin of thy ſoul; yet this would not doe, nor procure the leaſt ſatifaction, nor make the leaſt compenſation and recompence for the evil thou haſt done. Now if this were thy caſe to be thy own mediator, and thy own interceſſor, and to have thy blood ſpilt for thy ſins, if this was thy caſe, thou hadſt cauſe to be exceſſively caſt down for ſin. A finite creature can never make ſatisfaction to infinite juſtice. Could I give a thouſand Rams, ten thouſand Rivers of Oyl, yet I could not make an attonement, or give a ſufficient ranſome for my redemption. But it is far otherwiſe, the quite contrary is thy portion, not thy caſe. Here O my ſoul, is thy caſe which may abundantly adminiſter thee comfort; the blood, the precious blood of Jeſus Chriſt is laid down for ſin, that thou maiſt not exceſſively be caſt down for ſin, and thou maiſt draw abundance of comfort & ſatisfaction from this conſideration.

Firſt, Conſider with thy ſelf, O my ſoul, Jeſus Chriſt did not ſhed his precious blood for himſelf, but for me: he did like a good ſhepherd lay down his life for his ſheep, Joh. 10. 15.

Secondly, Conſider that God the Father did accept of the laying down of his life in this behalf, Joh. 10, 17. The Father loves him, becauſe he laid down his life.

Thirdly, Conſider and reaſon with thy ſelf, O my ſoul, What though there are great arguments to greaten ſin, and to heighten ſin; ſo there are many great arguments to greaten the mercy of God in Chriſt. Are thy ſins great? the mercies of God are greater. Doe thy ſins deſerve great puniſhments, even eternal death? the death of Jeſus Chriſt, and the merit of Chriſt are of infinite value to merit life, even eternal life. Are thy ſins the ſins of a man? I but the ſatisfactions [Page] of Jeſus Chriſt, are the ſatisfactions of a God; do thy ſins merit the frowns of God? O but Chriſts death doth merit and purchaſe the favour of God. In a word, as Chriſts Perſon doth excell thy perſon: ſo doth his obedience infinitely exceed thy diſobedience; therefore ſaid the Apoſtle Paul, Rom. 5. 16. &c. But the free gift is of many offences unto juſtification. Here the Apoſtle intimates, that though there is great guilt in ſin, yet there is greater mercy and merits in Christ; for as by Adam there came ſin and death: ſo by Jeſus Chriſt there came righteouſneſs and life; for as the wages of ſin is death: ſo the gift of God is eternall life through Jeſus Chriſt our Lord, Rom. 6. 23. There is not ſo much guilt in ſin, as there is merit in Chriſt; there is not ſo much guilt in ſin to condemn, as there is merit in Jeſus Chriſt to ſave. Therefore why ſhouldeſt thou be caſt down, O my ſoul? Jeſus Chriſt hath laid down his life for me; and in laying down his life, he hath made full ſatisfaction for ſin unto his Father; and though there are required more tears for ſin by way of humiliation: yet there wanteth no more blood for ſin by way of ſatisfaction; therefore be not thou exceſſively caſt down for ſin.

Thirdly, Reaſon thus with thy own ſoul, that thou maiſt not be too exceſſively caſt down for ſin, O my ſoul; conſider; exceſſive caſting down may hinder thy ſoul from holy endeavours in ſuppreſſing and mortifying of ſin. It is the policy and ſubtilty of the Devil, to draw men to run into extreams; ſometimes the Devil draweth men to poſſeſs them ſo with the reigning power of ſin, as that they ſhall never ſo much as think of the guilt of ſin; and ſometimes to poſſeſs them ſo with the power of ſin, as not to be able ſo much as to look at the pardon of ſin. I may ſay to thee, as God to Joſhua, chap. 7. 10. Get thee up, why lieſt thou on thy face? it was fit Joſhua ſhould be caſt down at the diſaſter, but not be taken off from purſuing the enemy. Therefore reaſon and ſay, O my ſoul, it doth not become thee to be caſt down exceſſively under the guilt of ſin, but to lift up thy ſelf againſt it, by reſting upon God.

Fourthly, Reaſon thus with thy ſoul; O my ſoul conſider, [Page] are not theſe dejections of minde, are not theſe exceſſive caſtings down for ſin, exceeding great diſparagement to Gods free grace and mercy, and to Chriſts merits? if a man that is a thirſty ſhall come to the Sea the mighty Ocean to ſeek water, and when he comes there, to be caſt down with the thoughts that all the water in the Sea cannot quench his thirſt; this would render the Sea to be but an empty thing: ſo thou to be troubled, and to be exceedingly and exceſſively caſt down for ſin, and to think that the mercy in God and the merits of Chriſt cannot comfort and bear up thy dejected ſoul; this doth exceedingly diſparage the mighty Ocean Peccata habent vim vaſtandi conſcientiam, non gratiam ſuam; magna eſt culpa mea, ſed major gratia Dei. Sadeel. of Gods mercies and Chriſts merits, for thee to think that thy ſins do out-vye mercy, and out-ſtrip free grace. In the time of the Law, the Mercy-ſeat did wholly cover the Ark where the Law was kept; to ſhew that if a man doth violate not only one command, but every command of the Law, yet all that might be covered over with mercy; and notwithſtanding the violation of the Law, they had a Mercy-Seat to go to; though we do violate all the Law, all the commands of God, yet this Law is covered all over with mercy, the mercy of God is far above thy dejections. The red Sea did dround Pharaoh and all his Hoſt, with as much eaſe as it could dround one man; ſo can the red Sea of Chriſts blood drown every ſin, though they were mountains of tranſgreſſions, as well as the leaſt ſin. In Pſal. 25. 11. For thy Name ſake, O Lord, pardon my iniquity, for it is great; it is a word in the Hebrew emphaticall; we reade it, for it is great; but it may be rèad, though it be great; for the ſake of thy Name, O Lord, pardon thou my iniquities, becauſe they (or, although) they are multiplied; or, therefore thou wilt pardon them, becauſe they are great.

Fifthly, Reaſon thus with thy ſoul; why wilt thou caſt thy ſelf down, O my ſoul, eſpecially conſidering that the caſting down of the ſoul doth caſt down the body alſo? there is ſuch a ſympathy between the body and the ſoul that the one cannot be troubled and caſt down, but the other is ſo also; for when the body of Chriſt was troubled, his ſoul was troubled alſo; when the People of God have melancholy [Page] and troubled thoughts, it doth trouble and diſturb the body as well as the minde; it weakeneth the body, and leſſeneth that joy that they ſhould have in God, and puts the whole man out of order; and therefore it is very obſervable what David ſpeaketh; and I ſhall lay it down to thoſe that are troubled under the dejections of minde for ſin, for thoſe very men that caſt down themſelves for ſin exceſſively, this alſo doth diſturb and trouble the body. In Pſal. 32. 4. I kept ſilence, and my moiſture is turned into the drought of ſummer. And it is more fully ſet forth in Pſal. 38. 3, 4, 5. There is no ſoundneſs in my fleſh, by reaſon of thine anger; neither is there any reſt in my bones, by reaſon of my ſin; for mine iniquities are gone over my head as a heavy burden, they are too heavie for me; and I go mourning all the day. Here for too much dejection followeth a bodily diſeaſe and diſtemper; as in ver. 7. My loyns are filled with a lothſome diſeaſe, and there is no ſoundneſs in my fleſh. And many Interpreters do hold, that his trouble in minde, his being caſt down ſo much under his ſin, was the cauſe of his bodily diſeaſe. So again in Pſal. 39. 8, 9. Deliver me from my tranſgreſſions; there was his inward deje ction, his trouble for ſin. And in ver. 10. Remove thy ſtroke away from me, I am conſumed by the blow (or, conflict) of thy hand. When God with rebukes for ſin, makes him ſee his wrath in the ſight of ſin, that by this means he may not continue in ſin: and thou to caſt down thy ſelf exceſſively under the apprehenſions of ſin, this doth not only diſturb the minde, but alſo deſtroy the body. I mention this, not that I would that any ſhould caſt off godly ſorrow for ſin, provided that it be kept within its due bounds; for ſorrow for ſin in a due meaſure, it neither troubleth the minde, nor diſtempereth nor afflicteth the body; but it is exceſſive ſorrow for ſin, that caſteth down the ſoul, and cauſeth diſtempers to ariſe in the body; therefore reaſon with thy ſoul againſt it.

Sixthly, Reaſon thus with thy own ſoul; conſider, O my ſoul, oppoſition againſt ſin, rather then exceſſive caſting down for ſin, is that God accepteth, and is more pleaſed withall. Chriſtians are very apt to think and believe, that if they be thus and thus caſt down for ſin, and ſo much humbled [Page] and caſt down for ſin, they do great matters; and yet in the mean time they do not conflict and conteſt with and againſt their luſts, and conſtantly oppoſe their ſin; to be ſo far humbled, to be ſo far dejected for ſin, as may encourage the ſoul to fight againſt ſin, this is that which is well-pleaſing to God. When the men of Iſrael did flee before the men of Ai, in the ſeventh Chap. of Joſhua, Joſhua fell upon his face, and rent his clothes; now ſaid God to Joſhua, Get thee up, wherefore falleſt thou upon thy face? ver. 10. ſo ſaith God to you, to thy ſoul that is dejected and exceſſively caſt down for ſin, Wherefore fall ye down upon your faces on the ground in a dejected condition for ſin? get you up; ſo ſay to thy ſoul, why doſt thou fall upon thy face? why doſt thou deject thy ſelf? why doſt thou mourn exceſſively for ſin? get thee up. God had rather ſee the ſoul to be up, and to be fighting againſt corruption, then to be down on thy face in too low a dejection for ſin. It is with thy ſoul as with a Souldier, a Generall had rather ſee his Souldiers up and fighting againſt their common enemy, then to lie upon the ground wounded and caſt down, crying by reaſon of their wounds: ſo God had rather ſee the ſouls of his People to be up, and to be fighting againſt their corruptions and luſts, their common enemies to their ſalvation, then to be down upon their faces on the ground, under an exceſſive caſting down for ſin.

Seventhly, Reaſon thus with thy ſelf, O my ſoul, why art thou dejected under the ſight and ſenſe of ſin? conſider it is not the meaſure of humiliation, nor the degrees of it, but the truth of humiliation, that God accepts of, and maketh promiſe of acceptance to. Therefore do not lie ſo low under ſo ſad a dejection; the Lord doth make the greateſt promiſes to the leaſt meaſure and degree of faith; though thy faith be little, and thy graces ſmall, yet the leaſt and the weakeſt meaſure and degree of grace God accepts. Though there are many that go to Hell for want of truth of grace in the habit: yet never any go to Hell for want of degrees of grace in the act; if there be but the leaſt beginnings of grace, God accepts of that; if it be but faith as a grain of Muſtardſeed, that is faith; ſo a little Tree may be as truly called [Page] a Tree as the greateſt, though it wants that degree of greatneſs, yet it is a Tree for all that: ſo a little grace, a little ſeed of faith as a grain of Muſtard-ſeed, may as truly and as properly be called true faith, as the ſtrongeſt faith, though it want the degrees of it; God hath his bottle for them that ſhed few tears, as well as for them that make their heads a fountain of water; though thy grace be but as a bruiſed reed, and as ſmoking flax, yet that bruiſed reed and that ſmoking flax ſhall not be quenched, nor the bruiſed reed broken; in Iſa. 42. 3. a bruiſed reed he ſhall not break, and the ſmoking flax he ſhall not quench; though grace be very weak, and very little and ſmall, as a bruiſed reed and as ſmoking flax, (or dimly burning) for ſo the word ſignifieth, yet God will ſtrengthen the one, and kindle the other; and will not reject theſe ſmall beginnings of grace, though they appear to be ſo dim as ſcarcely to be diſcerned. Though God doth not make promiſes to ſinners as in that ſtate, yet God doth make promiſes to ſinners as they have grace, though never ſo weak and ſmall; therefore why ſhouldſt thou give way to too much trouble of minde?

Uſe. The Uſe that I ſhall make is this, to let you know that the Scripture doth in joyn you not only to check your hearts for, and to uſe holy reaſonings againſt your exceſſive dejection and caſting down for ſin, but alſo you muſt reaſon your ſelves into a way of believing; many Chriſtians will reaſon why they ſhould believe, and why they ſhould be comforted, and why they ſhould be caſt down; but why they are exceſſively caſt down, they have no reaſon at all but this, becauſe they muſt be ſo, and that you muſt have the one as well as the other. Now what reaſon can thoſe Chriſtians give, that make conſcience of all their ways, and labour to live uſefull in all their relations, and to live in the uſe of Ordinances, and to walk cloſe with God in all their ways, what reaſon have they to be too much caſt down for ſin? Therefore as you will reaſon for believing and comfort, ſo alſo you muſt reaſon againſt exceſſive caſting down for ſin; for to do this you have no reaſon; you muſt ſhew reaſons of your dejections as well as of your aſſurance and perſwaſions. Wicked [Page] men, come and ask them concerning Heaven, they will tell you, that they are ſure of Heaven; and then ask their reaſon wherefore they think ſo: they can give you no reaſon at all; therefore that is preſumption. So good men are apt under too much dejection of ſpirit, to ſay that they ſhall goe to hell, and be caſt off from Heaven: but ask them a good reaſon, they can give none at all. And this is a ſin on the other ſide. I would ask ſuch doubting Chriſtians upon ſerious thoughts, becauſe you are apt to think you ſhall goe to hell, can you ſay, that you have no more reaſon in you then wicked reprobates have? And can you ſay that you are guilty of thoſe actual ſins that are impoſſible to ſtand with a principle of true grace, and that there is that in you raigning that no child of God can have? theſe are indeed ſome reaſons but if theſe be not found, you have no cauſe to be caſt down. Though you muſt check your own hearts for too much caſting down for ſin; yet you muſt not caſt off all dejection for ſin: for to be caſt down for ſin, is a duty: but to be overmuch, and exceſſively caſt down for ſin, that is a ſin. There is ſuch duties that you are to put your hearts upon; but not to deject your hearts exceſſively under. And if you ask me how I ſhall know that theſe are duties; I Anſwer in theſe Four particulars.

Firſt, You are not to check your hearts for dejection under ſin, when the meaſure of your dejection is ſubſervient to the 4 Particulars to prove that too much dejection is a ſin; and yet ſome meaſure of caſting down for ſin is a duty. ends of dejection. Now the end of dejection it is two-fold. Firſt, It is to imbitter ſin. And Secondly, To endear Jeſus Chriſt. And when thy dejection hath theſe two ends, namely, to make ſin to be bitter to thy ſoul, and to make Jeſus Chriſt to be precious to thy ſoul; then is thy dejection right, & thou not to check thy heart for it, but to cheriſh it & embrace it. But when thy dejection doth not make ſin bitter, nor make Chriſt to be precious, but trouble thy mind, and caſt down thy ſoul, and drive thee away from Chriſt, this is exceſſive, and not ſubſervient to thoſe two ends, and ſo becomes ſinful.

Secondly, You are to cheriſh this dejection when with this humiliation & dejection for ſin you do joyn with itthe ſenſe of Gods love & favour; when thy heart is brought into this [Page] frame as to ſee ſin with one eye, and Gods love and free grace and pardoning mercy with an other: but thoſe that do ſo pore upon their corruptions, and ſinful miſcariages, as never to be able to ſee Gods love and free grace, and pardoning mercy in the promiſes of the Goſpel, this is a ſin; and this you ſhould check your hearts for.

Thirdly, Thy dejections are not exceſſive when thy dejections are more for the evil of fact then for the danger of puniſhment; when your dejection is more for ſin committed then thy ſtate thou haſt endangered, that is not exceſſive. But when thy dejections are more in mourning for the ſtate you have endangered then the ſin you have committed, that is exceſſive. When a man ſhall commit a ſin, and he ſhall be dejected, and ſay; I ſhall goe to hell, and loſe my happy eſtate in Heaven, and fear hell as puniſhment more then to mourn for ſin as a ſin; this is exceſſive ſorrow for ſin. When thou ſhalt mourn more for the fear of puniſhment of ſin, then for ſin as it is a diſhonour to God, and that thou haſt committed and aggravated evil, it is exceſſive. But when thy ſorrow ſhall be more for ſin, and Gods diſhonour then for fear of puniſhment, if this be the trouble of thy ſoul, thou art not to check thy heart for it.

Fourthly, Thoſe dejections and caſtings down for ſin are to be entertained when they have this effect for to make thee to juſtifie God, and to condemn thy ſelf, to juſtifie God in all this proceedings. But when under dejections of mind thou ſhalt entertain hard thoughts of God, to murmur and to repine, and to be diſquieted; theſe thoughts are not to be cheriſhed, but thou art to check thy heart for them. But when thou canſt juſtifie God in all his diſpenſations towards thee; theſe workings of ſpirit are not to be checked but cheriſhed. Job 40. 4, 5. Behold, I am vile, what ſhall I anſwer thee? I will lay my band upon my mouth. And verſe 5. Once have I ſpoken, but I will not anſwer: yea twice, but I will proceed no further. As if Job had ſaid, In my trouble of mind I have ſpoken often againſt God, once and a ſecond time againſt God: but I will lay my hand upon my mouth, and juſtifie God and condemn my ſelf, and acknowledge my ſelf vile in [Page] my own eyes; thus did Job learn to doe. And ſo when you can under your caſting down for ſin, juſtifie God, and condemn your ſelves, and acknowledge God to be juſt in all his diſpenſations, and to acknowledge your ſelves vile in your own eyes; then is your caſting down for ſin not exceſſive, and you are to cheriſh it, and not to check your hearts for it. And thus I have finiſhed the firſt ground why Gods people are caſt down for ſin.

SERMON V.

Pſal. 42. 11.‘Why art thou caſt down, O my ſoul? and why art thou diſquieted within me? hope thou in God, for I ſhall yet praiſe him—The health of my Countenance, and my God.’

Question 2 THe ſecond Queſtion is, For what are the people of God caſt down? and that is for the want of the apprehenſion of Gods love and favour: and in the handling of this caſe, I ſhall take this way.

Firſt, To ſhew you why God doth ſuffer his people to be caſt down under the apprehenſions of the want of Gods love and favour.

Secondly, To ſhew you, that though this be your condition; yet there is no great cauſe of your dejection and trouble, and caſting down of ſoul under this condition.

Thirdly, To lay down ſome Theological rules what a Chriſtian is to doe, what courſe to take, that ſo he may gain the love and favour of God.

[Page] And Fourthly, I ſhall lay down the uſe and application.

Firſt Then I ſhall ſhew you why God doth ſuffer his people to be caſt down under the apprehenſions of the want of Gods love and favour; that though God may love them, yet they may not know that love and favour that God doth bear to them. I ſhall reduce the Reaſons into theſe Four Heads.

Firſt, It ariſeth from a mans own ſelf.

Secondly, It commeth from God.

Thirdly, From the Divel.

Fourthly, It commeth from other men: Theſe may be the Four general Cauſes why Gods people are caſt down under the want of Gods love and favour to their ſouls.

Firſt, It ariſeth from a mans own ſelf; and that in theſe Six regards.

Firſt, From the prevalency of natural melancholy in a mans body. The prevalency of melancholy in a man doth Why Gods Children want aſſurance. darken the underſtanding, and it troubles the fancy, and it doth diſturbe the reaſon, and ſadden the ſoul, and cloaths it in mourning weeds; and when theſe meet together, it muſt needs caſt the man down, and ſuſpend the ſenſe of Gods favour from him. Melancholy, it is the mother of diſcomfort and diſcontent; and it is the nurſe of doubts. Think of that ſtory which you read of, Daniel 4. concerning Nebuchad-nezzar, He did eat graſs like an Oxe, he knew not whether he was a beaſt or a man. But his fancy was troubled, and his underſtanding was darkened, and his reaſon was gone: and thus natural melancholy maketh a child of God to think that he is a child of the Divel when he is a child of God; and it makes him to think he is a brat of Babylon when indeed he is a ſon of Sion. It is no more wonder ſaith Baxter, for a melancholy man to doubt, and fear, & deſpair, then it is to ſee a ſick man groan, and a child crie when he is beaten: the beſt way to cure this, belongs rather to a Phyſitian then to a Divine. There is a natural diſtemper in the body is the cauſe of melancholy; yet trouble of conſcience, doubtings, diſtreſſe of ſpirit are the companions of it. You may ſilence a melancholy man, when you cannot comfort him. If you abate his ſadneſſe by convincing arguments, yet when he retires [Page] alone through the prevalency of this humour all is forgotten; his comforts are but a day or two old.

2. The ſecond cauſe of the ſuſpenſion of the favour of God it is this, ſpiritual ſecurity, and indulging and harboring in the heart any known ſin; there is nothing in the world that will ſo much hinder him of, and keep the ſoul from the aſſurance of the favour of God, as the harbouring in the ſoul any known ſin; for all the while David did harbour in his heart, and indulge and hide his ſin from God, he did loſe the light of Gods countenance, and he loſt the ſhining of Gods face upon his ſoul, inſomuch that he prayeth to God to reſtore unto him the joy of his ſalvation. It is true, the ſalvation of David was not loſt, but the joyes of his ſalvation; the comforts and conſolation that he formerly enjoyed, that was loſt; and for this he begs of God for to reſtore unto him, Pſal. 51. 12. reſtore unto me the joyes of thy ſalvation. Although that ſin cannot make a child Pſal. 51. 12. of God to loſe ſalvation it ſelf, yet ſin may cauſe God to ſuſpend the comforts, and the wonted joyes of his ſalvation. I may ſay concerning this caſe, as Philoſophers ſay of Earth-quakes, When the wind is in the Air, ſpread abroad and diffuſed in the Air, then it doth not throw down either hill or mountain; but when the wind is gathered together, and lies in the caverns of the Earth, then it cauſeth Earth-quakes, and over-turns all that is about it; ſo while that ſin is not kept cloſe in the ſoul, and while it is not indulged there, and whiles it is not hid and concealed, but confeſſed and repented of, and prayed againſt, it doth not much hurt; but when that ſin is indulged and kept cloſe, and not repented of, nor prayed againſt, but indulged in the ſoul, this will make a heart-quake, and a conſcience-quake, and will fill thy heart with horror and amazement: Pſal. 32. 3. When I kept ſilence, my bones waxed old through my roaring all the day. When a man doth conceal his ſin, it Pſal. 32. 3. troubles his ſoul, and woundeth his heart, and breaketh his peace: if you will break Gods Law, it is but juſt and righteous with God to break your peace. God will not encourage any of his people, by giving them peace, and comforts, [Page] and mercies in any ſinful courſe; and however, the Antinomians hold us in hand, and would make us believe that our comforts have no dependance on our ſinful actions, whereas God teacheth us no ſuch thing; ſaith the Prophet Iſaiah, The work of Righteouſneſs that is peace, and the end thereof is quietneſs, and aſſurance for ever. Here you ſee that comfort, and conſolation, and joy, and peace, and aſſurance, is annexed to the works of Righteouſneſs; when as diſcomforts and diſcouragements are annexed unto ſin; if you break Gods Law, God will break your peace, God will break your heart; the ſame promiſes of peace cannot be made to the godly and wicked; for they have promiſes of divine peace, the other have not, Ezek. 14. 4. Therefore ſpeak unto them, and ſay unto them, Thus ſaith the Lord God; Eze. 14. 4. Every man of the houſe of Iſrael, that ſetteth up his idols in his heart, and putteth the ſtumbling block of his iniquities before his face, and cometh to the Prophet, I the Lord will anſwer him that cometh according to the multitude of his idols. When a man ſhall come to the Prophets, to the Miniſters of God, and ſhall make great complaint of his inward trouble in his ſoul, and much caſt down within himſelf; and yet in the mean time keep and harbour known ſins upon his own heart; God hath ſaid he ſhall not anſwer that man that he might give him comfort; but ſaith God in the 5. v. Thus ſaith the Lord, repent and turn (Others. your ſelves) from your idols, V. 5. and turn away your faces from all your abominations. and then God will anſwer him; but thoſe that will not turn from their evil wayes, God will anſwer ſuch a man with rebuke, and God will ſet his face againſt that man, and make him a ſign and a proverb, and cut him off; he that keeps ſin in his heart, and indulges ſin there, there ſhall be no peace in his conſcience, nor ſerenity, nor quietneſs of ſoul; he ſhall not in joy the ſmiles of Gods face, the light of Gods countenance, but the ſenſe of his wrath, much anguiſh, and ſorrow, and perplexity of mind for his ſin.

The third cauſe of the ſouls ſuſpenſion and want of Gods favour; it is the defectiveneſs of the people of God in the exerciſing of their graces; little grace ſhall have but [Page] little evidence: and if you are not abundant in the exerciſe of grace, you will not have the comfort of grace but in a weak meaſure. Ioh. 14. 21. He that hath my Commandements and keepeth them, he it is that loveth me; and he that loveth me, ſhall be loved of my father, and I will love him, and will manifeſt my ſelf unto him. You know that all the ſtars in the Firmament have light, but you cannot ſee the light of the little ſtars ſo clearly as the light of the greateſt; ſo though there is truth of grace in the weak as wel as theſtrongeſt acts; yet if thy graces be weak in the exerciſe of them, thy comforts and evidences will be alſo weak, and hardly diſcerned and hardly ſeen. Peace be multiplyed to you ſaid the Apoſtle; if you do not multiply your graces, God will not multiply your peace; if you do withdraw the exerciſe of your grace, God will withdraw the comforts of your grace. You cannot ſee ſmall things ſo eaſily as you ſee great things; he that will ſee a ſmall needle, a hair, a mote, had need have good eyes: ſo ye cannot ſee ſmall weak grace ſo eaſily as ye may ſee ſtrong and great acts of grace; therefore their comforts are ſmall many; men cannot ſee their graces, and their evidences, becauſe they are like motes and hairs; if you do not abound in the exerciſe of grace, you will not be able to ſee the evidence of grace, and injoy the comforts of your grace. You know when a man is in a ſound, you do not know whether the man is dead or alive, becauſe his breath is not perceived, and his pulſe not beating; ſo when your graces are weak, and your graces little, when you do not live in the exerciſe of grace, you cannot ſee the evidences of grace.

Fourthly, The ſuſpenſion of his love and favour, it ariſeth from the lazineſs, and careleſsneſs, and heedleſsneſs in the performance of holy duties: There is nothing in the world that is a greater bane of your graces and comforts then this is; if you do deny God in your obedience, God in juſtice will deny you in your peace and comforts; he that will not work ſhall not eat. As it is true in worldly things, ſo it is alſo true in ſpiritual things; if you do not your duties towards God, God will ſuſpend the comforts [Page] of your graces from you; if you do your duty toward God, you ſhall eat of the promiſed Land: if you will not let the Spirit of God work and operate in you in its ſanctifying work, God will not let you enjoy in your ſouls the comforting work of his Spirit. You know what Solomon ſaith, that the ſlugard ſhall have poverty enough; ſo you that are ſpiritual ſlugards not to do your duties towards God, you ſhall be ſure to have ſpiritual poverty enough in your ſoul, for want of comfort. Remember that expreſſion of Chriſt, in that parable in the Goſpel, that its the faithfull ſervant that muſt enter into the joy of his Lord; if thou wilt not be faithful in thy duty, thou canſt not expect to be filled with inward joy. Grace ſaith Baxter, is never apparent and ſenſible in the ſoul, but when it is in action; the want of action muſt needs cauſe want of aſſurance: though duties merit not comfort, yet they uſually riſe and fall with our diligence in duty. I may illuſtrate this by a familiar compariſon; there is you know fire in the flint, but the fire is not ſeen in the flint: I but ſtrike the flint and the ſteel together, and then you may ſee the fire; ſo there may be grace in the ſoul of a man, as fire in the flint; but untill the ſpirit of God comes and ſtrikes upon the ſoul as a flint to the ſteel, until the ſpirit of God worketh with the ſpirit of man in duty, there is no grace ſeen; and ſo the ſoul comes to lye under the diſmal workings of ſoul, under the ſenſe and want of the aſſurance of Gods love.

Fifthly, It ariſeth from this, becauſe that they do look more after comfort then they do after grace; and this is the cauſe why they want more comfort then they need to want; they look more after marks and ſigns that may tell them what they are, then after precepts, which tell them what they ſhould do. When Chriſtians ſhall be more enquiring after priviledges, more then to inquire after their duty, it is juſt with God to keep their comfort from them. When Chriſtians ſhall labour more to know that they are juſtified, then to know and uſe the means to be juſtified; to labour more to know that they are in a ſtate of grace, rather then to uſe thoſe means that are preſcribed to get grace; this may [Page] be a means why God keepeth them from the comforts of the Spirit.

And thus I have given you the firſt cauſe, why Gods people are caſt down under the apprehenſions of the ſuſpenſions of the favour of God to the ſoul.

The ſecond cauſe, why the people of God are caſt down under the want of the favour of God, it may be from God himſelf; God may keep thee from the enjoying of his love and favour; and that, 1. From an act of his Soveraignty. Aſſurance is given out of the goodneſſe of his Will, and withdrawn to ſhew the abſoluteneſſe and liberty of his Will. For, May not God do what he will with his own people? God he hath by his power made the day, and made the night; for God doth not only give dayes of comfort and conſolation to his people, but alſo he gives nights of deſertion, as they are acts of Gods power and ſoveraignty over his people, to ſhew that if it be the will and pleaſure of God, he can take away the day of comfort, and withdraw and ſuſpend his love and favour from the ſouls of his people; ſo alſo if he will, he can by act of his ſoveraignty give us aſſurance, and give in comfort to the ſouls of his people; God may do what he pleaſe, and none may ſay, Wherefore doſt thou ſo?

2. So God doth it to manifeſt his wiſdom and goodneſſe to his people; for by his withdrawing and ſuſpending comfort, and hiding his face, 1. he hereby doth by this means keep his people from being glutted with comforts, and joy, and delights; ſhould God continue the light of his countenance alwayes to them; ſhould God fill their hearts with full aſſurance of grace, and full aſſurance of faith alwayes, to let forth the beams of his glorious love into their ſouls, they would be ſubject to be glutted, and ſubject to ſlight comfort, and to take little notice of thoſe loving kindneſſes of God, and of thoſe divine favours beſtowed upon them: therefore God in wiſdom ſeeth it fitting ſometimes to ſuſpend thoſe favours, and ſometimes to withdraw that love, and favour, and comforts, and joyes from them, that they may prize it more, and retain it better when they enjoy it.

[Page] 2. God may withdraw his love and favour from the ſouls of his people, out of an act of wiſdom, that thereby he may let his people ſee and conſider that there is more evil really in ſin, then ever there did appear ſeeming good in the commiſſion of ſin; a man will commit ſin, that thereby he may obtain ſome ſeeming good, as to pleaſe the luſt of the eye, or to the obtaining of ſome other deſirable ſeeming good; but God he lets them ſee and find, by the with-holding of his love and favour, and the light of his countenance, that there is more real evil in the loſſe of Gods countenance, then ever there did appear ſeeming good in the committing of ſin, and in the pleaſure of it.

3 God may ſuſpend his favour as an act of wiſdom, to hide pride from men, and ſelf-conceitedneſſe, that they may not be proud of their own gifts and graces, of the ſtrength and degrees of their graces, Job. 33. 17 He doth withhold from man his purpoſe (or as in the margent, his works) & hide pride from man; why ſo? becauſe a man may be proud in the works that he doth, & be full of high & vain concei [...]s of himſelf, therefore God doth hide his works that he may hide pride from him; & this is an act of wiſdom & goodnes in God.

4. God doth it, that thereby he might make his people to be more afraid of ſinning againſt him, leſt the comforts be again eclipſed; for I muſt reaſon thus, before I commit any ſin, that if I do this, I break the righteous Law of God, and if I do break his Law, God will break my heart, and break my peace; and ſhall I make no care of committing a ſin againſt God, ſeeing by the committing thereof, I muſt lie under the ſenſe of Gods wrath.

5. Then God doth it to let a man know, and find that aſſurance is not eſſential to holineſſe, although the people of God have grace, and do believe, and have ſins pardoned, yet the ſenſe of this pardon, and the ſenſe of this faith, and the aſſurance of this grace is not eſſential; though there cannot be peace, but there muſt be grace; yet it may be where there is not peace; there may be a root where there is no faith, yet there cannot be fruit but there muſt be root. God will have men know the ſenſe of faith and repentance is a gift of meer liberality.

[Page] 6. God doth it to let men ſee the difference between heaven and earth; God reſerves the beſt to the laſt: God doth not think it fit that men ſhould have conſtant joy in this unconſtant world, nor full joy in this empty earth, nor laſting joy in this tranſitory world, but he doth reſerve that until his people come to heaven; ſhould the people of God, while they live in this world, have the fulneſſe of joy and conſtant comfort, they would be ready to ſlight, and never look after that place where is fulneſſe of joy, they would never deſire to be in heaven; but therefore God is pleaſed to mix ſorrow with comfort, and ſuſpend, and hide his face, to that end that his people might look after heaven; and to let them ſee the difference between heaven and earth: and thus you ſee that ſecond reaſon, why God doth ſuſpend his favour from his people, which is drawn from the wiſdom of God.

Reaſon 3 The third reaſon, as God may ſuſpend his love and favour from his own ſoveraignty, and from his own wiſdom; ſo thirdly, he may do it from an act of his juſtice, and lay them under the apprehenſions of his wrath; God will puniſh his own people for ſin, with the ſuſpenſion of his love and favour. Although he will not puniſh them with hell, Deſertion, an of juſtice. and in hell, yet he will and may puniſh them with the ſenſe of hell, and lay them under the ſenſe of wrath. And I ſhall lay down ſome particulars, how God by an act of juſtice doth puniſh his own people for ſin, with the ſenſe of the want of aſſurance.

Firſt, God doth puniſh his people for the ſin of grieving his Spirit; if you do trouble and grieve Gods Spirit, he will grieve & trouble your ſpirits; if you ſend Gods Spirit ſad to heaven, God will put ſadneſſe into your ſpirits upon earth; and if you be comforted, how can you expect to receive any comfort, when you ſend him away ſad that ſhould rejoice your ſouls? therefore when God hath withdrawn his countenance, then conclude thou haſt grieved his ſpirit.

Secondly, God may withdraw his love, and puniſh his people for the ſin, for the careleſſeneſſe and ſlightneſſe that his people have of God, and of his fear; as children are [Page] apt to grow ſaucy, and preſumptouſly malepert and irreverent, till the father frown, and majeiſtick auſterity takes down their ſaucineſſe; ſo Gods people are like wanton children, apt to ſlight God and his fear, and therefore he ſees it fitting that we ſhould ſee his frowns as well as his ſmiles; he will puniſh his people with the loſſe of his favour, for their ſin, as well as ſmile upon them in the light of his countenance; God will ſometimes brow-beat his own children, that they may ſee the wrinkles of his brows (to ſpeak after the manner of men) Too much familiarity breeds contempt: the Perſian Kings ſhunned familiarity, and were ſeldom ſeen, that they might be more honoured.

Thirdly, God doth it to puniſh that rigidneſſe, unmercifulneſſe, and uncharitableneſſe that men have towards others that are troubled in their minds; there are many Chriſtians that have obtained the aſſurance of Gods favour, the aſſurance of their ſalvation; they do look upon others that are filled with fear and trouble of mind, and that lye under temptation, they look upon them at a great diſtance, and carry no more love and bowels towards them then they do to thoſe that have no grace at all; now God for to cure this diſtemper, he doth ſuſpend his favour, and withdraw the light of his countenance, and let them to lie under doubts and fears, that they may learn to pitty thoſe that are caſt down, and not to be ſo uncharitable to them, not to cenſure them, not to break thoſe bruiſed reeds.

Reaſon 3 I now come to the third reaſon, why Gods people are dejected and lie under the apprehenſions of the want of Gods love and favour to their ſouls; it ariſeth from the devil; it may ariſe from him, and that both from his malice and his ſubtilty; the devil, becauſe he cannot make the children of God to daſh their ſouls in pieces upon the rocks of preſumption, therefore he labours to make them to drownd their ſouls in the gulf of deſperation, becauſe he cannot hinder a child of God from going into his maſters joy in another world, he labors to hinder their maſters joy from comming into them in this world; the devil, he will rather play at ſmall game then at no game at all; ſeeing he cannot [Page] keep them from going into heaven it ſelf, he will keep heaven from entring into them; becauſe he cannot keep you from the having of grace, he will keep you as long as he can from having the ſence of grace. And this is the third reaſon, why Gods people may lye under the want of the light of Gods countenance.

Reaſon 4 The fourth ſort of reaſons, why God may withdraw the light of his countenance, it is this; it ariſeth from other men, and that partly from good men, and partly from bad men.

1. It ariſeth partly from good men, (i) good men may ſlight the ſociety and company of doubting and weak Chriſtians; when they ſhall conſider thus with themſelves, I am a trouble to the company and ſociety of good men; and when good men ſhall ſtand at a diſtance and not care for the company of weak Chriſtians, it makes them ſay, ſurely God will not have good thoughts of me, and ſurely God will not think well of me, and will Chriſt have fellowſhip with me, and not contemn me? Theſe reaſonings ariſe in the hearts and ſpirits of good men, weake Chriſtians occaſioned, by that ſtrangeneſſe and ſlightneſs of ſpirit in good men, towards thoſe that are weak; Tis hard to pity much, till we have felt much; women that never was in travel, cannot pity them ſo much that are in travel; for Chriſtians that never was tempted, cannot pity thoſe ſo much that lie under great and ſtrong temptations; thoſe that have not been under ſtrong doubts and fears, cannot pity thoſe that are under doubting and fears.

2. It is to make them more experienced for to comfort tempted ſouls, 2 Cor. 4, 5, 6. there the Apoſtle layeth down one end of their affliction; whether we be afflicted, it is for your conſolation and ſalvation, which is effectual in the enduring the ſame ſufferings which we alſo ſuffer, or whether we be comforted, it is for your conſolation and ſalvation, who comforteth us in all our trihulation, that we may be able to comfort thoſe that are in trouble, by the comfort wherewith we our ſelves are comforted of God. This was it, that they who are under [Page] ſpiritual afflictions, they may comfort them with the ſame comforts that they themſelves have been comforted of God; a Scholar may read much of ſufferings, yea, he may read whole volumes of ſufferings, and of ſpiritual ſufferings, of doubts and fears that other Chriſtians have lain under: I, but yet for all that reading, he may not be ſo able to pitty diſtreſſed ſouls, becauſe he wanteth experience of it himſelf. A Scholar may read books of the Art of Navigation, and yet he may not be a good Mariner, but it is experience that makes them to be good Mariners; ſo a man may read books of ſufferings, yet not be able ſo kindly to pity thoſe that are in ſufferings, becauſe he wants that experience that others have, that have been in the ſame caſe; thoſe that have been tempted, thoſe whoſe conſciences have been troubled, thoſe are the fitteſt men to ſuccour thoſe that are in that condition; God chuſes broken veſſels to poure comfort into, that they may diffuſe it unto others.

2. It may ariſe from bad men, bad men may occaſion the trouble of ſoul to dejected ſouls; though the Lord doth leave and ſuffer his people to be dejected and caſt down, yet the Lord doth it,

1. To make wicked men to fear their eternal condition; may not wicked men juſtly reaſon thus with themſelves? do I ſee ſuch a man that doth follow the Ordinances of God, and live, and walk in the wayes of God with care, and making conſcience how he liveth in his calling, and labours to keep his heart cloſe to God, and to maintain communion with him, and will not, nor dares not commit any known ſin, and prayes in his family, and labours to mortifie ſin, and to keep under his body, and to abound and grow fruitful in the wayes of God, and in goodneſſe? and do I ſee ſuch a man to lie under fears, and under doubts, and under troubles of mind, and ſo caſt down, and even ready to fear all is in vain, that he ſhall loſe heaven at laſt? O what then will become of me? what may I think with my ſelf, whoſe wayes are nothing like his wayes? he hath followed Ordinances, but I have not; he hath laboured to walk in Gods way with care and conſcience, whereas [Page] I never made conſcience of any ſuch thing; he hath laboured to live conſcientious in his calling, which I never did; he dares not commit known ſins, whereas alas I indulge ſin, and hug ſin in my boſom; he labours to mortifie ſin, whereas ſin reigns over me as a Lord; he labours to grow fruitful, but I am unfruitful; and I never watch my heart, and do my duty, and I never make conſcience to walk holy and humbly with God as he doth; and yet behold, he is in trouble and caſt down for want of Gods favour: what then may I think of my ſelf? doth this man lie under the ſenſe of wrath, and may not I fear that I ſhall lie under the weight of Gods wrath? Doth he fear hell, and ſhall not I ſurely feel hell? And when they ſee this, it is only for this end, to awaken them out of the ſleep of ſecurity, and to rouze him from thoſe falſe preſumptions and perſwaſions of his own ſalvation; and in ſome ſenſe it is a mercy to wicked men, that good men are caſt down and troubled, that they may look into their own hearts and wayes, to amend and repent.

2. God doth it in a way of Judgement to wicked men, that the Lord lets his own people be caſt down, under the abſence of his Divine favour in Judgement to the world, that it may be a ſtumbling-block to the world in their way to heaven; when they ſhall ſay of themſelves I and my company, there is no ſuch merry men in the world as we are; we can be merry, and we can over-reach and deceive in our trade, and we can do this and that, and yet not at all troubled in conſcience all the year long: and yet behold, thoſe that follow Miniſters, and go to Ordinances, and hear Sermons, & love the Bible, yet ſee how they hang down their heads & are troubled in mind, & caſt down, and ſcarce have any comfort all their lives. Now what may be the reaſon, that they ſhould go ſo after their own evil wayes, and not be troubled, and the people of God in their exact walking be ſo much caſt down? It was ſo in Calvins dayes, Spiritus Calvinianus eſt Spiritus melancholicus, Chriſtians ſpirits were ſad ſpirits; and this was a ſtumbling-block to many Papiſts, who would not follow a ſad Religion.

SERMON VI.

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Pſal. 42. 11.‘Why art thou caſt down, O my ſoul? and why art thou diſquieted within me? hope thou in God, for I ſhall yet praiſe him—The health of my Countenance, and my God.’

I Now come to ſhew you, Why the people of God ſhould not be too much caſt down, when they have a comfortable aſſurance of Gods love.

Now in the reſolution of this queſtion, conſider theſe nine particulars.

1. Conſider that Gods withdrawing the ſenſe of his love and favour from the ſoul, is not alwayes an act of Juſtice Nine comforts againſt deſertions. for to puniſh them for ſin, but ſometimes an act of Soveraignty, when it is for ſin, as when thou doſt grieve Gods Spirit. This may make the ſoul ſad, it is neither comfortable, nor thank-worthy; but when you ſuffer from God, as by an act of his power, there is no ſuch trouble, nor cauſe of being caſt down, but you may take comfort under that ſtate; for that God may ſometimes withdraw and ſuſpend his love and favour, meerly upon an act of his power. In peace-offerings there was oyle mixt, not ſo in ſin offerings, becauſe there is no peace nor comfort in ſuffering for our faults: as God to ſhew the goodneſſe of his Will, ſometimes gives aſſurance, ſo to ſhew the abſoluteneſſe and liberty of his Will, he ſometimes withdraws it. You read of the deſertion of the Church in Cant. 5. 5, 6. I roſe up to open Cant. 5. 5, 6. [Page] to my beloved, but my beloved was gone, he had withdrawn himſelf, my ſoul failed when he ſpake; I ſought him, but I could not find him, I called him, but he gave me no anſwer. Now this was an act of Juſtice in Chriſt to withdraw himſelf; Jeſus Chriſt he knocked, until his head was filled with the dew, and his locks with the drops of the night, and yet ſhe would not open to him; therefore Chriſt as an act of Juſtice might withdraw himſelf to puniſh them for ſin, becauſe the Spouſe would not let Chriſt come in when he knocked; and then you read of the deſertion of the Church, not as an act of Juſtice for the puniſhment of ſin, but as an act of his meer power, Cant. 3. 1. By night on my bed I ſought him whom my ſoul loved; I ſought him, but I could not find him. Now if thy conſcience can tell thee that thou art careful in thy duties towards God, and thy heart is upright, and to labour to walk exactly, and yet thou canſt not ſee thy comforts appearing; now thou mayeſt ſay peradventure, yea, thou mayeſt ſay, without all peradventure it is not an act of Juſtice, but an act of power, that he withdraweth his favour, and the light of his countenance from thy ſoul.

2. God may withdraw his love and favour from the ſoul, not for any diſpleaſure that he hath to them, but out of an act of love to try his own peoples love to him; as a mother, a tender-hearted mother, many times runs behind the door from her child in a corner, and hides her ſelf, but it is not becauſe ſhe is angry with her child, but to try the ſtrength of her childs love, in ſeeking after the mother; ſo God, he may withdraw his love from the ſouls of his people, but it is not from any anger, but from love to his people, for to try the ſtrength of his peoples graces, and to try their love in ſeeking of him. God tryes your graces ſtrength in going after Chriſt, and your graces love in looking after Jeſus Chriſt; it was ſo in Joſeph, unto which I may allude, Gen. 42. 7. it is ſaid, that Joſeph, he ſpake roughly to them (or Gen. 42. 7. hard things with them) that is, to his brethren, and he caſt them into priſon for three dayes, ver. 17. Now all this his dealing with his brethren, was not for want of love to them, but it was to try the affections of his brethren, and to cauſe [Page] them to call to mind their former unkindneſſe. Thus God deals many times with his own people; he doth withdraw his love, and ſuſpend his favour, and with-hold the light of his countenance, to try the ſtrength of his peoples graces, and the ſtrength of his peoples love to him, ſee Luke 24. 28. Luke 24. 28. when the two Diſciples were going to a Village, and Chriſt came and walked with them, and when they came nigh unto the Village whether they were going, Chriſt ſeemed as though he would have gone further; but this action of Chriſt, it was to try the love of his two Diſciples, whether they would preſſe him to make him ſtay with them: ſo God may withdraw the beams of his love, he may ſuſpend his divine favour to this end, to try the love of his people, how they will long after him, and much deſire his love to their ſouls.

3. God may ſuspend his favour, becauſe there may be more of Gods fatherly love in withdrawing his love, then in manifeſting his love (in ſome caſes) unto the ſouls of his people, and that in theſe two particulars.

1. When a man doth injoy the ſenſe of Gods love, and that injoyment makes him to be ſpiritually proud, then it is in mercy to with-hold his love and favour; when he cannot injoy the ſenſe of Gods love, without the ſenſe of ſpiritual pride, it is in this caſe great love. Job. 33. 17. That he may withdraw man from his purpoſe, and hide pride from man; it is in the Hebrew, That he removeth his works from man, &c. leſt men ſhould be proud of Gods grace, and proud of comforts, God will keep him from the comforts of his grace; and in this caſe it is great mercy to have the love of God withdrawn, when to have it continued, Gods people would grow proud: a little Boat cannot bear a great Sail without ſinking, nor a weak veſſel ſtrong liquor without breaking; ſome of Gods people are like to little veſſels; you know that little boats are like to weak veſſels. Weak Chriſtians, they are not able to bear ſtrong comforts; to put ſtrong liquor in weak bottles, is the way to break them; ſo to put ſtrong manifeſtations, ſtrong comforts into weak ſouls, would ſoon break them: God ſees, that ſometimes his people [Page] are not able to bear, nor able to uſe comforts and divine manifeſtations well; and in this caſe it is great mercy when you cannot bear them, then to be without them; for then the want of comfort doth make you more eager after Jeſus Chriſt then when you do injoy it; many times the injoyment of comfort makes you to grow ſecure, and to grow careleſſe, whereas the want of comfort maketh you the more eager for to look after it: Non-deſerit ut deſeratur; deſerit potius ne deſeratur; ideo videtur deſerere quia non vult deſeri: God doth ſometimes forſake, that ſo he might not be forſaken; and he doth ſeemingly forſake, that his people might not forſake him. As it is credulis miſericordia, cruel mercy for a wicked man to have hopes and preſumption of heaven, and yet go to hell; ſo 'tis miſericors crudelitas, merciful cruelty, that a godly man ſhould lie under fear of Hell, and yet go to heaven.

2. The ſuſpenſion of Gods love and favour is in love, when it doth make thee to prize Jeſus Chriſt more in the want of him, then thou didſt in the enjoyment of him: the Lord doth many times bring his own people into great wants, and expoſe them to great exigencies and ſtreights, that they might the more prize mercy, and be the more eager in the purſute after it, and not to grow proud when they have it; you read, Deut. 32. 13. He made them to ride Deut. 32. 13. on the high places of the earth, that he might eat the fruits of the field; and he made him to ſuck honey out of the rocks, and oyle out of the flinty rock.

God did not give them water, but God gave them honey; it had been a mercy, had God given them water to drink when they were ready to die for thirſt; but when Moſes comes to ſpeak of this, he makes mention, that God gave them honey to ſuck; becauſe they ſaw the want of a leſſer mercy, God gave them a greater mercy; ſo it is in ſpiritual things, when we in our ſtraights ſee the want of mercy, a ſpiritual want of mercy to the ſoul, O then the ſoul would be glad of a little mercy, the leaſt crumb of comfort then would refreſh the ſoul; The want of ſpiritual mercies, makes us for to ſee the ſpiritual worth of mercies; the [Page] want of Gods favour, the want of the light of Gods countenance, makes the ſoul to prize the enjoyment of it; the want of the love of Jeſus Chriſt ſhining on the ſoul, makes the ſoul to ſee, and feel, and know, that the love of God in Chriſt is exceeding precious. Now when the withdrawments of the light of Gods countenance from the ſoulworks theſe gratious effects, it is in great love and mercy to the ſoul.

4. That you may not be too much caſt down, conſider, That the people of God, they have alwayes ground of comfort in their ſouls, though they have not alwayes the ſenſe of comfort, though the ſouls of the children of God may be ſometimes without the preſent ſenſe of comfort, yet the people of God are never without the cauſe of comfort in their ſouls; as a man hath right to an inheritance, though he cannot read the evidences for it, ſo they have a real right to an inheritance with them that are ſanctified by faith in Jeſus Chriſt, though you may not ſenſibly enjoy your inheritance; as it was with Hagar, ſo it is with many doubting Chriſtians, about Gen. 21. She flying into the wilderneſs of Berſheba, her water was ſpent in the bottle, ſhe caſts her child under one of the ſhrubs, and ſate down over againſt it and wept; and there was a Well of water by her (the Well was there before) and ſhe knew it not; but when God opened her eyes, then ſhe ſaw the Will of water that was by her: So it may be with many a poor ſoul; ſalvation may be neer thee, very nigh thy ſoul, and yet the ſoul may not have a ſenſible knowledge of it, but may be ready to think that he ſhall periſh for want of ſalvation, and for want of comfort and conſolation from God in Chriſt: it is very obſervable what is ſpoken concerning Joſephs brethren; they had ſo much love from their brother, that they had a teſtimony of his love along with them, they had the money in their ſacks, and yet they never knew it, nor never knew him to be their Brother. So a poor ſoul may have the teſtimony of Gods love in the ſoul, and the ſure pledge of Gods everlaſting and eternal love to the ſoul, and yet thou mayſt not know this teſtimony, and thou mayeſt not know and ſenſibly feel the loving kindneſſe of thy God, to thy ſoul.

[Page] 5. Remember this for thy ſupport, that none of Gods people do retain alwayes the like ſenſe and manifeſtation of Gods love to their ſouls, but it fares with the ſouls of Gods people, in reference to comfort as it is with, the Sea ſometimes ebbing, and ſometimes flowing, and as with the air ſometimes cloudy, and ſometimes clear, and ſo like the ſeaſon of the year, ſometimes winter, and ſometimes ſummer; as it is in nature, ſo it is in grace; nothing in nature doth alwayes retain and keep the ſame likeneſſe at all times, to keep the like perfection, ſo it is in grace; no child of God under heaven doth alwayes, at all times retain and keep the ſame meaſure of comforts in his own ſpirit. As Sampſon had not the ſame ſtrength at all times, ſo a Chriſtian hath not alwayes the ſame comforts.

6. If at any time God doth ſuſpend his love and favour, & the light of his countenance, yet conſider, that God never doth this, but he ſeeth great reaſon need & for it: you read, 1 Pet. 1. 6. Wherein you greatly rejoice, though now for a ſeaſon (if need be) ye are in heavineſs through manifold temptations: there it referreth to the ſufferings for the Goſpel; ſo I may ſay to you, If need be, you ſhall be in heavineſſe for want of the enjoyment of Gods love in Chriſt; if you need heavineſſe, you ſhall have heavineſſe; if no need of ſorrow, you ſhall have no ſorrow. Philoſophers ſay there is great need of wind and thunder, as well as of ſhining of the Sun, for thereby the air is kept clear; ſo when God doth thunder into thy ſoul, and ſometimes bluſter like wind into thy ſoul, God doth ſee ſome need of that dealing with thee, to ſweep thy ſoul from ſin, and the love of the world, and to quell thy pride, and to ſubdue thy luſts, and to purge away that ſlightneſſe of ſpirit wherein thou art apt to ſlight others; God many times doth ſuſpend the light of his countenance, and hold from thy ſoul the comforts of thy graces for this end, that thou mighteſt not be proud of thy meaſure of grace; and ſometimes God may do it to ſtir up in thee a compaſſionate ſpirit towards others in affliction, and that thou mighteſt exerciſe thy grace; and God may let thee want the comforting work of the ſpirit, that thou mighteſt [Page] have more of the ſanctifying work of the ſpirit; therefore comfort thy ſelf; for if God did not ſee need of this afflicting of thee, he would never let thee lie under this ſad condition.

7. Conſider this for thy comfort, That Jeſus Chriſt himſelf was under ſpiritual deſertion as well as thou; Chriſt himſelf cried, My God, my God, why haſt thou for ſaken me? Mat. 27. 46. Here was ſubſtractio viſionis, though not unionis; and thou doſt no more but cry my God, my God, under the abſence of the favour of God: Jeſus Chriſt did it to ſanctifie thy death, was buried to make thy grave a bed of roſes to thee, and was tempted to ſanctifie thy temptations, and deſerted to ſanctifie thy deſertions; he drank deep of the cup, thou doſt but ſip of it. Now he himſelf was under troubles and deſertions and temptations, that he might be able to ſuccour them that are tempted; he was able to ſuccour them before; I but now he is made experimentally able to ſuccour his people in the like caſe.

8. Conſider this, That the ſeeming loſs of Gods favour, it is not ſimply prejudicial to the ſtate of grace; for it doth not hinder thy having acceſſe to, and having ſucceſſe at the throne of grace, neither can it hinder thee of glory; thou mayeſt truſt and wait upon God in the way of thy duties, and though thou doſt not enjoy the light of his countenance, yet this will not hinder thee of ſucceſſe at the throne of grace. It is the want of Chriſt, not of comfort, that makes the throne of grace a throne of juſtice and wrath; for thou mayeſt want Gods face to comfort thee, but thou ſhalt not want Gods hand to help thee; God may lend thee his ear to thy prayers, when he may deny thee the ſhines of his face; it is the truth of grace, and not the ſenſe and ſight of grace that brings the ſoul to heaven; it is not the meaſure of grace, nor the ſenſe and ſight of grace, but the truth of grace, that entitles the ſoul to glory; though while you live you may be without your maſters joy, yet you ſhall be ſure to come to your maſters joy when you die; though thou never hadſt a heaven in thy ſoul while thou liveſt. yet thy ſoul may come to heaven when thou dieſt.

[Page] 9. Conſider, and be not ſo caſt down for want of comfort; for when you come to heaven you ſhall have comfort enough; God doth reſerve the fulneſſe of thy comfort untill the fulneſſe of thy glory: This is the time of thy travelling in this world, and you muſt not expect your reward till you come to your journeys end. Here you have joy and comfort for a time, but there in heaven you ſhall have joy and comfort for evermore; here in this world joy and comfort entreth into you, but in the world to come you ſhall enter into joy, and that is traſcendently and infinitely more then to have joy to enter into you; here in this world you have but the beginnings of comfort, but there you ſhall have enduring laſting comforts; here you have comforts by drops, but there you ſhal come to enjoy and ſee an ocean of comfort, and that for ever.

Object. There is one Objection to be anſwered, which is this, and it is a practicall caſe of conſcience.

Me thinks I hear ſome poor ſouls ſay, It is true, if I thought that God in his hiding his face from my ſoul, in his withdrawing the comforts of his ſpirit from me, if the abſence of the light of his countenance, were meerly an act of his Soveraignty and Power, and to try my love, to try the confidence of my heart in truſting in him, and the ſtrength of my love to him, and the more to put me forward to look after Jeſus Chriſt (if this was ſo) I ſhould not be much troubled; but alas, what ſhall I do? my conſcience tels me, that it is for ſin that God doth withdraw the light of his countenance, and the comforts of his Spirit, and for this cauſe he deals with me, and my conſcience tells me, that I have grieved the ſpirit of God, and ſent that ſad to heaven, and therefore it is juſt with God to let me live ſadly upon earth, and to live in a comfortleſſe condition; and I have committed great ſins to take away my comforts, and for the guilt of ſin it is for which God doth hide his face; and this is the ſad objection and reaſonings of many a poor ſoul.

[Page] Now there are four particulars, why a child of God ſhould not be thus dejected, although he may be caſt down under ſin.

1. If thou canſt not retain the ſenſe of Gods love, yet if you retain the ſenſe of your own ſins, for which thou haſt loſt the ſenſe of Gods love, to be much in the latter, though thou haſt little of the former, to grow down ward in humiliation, thou doſt grow but little upward in conſolation, it is a great mercy. Hoſea 14. 5. I will be as a dew unto Iſrael, he ſhall grow as a lilly (or bloſſom, or flouriſh) and caſt forth (or ſtrike forth) his root as Lebanon; you that do bloſſom like the lillies, though you may not ſo much bloſſom in the enjoyment of comfort, yet if you do grow downward, ſtrike your roots downward, by the ſenſe and ſight of ſin, and grow downward in humiliation, it is a great mercy; it is better and ſafer for to ſtrike thy roots of grace downward in growing in the ſap of humiliation, then to grow upward and flouriſh in the ſenſe of pardoning-grace; and the reaſon is this; becauſe the one is of abſolute neceſſity, and neceſſary to the ſaving of the ſoul, but the other is neceſſary towards the comforts of the ſoul, and therefore the one is more needful then the other; if I were put to my choice, I had rather want the ſenſe of the pardon of ſin, then to want the ſenſe of my own ſinfulneſſe; the Lord had rather to ſee his people to be in mourning weeds, then to be in garments of pleaſantneſſe; if God doth not ſee thy face full of ſmiles, yet if he ſees thy eyes full of tears, that is more acceptable to him; though you may want the light of Gods countenance, yet if you have the ſenſe of your own ſinfulneſſe, that doth eclipſe the light of Gods favour to thy ſoul, thou haſt no cauſe to be too much caſt down under ſin.

2. In caſe thou art caſt down for ſin, yet if you can love Jeſus Chriſt really, you need not be diſcouraged when you do not know ſeriously that Jeſus Chriſt doth love you; yet though thou doſt not know thou art beloved, yet to love Chriſt in this time, thou needeſt not to trouble thy ſelf; and though thou haſt not ſeen Jeſus Chriſt, yet to believe in him, and by faith to apply Jeſus Chriſt to thy ſoul, if this hath been thy work, and thou canſt ſay ſo, you may be confident [Page] that Chriſt loves you truly, though it may not be apparently; and the reaſon is ſtrong, becauſe that we can never love Jeſus Chriſt until he firſt loveth us; a man being in trouble of mind, wanting the aſſurance of Gods love, he ſaid that he never knew what the teſtimony of the ſpirit of God meant, and what it was to his ſoul, but yet he could ſay that he did reſt and believe on the Lord Jeſus Chriſt; and though he knew not that Chriſt loved him, yet he did deſire to love Chriſt; ſo I ſay to you, although you cannot ſenſibly feel the love of Chriſt to thy ſoul, yet if thou canſt dearly love Jeſus Chriſt, be confident that Chriſt loveth thee.

3. In caſe you want the quieting and comforting work of the ſpirit, yet if you have the quick ning work of the ſpirit, be not too much caſt down; thou that canſt act grace, although thou doſt want comfort, and although thou haſt not the ſight of thy graces, ſenſibly to feel and find the comforts of them, yet if thou canſt live in the exerciſe of grace in this caſe thou needſt not to be troubled & caſt down; if it be with thy ſoul as with a Well that hath two buckets, while one is down, the other is ſtill up; ſo if one bucket of thy ſoul be down, and thou be dejected for want of the ſenſe of Gods favour and gratious love to thy ſoul, yet if the other bucket be up in thy living and exerciſing of grace, though thou wanteſt ſenſible comforts, yet this is matter of joy and comfort to thy ſpirit; if you are dejected for want of comfort, yet if you abound in grace, it is matter of joy. Do I ſpeak to any this day, that are clouded with ſin in the want of the ſenſe of the comforting work of the ſpirit, and cannot ſee, and cannot feel the ſenſe and manifeſtations of Gods love as others do? go and pray, and mourn, and be humbled for thy ſin, and act thy grace, and though you do go without the maniſeſtation of Gods love, yet in this caſe thou art not to be too much caſt down; God had rather ſee and hear your graces, then that you ſhould ſee them your ſelves, Cant. 8 13.

4. Though thou art caſt down for ſin, yet be not troubled in caſe it hath this gratious effect upon thee, as to make thee to be more watchful againſt ſin for the time to come, more [Page] then thou waſt before; ſo when thou ſhalt be afraid of ſin, and to hate ſin in this caſe, thou haſt cauſe to bleſſe God; ſaid the Pſalmiſt, my heart is not turned back, neither have we ſlipped again from thy wayes; all this is come upon us, and yet have we not forgotten thee, nor deals falſely againſt thy Covenant; cur hearts have not turned backward, neither have our ſteppings ſwarved from thy path. So when you can ſay, although God hath covered me with the ſhadow of death, and though there is a cloud between God and my ſoul, yet I am afraid of ſinning againſt him; and I am afraid of offending him, and I have not gone out of his paths for all this; in this caſe you may be comforted, though you do apprehend that Chriſt hath turned his back upon you, and yet to ſay I will not for all the world leave living upon and to Jeſus Chriſt in a way of love and obedience.

Obj. 2 If it be ſo, That many ſouls may be caſt down for ſin, and yet you ſay that it is their ſin to be ſo much caſt down, but they are to labour againſt this trouble and caſting down for ſin: Doth not this nouriſh a principle of preſumption in many a mans breaſt for to preſume of his ſalvation, and to make him bold in ſinning againſt God, ſeeing you ſay they are not to be troubled?

Anſw. It is true, if this doctrine be not well uſed, and wiſely handled, it may; for as it may comfort one ſoul, it would cauſe a hundred to run into a preſumptious condition; for in ſome caſes, God doth ſuſpend his favour, and hide his face from the ſoul, it being for ſin: you have cauſe of mourning in this particular, and that in theſe five caſes.

1. Thou haſt cauſe to hang down thy head with ſorrow; thou that wanteſt the ſenſe and manifeſtations of Gods love in Chriſt to thy ſoul, and yet at that time thou doſt want the ſenſe and ſight of ſin; thou haſt a troubled ſpirit, and yet at that time thou haſt not a troubled conſcience; thou wantest the ſenſe of Chriſts love to thy ſoul, and yet at that time thou wanteſt the ſight and ſenſe of thy ſins againſt Jeſus Chriſt. Many men are in this caſe; there are many men that will ſay, that they do not know whether they ſhall go to heaven or hell, whether they are the children of [Page] God, or the children of wrath; whether Chriſt loveth them or not, and yet no ſin troubleth them, and no guilt diſquieteth them, but they preſume of grace, and preſume of pardon, when for any thing thou knoweſt, there is but a ſtep between thee and hell; and in this caſe thy condition is very ſad.

2. You that ſay that you want the ſenſe of Gods love, and yet not at that time want the ſenſe of the loſſe and abſence of that love; you ſay you once had that mans ſad ſpectacle that grieves for the loſſe of an eſtate, but not for the loſſe of God; when a man ſhall not know whether God loveth him or not, and yet at that time for all this, to take no care, though his ſtate be a loſt ſtate, to loſe grace, and to loſe heaven, this caſe is ſad, to be in ſuch danger, and yet not to be ſenſible of that danger.

3. Your caſe is ſad, in caſe when you want a ſenſe of Chriſts love to your ſouls, and yet at that time you want acts of love; and to expreſſe your love to Jeſus Chriſt, you would fain know whether Jeſus Chriſt loveth you or not, yet never labour to know and examine whether you love Jeſus Chriſt or not, in drawing out your ſouls in a way of love to him; but inſtead of loving Jeſus Chriſt, you do draw forth reginings againſt God, againſt Jeſus Chriſt, when you ſhall be ſo far from truſting in him, as you ſhall repine againſt him, and not ſay with Job, Though be kill me, yet will I truſt in him, and though I periſh, yet I will periſh in truſting in him; if under the ſenſe of Gods love, you alſo want love to Jeſus Chriſt, your caſe is ſad.

4. At that time when you want the comforting work of the ſpirit, and yet at that time you want the quickning work of the ſpirit, thy caſe is ſad; when you ſhall not only want comfort, but want grace too, this maketh thy condition to be ſad, to be diſquieted for want of comfort, and to be diſquieted for want of grace. O look into your own hearts! you that want comfort, do you want grace too? have you no tenderneſſe of conſcience? no remorſe of ſpirit? no love to duties? no zeal for God? no faith to live by? no hopes in Chriſt to hang upon? no love to Chriſt in [Page] thy ſoul? no repentance for ſin? in this caſe thy condition is very ſad.

5. When thou haſt been a long time under the loſſe of comfort and in trouble of mind and perplexity of ſpirit, and yet ſo to live without any enquiries how thou mayeſt get out of this ſad condition, and to get the comforts you wants when it may be your comforting-work, and the quickning-work is gone too; to want comfort, and to want grace, and yet to live and not to look after it, but to do as Cain did, to purſue the world, to purſue the profits and pleaſures of this world, and all for this end, to ſtifle his conſcience, for to take no pains to ſtir up grace in thy ſoul, and to quicken thy heart, that thou mighteſt have the joyes of heaven, and the comforts of grace, the love of God, the ſhines of Chriſts face, the manifeſtations of his love, and aſſurance of thy ſalvation; when you ſhall not look after any means either of grace or comfort, this renders thy caſe to be very ſad.

And thus I have done with this queſtion, That the people of God have no cauſe to doubt, though they may be caſt down for ſin, or for the abſence of the favour of God to their ſouls.

SERMON VII.

[Page]

Pſal. 42. 11.‘Why art thou caſt down, O my ſoul? and why art thou diſquieted within me? hope thou in God, for I ſhall yet praiſe him—The health of my Countenance, and my God.’

I Am now to lay down ſome Scripture rules, for to help a child of God that is caſt down under the want of aſſurance of Gode love, how to recover the ſenſe of Gods love again.

Now for your help in this matter, I ſhall proceed in two general directions.

1. You are to remove thoſe things which cauſe a ſuſpenſion of Gods favour and love within you which did caſt you down.

2. You muſt labour to practice thoſe things that may further you in the attainment of this comfortable ſenſe, and certain aſſurance of Gods love.

For the firſt, Here are eight things which are to be removed, which happily hath occaſioned this ſuſpicion of Gods love.

1. Labour to remove natural melancholy; there is ſuch a natural ſympathy between the ſoul and the body, that a diſtemper in the one, cauſeth trouble in the other. It is no more wonder for a conſciencious man overcome with melancholy, to fear, doubt, &c. then for a ſick man to groan or a child to cry when it is beaten; if there be melancholy on [Page] the body, there will be trouble on the ſoul, that is, under deſertion and trouble of mind; in Chriſtians it doth ſometimes begin from a natural melancholy. Now this muſt be removed in caſe you would recover a comfortable ſenſe and aſſurance of the love of God. Saith the Phyſitian, natural melancholy hath ſad effects that do attend it, as fear, ſubject to frets, terrible dreams, ſad apprehenſions: why now, the devil can tell when thy apprehenſion is diſturbed, and he can tell how to turn this, and to make you fear your ſalvation: the devil is a powerful ſpirit and when the natural temper is thus exorbitant, he can make this that was a natural, to become ſpiritual evil.

2. You muſt remove ſpiritual pride, Job. 33. 17. that he may withdraw man from his purpoſe, and bide pride from man. Job 33. 17. If thoſe ſwelling humours of pride be in thy ſpirit, God will ſend a meſſenger of Satan to buffet thee; men of proud ſpirits, ſaith Preſton, They are expoſed to ſad deſertions, and darkned eclipſes of their comforts; it is uſual with God, when he ſeeth men proud and high-conceited of the Preſtons note. meaſure and degree of their graces, to pull down their pride; he keeps from them the comfort of their own graces.

Pride is not onely a bane of grace, but of comfort too; God reſiſts the proud: the Greek word ſignifies, That God puts himſelf in battel array againſt him. Beloved, God doth put himſelf in battel array againſt a proud man; therefore if ever you would regain the certainty and aſſurance of Gods love, remove pride.

3. If you would regain this comfortable aſſurance, remove dulneſſe and deadneſſe of heart in holy duties: when the vigor and livelineſs of our ſpirits are abated in duty, the comforts of Gods ſpirit ſhall be detained; little duty, and leſſe comfort ſhall go hand in hand together; when the affections are dead, and the heart ſtraitned in duties, evidences will be darkned, and comfort will be eclipſed; careleſſe performances are recompenced by God with frowns, not with ſmiles.

4. Senſual joyes and delights in the Creature, in the [Page] things of this world, they do enervate ſpiritual joy; the Sun, when it ſhines on the fire, doth hinder the burning of the fire. When thou haſt a Sun ſhine of comforts in this world, it is a hundred to one, but that thy affections have neither light nor heat; comforts are heated by grace; the more heat is in thy affections, the more ſtrength is in thy comforts and conſolations. Now ſenſual delights, they take away the heart, and when the heart is gone, comfort is gone, Hoſea 4. 11. Whoredome, and wine, and new wine, take away the heart. To be ſwilling and guzling at the Cup, and to be following of wantons, this takes away the heart. Senſual joys, they are very contrary to godly joyes; a man will never have joy in the Holy Ghoſt, that is overwhelmed with ſenſual and vain delights in the things of this world.

5. Take heed of grieving the ſpirit, if ever you would retain the comfortable aſſurance of Gods love, Iſaiah 63. 10. But they rebelled, and vexed his holy ſpirit, therefore he Iſa. 63. 10. was turned to be their enemy, and fought againſt them.

If thou doſt grieve his ſpirit in heaven, he will ſadden thy ſpirit on earth; Res delicata eſt ſpiritus ſanctus; it a nos tract at ſicut à nobis tractatur, ſaith Tertullian, The ſpirit of God will handle us as we handle it; if you grieve Gods ſpirit, he will grieve yours; he wil not powre joy into your ſpirits, when you but grieve his; if you vex Gods ſpirit by reſiſting the holy motions of the ſpirit, he will vex your ſpirits, by retaining the comfortable motions of the ſpirit. It is obſervable, the ſpirit of God in Scripture, it is not only called a Comforter, but the Holy Ghoſt; therefore it is in vain to believe that the ſpirit ſhall be a Comforter to you, if you withſtand the office of the ſpirit, as he is the holy ghoſt; therefore, O you that grieve the ſpirit, by reſiſting the holy motions of it, you ſhall never regain the comforting work of the ſpirit.

6. Remove all unmercifulneſſe, and uncompaſſionateneſſe of ſpirit to others that are troubled in mind. Many Chriſtians are like a herd of Dear; it is their manner, that when one of the herd is wounded by the Forreſter, all the [Page] reſt leave him and forſake him, and put him away from them, and let the wounded Deer ſhift for it ſelf alone; there are many ſuch uncompaſſionate ſouls, that if a man be in trouble of mind, and have the arrows of Gods wrath ſticking in the ſoul, they run away from them, and leave them; many men are thus wanting tenderneſs, and wanting bowels of compaſſion towards tempted and troubled ſouls, full of cenſures, contempt, rough dealing; now for this rigidnes and uncompaſſionatenes, God doth oftentimes cauſe eclipſes in their own ſouls. If ever you would regain comfort, pity tempted ſoule, pity and compaſſionate diſquieted ſouls, and that is the way to regain your comfort.

7. Remove a wantonneſſe, and a fearleſneſſe of the Majeſty and greatneſſe of God; if the parents dandle a child on the knee, their child wanting diſcretion, is apt to grow wanton; therefore the Parents are forced ſometimes by an auſtere earriage, to prevent this wantonneſſe. If God ſhould alwayes manifeſt ſmiles, it would breed a contempt to God, therefore God doth with a majeſtick Soveraignty carry himſelf with a ſeeming diſpleaſure, with frowns in his brow, and all to correct that ſpirit of wantonneſſe that is in his people. The Perſian Kings ſhunned familiarity with their Subjects, and would be but twice a year ſeen by them, leſt their Subjects ſhould contemn them, if they ſhould often ſee them; ſo God doth hide himſelf from them, leſt there ſhould be a ſpirit of wantonneſſe growing in his people.

Laſtly, If you would not be caſt down under theſe deſertions, then remove from you all worldly-mindedneſſe, to be glutted with the creature, to have your hearts filled with the world; if you be thus, you wil never enjoy a comfortable certainty of Gods love. A man that is a worldly-minded man, he can never be ſtrong in aſſurance; if you keep your eye at a due diſtance from the earth, you can ſee far; but if you put your eye to the ground, you can ſee but little: Beloved, keep your hearts at a due diſtance from the world, you may ſee far into the ſenſe of [Page] Gods favour; but let your eye, I mean the ſoul, be too neer the world, you ſee nothing; you will not perceive the ſenſe of Gods love if you have worldly mindedneſſe predominant in you: Put a candle above the ground, and it will burn clear and bright, but put the ſame candle under the ground, and it burns but dim; the damp of the ground hinders the light thereof. Beloved, keep you hearts above the ground, and here your candle may burn bright; but if you are buried in the world, I mean your hearts, your candle will burn dim; you will not have ſo clear a light and ſenſe of Gods love. Philoſophers ſay the reaſon the Sun is eclipſed, is by the interpoſition or putting between of the Moon; I may aptly apply it, the Scripture makes the Moon to be an Emblem of the world, Rev. 12. 1. And there appeared Rev. 12. 1. a great wonder in Heaven; a woman clothed with the Sun, and the Moon under her feet, and upon her head a crown of twelve Stars.

This Moon, it doth eclipſe the Sun: Beloved, if the world be at full between you and ſpiritual things, that they are neerer to your hearts then Chriſt is, then grace is, then heaven is, this Moon of the world will eclipſe the ſhining beams of the Sun of Righteouſneſſe.

Theſe are the eight particulars that muſt be removed, in caſe you do expect to regain a comfortable certainty and aſſurance of the love of God.

The next thing, is ſomething to be done.

2. There are eight or nine Rules, What muſt be done by a Chriſtian, in caſe he would not be caſt down under a continued ſuſpenſion of Gods love.

1. The firſt is this, If ſo be you would regain a comfortable aſſurance of Gods love, take this rule; Keep a holy, and a conſciencious care to act grace throughout the courſe of your lives; let it be the chiefeſt of your care to act grace, and my ſoul for yours, it will not be long before that you have comfort, 2 Pet. 1. 5, &c. And beſides this, giving all diligence, add to your faith vertue, and to vertue knowledge, and to 2 Pet. 1. 5, 6, 7, 8, 9, 10. knowledge temperance, and to temperance patience, and to patience godlineſs, and to godlineſs brotherly kindneſs, & to brotherly [Page] kindneſs and charity; for if theſe things be in you and abound, they make you that you ſhall neither be barren nor unfruitful in the knowledge of our Lord Jeſus Chriſt; but he that lacketh theſe things is behind, and cannot ſee afar off, and hath forgotten that he was purged from his old ſins: wherefore the rather Brethren, give all diligence, to make your calling and election ſure: for if you do theſe things, you ſhall never fall. All the verſes tell you how to get aſſurance of election; add grace to grace, and that is the way to come to your aſſurance of caling and election; let it be your care to act grace, and it ſhall be Gods work to give you comfort; God will multiply thy peace if thou doſt increaſe thy grace; you have Gods promiſe for it, Iſa. 32. 17. And the work of righteouſneſs ſhall be peace, and the effect of righteouſneſſe quietneſſe and aſſurance, Iſa. 32. 17. for ever.

Here is the way to gain comfort; do thou the work of righteouſneſſe, and comfort ſhall follow after, Pſal. 119. 165. Great peace have they that love thy Law, and nothing ſhall offend them (or) they ſhall have no ſtumbling block.

A notable clauſe which is worthy your notice, Job 13. 18. Behold now I have ordered my cauſe, I know that I ſhall be juſtified. Job. 13. 18.

I have ordered my cauſe (that is) I have taken care to my life, I have made conſcience of my wayes, I have laboured to act grace in all my whole cauſe; what follows? Now I know I ſhall be juſtified, I have now an evidence, and a ſenſe of juſtification. O beloved, the actings of grace, are the in-lets to inward peace; many men ſay, that we know we ſhall be juſtified, but never make conſcience of their wayes, never order their cauſe: ſome are as confident as confidence it ſelf, yet as ignorant as ignorance it ſelf, as proſane as profanneſle it ſelf, as proud as pride it ſelf. O beloved, if you will have a due ſenſe of the knowledge of Juſtification, order your cauſe well, order your lives well; To him that orders his Converſation aright, will I ſhew the ſalvation of God; Pſal. 50. 23.

Beloved, if God doth but incline your hearts to order your cauſe aright, and your courſe aright, then you may, [Page] and you ſhall be juſtified. It is a great fault of Chriſtians, that when they want aſſurance, they ſpend more time in complaining they want comfort, then they ſpend time in acting of grace.

2. Keep conſcience pure and clear, and that is the way to keep conſcience pacified; guilt on the conſcience conceal'd and indulged, it contracts a horror, and doth cauſe a hell to ariſe here; this rule the Scripture gives, if you would labour to have aſſurance. Job 11. 15. If iniquity be in thy hand, Job. 11. 14, 15. put it far away, and let not wickedneſſe dwell in thy Tahernacle; for then ſhalt thou lift up thy face without ſpot, then you ſhall be ſtedfaſt and not fear. That is, if ſin be on thy conſcience, put it far away; what follows? Thou ſhalt not then be under fear, and under ſuſpenſion of Gods love, but ſhalt lift up thy face and be ſtedfaſt; therefore if ever thou wouldſt regain a comfortable certainty of Gods love, keep thy conſcience pure and clean, that thou doſt not indulge the guilt of any allowed ſin within thee.

3. Call to mind the former experiences in the days of old, that thou haſt had of Gods love; the remembrance of paſt goodneſſe is very helpful for preſent encouragement; this rule David took, Pſal. 42. 6. O my God, my ſoul is caſt down within me, wherefore will I remember thee from the Land of Pſal. 42. 6. Jordan, &c.

It is remarkable what courſe the Pſalmiſt took to regain comfort; he would remember three experiments of his goodneſs; the Land of Jordan, the Land of the Hermonites, and the Hill Miſſar. Firſt I will remember the Land Jordan; that is, I wil remember the great goodneſſe of God in drying up the River Jordan, that ſo the Tribes of Iſrael might paſs over to the promiſed Land. why, God that hath been good, will be good. Then, I will remember the Land of the Hermonites; in that Land was Sihon King of the Amorites, and Og King of Baſhan defeated; that you read of in Joſhua 12. 1, 2. Now theſe are the Kings of the Land, which the children of Iſrael ſmote, and paſſed the Land on the other Joſ. 12. 1, 2. ſide Jordan, toward the riſing of the Sun toward the River Arnon, unto Mount Hermon. Miſſar ſome think to be a [Page] little hill neer Mount Sinai, where the Law was given. I will remember Gods goodneſſs, in giving a Law to his people; Here David would call to remembrance the goodneſs of God of old, to regain to him comfort and quietneſs in in his mind.

Thus likewiſe, Pſal. 77. 10, 11. And I ſaid, this is my infirmity, but I will remember the years of the right hand of the moſt High, I will remember the works of the Lord; ſurely I will Pſal. 77. 10, 11 remember thy wonders: Think of old mercies, and old priviledges of loving kindneſſes, and that is the way to bear up the heart with preſent encouragement.

4. Uſe arguments of faith againſt preſent ſenſe and feeling: Abraham had never believed Gods promiſe, if he had not uſed arguments of faith againſt preſent ſenſe and feeling. Divines make that applicable of Iſaac, unto the caſe of deſertion: how came Iſaac to miſtake Jacob for Eſau? Divines apply, that by ſenſe and feeling, Gods people think that they are Eſaus, and are rejected and hated by God, when they are the beloved of the Lord; though ſenſe and feeling may tell thee My infirmities be many, my corruptions are ſtrong, my heart is hard, my affections are dead, that God knows, I cannot believe, and I cannot have comfort; why yet believe, God is free, God is gracious, God accepts of will for work, accepts imputed righteouſneſs as if it were inherent righteouſneſſe: uſe arguments of faith againſt preſent feelings. If you play the Logicians, the devil he will non-plus you; though I have not the faith of evidence, yet I will labour for the act of adherence, relying upon Jeſus Chriſt, uſe arguments thus.

5. Follow this rule, Let your comforts be grounded upon an immutable Covenant, rather then upon thy own feeling & fading affections; this is a rule of great uſe. Beloved, ſhould Chriſtians build their eternal comfors on their feeling affections, their comforts would be up and down, ebbing and flowing; their affections are feeling, ſometimes hot as fire, anon as cold as air; the pulſes of the body ſometimes beat ſtrongly, and ſometimes faintly, ſo doth the affections. Now if thou ſhouldſt build thy comfort on thy affections, [Page] thou wouldſt never have ſtable comfort, but ſtill up and down; but rather ground thy comforts upon a laſting and unchangeable Covenant, on ſuch a Covenant that accepts of will for works, deſires for deeds, endeavours for performances. Why now, building thy comforts on an unchangeable Covenant, rather then on fleeting affections, it is a way to regain and attain everlaſting comforts.

6. Take this Rule, In ſome caſes, eſpecially of deſertions and temptations, it is more ſafe for thee to ſubmit thy ſelf to the judgement of other men about thy condition, then to thine own judgement. Am I deſerted? am I tempted? am I troubled in mind? why, it is better for me if mine own judgement cannot ſuggeſt comfort to me, it is my wiſeſt courſe to ſubmit my ſelf to other men, to thoſe that are experienced Chriſtians, if they by obſerving my walking and manner of living, do inſtill comfort into me; this I am bound to ſubmit to, in caſe of deſertion and temptation. It was reported of a Miniſter of this Kingdom, that he was for a long time troubled in mind, and could not be comforted Mr. Frogmorton. till he had the judgements of Godly Miniſters, and by their teſtimony he got comfort. Mr. Bradford, he could not be comforted but by the teſtimony of another Martyr; John Careleſſe aſſuring Mr. Bradford he muſt be a holy man, and a good man; the teſtimony of John Careleſs did mightily pacifie and quiet the conſcience of Mr. Bradford. Thus Nathans teſtimony did comfort David; and Ananias teſtimony did comfort Paul. Paſſions of grief and fear blind the judgement, and makes it unable to judge, 2 King. 5. 12, 13. When Naaman was under a prejudice and paſſion, his ſervants could tell what was beſt for him to do. Sometimes in caſes of deſertion or temptation it is a good and a ſafe rule, rather to truſt other mens judgements then our own.

7. Take this rule, Never go to wrong means and wayes to allay and pacifie the troubles of thy mind. Cain, when he was in trouble of mind for his ſin, and in horror of conſcience, why Cain went to allay this trouble by buildings; therefore ſome Divines interpret that clauſe in the Epiſtle of [Page] Jude, They followed the way of Cain, that is, To allay and ſtifle the trouble of conſcience by ſenſual delights and worldly affairs; ſome with Saul playing upon muſick, do not take this courſe to uſe ſinful wrong means to allay trouble of mind; as a man in Feaver lets down cold drink, it cools a little for the preſent, but after increaſes the more heat; ſo when men are heated with Gods wrath, why they run to ſin, which doth encreaſe the heat; juſt as if men were ſtung with a Bee, and they will run to a bunch of nettles, and rub themſelves therewith to allay the ſting of the Bee; beloved, when men are ſtung by Gods wrath, and then ſhall run to ſin to heal them, it is but like a man rubbing of himſelf with nettles to allay the ſting of a Bee; like a man that hath his houſe a falling, and will take a firebrand to uphold his building. O beloved, when you are under trouble of mind, to run to merry meetings, to muſick, to building, to buying, and bargaining, and not run to God on thy knees, this is not the way to regain comfort, it is the way to encreaſe thy ſorrow, and to cauſe more anger and anguiſh on thy conſcience. I may exemplifie it further by a diſeaſe which ſome women have in their breaſts, which they call the wolf; the diſeaſe they ſay, it is fed by fleſh, and if fleſh be put upon the womans breaſt, it feeds on that fleſh, and if that be conſumed, the womans breaſt is the more tortured and torn. A merry meeting may allay trouble of mind for a while, but it will recoil on thee with the more terror then ever it did; therefore take heed of ſinful means to regain quietneſs and peace of ſpirit.

8. Be more induſtrious in doing duty, then in getting comfort; it is the fault of many Chriſtians, they ſpend more time in fruitleſſe complaints, that they want comfort, then in holy endeavours to perform duties. Now if the people of God would take but this rule, to be more induſtrious, and ſpend more time in performing duties then in gaining comfort, their comforts might be ſooner got, and their duties better performed. When a houſe is on fire, it is not our work to enquire how the fire came, but to labour to put out the fire; ſo when men ſhall ſuſpect their condition, and complain [Page] of wanting comforts, their work is not to reſt in fruitleſſe complaints, but to put upon holy endeavours after comforts, Pſal. 30. 7. Thou didſt hide thy face, and I was troubled; it follows, v. 8. I cryed to thee O Lord, &c. David doth not ſpend ſo much time in fruitleſſe complaints, as he doth in holy endeavours after duties.

Laſtly, Spend more time to ſtrengthen evidences, then to weaken evidences; many men ſpend more time in queſtioning their evidences, then in ſtrengthning them: as in trouble of mind, a man will give himſelf to read dreadful threatnings, to read ſuch places of Scripture, and ſuch good books that carrie moſt dread and terror, and will ſpurn at promiſes and at comforts; this is to ſtrengthen the devils hands, and to weaken thine own. Indeed when thou findeſt thy heart to preſume and delude it ſelf, then it is good to make application of dread and terror to awaken thee; but when a man is in trouble of mind, then to ſhun promiſes, and only to pore on threatnings of the Scripture, I ſay this is a courſe rather to weaken thy comforts then ſtrengthen them; if thou canſt not find thy affections up, why run to thine inclinations; why it may be thou ſayeſt thou canſt not mourn, but thou wouldſt mourn; I cannot pray, but I would pray; I cannot hear profitably, but I would hear better; it is a rule that Divines give, That when a believer cannot have comforts from the actings of grace, he is bound then to look for comforts from his general inclination; it may be thou canſt not pray well, but for what end thou doſt pray? is not thine end to get more communion with God, and to get more power againſt ſin? When thou canſt not find evidences ſtrengthened by the actings of grace, thou mayeſt find evidences by thy intention in duty. Thus I have done with theſe two great cauſes of a Believers dejection or caſting down; to wit, the greatneſs of ſin; then ſecondly, The deſertion or divine ſuſpenſion of Gods love.

SERMON VIII.

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Pſal. 42. 11.‘Why art thou caſt down, O my ſoul? and why art thou diſquieted within me? hope thou in God, for I ſhall yet praiſe him—The health of my Countenance, and my God.’

I Am now come to the ſecond part of the Pſalmiſts diſtreſs; Why art thou diſquieted within me? Arius Montanus, whom Ainſworth follows in his tranſlation, reads the words thus: Cur tumultuaberis, Why art thou all in a tumult? a Metaphor drawn from the Sea, to the tumults that are in a good man. The manner of the Pſalmiſts dialect, it is in a way of expoſtulation; From thence I ſhall draw this Obſervation.

Obſervation That godly men, they ought to check their hearts for, and to uſe holy reaſoning againſt all inordinate diſquietings of ſoul.

In the handling of which point in the general, I ſhall ſhew you what thoſe things are, for which the ſoul of a child of God is diſquieted.

That which diſquiets the ſoul of a child of God, either

Firſt, It is the proſperity of the wicked, or elſe,

Secondly, The calamities of the Church. 3. Outward afflictions on their bodies. 4. Inward corruption in their hearts.

I ſhall ſpend this Sermon on the firſt of theſe, to wit, That godly men, they ſhould check their ſouls, for all diſquietings 1. General. touching the proſperity of wicked men.

I do not know any one outward thing in the world that doth more diſquiet the ſouls of good men, then the proſperity of the wicked.

[Page] Touching this particular, I ſhall handle it to you in this method.

Firſt, I ſhall ſhew you that Godly men are apt to be diſquieted Proſperity of the wicked a ſtumbling to the godly. in ſoul for the wickeds proſperity.

2. Shew you reaſons why you ſhould reaſon againſt & check the ſoul for all diſquietings becauſe of their proſperity.

Thirdly and laſtly, Lay down ſome conſiderations, whereby you may reaſon againſt diſquietings of the ſoul, becauſe of the proſperity of wicked men.

Firſt, Godly men have had their ſouls greatly diſquieted, becauſe of the proſperity of wicked men.

There are four or five inſtances of good men in this kind; In David the father, and Solomon the ſon, you have a diſcovery of great diſquietings of ſoul.

Firſt, In David the father, Pſal. 73. 3. and in the 12, 13. v. For I was envious at the fooliſh, when I ſaw the proſperity of the wicked; Behold theſe are the ungodly which proſper in the world, they increaſe in riches; verily I have cleanſed my heart in vain, and waſhed my hands in innocency: as if he ſhould ſay, It is in vain for me to be godly, becauſe I ſee wicked men do ſo proſper in the world. It is a great ſtumbling block in good mens wayes to Heaven, to ſee wicked men proſper; good men have been overtaken with this, diſcouraged and diſquieted in ſoul to ſee wicked men proſper in the world.

Secondly, Solomon was troubled for the very ſame thing, Eccleſ. 10. 6, 7. Folly is ſet in great dignity, and the rich ſit in the low place; I have ſeen ſervants on horſes, and Princes as ſervants, walking upon the earth.

To ſee ſervants ride on horſe-back, &c. that is, to ſee wicked men advanced, proſperous and ſucceſſeful, and to ſee the godly in an object, deſpicable and low eſtate, this diſquieted Solomon.

Thirdly, Look further into the Prophet Jeremiah, he was greatly diſquieted becauſe of this, Ier. 12. 1. Righteous art thou O Lord, when I talk with thee; let me talk with thee of judgements; wherefore doth the way of the wicked proſper? &c. He would reaſon with God; what did he ſay to God? let [Page] me talk with thee of thy judgements, wherefore doth the way of the wicked proſper? Jeremiah would fain know a reaſon of God, wherefore the way of wicked men ſhould proſper.

Fourthly, And thus likewiſe a fourth inſtance you have of Job, ch. 21. v. 7. Wherefore do the wicked live, become old and mighty in power? &c.

Thus you ſee four inſtances in four of the beſt men, David, Solomon, Jeremiah and Job.

Fifthly, I might give you in a holy Prophet, Habakkuk, chap. 1. v. 13. Thou art of purer eyes then to behold inquity, or canſt not look on grievance; wherefore lookeſt thou upon them that deal treacherouſly, and holdeſt thy tongue when he devoureth him that is more righteous then he?

Here the Prophet doth reaſon with God, why God would do this; that he that was of pure eyes would behold a wicked man proſper in his wicked way.

And thus you ſee briefly the firſt part, That good men, they are apt to be diſquieted in ſoul, in ſeeing the proſperity of wicked men.

2. The next thing is to ſhew you the reaſons why good men ſhould not be diſquieted and troubled in ſoul, when they do ſee the wicked proſper in the world.

The Reaſons are four.

Firſt, Do not be diſquieted becauſe of the proſperity of Reaſons. wicked men, becauſe God doth give them proſperity to be a ſnare to them, Prov. 1. 32. For the turning away of the ſimple ſhall ſlay them, and the proſperity of fools ſhall deſtroy Prov. 1. 32. them.

It makes them ſecure, it proves fuel to their luſt. Hoſea 13. 6. According to their paſture, ſo were they filled; they were filled, and their hearts were exalted, therefore they have forgotten me; Their gold, and ſilver, and wool, and flax did but cloath, enrich, and ſtrengthen ſins. Now beloved, wilt thou envy the proſperity of a wicked man? wouldſt thou envy a man to ſee him have ſilken halters, and thoſe to hang himſelf withal? God doth give proſperity to wicked men, to be as ſilken halters to hang them everlaſtingly; therefore [Page] do not be diſquieted, though they proſper in the world.

Secondly, Be not diſquieted, becauſe wicked men have the curſe of God with their proſperity; this reaſon Job gives, chap. 5. v. 2, 3. he calls thoſe men ſilly men, that envy wicked mens proſpering in the world; for ſaith Job, Certainly I ſaw God curſing their habitation: Beloved, it is better to have poverty with a bleſſing, then to have encreaſe with a curſe; wicked men have the curſe of God with all their proſperity; and this reaſon Solomon gives you, why you ſhould not be diſquieted, Prov. 2. 31, 32, 33. Envy thou not Pro. 2. 31, 32, 33. the Oppreſſor, and chuſe none of his wayes; for the froward is an abomination to the Lord, but his ſecret is with the righteous; the curſe of the Lord is in the houſe of the wicked, but he bleſſeth the habitation of the juſt.

Though thou ſeeſt a wicked man by oppreſſion and grinding the face of the poor become wealthy. O do not envy him; why? becauſe the curſe of the Lord is in his houſe. This ſhould be a ſtrong reaſon not to be troubled at the proſperity of wicked men; it is obſervable of Eſau, Gen. 27. 28. I will give thee the fatneſs of the earth, and the dews of heaven; a large promiſe; yet you read, Jacob have I loved, and Eſau have I hated; Jacob had but a poor ſtaff, and Eſau had the fatneſſe of the earth: why thou mayeſt be poor as Jacob, with a ſtaff and ſcrip, and thou mayeſt be loved with Jacob. And wicked men may have the fatneſs of the earth with Eſau, and yet God hate them; therefore be not diſquieted at the proſperity of wicked men; it was ſpoken of the Caldeans, Zach. 1. 15. they were a wealthy Nation; God may give you eaſe in the world, and abound with wealth; yet ſaith God, I am ſore diſpleaſed with them; he doth mingle his wrath and curſe with the abundance of wicked men; therefore be not diſquieted becauſe wicked men proſper.

Thirdly, Their proſperity doth coſt them very dear; they loſe a ſoul to get a world; they loſe heavens glory, for earths proſperity; it is a dear purchaſe. Wouldſt thou envy a man that to purchaſe his houſe ſhould loſe his life? why wicked [Page] men to purchaſe wealth loſe their ſouls. I have read of a Souldier, that when there was a Law made by the General That none ſhould rob the Country, the Souldier robbed a Vineyard, took away a bunch of grapes, and for example ſake, was to be hanged, and ſome did envy the man for the grapes; ſaith he, envy me not, I pay dear for my grapes. I apply this; you may ſee wicked men about you to eat the fat and drink the ſweet of the Land; thou eateſt the bread of affliction, and drinkeſt thy tears: O do not envy him, his wealth is the price of blood, it hath coſt him dear.

Fourthly, Do not be diſquieted becauſe the wicked proſper; for this wil put thee in danger to be wicked as the wicked are; that man that is troubled becauſe the wicked proſper, he is likely to be tempted to become wicked, that he might proſper as they do. Obſerve, that where the Scripture ſpeaks that good men ſhould not be troubled becauſe the wicked proſſper, it gives that caution, Leſt you ſhould be wicked as the wicked are; obſerve, Prov. 3. 31. Envy not the Oppreſſor, nor chuſe none of his wayes. Pro. 3. 31.

Intimating, that if you do envy wicked men that gain by oppreſſion, you will become Oppreſſors, and will become wealthy as they are, Prov. 24. 11. Be not envious againſt evil men, neither deſire to be with them.

A notable text that David telleth you, of what danger he was in becauſe he was diſquieted when wicked men did proſper, Pſal. 73. 2. My feet had almoſt ſlipt.

David ſaw this, he did envy them, and he had almoſt fallen into the ſame ſin that they fell into. You have a notable paſſage in the 10. v. Yet a little while, and the wicked ſhall not be; yea, thou ſhalt conſider his place, and it ſhall not be.

He tels you of their proſperity in the foregoing verſes; They are not plagued like other men, they have more then heart can wiſh; and what follows in the 10. verſe? It is but a little while, and the wickedneſſe of the wicked ſhall be at an end; that is, becauſe they ſee wicked men proſper, Gods own people return their way, and do many times wickedly as they do. Beloved, to ſee men that ſhall break Covenants, [Page] and deal treacherouſly, to ſee them ſucceſſeful, and carry all before them, if thou doſt envy them thou art in great danger to ſin as they do, and do wickedly as they do, that thou mightſt proſper as they do.

Third Queſtion is, What Conſideration ſhould a man uſe to reaſon againſt theſe diſquietings of Soul, becauſe of the proſperity of wicked men?

Beloved I will name to you ſix Conſiderations to allay thoſe diſquietings, ſeeing wicked men proſper in the world. 6 Conſiderations againſt diſquiet, becauſe the wicked proſper.

Firſt, Conſider with your ſelves, it is a harder matter for godly men to uſe proſperity well, then adverſity well; you know it is a harder matter to carry a cup of Wine that is brim full, without ſhedding, then to carry a cup that is half filled: It is harder to carry a proſperous condition well without ſin, then it is to carry a ſtate of adverſity; therefore in Scripture, thoſe that have been good in adverſity, have been bad in proſperity. The men of Iſrael were good in Egypt, but they were bad in Canaan, Deuteronomy 32. even when God had delivered them, and given them the Land of Canaan, Deut. 32. even then they rebelled againſt God. When they waxed fat and plentiful in the promiſed Land, then they ſpurned againſt God. When David was in a private condition, when he was hunted by Saul like a Partridge over the mountains, David was a good man; but when David came to the Throne, then he became adulterous, then he became murderous; whereas before he was a man of a marvellous ſtrict life; therefore the Scripture ſpeaks of Jehoſhaphat, 2 Chron. 17. 3. that he followed David's firſt waies, intimating that David's firſt waies were his beſt waies. I have read in Bernard's works, chap. 12. B. 2. of conſiderations, all that Chapter treats on this theam, Majus periculum à proſperis quam ab adverſis, that it is more dangerous for a good man to be in proſperity, then to be in adverſity. It is a Note Cornelius A lapide hath on Pro. 1. 32. that the ſame word [...] ſcalvat that ſignifies proſperity in the Hebrew, is rendered by the Arabick, inveſtigatio, & by the Septuagint [...] inquiſition or examination, to make a ſearch or to examine; and the reaſon is this, proſperity makes known a mans diſpoſition, as [Page] we ſay of Magiſtracy, Magiſtratus indicat verum, when a man comes to be a Magiſtrate it will ſhew what a man is; ſo I may ſay, proſperity will ſhew what a man is, it will find a man out: therefore ſaith Anſelme, in his Sentences, Tribulatio probat unam patientiam, proſperitas verô omnes virtutes examinat, adverſity and trouble it tries but one grace, that is, your patience; but proſperity it will try all your graces, it will try your love whether you love God or the World, it will try your zeal, whether you will venter Chriſt or your eſtates: O beloved, wilt thou envie a man that doth proſper in the World, when it is ſo hard a matter for a good man to uſe well a proſperous condition. It is ſaid of Pius Quintus, he was called pious, becauſe in their account when he was a mean man he was thought a good man; but when he came to be Cardinal he doubted of his Salvation; but when he became a Pope he deſpaired of Salvation. Beloved when you are in a mean condition, you live holy, and pray better then now you doe; God had more ſervice from you then now he hath when you have gotten your great livings and much of the world. It is a Note that Bernard hath on Pſal. 91. 7. A thouſand ſhall fall at thy fide, and ten thouſand on thy Bern note on Pſa. 91. 7. right hand: but it ſhall not come nigh thee. The genuine ſenſe of that place is, the godly ſhould not fall in that time by the plague; but ſaith Bernard, I may apply this to proſperity: on the left hand there ſhall be ten thouſand fall by proſperity, when it may be not a thouſand fall by adverſity. Beloved, if ſo be adverſity ſlays his thouſands, proſperity ſlays his ten thouſands.

Secondly, Confider, that the proſperity of wicked men haſtens their end and their ruine. Wilt thou envy a mans proſperity when thou ſeeſt proſperity haſtens his ruine; Pſal. 37. 1, 2. Fret not thy ſelfe becauſe of evil doers, neither be thou envious againſt the workers of iniquity: For they ſhall ſoon be cut down like the graſſe: and wither as a green herb. The more a flower is bloſſomed the neerer it is to its withering Pſa. 37. 1, 2. time. When wicked men do flouriſh and bloſſome broadeſt they are then neereſt to be cut down; therefore fret not thy ſelf againſt evil doers, for they ſhall ſoon be cut off; Prov. [Page] 24. 19, 20. Fret not thy ſelf becauſe of evil men, neither be thou Pro. 34. 19. envious at the wicked: For there ſhall be no reward to the evill man, the candle of the wicked ſhall be put out. Their proſperity ſhall haſten their ruine but not their reward; there ſhall be no reward to evil men. Would not you account it folly in a man that is heir to ſo many thouſand pounds per annum, to enuy a Stage-player in a cloth of Gold in the habit of a King, and yet not heir to one foot of Land; why, though he hath the form and reſpect and apparrel of a King or Nobleman upon the Stage, yet he is heir to nothing. Thus wicked men though they are arrayed gorgeouſly, and fare deliciouſly with Dives everyday, wanting nothing, having more then heart can wiſh, they are only poſſeſſors: thou godly man art the heir. The Oxe that is the labouring Oxe is longer lived then the Oxe that is put into fatted Paſtures, putting him there doth haſten the ſlaughter of the Oxe: when the Lord puts wicked men into fat Paſtures he doth it to haſten their ruine.

Thirdly, Conſider that another mans proſperity is not a hurt to thee, nor a prejudice to thee; therefore do not envy their proſperity. Suppoſe a wicked man hath much, by his muchneſſe thou haſt never the leſſe, thy portion is not impaired becauſe anothers is encreaſed: Leahs fruitfulneſſe was no cauſe of Rachels barrenneſs, yet ſhe envied her. Why doſt thou envy a wicked man when thou ſeeſt him grow rich and Proſper? this is an Act of folly; becauſe his proſperity it is no hurt to thee, nor no prejudice to thee.

Fourthly, Conſider, that thou in this life haſt a proſperity which wicked men have not, and in the life to come thou ſhalt have proſperity that they ſhall never have,

Here are two parts in this Conſideration the One is this,

1. That in this life thou haſt a proſperity that wicked men have not. 3 ep. John 3. 2. Beloved, I wiſh as (I pray) above all things that thou maiſt proſper, and be in health, as thy ſoul proſpers. When thy body doth not proſper that it is diſeaſed, when thy eſtate doth not proſper that thou art behind hand, the labour of thy hand cannot fill thy belly nor cloath thy back, even then thy ſoul may proſper; In the Pſalmiſt language thy ſoul may flouriſh like a green herb, Pſal. 92. v. 13. [Page] Thoſe that be planted in the houſe of the Lord, ſhall flouriſh in the courts of our God. They ſhall be fat and flouriſhing, &c.

The graces of the ſpirit may thrive in thee, when nothing proſpers nor goeth well with thee in the World: now wicked men though they doe proſper in their bodies, they proſper not in their ſouls; they proſper and thrive in wealth and goods, not in grace: It is a remarkable Text in Pſal. 106. v. 15. And he gave them their requeſt, but ſent leaneſſe into their ſouls. He gave them their requeſt, but what follows; he ſent leaneſſe into their ſouls; the Quails were dainty food, it did fat their bodies, but their ſouls ſtarved, their ſouls thrived not, their graces grew not, their ſouls ſtarved. Suppoſe thy eſtate doth not encreaſe, yet does thy graces thrive? this ſhould comfort thee and free thee from all diſquietings in thy inward man.

2. For the life to come, thou ſhalt then have proſperity that no wicked man ſhall have; this conſideration ſhould allay all diſquietneſs: thus the Pſalmiſt doth, Pſal. 17. 2 laſt Verſes, David ſpeaks of men that have their portion in Pſal. 17. 2. laſt verſes. this life, children enough, and money enough for all their children to give them large portions: What doth David doe to prevent repineing and diſquietings of ſoul? mark the next words, As for me, I will behold thy face in righteouſneſſ. His meaning is, I ſee them proſper here, they have many children, and they have enough for them all; but as for me, this ſatisfies me, I ſhall behold thy face; that is, when my body ſhall be raiſed at the reſurrection day, and I ſhall come to Heaven, this will ſatisfie me; and this did quiet the ſpirit of David.

Fifthly, Conſider, that proſperity makes wicked men worſe, and adverſity makes good men better; there are two parts in this likewiſe. 1. Proſperity makes wicked men worſe. In the chapter I read this Afternoon, God did exalt Pharach to a magnificent ſtate; it was to make him worſe; all Pharach's wealth did the more harden his heart; The proſperity of the wicked ſlay's them, Pro. 1, 32. And in the Prophecie of Heſea 13 6. As was their paſture, ſo were they filled: and their heart was exalted, therefore have they forgotten me: Hoſea 13. 6. [Page] Proſperity doth make a wicked man worſe, it is a ſpur to licenciouſneſſe, it is fuell to his haſte, and a pull back to his graces. 2. I but now Adverſity makes good men better; it weans them from the world; it makes them look after Heaven, it imbitters ſin to them; it makes them ſpend more time in duty; it makes good men better. As Themiſticles ſaid of himſelf, that he had periſhed, if he had not periſhed; many a good man might ſay ſo, If ſuch a diſaster had not befallen me, I had been drowned in comforts, and glutted in the world. O beloved, this conſideration ſhould greatly allay your diſquietings; proſperity makes wicked men worſe, and adverſity makes good men better.

Sixthly, Conſider that wicked men have not always comfort and contentment in their abundance and proſperity in the world; wicked men, though they do proſper and abound, yet they have mixture of diſcontents and vexations, and unſatisfiableneſſe with their abundance. Would you envy a man to ſee him have a ſilken Stocking, but a gouty Leg? Alas beloved, wicked men may be clad in ſilk, but you do not know the pain that may be under a ſilken garment: It may be a poor Leathern coat, a poor ruſſet coat hath more inward contentation of mind, that gets but his 12. d. per diem, then that man that gets his hundreds in the week. I have ſeen many times people wear a neat Shoo, yet confeſs themſelves the ſhoo pincht them. Beloved, wicked men may be more neatly clad then other men may be, and have more of the world then other men; yet God may pinch them with a gauled conſcience, that they have gotten their Eſtates by oppreſſion, and by unjuſt gain. O wilt thou envy a wicked man! if godly men knew that vexation and horror of conſcience that accompanies a wicked mans abundance, they would not have their abundance for all the world; they had rather die beggers, then live rich men. You read of Haman, Eſther 5. 13. Yet all this availeth me nothing, ſo long as I ſee Mordecai ſitting at the Kings gate. Eſther 5. 13. He was the Kings favourite, he had more favour at Court with Ahaſuerus then all the Court beſides; yet a trifle did eat our all Hamans comfort and contentment, and made him [Page] lie down on his bed with ſorrow, and would not be comforted, becauſe he could not get a bow of the knee from Mordecai. Why a little thing will diſcontent a wicked man, and will make him off the hooks. We read of Ahab, he had the beſt Kingdom of the world, the Kingdom of Iſrael; yet he could not be contented, becauſe he could not have Naboths Vineyard, he was ſick for it. Ye have a notable paſſage in Eccleſ. 5. 10, 12. He that loveth ſilver, ſhall not be ſatisfied with Eccleſ. 5. 10. ſilver; nor he that loveth abundance, with increaſe: This is alſo vanity. Doſt thou love money? money ſhall never ſatisfie thee; doſt thou love abundance? thou ſhalt have abundance, but thou ſhalt not be ſatisfied for all that. The ſleep of a labouring man is ſweet, whether he eat little or much; but the abundance of the rich ſhall not ſuffer him to ſleep. A poor day-labouring man, whether he eats little or much, can have a ſweet nights ſleep; but a wicked man many times hath abundance, and that makes him that he cannot take his reſt; what care in the keeping, what fear in the loſing, and what thought in the getting more, theſe do cruciate and torment the thoughts of many wicked men. So true is that ſaying of Jeſus Chriſt, Luke 12. 15. And he ſaid, Take heed and beware Luke 12. 15. of covetouſneſſe; for a mans life conſiſteth not in the abundance which he poſſeſſeth. Thou mayſt have abundance, and yet the comfort of thy life not conſiſt in all thy abundance. I but now good men they have more comfort, inward quiet and contentation of mind with a little, then the wicked have with all their abundance. Pſalm. 37. 16. A little that a righteous man hath, is better then the riches of many wicked. Prov. 15. 16. Better is a little with the fear of the Lord, then great treaſures and trouble therewith. There may be great treaſures, and great trouble; there may be little of the world, and yet great peace therewith. Therefore be not diſquieted becauſe wicked men proſper in the world.

I now come to give you a word of application.

Uſe. If it be ſo that the people of God muſt check their hearts for, and uſe reaſoning againſt diſquietings of ſoul, becauſe wicked men proſper. Then by way of inference,

Firſt of all, Do not ſo much admire the proſperity of [Page] wicked men in the world; do not think proſperity to be ſo happy a ſtate for men to be in: it is not worthy envy it is not fit it ſhould give one troubled thought into a good mans mind; the admiration of a natural thing another man hath ſhould not diſquiet another man that hath not the ſame.

Secondly, If I muſt not be diſquieted becauſe wicked men proſper, then I would infer hence, that I muſt be far from envying and being diſquieted at the graces of good men: if I muſt not envy a wicked mans growing rich, I muſt not envy a good mans growing good: this is the greateſt wickedneſſe in the World for thee to envy another mans graces; it is a Diabolical ſin, it transforms a man into a Divel, it makes a man to be a Divel incarnate, becauſe other mens graces outſtrips them, another man preacheth better then thee; therefore thou envieſt him: Auguſtin calls it, vitium Diabolicum, a diveliſh ſin, on Pſalm 139. Becauſe it is properly the ſin of the Divels in Hell.

The Divel out of pure ſpite and pure envy doth envy mans good. Beloved many men are of this temper that they envy and are troubled that other men are good, this is the Divels ſin; juſt as the Philiſtins did envy the good of Gods people, ſo do they: Gen. 26. 15, 16. For all the wells which his fathers ſervants had digged, the Philiſtins had ſtopped, and filled them with earth.

It is a ſtrange paſſage, the Philiſtins would do themſelves hurt, becauſe that Gods children ſhould not get benefit; what did they? they ſtopt up all the Wells in the Countrey and hindered themſelves from having benefit by the Water, becauſe Gods people ſhould have no water: Why beloved, wicked men doe thus, they envy that other men ſhould get good, they envy Gods people not onely for getting wealth by them, but their very graces likewiſe: Cain envied Abel becauſe his brothers works were righteous and his own were wicked.

Thirdly, is it ſo that we muſt check all envyings and diſquietings becauſe wicked men proſper; Then I infer hence, that it is juſt with God to ſuffer wicked men to envy the proſperity of good men; becauſe the godly do ſometimes [Page] envy the proſperity of the wicked; here you ſee David did envy to ſee Saul proſper; and God to recompence Davids ſin, he would ſuffer Saul to envy David; therefore Saul did hunt and purſue David like a Partridge over the mountains. O beloved, God doth but pay us in our own coyn; Iſaac did envy the proſperity of the Philiſtins, and the Philiſtins were ſuffered by God to envy Iſaac, and they ſtopt up their Wells and would give them no water; the reaſon was meerly out of envy; for ſay they, you have more people then we, and you are more wealthy then we; therefore they denied them water. This is juſt with God to ſuffer wicked men to hate the proſperity of the godly, becauſe they ſin ſometimes in envying the proſperity of wicked men.

Fourthly, Is it ſo, that we muſt not be diſquieted at the proſperity of wicked men? then I infer that proſperity it is no ſign either of a good cauſe, or of good men; I muſt not envy them; you read in the 73. Pſalm, the wicked proſper, their houſes are ſafe from fear, they do not come in trouble like other men, yet their cauſe may not be good, nor themſelves neither. Indeed it is a great vanity when men ſhall make uſe of ſucceſſe and proſperity to be a ſymptome and an infallible ſign from heaven that the cauſe is good. What did we condemn the Papiſts for? If I thought that proſperity were the ſign of a good cauſe and good men, I would concur with Papiſts to make proſperity a ſign of the viſible Church. Beloved, we are e'en turned Papiſts in our days; they make it a ſign of a true Church; and ſome men among us make it a ſign that God approves of what they do, becauſe they proſper. All our Divines have written againſt Popery in that point, and affirm that rather adverſity and perſecution is a badge of Gods Church, then proſperity.

SERMON XI.

[Page]

Pſal. 42. 11.‘Why art thou caſt down, O my ſoul? and why art thou diſquieted within me? hope thou in God, for I ſhall yet praiſe him—The health of my Countenance, and my God.’

Uſe. 2 I Proceed to a Second Uſe by way of Exhortation, to perſwade you all to labour to check your own hearts for being troubled for the outward proſperity of wicked men; and that I may prevail with you herein, I ſhall leave with you theſe three Conſiderations

Firſt, You have no cauſe at all to be troubled, if you conſider this; What Gods ends are in ſuffering wicked men for to proſper in this World.

Secondly, If you do but conſider the ends themſelves that wicked men have that do proſper in the World.

Thirdly, If you do but conſider Gods ends why he would not have the godly to be troubled and diſquieted at the proſperity of the wicked, and what Gods ends are in not ſuffering his people ſo to proſper in this World: and if theſe three conſiderations were ſeriouſly conſidered by the people of God, it would take away and allay all murmurings and troubles and diſquietneſs from the hearts and minds of Gods people in ſeeing wicked men for to proſper in the World.

Firſt, If thou wouldſt allay trouble of mind in ſeeing the wicked to proſper, do but conſider Gods ends in ſuffering them for to proſper in the World. Now there are Seven [Page] ends which God hath, all of which might allay the troubles of mind in the hearts of Gods people in ſeeing wicked men to proſper.

The Firſt is this, God doth ſuffer wicked men to proſper in the World that ſo they might have the more opportunity to act their ſin and wickedneſs, whereas if they were in a poor and in a low and in an afflicted condition, they could not have ſuch opportunities to draw forth thoſe acts of ſin and wickedneſſe that lie hid in their own hearts: if theſe vines of Sodom, and if thoſe fruits of Gomorrah were not warmed with the Sun of proſperity, we ſhould not ſee thoſe grapes of God, and cluſters of bitterneſſe are in them: Now God is pleaſed for ends beſt known to himſelfe to heap the proſperity of the world upon them, to draw out that ſin and wickedneſſe that lieth hid in the heart, and to make it to come to publique view; have we not a pregnant inſtance of this in Hazael when he was in power, and when he was in proſperity? that was an opportunity to diſcover and draw forth that wickedneſs that lay hidden in his heart: well ſaid the Prophet, Thou ſhalt rip up women with child, thou wilt burn their ſtrong holds with fire, and ſlay the young men with the ſword, and daſh their children in the ſtreets: But now what ſaid Hazael to the Prophet, Am I a Dog that I ſhould doe ſuch things as theſe are? but ſaid the Prophet, thou ſhalt be King, and then thou ſhalt doe it: even all theſe things; when he was poor and in a low condition, he was not in a capacity to doe this villany; I but when the World favoured him, and he did begin to proſper and become great in power and great in the World, then was the opportunity to draw out 2 King. 8. 12. 13. this wickedneſſe: the ſtory you may read in 2 Kings 8. 12, 13. As we ſee in our daies, if there had not been this licentious liberty, and this general toleration amongſt us, we had not heard of ſuch wickedneſſe. And wicked men would have wanted opportunity to have vented ſuch wickedneſſe, which now is made manifeſt to the face of the World; and the people of God gain good by all this; for by this means they come to ſee what is in mens hearts. Dan. 8. 24. 25. 'tis ſaid of Auliacus, that his power ſhall be mighty, and ſhall proſper and Dan. 8. 24, 25. [Page] practice, and ſhall deſtroy the mighty and the holy people, (or according to the Chaldee, the people of the holy one,) and through his policy he ſhall cauſe violence to proſper in his hands, and he ſhall magnifie in his heart, and by peace (or proſperity) ſhall deſtroy many, &c. If this man had not come to be a King, a great man in power and proſperity, the wickedneſs of his heart had not been diſcovered, but his being in proſperity, thereby he had an opportunity to draw out that miſchiefe that was in his heart, to be made manifeſt to the view of the World. There is in Job 12. 6. mention made of a Tabernacle of robbers that proſpers: God lets them proſper that ſo they might ſee the evil that is in their evil hearts: a ſhower of rain falling on the ground, it doth cauſe the weeds to appear, which otherwiſe would not appear. The Snake, in the Fable, when it was frozen, it could not ſting; but when it was in the boſome, in the warm, then it could ſting. The Moral is, when men are in a low condition, in a poor condition, then they cannot hurt, becauſe they have not power in their hand; but when they come to be warm with the proſperity of the World, then they will hurt and doe miſchief.

Secondly, God doth let wicked men proſper, that ſo their mouths might be ſtopped, and they may have nothing to ſay when God ſhall proceed in Judgement againſt them, when God ſhall ſay to them, I gave you mercies and you never performed your duty towards me; I gave you proſperity and you returned me no glory; and God ſhall ſay that ſuch a man that had no riches, no proſperity in the World which you had, and yet he did his duty, and had more grace, and brought me more glory then ever you have done; I have been bountiful towards you, but you have not been humble before me; you have had much from me, and yet returned little to me: this proſperity will be an Argument to ſtop their mouths that they ſhall not be able to ſpeak a word againſt God.

Thirdly, God doth let wicked men proſper, to this end, that ſo he might ſee whether his people will love God for himſelf, love Chriſt for his own ſake, whether they can love [Page] a naked God, a naked Chriſt, and a naked truth; for their own ſakes God doth it to try his people whether they will love holineſſe, and love grace, and love the ways of God, when they are paved with thorns, as well as when they are ſtrewed with roſes; and to ſee if his people will love Religion, when it is a perſecuted Religion; and to love holineſs and exact walking when it is ſcorned, and the profeſſors thereof reproached; and love Religion when it ſhall have neither power nor ſucceſſe on its ſide, rather then to love ſin and the ways of vanity when proſperity and profit, and pleaſure, and ſucceſſe, and all on that ſide: and this is one and whereby he doth try his own ſervants, by letting the men of the world proſper, to ſee if they will love God for himſelf.

Fourthly, That thereby it may haſten and aggravate the ruine of wicked men; what is the main end of putting Oxen into fat paſtures, but to fatten them up againſt the day of ſlaughter? So the Lord doth put wicked men into fat paſtures of proſperity and riches in this world; but it is for this end, to fatten them up againſt the day of flaughter, and to make them be a ſweeter morſel, not only for worms in the grave, but Divels in hell; God lets wicked men for to proſper, and to let them have the world at will; but it is that it might carry them with the more ſpeed into the place of darkneſſe, Pſal. 92. When the wicked ſpring up as graſſe, and all the workers of iniquity do flouriſh, that they might Pſal. 92. (ſaith he) be deſtroyed for ever.

Fifthly, That the proſperity of wicked men might be a ſhelter and deſence to his own people: What was the reaſon that Cyrus a wicked man ſhould ſo proſper in ſtrength and power in the world and to deſtory the Caldees and Baby lonians? he was a Heathen, and God did make uſe of him for his own peoples ſafety; it was by the hand of Cyrus that deliverance came to the poor Jews out of captivity. It was a queſtion what might be the reaſon that Egypt muſt be the fruitful place in the ſeaven years of famine, when all the Nations round about them had famine in them: now Gods end was this, that they might have proviſion to maintain [Page] his own people, and Jacob and his Sons: So the Cananites, the Land of Canaan, was never ſo fruitful as it was that very year that the Jews were to inherite it; now what was the reaſon? God did not love the Cananites: But they build houſes, and Gods people come and live in them; they ſhall plant Vineyards, and Gods people come and eat the fruit of them; it was for their ſakes that he ſuffered them to do this; God did not love Pharoah, and God did not love the Cananites; but God did love his own people, and for their ſakes he did all this, to let them proſper and thrive, and grow great in the world, that his own people might enjoy the lands for their poſſeſſion. Now you ſhall find that there are three Texts more particularly that do intimate and ſet forth this more clearly; the one is in Prov. 13. 22. A good man leaveth an inheritance to his childrens children, but the wealth Prov. 13. 22. of the ſinner is laid up for the juſt. It may be a wicked man will ſell his conſcience and ingage the ſoul and all to the Divel, and all to get a little wealth in the world; and God may ſuffer him to proſper in his ways, and to get wealth by this ſinful way; but what then? then the end will be, it ſhall be laid up for the juſt, they ſhall have it: God ſo orders it many times that that which wicked men do get, godly men enjoy. So likewiſe in Job 27. 16, 17. Though they heap up ſilver as the duſt, and prepare rayment as the clay. v. 16. Job 27. 16, 17. He may prepare it, but the juſt ſhall put it on, and the innocent ſhall divide the ſilver. This is the portion of wicked men, to heap up ſilver as duſt, and to prepare rayment as clay, &c. But this he may do, but the juſt ſhall divide it, and the innocent put it on; God will not let good men be ſo far tempted to get the world, but he lets wicked men imbrace that temptation; but after they have done, his own people ſhall enjoy it. The third and laſt place for this purpoſe is in Prov. 28 8. He that by uſury and unjuſt gain increaſeth his ſubſtance, he ſhall Prov. 28. 8. gather it for him that will pitie the poor. Therefore we ſee how that many men it may be go to hell for getting riches, and leave it to them that are godly and liberal to injoy that ſubſtance; and ſhall this trouble godly men? it may be thou ſeeſt wicked men get riches; he doth run the hazard of [Page] loſing a ſoul to get it, and thou injoy the benefit after him; the child that ſhall ſee his fathers ſhepherd to have many ſheep, ſhall the child envy him? he doth but keep them till his father dies. So do wicked men get the world, and run the hazard of a ſoul, and do not know who ſhall injoy what they have gotten; for godly men have a right to that which God ſuffers wicked men to injoy. I do not ſay they have a civil right, for that they have not; but they have a religious right, and a ſpiritual right to that and to all the World; for all the World is given unto you for your good; and though wicked men are ſuffered to proſper in the World, be not diſquieted at them.

Sixthly, God doth it for the ſpiritual good of his own people; when Gods people ſhall ſee that the wicked do proſper in the world, and they themſelves do not proſper in the world, this doth adminiſter an occaſion to them to live the life of faith. If God ſhould leave marks of diſpleaſure upon every one that provokes him, and marks of favour on every one that pleaſes him, then we would live by ſight and not by faith; but now in that time that they ſhall ſee themſelves to be perſecuted, and holineſſe to be derided and ſcorned at, and the profeſſors thereof to live low in the world, and to ſee wicked men to flouriſh and thrive, and grow great in proſperity of the world, and not afflicted as other men, but to live in all kind of pleaſure that the world can afford, and to have more then heart can wiſh; now this doth adminiſter an occaſion for the people of God to live by faith.

Seventhly, God doth ſuffer wicked men to flouriſh in proſperity in the world for this end, becauſe they living in ſuch power and proſperity, they are ordered by God for to do God ſome ſervice in the World: So you read that Jehu did God ſome ſervice in the world, he living in proſperity; and God did reward him for it, for he and his poſterity ſhould have the Kingdom for the ſpace of four Generations; and for this temporal ſervice, God gave him a temporal reward.

Secondly, Then as you are to conſider Gods ends in [Page] ſuffering wicked men for to proſper; ſo you are to conſider the wickeds end in living in proſperity, and in the conſideration thereof you will not be troubled at their proſperity: and that appears in theſe particulars.

Firſt, if you conſider, That outward proſperity it is all the portion that God hath allotted that wicked men ſhall enjoy for ever; they have no other, nor ſhall never have any other portion and happineſſe but in this world: therefore do not envy their proſperity. In Job 9. 24. The earth is given into the hands of the wicked: he covereth the faces of the Judges: Job. 9. 24, if not, where, and who is he? A wicked man he enjoyes the earth, but he doth enjoy no more; this is all his Heaven, all his Happineſs, all his Portion, all his Comfort, he ſhall have no Heaven to reward and receive him, no God, no Chriſt to ſmile upon him, no grace to be crowned with glory; nothing is given to them but only the proſperity of this world. So Pſ. 17. 14. David there prayes to God to be delivered from men Pſal. 17. 14. who have their part in this life, and portion in this life, whoſe belly thou filleſt with thy hid treaſure. God gives them their treaſure in this world; I but God giveth them none of the treaſure of Heaven, They ſhall never ſee his face, they ſhall never have the light of his countenance; no Communion with the Father, and with the Son, no joyes and comforts of the Holy Ghoſt, no true peace of conſcience, neither ſhall they ever enjoy any part amongſt thoſe that are ſanctified by faith in Chriſt: they have the earth in their hands, but nothing of Heaven in their hearts, they bear ſway in the world who are ſlaves to the world, they rule others at their will who are ſlaves to the will of Satan: they may have the treaſure of the world the portion of ſlaves; but they ſhall never have the inheritance of ſons: therefore do not envy them.

Secondly, Do not envy their proſperity on this ground, becauſe that they have the curſe of God that doth go along with all that they do enjoy in the world. In Prov. 3. 31. Prov. 3. 31. Envy not thou the Oppreſſor, (or the man of violence) nor chuſe none of his waies: Why? What is the reaſon? becauſe the Lords curſe is in the houſe of the wicked, ver. 33. So likewiſe Job 5. 3. I have ſeen the fooliſh taking root: but ſuddenly [Page] I curſed his habitation: Gods curſe goeth along with the proſperity of the wicked. Do not thou envy that which God curſeth, although they may have good things from God, yet they have never a good thought from God; nothing from him but his curſe and anger.

Thirdly, Gods end with the godly why he withholds proſperity from them.

1. Gods end is that he might give his people better things then outward proſperity in the World; he gives good things to them that are evil, but better things, ſpiritual and heavenly riches to them that are godly: he denieth evil things to his people, but he gives them good things: God keeps thee empty from the world, that ſo he might fill thy heart with grace, and with Jeuſs Chriſt; God lets thee enjoy leſſe of the world, that ſo he might give thee more of himſelf. God would not geve Moſes the land of Canaan, a temporal good; but God give Moſes Heaven, a ſpiritual and an eternal good: ſo God denieth thee outward proſperity to give thee inward grace, to have an inheritance among them that are ſanctified by faith in Chriſt; this he will give thee, but he will deny outward inheritances in this world: he doth cloth thee but meanly with the world, that ſo he might richly cloth thee with the righteouſneſs of his Son; he hath a Benjamin's meſſe, a rich portion for his children; a portion that lies not in duſt, and rubbiſh, but in ſpiritual bleſſings, in heavenly places; God doth not fill thy houſe with lumber, but he will fill thy heart with himſelf; he giveth thee little in this world, that he might give thee pardon of ſin, the love of Chriſt, and to give thee Heaven and Glory, and whatſoever may tend to make thee to be eternally glorious in Heaven.

2. God doth deny his people proſperity in this world, becauſe he ſees that they can hardly uſe proſperity well. David he was exceeding good when he lay under a low condition, and under perſecution; I but when David came to the Throne, and when he grew great, and rich, and in power, then he did heap up more ſin then he did before: ſo Solomon, what abundance of ſin did Solomon heap up not being able to uſe proſperity ſo well as he ſhould; his wealth did him more [Page] hurt then his wiſdome did him good. When God gives you proſperity in the world, it is a hundred to one if you uſe it well; ſhould God give you full gales of proſperity and fill you with the world, it would over-turn your little veſſel; therefore God doth deny you that which he will ſuffer wicked men to have to their own ruine. Proſperity in the world doth deſtroy more then troubles, and bonds, and perſecution doth; more are ſlain by proſperity in their Chamber, then by the ſword in the field: therefore it is a mercy for God to deny his people that which would doe them ſo much hurt.

Uſe. The Uſe is this, If it be ſo that Gods people are denied of the proſperity of the world: O then do not cenſure Gods people becauſe they are but mean in the world: there is an aptneſs in men to run into two extremes.

1. For to juſtifie men who do proſper in an evil courſe; and

2. To condemn thoſe who do not proſper in the world in a good way.

Firſt, Do not cenſure thoſe who do not proſper in a good way: It is poſſible that the Church of God, that hath God, and Chriſt, and the truth, and all on their ſides, and yet not to have victorie; for to cenſure men by this, you may by the ſame reaſon cenſure Chriſt, and the Church of old, and by the ſame reaſon you might juſtifie the Turk and Pope, and condemn Chriſt, if you ſhould paſſe your cenſure by the victory and prevailing party; for enemies have much prevailed againſt the Church: do not cenſure becauſe of ſucceſs, and that you may free your ſelves from this unjuſt cenſure, take this conſideration. It is a Metaphor drawn from the Trees, the one applyed to Chriſt, the other to Nebuchadnezzar King of Babylon in Daniel 4. 22. from verſe 4. to 12. mention is made of this viſion where the King ſaw a Tree, It was in the midſt of the Earth, and the height thereof was great, ver. 10. The Tree grew and was ſtrong, and the height thereof reached to Heaven, and the ſight thereof unto the end of all the Earth, the leaves thereof fair, and the fruit thereof much, and in it was me [...]t for all: the beaſts of the field had ſhadow under it, and the fowls of the Heaven did dwell in the ſhadow of it, and all fleſh was fed of it. This is to be underſtood of Nebuchadnezzar [Page] King of Babylon, of his Kingdom: which did ſpread over all the earth. Now again it is ſpoken of Chriſt, in Iſa. 53. 2, 3, For he ſhall grow up before him as a tender plant, and as a root out of a dry ground: he hath no form nor conelineſs in him: Iſa. 53. 2, 3. and when we ſhall ſee him, no beauty that we ſhould deſire him. This is the Teſtimony of this Tree, this is meant of Jeſus Chriſt; and yet this Tree, there is no form or beauty that we ſhould deſire it: this Tree was nothing comparable to the Kingdom of Nebuchadnezzar for power and greatneſs, and riches in the world, and yet Jeſus Chriſt muſt be a deſoiſed plant. So likewiſe when you ſee the men of the world for to proſper, and to live in proſperity in the world, do not cenſure them, that are as low plants in the world, poor and low: if you doe, you muſt condemn Jeſus Chriſt, and the Church of God, and the generation of the juſt.

Secondly, Do not juſtifie the wicked though they do proſper in the world: you muſt not therefore judge their cauſe good, becauſe they proſper. The Papiſts make their proſperity and ſucceſſes to be an argument of the truth of their Church, and their proſperity to be an argument of their being in the right way. Many men make this to be a ſtanding mark, and upon all occaſions will be ready to juſtifie evil actions with this, Do you not ſee them proſper? all breach of Covenant, and all wickedneſſe and ſinful actions, they are ready to juſtifie them, becauſe they proſper, and none to lift up a hand againſt them; and becauſe they carry all before them: this is as bad an action as the Papiſts, they make proſperity to be an argument of the goodneſſe of the cauſe, and the truth of their Church. When Dionyſius had robbed the Church and carried all away that they had, he could then ſay, (to juſtifie his action) Behold, how the Gods favour us! he made his proſperity to be an argument to juſtifie his ſacriledge. When men have full gales of wind in the proſperity of the World, and when they do proſper in an evil courſe and none to diſturbe them, and all is well with them and the World at will, then can they laugh in their ſleeve, and think that the God of Heaven doth juſtifie them in all their actions; they have Armies on their ſide, and [Page] ſtrength and powers of the World on their ſide; but we have truth on our ſide, and God on our ſide; and though the Church and People of God may be in the duſt, may be trampled under foot by wicked men; yet the time ſhall come that the Church and People of God ſhall prevail: therefore do not juſtifie the wicked in an evil way.

Thirdly, Labour to abound in grace, as you doe in bleſſings. We read of an Altar made by Moſes, and alſo we read of an Altar made by Solomon, and that which he made, was Exodus 27. four times bigger then that which Moſes made, becauſe Solomon had more riches then Moſes had, and more peace: Moſes's was made in the Wilderneſſe, Solomon's in Canaan. I may allude to this, You that God hath beſtowed much riches, and cauſed you to proſper in the World, whoſe eſtates in the World are four times bigger then others are; now God doth require four times more ſervice from you then he doth from others. You whoſe eſtates are great and come upon you yearly without pains and labour, God doth expect that you ſhould imploy your ſelves to his glory, to bring God glory anſwerable to what is required of you, more then he doth expect from handy-craft tradesmen in the world, though they muſt ſerve God in the performance of thoſe duties which God requires of them; they muſt ſequeſter ſo much time from their callings, and rob their back to ſerve God, and pinch their bellies to do their duties: but this is a good exchange to rob their bodies to ſave their ſouls. It was ſaid of the Athenians, the beſt Land and the beſt Laws, fruntentis uterentur, legibus nequaquam, they made uſe of their Land, but neglected their Laws; take heed your mercies do not make you forget your duties.

Fourthly, Admire not the proſperity of wicked men. Haec bona ne putentur mala, dantur bonis, & rurſus no putentur ſumma bona dantur & malis, Aug, Epiſt. 70. theſe good things that they might not be accounted evil, are given to good men, and leſt they ſhould be thought the onely good, are given to wicked men: If there be any thing better then other, the worſt men ſhall never have them. Now grace is the beſt good in all the World; therefore the beſt men ſhall have it. [Page] Now the riches of the World, is the worſt riches; therefore wicked men ſhall proſper therein. Proſperity is not the beſt good, becauſe it is that which God uſually doth deny his beloved people, and his dear children, and beſtoweth it on them that are the worſt men. Now when he ſhall deny it to his ſons, and beſtow it on ſlaves, it is an argument it is not the beſt good: and thus much for the firſt Head for which Gods people are apt to be caſt down.

SERMON X.

Pſal. 42. 11.‘Why art thou caſt down, O my ſoul? and why art thou diſquieted within me? hope thou in God, for I ſhall yet praiſe him—The health of my Countenance, and my God.’

Particular. 1 I Now come to the Second Particular for which the people of God are caſt down, and that is becauſe of the calamitous condition of the Church, and people of God here in the World. However ſome would hold us in hand that the Church of God was never in a more glorious condition then it is at this day: Yet whatſoever they ſay, he that doth but rightly look at things and make but a diligent ſcrutiny into the Churches condition, may eaſily ſee and behold the Church of God to be very low, that the glory and the face of the Church of God was never ſo blurred as at this day, and in theſe times wherein we live; and we may ſay, where is our glory become? we may ſee our glory even ſtanding on the threſhold, and ready to take her wings and fly away as a [Page] Bird, and our eyes may behold it if God prevent it not; for do we not ſee a cloud of troubles and ſore afflictions hanging over our heads ready to fall upon us in theſe parts of the world, and will certainly fall, if God out of his infinite mercy do not prevent it? Do we not behold prophaneſs and wickedneſs, yea great wickedneſs to abound among us, and that to appear alſo in the Church? and that doth appear ſo much the more when the government of the Church which ſhould keep out hereſie and prophaneſs, is cryed down, and a toleration of all religions cryed up as if that were the true Church where moſt prophaneſs and errors abound? where ever theſe ſins abound, there we may judge that it is the Churches swouning, if not the Churches dying time, The erroneous doctrines, doctrines of Divels which do ſo much abound in our daies, who do caſt off the Aſſemblies of the true Church, and ſeduce the people to ſinful practices, labouring to corrupt their judgements by unbottoming them from the truth, and new principling them with falſe opinions, theſe are the things do moſt hurt us: This was that which troubled the Church of God of old, in Revel. 2. 15. this is called Satans ſeat where ſuch opinions are propagated, in verſe 13. and theſe Principles are thoſe which God hateth, and for which God hath a controverſie with the people where ever they are tolerated: theſe opinions, errors and hereſies are they that diſturbe the peace, and trouble the patience of the Church of God, not onely when wicked men are in power and place in the ſtate, but when wicked and prophane erroneous, heretical and heterodox Opinions trouble the Church; and the Lord knows how ſoon this Land may be overſpread with them, that may make us to ſay, that the glory of the Church is departed and flown away; for theſe are the Churches reproach, and not her glory: For if things do go on as we ſee they begin, the Church of God may ſay they were never in a worſe condition.

But in the handling of this particular that the people of God may not be too much caſt down for ſeeing the calamity of the Church, I ſhall Firſt lay down ſome cautions.

2. I ſhall ſhew you that the people of God have been afflicted for the calamaties of the Church.

[Page] 3. To ſhew you the difference between the ſympathizing with the Church in her troubles, and ſinful troubles of mind.

4. To lay down ſome Rules that notwithſtanding the troubles of the Church and people of God be many and great, yet it is the duty of the people of God not to be too much caſt down.

Firſt, When I ſay that the people of God are not to be too much troubled for the calamities of the Church, I do Cautions. not intend by that to preſs you to a Stoical inſenſibility, and ſottiſh ſtupidity of the Churches miſeries; as you are not to be like Stoicks, not to be troubled for the calamities of the Church at all, not to have any fellow-feeling in your brothers miſeries: you muſt not be of an indifferent Gallio like ſpirit, not to be caſt down, nor affected with the troubles of the Church; but I would have you to be affected with the afflicted for the troubles of the Church, in meaſure in a holy ſenſe, and a holy humbleneſs of heart for the troubles of the Church.

Secondly, When you do find ſuch a ſympathizing and ſenſible fellow-feeling of the Churches miſeries, you are to cheriſh and to ſtir up that in you, and that you are not to check your hearts for it; for this is your duty and not your ſin, 1 Cor. 12. 26. as it is with the body corporal and natural, ſo it is with the body myſtical and ſpiritual; as in the 1 Cor. 12. 26. body, if the head be in pain, all the body, every member of the body is ſenſible of it: ſo it is with the myſtical body, if one member be in pain and ſuffer, the reſt of the members are in trouble for it.

Thirdly, You are to check thoſe caſtings down and thoſe troubles of ſoul that doe diſanimate and diſcourage you, and lay you under ſuch ſorrow of ſpirit, and under ſuch trouble of mind as to lay you under a hopeleſs condition, and that in your ſorrrw you cannot retain any future hopes concerning the Churches future welfare: and thus having laid down the cautions;

2. I ſhall now lay down the Second particular to ſhew you that the people of God of old have been greatly ſenſible [Page] of and afflicted for the troubles of the Church of God; and under this Head there are two ſorts of perſons to be conſidered.

1. Thoſe that did foreſee the troubles of the Church, and they did fear it and were troubled for it.

2. Thoſe that did feel the troubles of the Church when it did come, and theſe were troubled alſo.

Firſt, Thoſe that did foreſee when the troubles of the Church would come, and they were troubled: the one was Eliſha, he did foreſee the troubles of the Church, and he fell a weeping; and when he was with Hazael, he asked, What doth trouble thee my Lord? And he anſwered and ſaid, Becauſe of the evil and the wickedneſs that thou wilt doe unto the children of Iſrael, to daſh them againſt the ſtories; and the ſtrong holds thou wilt ſet on fire, and then women thou wilt 2 Kings. 8. 12, 13. rip up with child: the ſtory you may read in 2 Kings 8. 12. 13. For ſaith he, thou ſhalt come to be King, and thou ſhalt do this great wickedneſſe; and the conſideration of what this man would doe to the Church of God made this good man ſo to weep. And ſo likewiſe we read of the Prophet Iſaiah, Therefore ſaid I, Look away from me, I will weep bitterly, (or I will be bitter in weeping) labour not to comfort me: Iſa. 22. 4. Why? what is the matter that this good man will be thus heavy and weep? becauſe of the ſpoiling of the daughters of my people. What ſhould the Prophet weep ſo for? there was nothing in his daies but quietneſſe, and peace, and plenty; and yet in theſe daies the Prophet wept bitterly and would not be conforted; the trouble was not now really come; for it came not a hundred years after his death: but the Prophet did foreſee that it would come certainly upon the people of God, and this conſideration made him to weep; and for this his heart was ſore troubled. Then you read of Daniel, Daniel 8. 27. And I Daniel fainted, and was ſick Dan. 8. 27. certain daies. Now what was the matter that this good Prophet ſhould be ſick and faint for many daies? It was trouble of mind onely for this, That he by his Prophetical Spirit did foreſee the troubles that were comming upon the Church and people of God, and that the Church and people [Page] of God would deeply and ſadly ſuffer under the reigne of Antiochus; and for this cauſe he was ſick many daies: which trouble fell not upon the Church of God until many years after his death. And in Dan. 8. 11, 12. He magnified himſelf even to the Prince of the hoſt, and by him the daily ſacrifice was taken away, and the place of his ſanctuary was caſt Dan. 8. 11, 12. down: And an hoſt was given him againſt the daily ſacrifice by reaſon of tranſgreſſon, and it caſt down the truth to the ground, and it practiſed and proſpered: And this trouble and ſorrow he did foreſee ſhould come upon the Church two hundred years after, which made him ſick and faint, and was ſore troubled for many daies. and thus you have inſtances of good men that have been troubled for the Chruches calamities before it came.

Then Secondly, You have inſtances of good men how they have been troubled for the Churches calamities when it was come upon them, to ſee gray haires upon the head of the Church, ſorrows and trouble to overtake them: this did trouble their ſpirits. You read in 2 Sam. 1. 11. 12. when David had heard that the Philiſtins had given the people of God a defeat and overthrow, It is ſaid that David rent his cloths; and David took hold of his cloths and rent them, and likewiſe all the men that were with him: and they mourned and wept; and faſted until Even, for Saul and for Jonathan his ſon, and for the people of the Lord, and for the houſe of Iſrael, becauſe they were fallen by the ſword. So likewiſe a full Text to this purpoſe you have in Nehemiah 1. 2, 3, 4. when the ſad condition of the people of God was brought and told to good Neh. 1. 2, 3, 4. Nehemiah he wept. Hanani one of my brethren came, he and certain men of Judah, and I asked them concerning the Jews that had eſcaped, which were leſt of the Captivity, and concerning Jeruſalem. And they ſaid unto me, The remnant that are leſt of the captivity there in the Province, are in great affliction and reproach: the Wall of Jeruſalem alſo is broken down, and the gates thereof are burnt with fire. And it came to paſſe when I heard theſe words, that I ſate down and wept, and mourned many daies, and faſted and prayed before the God of Heaven, &c. Here you ſee how good men have mourned and been exceedingly [Page] caſt down with ſorrow when they have heard of the calamaties that have falne upon the Church and people of God.

Particular. 3 The third Particular, Is to ſhew you the difference between a gracious ſympathizing with the troubles of the Church, and ſinful diſquiet becauſe of the calamities of the Church; for one is a duty, the other is a ſin.

Firſt, Gracious ſympathizing with the Church in trouble quickens prayer and ſupplication for the Churches good. You read of the Pſalmiſt when the people of God was in great trouble, he was in ſorrow; but his ſorrow did drive him to the Throne of grace, to pray for them, Pſal. 137. 1, 2, 3, 4, 5. If I forget thee, O Jeruſalem: then let my right hand forget her cunning. Though the Churches ſufferings may make thee ſad in ſpirit, yet they muſt not make thee dead in prayer: As they had pity towards Gods Church in affliction; ſo they had alſo prayer in their hearts for them when they were in trouble, that they might have them to be removed; whereas they that have exceſſive ſorrow of mind for the troubles and calamities of the Church, they are apt to complain to men and to make mone to men of their ſorrows; but their ſorrow doth indiſpoſe their hearts to go to God by prayer & ſupplication to have their ſorrow removed. And thoſe that are ſo preſt down with ſorrow as to complain to men, and not to God, It is an argument that that ſorrow is inordinate and ſinful, becauſe moderate ſorrow doth put the ſoul to ſeek God at the Throne of grace, that ſo ſorrows and troubles might be taken off and removed from the Church.

Secondly, Thoſe men that mourn ordinately and moderately for the calamities of the Church, does retain within themſelves ſome good hopes of the Churches recovery. Therefore you read in Lament. 3. 31, 32, 33. The Lord will not caſt off for ever. For though he cauſeth grief, yet he will have compaſſion according to the multitude of his mercies. For he doth not afflict willingly, (or from his heart, for ſo 'tis in the Original) nor grieve the children of men. Here you ſee that though the Church was in great affliction; yet behold they could ſympathize with them, and mourn for them, yet ſo as to have hope in God for all this: they could ſee and know [Page] Gods heart towards them, though his hand was ſeemingly againſt them: he doth not afflict from his heart: As if they had ſaid, God doth not afflict indeed, but it is not willingly; it is for ſin which he hates in his own people, and he is as it were conſtrained to ſtrike his children; it is not his wonted work, it is a ſtrange work; it comes not from his heart, but Micah 7. 8. from his hand: therefore they could ſorrow in hope of deliverance out of trouble. But now ſinful dejections cut off hope; As you may read in 2 King. 7. 18, 19. Eliſha told the people when there was Famine in Samaria, and he told them of 2 Kings 7. 18▪ 19 great evil that ſhould come upon them; & afterwards he told them that by to morrow this time there ſhould be ſold Two meaſures of Barley for a ſhekel in the gate of Samaria. Here was great plenty ſpoken of: And a Lord anſwered the man of God, and ſaid, Now Behold, if the Lord ſhould make windowes in Heaven, might ſuch a thing be? As if he had ſaid, we that are in ſo deep ſorrow, ſo great trouble to day, is it poſſible that we can have ſo great plenty to morrow? But he ſaid, Thou ſhalt ſee it with thy eyes, but thou ſhalt not eat thereof. So many men are like this man, ſo caſt down with exceſſive ſorrow for the ſufferings of the Church; and when the Church of God is low, and the enemies of the Church ſtrong, they are ready to think that they are ſo low, and their wounds are ſo great, and their enemies ſo ſtrong, that it is impoſſible to be reſtored: ſomewhat like the reaſonings of the Church at another time, Lam. 3. 18, 19. And I ſaid, my ſtrength and my hope is periſhed from the Lord: Remembring my affliction, the Wormwood and the Gall. When their ſorrow & ſuffering was ſo long in Babylon, and they did not ſee any likelihood to be delivered, no viſible means for their Reſtauration, and to be brought out of captivity, they were then overpreſt with ſorrow; they ſaid Our hopes are cut off from God. Ezek. 37. 11. When they were as dry bones in the valley, and they thought that it was impoſſible for dry bones to have fleſh and ſinews to be brought upon them: Again, they thought they were utterly loſt, and they thought that they ſhould never be brought out of troubles: and this cauſed bitter complaints to ariſe from their ſpirits.

[Page] Thirdly, Moderate ſorrow it doth differ from immoderate ſorrow in this; True ſorrow it doth ſtir up holy endeavours to act in thy place and calling for the deliverance of the Church. Thus you read in Jeremiah 51. 50. You that have eſcaped the ſword, go away, ſtand not ſtill: remember the Lord a far off: and let Jeruſalem come into your minds; As if the Jer. 51. 50. Prophet had ſaid, Jeruſalem is in trouble, and under great and ſore afflictions; do what you can for her, ſtand not ſtill, but improve all your intereſts you can in all places and conditions that it may be for her benefit.

Whereas a man that is poſſeſſed with a ſinful care, and a ſinful ſorrow, he is ſo far from improving all his intereſt for Gods people in trouble, that he is ready to ſit down, and ſay, will doe no more for Religion and for the Cauſe of God, and he is ready to think he hath done too much already, and repenteth of all he hath done: this is ſinful trouble, and ſinful ſorrow. When they ſhall be ready to reſolve to doe no more, lend no more, venture no more: but if it ſhall go well with the Church, then they will own the Church and people of God; but if the Church is brought into troubles, and if it lyeth under ſorrows, then they will deſert it, and will not improve any intereſt for it; neither will they doe any thing for God, and his Church, and people; but give all over as loſt and gone without any endeavours to relieve them.

Fourthly, Thoſe that do thus mourn graciouſly, they do mourn more for the Churches troubles, and the people of Gods ſorrows, then they doe for their own particular ſorrows and troubles: David's ſorrows and troubles that were to his own particular perſon, they were no more to him then a little prick in his fleſh; I but the ſorrows, and troubles, and ſufferings of the Church, they were to him as a ſword in his bones, Pſal. 42. As with a ſword in my bones the enemies reproach me, while they ſay unto me daily Where is thy God? So likewiſe you read of Elijah in 1 Kings 19. 4, 10. it is ſpoken 1 Kin. 19. 4, 10. concerning Elijah when he was ſitting under the Juniper tree, and he ſaid, O Lord, I beſeech thee, now I pray thee take away my life; for I am not better then my fathers. And he ſaid, I have been very jealous for the Lord God of hoſts: For the [Page] children of Iſrael have for ſaken thy Covenant, thrown down thine Altars, and ſlain thy Prophets with the ſword: and I even I only am left, and they ſeek my life to take it away. Here you ſee that good man did mourn for Gods Church, they have ſlain thy Prophets, &c. and this doth puniſh him, and this doth greatly diſquiet him, and trouble his ſpirit. I but immoderate ſorrow is more let out after particular croſſes, and troubles, and perſonal loſſes; the loſs of relations, the loſs of thy eſtate or any perſonal affliction upon thy body, this doth more trouble thee then the great troubles that the Church of God are under; now this is a ſinful ſorrow. Now to allay this diſtemper that you may not ſinfully and immoderately mourn for the calamities of the Church and people of God, I ſhall name to you theſe five Conſiderations, which is the fourth thing propounded, as helps againſt dejected diſquietings and diſcouragements.

Firſt, Do not immoderately grieve and mourn for the calamities 5 Conſiderations to allay ſinful ſorrow for the Churches miſery. of the Church of God, on this ground, becauſe the Church of God doth grow more numerous by troubles and perſecutions. The Saints bloud that is ſhed by perſecution, is the ſeed of the Church, and many encreaſe and grow from that ſeed. Cyprian ſuffered Martyrdome, many were converted by his Martyrdome, and by his ſufferings as well as by his preaching. Souls perſecuters that doe by the caſting one into priſon, and by the putting of another to death, and by baniſhment of another, they do there by think within themſelves to root out all the reſt, both Profeſſors and Religion too: but God by an over-ruling hand doth ſo order it, that it is a means for to encreaſe multitudes of the people of God. If a child comes into a Forreſt and in there he ſees a man cutting off, of the top of a tree, the child thereby thinks the man doth ſpoil the tree: but it is otherwiſe; for by that loping and pruning, the tree doth grow more. So wicked men may cut here one tree and there another, and lop off the branches; but God by this means doth make the Church of God to grow more in number, and to grow better then before, and the number of the people of God are more encreaſed as it was with the Church of the Jews, they went down into Egypt but [Page] a ſmall number; but their being in bonds and captivity, they did grow very great in number, and grew more in number and multiplied more in Egypt then ever they did in their own Land: For ſo you read in Exodus 1. 7. the Hebrews, that is the Jews, 'tis ſaid they filled the whole land of Egypt. Exodus 1. 7. And the children of Iſrael were fruitful; and multiplied, and encreaſed abundantly, and waxed exceeding mighty, and the land was filled with them. If you would find the Number that went down into Egypt they were Seventy ſouls; but there came out 600 thouſand. O how is the goodneſs of God in the way of his providence appearing for the good and benefit of his own people! that even in the times of perſecution he ſhould order it, that then it ſhould turn to the good of his own people to encreaſe and multiply them. The Jews had the good land of Canaan given to them; and afterward for their ſins and miſdoings, they were carried captive into Babylon, as you read in 2 Kings 24. 16. there you read of ſeven thouſand that were carried away captive. And in Zedechias reign, there were four thouſand ſix hundred, and in all not above two thouſand, and all theſe were carried away captive into Babylon: and one would think that in their captivity they ſhould not encreaſe, but decreaſe. But it was ſo ordered by the Lords over-ruling power, that they did exceedingly encreaſe, to four times their number, and they did return out of captivity forty two thouſand three hundred and sixty; thus they encreaſed in Seventy years: this is the great providence of God to make the perſecutions of his people to encreaſe their number. And not onely in thoſe former times, but in theſe latter ages the perſecutions of the people of God have been ſo great, and ſo hot and violent, that they thought not to leave the Name of a Chriſtian on the earth but he ſhould be perſecuted; and yet the more that perſecution did ariſe, the more the people of God did encreaſe: therefore why ſhouldeſt thou be overmuch caſt down ſeeing that God doth make the ſufferings of his people to be for their encreaſe and advantage.

2ly, Conſider, if that the number of Gods people do not encreaſe; yet conſider (and be ſure of it) that the graces of [Page] Gods people ſhall encreaſe by perſecution. The children of Iſrael were better in the land of Egypt then they were in their own land; and better in a Wilderneſſe then in the land of Canaan: as it is ſaid of the Church of Rome in the Primitive times, Although they had wooden Chalices they had golden Prieſts; but now they have golden Chalices and wooden Prieſts. So when the Church of God is higheſt, and moſt in outward proſperity, when they have golden times in the World, yet even then are they moſt apt to be loweſt in their graces, and moſt apt to grow ſecure and ſleepy in the ways of God: In Cant. 4. 16. Awake, thou North wind, and come thou South wind, blow upon my garden, that the ſpices thereof may flow out, &c. Now you know that the North and the Cant. 4. 16. South winds are one againſt another, and yet theſe two oppoſites make the fruit of the garden to grow. This North and South wind are compared, and ſignifie the troubles and the proſperity of the Church: the North wind of affliction, and the South wind of proſperity. But it is the North wind, the cold and the ſharp perſecutions, and fiery trials that make the graces of the Church to grow moſt. The Church of God was better as to the growth of their graces under the Pagan Emperors then under Conſtantine the Christian Emperor, becauſe though Conſtantine was a Chriſtian Emperor and it was much for the comfort of the Church, and for the good of Religion; yet their ſecurity made them run into error and hereſie: when their bodies proſpered, their ſouls did not proſper. Whereas when they were under the Pagan Emperors, when they were under great and ſtrong perſecutions, though their bodies were in trouble, yet their graces did exceedingly proſper. So likewiſe when Popery did ſo prevail, though the people of God were expoſed to great trials, yet their graces did thrive, and grow green and freſh: As Mouliu ſaith, Men were burnt for reading the Bible; but we, ſpeaking of the French Proteſtants, burn with zeal to be reading. But now Bibles are like old Almanacks moulding in corners, while Play-books the Divels cathechiſms are worn out with often peruſal.

Thirdly, Conſider this, that the perſecutions and troubles [Page] and trials of the Church of God at one time, and in one place, doth but make way for ſettlement and eſtabliſhment of Gods Church and people in another time, and another place; this ſhould comfort you, Unius Eccleſiae deſtructio multarum ſuit aedificatio, the deſtruction of one Church Scultetus Annal. is but the building up of many Churches. You may read for this purpoſe in Acts 8. 1. of great troubles and perſecutions of the Church which was at Jeruſalem, and they Acts 8. 1. were all ſcattered abroad: now what fruit was by all the troubles, and by all the perſecutions that fell upon the Church of Jeruſalem? this was the fruit and benefit, it ſet up a Church in Samaria; that perſecution cauſed the Goſpel to go into thoſe parts of the World, and Samaria received the Goſpel, as in verſe 4. They went abroad everywhere preaching the Goſpel. Many places which never before heard of the Goſpel, came to have it preached in their parts by reaſon of the hot perſecution that was at Jeruſalem. So likewiſe ſome Kingdoms of the World. The troubles and perſecutions of Gods people here by the Prelates, it was the great occaſion of the tranſplanting the Goſpel into other parts of the World; as into New-England and America, which places never heard of it before: ſo the Seven Aſian Churches were deſtroy'd by the Pogan perſecution; but by the deſtroying of them, it was tranſplanted into Africa and all Europe, and now ſince in America; ſo that if God ſhall let the Church to be perſecuted in one place, it ſtill doth gain by all troubles in going into another place; and though it be perſecuted in one Kingdome, yet it doth by its tranſplantation ſettle and gain in another. As Chriſt ſpeaketh in Matthew 21. 43. I will take the Goſpel from you, and give it to a People and Nation that ſhall bring forth better fruit; that is, Chriſt would take it from the Jews, and give it to the Gentiles; and therefore ſaid the Apoſtle, when they would not receive the Goſpel among them, Lo we turn to the Gentiles: this is the great wiſdome of God that the Churches troubles and perſecutions in one place ſhall by him be an occaſion to get good in another.

Fourthly, Conſider that there are ſuch infallible promiſes [Page] made to the Church of God for its preſervation that it ſhall never be deſtroyed by all the rage and fury, and perſecution, of wicked and ungodly men: They may be perſecuted as the Apoſtle ſpeaketh, but they cannot be deſtroyed; they may be caſt down but not forſaken; they may be perplexed, but not in deſpair; the Church may be in ſorrow, but they cannot be annibillated. The Church of God ſhall never be ſo perſecuted as to be caſt off, and utterly forſaken; and deſtroyed by wicked men; but the Church of God ſhall continue to the end of the World: therefore you read what Chriſt ſpeaketh of Peter, Thou art Peter, and on this rock will I build my Church; (that is on Chriſt) and then obſerve what follows, The gates of hell ſhall not prevail againſt it; the powers of hell, and the policies of all the divels in hell, ſhall not prevail againſt the Church of God: then if hell cannot prevail againſt the Church, then the earth and men by perſecution ſhall not prevail to pull it down, and to deſtroy it, and to ſhake it off from the rock on which it is builded. It is reported that in the year 1620. when the Wars began in Germany, that a great braſs Image of the Apoſtle Peter (which had that pretended claim by which Rome would hold their Keys) fairly emboſſed upon a roll that hang down upon the Image in theſe words, [Iues Petrus & ſuper hanc Petram aedificabo Eccleſiam, & tibi dabo claves, &c.] Standing in St. Peter's Church at Rome, there was a great Maſſie ſtone fell upon it, and ſo ſhattered it to pieces, that not a letter of all that ſentence ſaving onely theſe three words Aedificabo Eccleſiam meant, I will build my Church, which was left fair and entire. God hath not made any promiſes to any Kingdome or Nation of the World, nor to any Commonwealth that they ſhall abide and remain for ever, but they may be broken, and ſhall be broken; none can ſay that they ſtand ſo ſure, as to ſay that this Monarchy ſhall ſtand for ever, and this or that Commonwealth ſhall abide for ever: yet ſaid God concerning this Kingdome of Jeſus Chriſt, [...]auger the malice of all the Divels in hell, and power and policy of all men on earth it ſhall ſtand, and that becauſe it is the Word of God, and the promiſe of God to preſerve his Church and people, That on this rock will I build my Church, [Page] and the gates of hell ſhall not prevail againſt it: therefore be not overmuch troubled for the calamities of the Church.

Fifthly, Conſider the end and the iſſues of the Church of Gods ſufferings: if we ſhould look to the beginning and not to the end of the people of Gods ſufferings we might be caſt down for it; I but, do but look to the end of ſufferings, and ſee what the iſſue will be, and then tell me if thou haſt need to be too much caſt down. When we ſee a Father and a Mother beat their child, the reaſon is, becauſe they would make him better; ſo when we ſee God a beating of his Church by a rod of correction as ſweet ſpices in a Mortar, the end of God herein is not to deſtroy his Church, but for to make them for to ſmell the more ſweet, and to ſend forth the more fragrant ſmell. God is doing a great work in the World, but Gods ends are for to make his people to be the more ſweet, and to make them as conſerves, and preſerve them for longer times, and to make them to be more laſting in the world; therefore be not ſo overmuch troubled at the calamities of the Church. Non eſt judicandum de operibus Dei ante quintum actum, we muſt not judge of the works of God before the fifth act; that is, before all the work be done. Had we been alive at the firſt creation, and had ſeen nothing but a Chaos, we could ſee no beauty; but what will you judge of the World, and of Adam at the laſt when we ſee all the World in beauty as it is now? and when all was finiſhed and done, What a glorious Fabrick was there? So if you look to the beginnings of the Churches troubles when they ſet firſt into perſecutions, you cannot judge of them; but if you look to the Church in the ends of their perſecution when their troubles are done, then you may ſee it full of glory, and full of beauty. In Jeremiah 31. 16. Thus ſaid the Lord, Refrain thy voice from weeping, and thine eyes from tears: for thy works ſhall be rewarded, ſaith the Lord, and they ſhall come Jer. 31. 16. again from the land of the enemy; but there is hope in the end, ſaith the Lord. The beginning is bad for the people of God by reaſon of troubles and perſecution. I but the end is good: As the Martyrs ſaid when they were going to ſuffer, come ſaid they, we ſhall have a bad Break-faſt, but we ſhall [Page] have a good Supper; for our end will be good, and our reward great, for we ſhall go to Jeſus Chriſt: as Joſeph ſaid to his Blethren, You did intend me hurt, but God did intend me good. So I may ſay concerning wicked and ungodly men who do perſecute the Church of God, you do intend evil againſt the Church and people of God; I but God doth intend his people good; you intend to perſecute, and to deſtroy, and to root out the Church and people of God from under Heaven: but God doth intend to preſerve, and to keep, and to continue his Church on the earth (notwithſtanding all perſecutors) to the end of the World; though wicked men may plow upon your backs, and make long furrows upon you, yet Gods ends are grace, and mercy, and peace, to doe you good in your latter end. Gods ends and wicked mens ends do never fall out alike; for Gods ends are one thing, and wicked mens are another. A Phyſician lets a man bloud and taketh bloud from him, and the Leech ſucketh bloud from him; but the Phyſicians ends are one thing, and the Leeches ends are another: the Leech draweth bloud from the man onely to ſatisfie it ſelf, but the Phyſician letteth the man bloud to cure his diſtemper; ſo it is between Gods ends and wicked mens ends in perſecuting his own people; God by ſuffering his own Church and people to be perſecuted, it is for to purge away their evil diſtempers of ſin and ſecuritie, or whatever it is that may offend, that thereby God may make his people better by their afflictions: but wicked men, and ungodly men by troubling the Church, it is for to deſtroy them, and root them out, and to ſatisfie their rage and malice upon them in their ruine, and to accompliſh their own wicked deſigns; but though this be their ends, yet God hath other ends, namely, to doe them good in their latter end; and therefore you have no cauſe for to be too much troubled for the calamities of the Church.

SERMON XI.

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Pſal. 42. 11.‘Why art thou caſt down, O my ſoul? and why art thou diſquieted within me? hope thou in God, for I ſhall yet praiſe him—The health of my Countenance, and my God.’

IF it be ſo, that Godly men are diſquieted for the calamities of Gods Church; there are three Sorts of men that the Arrow of my reproof ſhall be faſtned into.

Sort. 1 Firſt, it reproves thoſe that are of a quite contrary temper, that lay nothing of the Churches calamities to heart, let Religion ſink or ſwim, the Goſpel ſtand or fall, the Church of God proſper or not, they care for none of theſe things; theſe are the infamy of a Church, the brands and blemiſhes of a Church, that do enjoy Church-priviledges, and yet cannot be troubled at the Churches calamities: It is worth your notice, when the holy Ghoſt doth reckon up the tribes of Iſrael for their renown, (you have the enumeration of the Tribes Revel. 7. from v. 4 to 9. of Iſrael, Revel. 7. from verſe 4. to 9. And I heard the number of them that were ſealed: and there were ſealed a hundred forty and four thouſand of all the tribes of the children of Iſrael. Of the tribe of Judah twelve thouſand. Of the tribe of Reuben twelve thouſand. Of the tribe of Gad twelve thouſand. Of the tribe of Afer twelve thouſand. Of the tribe of Nephthali twelve thouſand. Of the tribe of Manaſſes twelve thouſand. Of the tribe of Simeon twelve thouſand. Of the tribe of Levi twelve thouſand. Of the tribe of Iſſachar twelve thouſand. Of the tribe of Zabulun twelve [Page] thouſand. Of the tribe of Joſeph twelve thouſand. Of the tribe of Benjamin twelve thouſand. Such and ſuch tribes were ſealed twelve thouſand; mark the enumeration,) and you ſhall find one tribe left out, and that is the tribe of Dan. Divines made much ado about finding out the reaſon of the Spirit of Gods omiſſion of that tribe: the trueſt account of the omiſſion was in a way of diſgrace, firſt becauſe the tribe of Dan make a defection from the true worſhip of God and ran to Idolatry, Judges 18. 30. the children of Dan ſet up the graven Image, &c. Judges 18. 30.

Another reaſon is becauſe the tribe of Dan did not lay to heart the Calamities of Gods Church; when the other tribes were jeoparding their lives in the higheſt places of the field, the tribe of Dan it is ſaid remained in Ships, they would let the reſt of the tribes ſhift for themſelves, they would follow their trade, their merchandizing; now Divines give that to be the reaſon becauſe God would put a brand on that tribe; the ſpirit of God would not reckon that tribe among the other tribes. This is blame-worthy, when the calamities of Gods Church ſhall be haſtning towards, and thou leaveſt that Church and art no way tributary to its help; but like Dan remaineſt in thy ſhip at thy trade; God hates neuters.

Sort. 2 A Second ſort that deſerves reproofe are thoſe that are ſo far from being exceſſively troubled and diſquieted to ſee things go ill with the Church, that they do rather rejoice then are grieved and troubled at it. Thus we read of Haman that Monſter among men, Eſther 3. 15. Then went up the poſts being haſtned by the Kings commandment, and the decree was given, &c. There while Eſther and Mordecai, and her handmaids, and the poor Jews, were faſting, praying and mourning for their lives, in this extremity the poor Church of God was then in, the King and Haman muſt ſit down to drink; they would be merry and jovial when Gods Church was in great extremity. Now the Scripture puts this as a brand to Haman and Ahaſuerus, They ſate down to eat and drinke, but the City Shuſhan was perplexed. Thus you read of ſenſual Epicures, Amos. 6. 7. Therefore ſhall they go captive Amos 6. 7. with the firſt that go captive, and the banquet of them that ſtretched themſelves ſhall be removed.

[Page] Now by the afflictions of Joſeph, is meant here, not the man Joſeph; but by Joſeph here, is meant the Tribe of Manaſſeh, and the tribe is called Joſeph becauſe Manaſſeh was the ſon of Joſeph: Now the afflictions of Manaſſeh did not trouble the wicked men of the other tribes; the wicked among them were jovial and merry, they were not ſenſible of Gods hand.

Sort. 3 Thirdly, A third ſort that are ſo far from being diſquieted at the Churches calamities, that they are grieved and diſquieted that the Church is in no worſe a condition, that are troubled that it is no worſe with Religion, and no worſe with the Church of God; there are many ſuch men now a days, Pſal. 37. 12. The wicked plots againſt the juſt, and gnaſheth upon him with his teeth. Gnaſhing the teeth it is a geſture of revenge, becauſe they cannot have their will in their plots, they gnaſh their teeth and fume and fret at good Miniſters; diſquieted they are that it is no worſe with good men, and no worſe with Religion: this is vexation of heart to them. A notable text, Nehemiah 2. 10. When Sanballet the Horonite, and Tobiah the ſervant the Ammorite heard of it, Nehe. 2. 10. it grieved them exceedingly, that there was come a man to ſeek the welfare of the children of Iſrael. See what venome and rage is in theſe mens hearts that were but mungrel Jews; they were exceedingly grieved that there was a man come that ſhould ſeek the welfare of the children of Iſrael. Many men gnaſh their teeth, and grieve exceedingly to think that there ſhould be any intereſt riſing up for Religion, and for the Church of God; nothing in the World doth more grieve them.

I now come to the third thing for which Gods people are often diſquiered, and that is for outward afflictions: Outward afflictions are oftentimes a great cauſe of diſquiet and diſcontent in the people of God, and that is the third grand cauſe of diſquiet.

Now herein when I ſay afflictions are the great cauſes of diſquiet, I ſhall diſtinguiſh of the outward ſufferings of Gods people into two ſorts. Firſt, there are privative ſufferings, that is, ſome outward good things that the people of God [Page] do want, and this greatly troubles them. It may be they are poor and want eſtates, it may be want friends, it may be ſick and want help, and more pincht then other men are, and this greatly diſquiets them: Or elſe Secondly, there are ſome poſitive evils of ſufferings they lie under. I ſhall ſpeak to the firſt, that Gods people ſhould not be diſquieted though they do want outward good things to keep them that they might not be diſquieted for outward wants. I will leave Six conſiderations with you.

Firſt, Conſider, thou maieſt be ſure thou ſhalt want no outward thing the having of which God doth ſee good for thee: Conſiderations. If God ſaw that thing thou wanteſt ſhould be good for thee to have, thou maieſt be ſure thou ſhouldſt not want it; art thou poor and wanteſt a livelihood? thou maieſt be certain God doth ſee the want of wealth beſt for thee, Pſal. 84. 11. No good thing will he withhold from, &c. If it be good for thee; he will withhold nothing from thee; for that God that doth not grudge to give thee his Son, he will not grudge to give thee a little pelf of the World, if he ſaw it good for thee.

Secondly, Conſider, that God doth let his own people want ſome outward good things, that he might give them better things in the room of them. I will give you but a few inſtances, in ſeeing Job when he was ſcraping himſelf on the dunghil, and condoling the great loſs he ſuſtained or wants he was in, you would have thought Job to have been a very wretched man: read the Catalogue in the firſt Chapter of Job, how God ſtripped him naked of all his ſubſtance, which was Seven thouſand Sheep, three thouſand Camels, five hundred yoke of Oxen, and five hundred ſhee-Aſſes, and a very great houſhold, and his ſons and his daughters ſlain, and he himſelf ſorely afflicted and troubled in the want of all outward comforts and accomodations that might make his life comfortable in this world; now this was an exceeding great loſs to him: And yet for all that Job wanted and loſt, it was made up double to him; Job loſt a thouſand ſheep, and God gave him fourteen thouſand ſheep; he loſt of his camels three thouſand, and God gave him ſix thouſand camels; he loſt five hundred yoke of oxen, and God gave him a thouſand yoke of oxen; God gave him [Page] double of his ſubſtance, but not children double, but for outward things God gave him double for what he loſt: If God doth take away a mercy from a man, take away an eſtate, God may make it double to that man before he dies. Thus Beloved, doth God do us wrong? ſurely no. Thus we ſee it in David, when likely to loſe his ſon begotten of Bathſheba, he was a ſad man for the loſs of his ſon; but God gave him a better mercy in the room of that Baſtard, God gave him a Solomon, that was a greater mercy to give him Solomon in the room of an Illegitimate child. Pſal. 171. v. 21. Thou haſt ſhewed me great and ſore troubles, but thou ſhalt bring me again, &c. As David telleth you here, thou wilt encreaſe my greatneſs; he means, the troubles under Saul. David that was to be a King on the Throne, was to lie like a Hermite in a Cave; I but though thou haſt brought me to great and ſore troubles, it is but to encreaſe my greatneſs in a way of mercy. O then if God doth let thee come to great wants of any outward mercies thou ſtandeſt in need of, think that God doth let it be thus that ſo thou mighteſt have greater mercies in the room of them; this Conſideration did greatly quiet the heart of Iſaac: You read of the death of Sarah that was his mother, you read that God gave to him to wife Rebecca, and he loved Rebecca and was comforted after his mothers death: Iſaac had his mother taken from him, but he had a wife of Gods giving to him in the room of his mother. If God doth let thee want a mother, want thy children, want thy eſtate, why God will bring in ſome other mercy to comfort thee in the want and abſence of them; let this allay all diſquiet and diſcontent of heart in thee.

Thirdly, Conſider, that though thou doſt want outward mercies that are deſirable, yet thou doſt not want better mercies, to wit, ſpiritual mercies; thou wanteſt crumbs, yet thou doſt not want a Chriſt; thou wanteſt food it may be for thy belly, thou doſt not feed on ſuch dainties and delicates as many Epicures of the world doe, yet thou maieſt feed by faith on Jeſus Chriſt the bread of life; it may be thou haſt not ſuch ſumptuous apparel as ſome men have, yet thou doſt not want the long robe of Chriſts righteouſneſs; thou wanteſt [Page] an inheritance in this World, but thou doſt not want an inheritance among them that are ſanctified in the World to come; it may be thou wanteſt health, but thou haſt a healthy ſoul, thy ſoul proſpers as John ſaid to G [...]us, Epiſt. 3 3. You read in Pro. 14. 14. The back-ſliders in heart ſhall be [...] with their own waies: and a good man ſhall be ſat [...]fied from Pro. 14. 14. himſelf. It may be from without, nothing can content thee; thou doſt take pains in the World, thou doſt riſe early, eat the bread of carefulneſs, yet canſt not get enough to feed thy belly and cloath thy back yet if thou beeſt a gracious man, reflect thus on thy ſelf, Though I want theſe outward things, yet bleſſed be God he is my portion; though I have no portion in this life, I am heir to the Kingdome of Heaven though I am not heir to one foot of Land; this would allay thes diſquiets that might ariſe in your minds.

Fourthly, Conſider, that if God ſhould give thee theſe outward goodthings thou wanteſt, the giving of them would be a greate ſnare and a curſe to thee then the want of them would be: it may be thou wanteſt wealth, it may be thou haſt a barren w [...]mb and wanteſt iſſue; if God ſhould give thee the mercy thou wanteſt, the giving of it would be a greater ſnare to thee then the want of it. Tho or three plain inſtances [...] is of a woman, Rachel, Geneſis 30 5. who was exceeding impatient for the want of children, Give me children or elſe I die. This paſſionate deſire of hers, God Gen. 30. 5. did gratifie; but [...]ark how God did puniſh her for it, ſhe muſt die in childbed: her ſoul departed from her when ſhe was in labour, Geneſis 35. 18. And [...] came to paſs that as her ſoul was departing that ſhe called his name Benoni: but his father Gen. 35. 18. called him Benjamin. He children were the inſtruments of death to kill her; her child was Benoni, was the ſon of her ſorrows. Beloved, it ſhould teach you to take heed of being paſſionately diſcontented and diſquieted when you want a mercy. Another inſtance you read in David, he was paſſionately ea [...]er for the life of the child begotten by Bathſheba, and he wept, mourned and taſted that the child might not die: now if the child had lived, the life of that child had been a greater ſnare to Davia then the death of it could be; [Page] for it would have been a laſting monument of David's ſhame, for every one could have pointed and ſaid, yonder goeth David's baſtard: we ſee even harlots account uncleanneſſe a reproach, and commit a greater wickedneſs to murder their children becauſe they would not have their wickedneſſe known. Thus in the caſe of Abſalom, he roſe in Rebellion againſt his father, and drew away by his courteous carriage, and crying up the peoples liberty; by which means he had almoſt took the Kingdome from his father: they roſe in Armes one againſt another; but ſaith David, Deal gently with my ſon Abſalom. But if David had had his requeſt that Abſalom ſhould not have been killed, why Abſalom would have been a continual enemy to his father, for he had almoſt thrown him out of his Throne; it was a greater mercy to David that Abſalom was killed, then if he had lived. Herein ſee the wiſdome of God that the having of a mercy might not become a ſnare to us; therefore God doth deny us it.

The children of Iſrael could not be contented with Manna that was called Angels food for commendation, they loathed the Manna, and they muſt have Quails from Heaven; but it had been a thouſand times better for them to have wanted it; For whilſt the meat was in their mouths the wrath of God went down with it; that which they thought the want of to be their miſery, God made the having of to be their miſery.

Fifthly, Lay in thy ſcales thy mercies, and thy afflictions, and thy wants, and ſee whether thy receits be not more then thy wants. Suppoſe thou wanteſt a thouſand things, yet thou haſt one thing that is of more worth then all the things thou wanteſt; and that is thy life: if thou ſhouldeſt want thy skin and be flead, and have thy life, it is a greater mercy to thee though God ſhould ſtrip thee of thy skin; yet thou haſt poſſeſt more mercies then thou haſt afflictions that thou art on this ſide hell and the grave. O Beloved, doſt thou want any mercy? why think thy receits are more then thy wants, and that will in ſome meaſure quiet thy diſcontents.

Laſtly, If thou wouldſt allay diſquiet of mind for thy wants, then labour to make up all thy wants and loſſes in [Page] God: conſider that the having of one God is enough to make up all thy wants that thou haſt in the World. Thus the Church of God did, Pſal. 73. 26. My fleſh and my heart faileth; but God is the ſtrength of my heart. He was likely to want a Kingdome, but he did not want God; God was his Pſal. 73. 26. portion, and that comforted him. O look on this, the intereſt in one God makes a compenſation for a hundred wants; you have a notable paſſage in Pſalme 142. ver. 6. 7. Attend unto my cry, for I am brought very low, deliver me from my perſecutors: Pſal 142. 6, 7 for they are ſtronger then I. Bring my ſoul out of trouble, that I may praiſe thy Name: the righteous ſhall compaſs me about; for thou ſhalt deal bountifully with me. As if he ſhould have ſaid, I have no friends, I have no ſtrength, but am full of troubles, I cried unto God and ſaid, thou art my portion; his ſhould allay a thouſand diſcontents in thee, if thy ſoul can plead an intereſt in God, though thou wanteſt all: It was no wonder for Eſau to ſay when Jacob would have given him an offering, ſaith Eſau I have enough; but Jacob could ſay I have all; for he made all things up in his God: he hath all things that hath God that hath all things; Doſt thou want health? there is health in God; doſt thou want wealth? there is riches in God; doſt thou want ſatisfaction? there is abundance of contentation in God; there is all things in God.

And thus I have done with the firſt part to allay diſquietings of ſoul for all privative afflictions; that is, for the want of outward good things in the World.

I now come to give you ſome conſiderations to allay all poſitive diſcontent and diſquiet; which are five.

Firſt of all to allay diſquiet for worldly croſſes in the world, Conſider, there is no thing befalls thee, no croſs nor diſaſter in all thy life time but it is the will of a good and wiſe gracious God that that croſs ſhould befall thee; if this were thought on and laid to heart, it would allay all bublings of diſcontent. Pſal. 39. 9. I was dumb and opened not my mouth becauſe thou didſt it. 1 Sam. 3. 18. And Samuel told 1 Sam 3, 18. him every whit, and hid nothing. And he ſaid, It is the Lord: Let him doe what ſeemeth good unto him. Inſtead of all reaſons [Page] it is the Lord. Beloved, it will exaſperate and provoke to paſſion to look only on Inſtruments; but if thou ſeeſt it is the will of God, it will allay diſcontents: Obſerve one thing; you ſhall find a ſtrange and different carriage in David; one while you ſhall find him a quiet-ſpirited man, he could bear any injury without any diſquiet at all, another time you ſee him in a marvellous ſury that he could not bear a ſmall injury. What was the reaſon that David was ſo paſsionate for Nabals injury, and ſo patient for Shimei's curſing? In Shimei's curſing he called to mind Gods hand in it; therefore that allayed and quieted him. And this did allay diſcontents in Job, The Lord gave, and the Lord hath taken away, bleſſed be the Name of the Lord. In all this Job ſinned not. The Meſſenger told Job, The Sabeans have ſtolen thy Oxen, and the Chaldeans have taken thy Camels, and the Divel hath conſumed thy Children; I but Job ſaith, the Lord hath taken them away, the Lord gave me them, and the Lord took them away; therefore bleſſed be the Name of the Lord. Gen. 45. 5. Now therefore be not grieved, nor Gen. 45. 5. angry with your ſelves, that you ſold me hither: for God did ſend me before you to preſerve life. When Joſeph did diſcover himſelf to his brethren that had done him wrong, I am Joſeph that you ſold to the Iſhmalites, I am he; and when his brethren heard this, they were all troubled and amazed; I but ſaith Joſeph, be not troubled, for it was not you but it was God brought me here: he ſaw Gods hand in it, therefore was not angry with them. O beloved, if you ſaw all afflictions as ſtones in Gods hand, you would never ſnarle, nor never be diſquieted, nor never be troubled: but you ſee the ſtone in a mans hand, therefore you are troubled.

Secondly, to allay diſquietings in thee, Conſider, that through the courſe of thy life thou haſt had as many if not more mercies from God then thou haſt had afflictions from God; let that quiet thee: This did quiet Job, chap. 2. v. 10. Job 2. 10. But he ſaid unto her, Thou ſpeakeſt as one of the fooliſh women: ſhall we receive good at the hand of God, and ſhall we not receive evil? Eccleſ. 7. 14. In the day of proſperity be joyful, but in the day of adverſity conſider: for God hath ſet one againſt the other. Suppoſe thou beeſt in adverſity, Hath not God ſet proſperity [Page] over againſt it? cannot I call to mind mercies as well as afflictions? It may be I have many croſſes in the World, why I have many mercies in the World too; this would allay diſquiet, but here is the miſery of it, we look upon our afflctions, but never look on our mercies; we remember the Wormwood and the Gall, but never remember the Milk and the Honey. Conſider, thy mercies they will over-balance, and weigh down thy afflictions.

Thirdly, Conſider, that afflictions that befall thee in this World, they are never without cauſe, and never above cauſe, never without a cauſe; God might afflict any of us as an act of his Soveraignty. But beloved, God doth not afflict any man in the World but there is a provocation, a cauſe in man why he afflicts him, Lament. 3. 39. Wherefore doth a living man complain, a man for the puniſhment of his ſins? Beloved, couldſt thou ſtand on terms with God, and ſay I am juſt before thee, I have not ſinned againſt thee, it were ſomething: but thou art a ſinner before God, and God never afflicts thee but there is cauſe for it, it ſhould ſtop all complaints and repinings againſt God. Again, it is never above cauſe neither, not ſo much as the cauſes which thy ſins deſerves here; we may juſtifie God as Ezra doth, chap. 9. 13. And after all that is come upon us for our evil deeds, and for our great treſpaſſes, ſeeing that thou art our God, thou haſt puniſhed us leſſe then our ſins deſerve: And in Pſal. 103. v. 10. He hath not dealt with us after our ſins, nor rewarded us according to our iniquities. Pſal 103. 10.

Fourthly, Conſider, that impatiency and diſquiet of ſoul under ſufferings and afflictions provokes God to afflict us more; when a child is corrected by the father, if the child kiſſeth the rod, accepts the puniſhment, acknowledgeth the fault, he hath the leſs blows becauſe the father ſeeth the end of his correction; but it is the ſtout and ſtuborn-hearted child which hath moſt blows from the fathers hands: but if God ſhall hear and ſee men fret and fume under a croſs, this doth not lighten your burdens, but rather makes them heavier, and lengthens them out longer in time, and makes them heavier in weight, and our bands ſtronger.

Fifthly, Conſider, that diſcontent and diſquiet of ſoul [Page] under outward croſſes and afflictions, it doth imbitter to thee the enjoyment of your preſent mercies: an impatient man that is apt to be impatient for one croſs, he loſeth the enjoyment of a hundred comforts: an impatient man may have a good wife, amiable children, a rich eſtate; but if this man be apt to be impatient under one croſs, it makes him he can take no comfort in any thing in the World he hath; What a miſchievous temper is this, the impatiency of one croſſe ſhall eat out the comforts of a hundred mercies. An impatient and diſquieted ſpirited man he may fitly be compared to a Hedg-hog, and ſome writers make the Hedg-hog an Embleme of an impatient man: now the Hedg-hog, they ſay, it is of this properity, that the way ſhe hath to bring proviſion into her hole, is to go after a windy day into an Orchard when the fruit is fallen, and turns it ſelf round like a Ball, and on its briſtles and prickles fills it ſelf full of Apples, and carries them to her hole: but if in the carrying of them to the hole one doth but fall off, ſhe throws all the reſt down. So an impatient man God may load him with many mercies, heavy laden with mercies; yet if God doth but take away one bleſſing from him, he throws down the comfort of all the reſt of the mercies the Lord beſtows on him: this is the miſchievous effect of thoſe diſquiets of ſoul under outward croſſes.

SERMON XII.

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Pſal. 42. 11.‘Why art thou caſt down, O my ſoul? and why art thou diſquieted within me? hope thou in God, for I ſhall yet praiſe him—The health of my Countenance, and my God.’

I Am now to finiſh this third cauſe of disquiet.

There are two things by way of Application.

The firſt Uſe ſhall be by way of Inſtruction. Uſes.

The ſecond by way of tryal.

By way of Inſtruction, it ſhall be to inſtruct you in ſeveral Theological rules that may be laid down to allay all exceſſive diſquiet and diſcontent of ſoul under outward afflictions of what ever kind they be, whether privative or poſitive.

I ſhall lay down ten Rules. Rules.

Firſt Rule is, Live in the continual meditation of the joyes and glories of Heaven. It is obſervable of Paul, though his life was a whole courſe of affliction, yet when he was taken up into the third Heaven, but whether I was in the body I cannot tell, Paul tels you he had many infirmities in his body, in hunger and nakedneſſe, in perils by Sea and Land, and great troubles in the body; yet when he was taken up in a viſion, he forgot all the infirmities, ſufferings, and ſorrows that he met withall in the body, 2 Cor. 12. 1. So likewiſe when Peter ſaw the transfiguration of Chriſt, Mat. 17. 4. Then anſwered Peter, Lord, it is good to be here, and build three Tabernacles. A Divine obſerves, Peter begged no Tabernacle [Page] for himſelf, but ſaid it was good to be there; and yet onely upon a barren Mountain where there was no meat to eat nor houſe to lodge in: why he forgot that there was no houſe here, nor no food here; having a view of Heaven, he ſaid it was good to be here on a barren Mountain. It is obſerved by one touching thoſe birds of the loweſt flight, they are the moſt mournful; but thoſe Birds of the higheſt flight, are the moſt noble birds: the Dove mourns, the Crane chatters, the Raven croaks; but the Eagle never makes a lamentable noiſe which is a bird of the higheſt flight; Divines make this uſe of it, that thoſe that are low-ſpirited men, they will croak like Ravens, and mourn like Doves when they are afflicted; but to be as the Eagle flying aloft in the joyes of Heaven in your meditations, this will keep you from that diſpondency and that mournfulneſs of ſpirit: If things go ill with you in the world, there is no better way under Heaven to be gotten to allay diſquiet of ſoul under bodily afflictions then to have thy ſoul tranſported with the joyes of Heaven. It was the Counſel of Jerome which he gave to an Hermit, Paradiſum mente deambula, & tamdiu in Eremo non eris, take but a walk or two in Heaven, and then thou wilt not think thou art in a Wilderneſse: could you but take a turn or two in Heaven, then you would not be troubled for the afflictions here upon Earth. The Apoſtle hath an expreſſion in 2 Cor. 4. 17. For 2 Cor. 4. 17. our light affliction, which is but for a moment, worketh for us a far more exceeding and eternal weight of glory. The weight of glory made the Apoſtle to look on heavy afflictions to be but light; therefore he called them light afflictions: An eternal glory made the Apoſtle look on long afflictions to be but ſhort afflictions. If you would not then account afflictions burdenſome, think what a weight there is in glory; and if you would not think afflictions long, why think what eternity there is in glory.

A Second Rule is this; If you would not be inordinately diſquieted for afflictions in the World, Labour to get your hearts more troubled & diſquieted for ſin: when a man bleeds too much at noſe or any one part of the body, Phyſicians open a vein in another part to make a diverſion of the bloud. [Page] Beloved, when you grieve too much for worldly croſſes, do as Phyſicians doe with the blood, make a diverſion; make a diverſion of your ſorrows, open the ſluces of your tears for ſin, pour them out for ſin, and then you will grieve leſſe for the World; that is the reaſon men are troubled to much for afflictions, becauſe they are troubled too little for ſin and corruption. It is a true rule, Religious fear, it doth baniſh out a ſlaviſh fear, and ſpiritual joy, eternal joy; ſo ſpiritual trouble expels worldly trouble: they that are much troubled for ſin, are not much troubled for any thing in the World beſides ſin.

Thirdly, Be ſure you do not place an exceſſive love on any comforts in the World you do enjoy: if you would keep your trouble but regular, keep your love but ordinate. It is obſervable what we read of Jacob, Geneſis 37. 34, 35. And Jacob rent his cloaths, and put ſackcloth on his loynes, and Gen. 37. 34, 35. mourned for his ſon many daies. And all his ſons, and all his daughters roſe up to comfort him: but he refuſed to be comforted; and he ſaid, I will go down into the grave unto my ſon, mourning. What was the reaſon that the good old man was ſo exceſſively grieved for his ſon? Verſe 3. It is ſaid, That Iſrael he loved Joſeph more then all his brethren, becauſe he was the ſon of his old age. Now Jacob loving Joſeph more then all his children, made him grieve more for Joſeph then all his children; if he had not loved Joſeph too much when he had him, he had not grieved too much for him when he thought he had loſt him. O Labour to keep an ordinate love to worldly comforts. A man that can part with the pairing of his naile cannot part with his finger, why? becauſe he looks on the naile as ſuperfluity; could you look on the World as the pairing of the naile, it is but a ſuperfluity; you can go to Heaven without the abundant comforts of it; you would not grieve ſo much if God doth take away ſome comforts from you. Men do uſe the World as the skin to their hands and not as gloves that they can eaſily pull off; therefore when God tears it from them, it is irkſome and tedious to them. As it is with a Picture, If a Picture be in a Frame you may hang it on a wall, and take it down again, and not hurt the Picture; [Page] but if it be paſted to the wall, you cannot take it down but it you will tear the picture. If your hearts be in frame, God may take you from the World and not diſquiet you; but if you be glued to the World, and paſted to the World, why it will cauſe an inordinate diſquiet in you when the World is taken from you.

Fourthly, Look on the comforts of the World as unneceſſaries, and at beſt as uncertainties. Luke 10. 42. One thing is needful. Chriſt tels you, that that one thing grace, is the onely thing neceſſary: grace is neceſſary for a Chriſtian, other things are but inconveniences. If God takes away inconveniences from you, and doth not take away neceſſaries from you, leaves you grace, leaves you Chriſt, and leaves you Heaven; why, you ſhould not be diſquieted; you muſt look on the comforts of this World as mutable; not as the Anchor at the bottom of the Sea, but as the vane on the top of the Maſt of a Ship which turns with every blaſt of wind. Socrates did not mourn when his child was dead, Scio me genuiſſe mortalem, I know he was mortal. That is the reaſon men are troubled for worldly croſſes and loſſes, becauſe they do not look on the World as mutable.

A Fifth rule is this, Conſider with your ſelves that diſquiet under afflictions, it can do you no good, but it may do you much hurt; it can do you no good, as Chriſt tels you, thou canſt not add one cubit to thy ſtature; by all thy thoughts, thou addeſt no comfort to thy life; by all thy troubles, they do not eaſe thee, but rather makes thy affliction more heavy; thou maieſt get much hurt by diſquiet: and beloved, the hurt of diſquiet under afflictions, is two-fold.

Firſt, It makes afflictions heavier, and

Secondly, It makes them longer for time then they would be.

Firſt, It makes them heavier for weight, and more for number then elſe they would be. A child that is patient under his fathers correction, hath the feweſt and gentleſt ſtrokes, but the ſtuborn child hath moſt. When God ſeeth men fume and fret, and diſquieted under afflictions, they do cauſe more blows to themſelves. In Pro. 27. 3. A ſtone is heavier, and Pro. 27. 3. [Page] the ſond waighty; but a fools wrath is heavier then them both. It is not meant wrath onely to another man, that a man ſhall fear my anger and wrath when I am paſſionate; but the meaning is, that it is heavy to himſelf: afflictions ſhall be laid more heavy on him then a heap of ſtones or ſand; a bundle of folly cauſeth a bundle of rods. A man under a burden, if he goeth gently, he may carry his burden with ſome caſe; but the more the man doth ſtir and ſtruggle under his burden, the more he tires himſelf. When God layes burdens on us, we ſtrive, fume and tret, and are impatient; this doth make the burden heavier.

Secondly, We make our afflictions longer for time by our being diſquieted under them; the father is longer whipping of the child that he cannot make to kiſs the rod, and confeſs the fault, then another child. Beloved, we lengthen out the day of our calamity by impatiency and diſquiet under the afflicting hand of God.

The Sixth rule is this, Compare the preſent mercies you enjoy with the preſent ſufferings you endure. Eccleſ 7. 14. In the day of proſperity be joyfull; but in the day of adverſity Eccleſ. 7. 14. conſider. When thou art proſperous, think thus. God hath ſet adverſity over againſt proſperity that I might not be ſenſual, then in adverſity be not diſcouraged, becauſe God hath ſet proſperity over againſt adverſity; it may be thou haſt loſt one child, haſt thou not another? it may be thou haſt loſt thine eſtate, haſt not thou health in body, comfort in thy relations? thus upon any croſs in the World that befalls thee, preſently reflect upon thy mercies.

The Seventh rule is this, See Gods hand in all the afflictions that befall you in this World. Pſal. 39. 9. I was dumb, I opened not my mouth becauſe thou didſt it. Remember Gods Pſal. 39. 9. ear will hear all the murmurings of thy tongue, and thou wilt not complain in thy diſquiet againſt God▪ this is an effectual remedy: ſee Gods hand in all that befalls you here in the World.

The Eighth rule is this, If you would not be diſquieted becauſe of afflictions, do nothing that may renew your grief or call to remembrance your afflictions; there are many people [Page] that do aggravate their own ſorrow, and cauſe their wound to bleed afreſh, putting themſelves in mind of their own croſſes and loſſes. It is obſervable of Rachel and Jacob; it is ſaid of Rachel, Geneſis 35. 17, 18. That when ſhe was in hard labour, the midwife ſaid unto her, Fear not: thou ſhall Gen. 35. 17, 18. have this ſon alſo. And it came to paſſe as her ſoul was in departing that ſhe called his name Benoni, the ſort of my ſorrow. But obſerve Jacob he would not have the child called Benoni, but he would have his name Benjamin, the ſon of my righthand, and of my joy, and of my ſtrength: why would not Jacob have it Benoni? if he had the childs name would have put him in remembrance that his wife died in childbed; therefore from the mothers naming of him Benoni, the ſon of my ſorrow, Jacob called him Benjamin the ſon of my righthand; therefore it is fondneſs in thoſe that look on the Pictures of dead friends, and on the cloaths of dead friends; all theſe are but the provocations to more ſorrows and more griefs.

Ninthly, Conſider the end that God aims at why you are afflicted as well as the meaſure, and the degree how much you are afflicted; this is the great ground of impatiency, that people do conſider the meaſure how much, and the time how long they are afflicted, but they do not call to mind why they are afflicted: I may exemplifie this rule by this. A Phyſician and an Enemy may doe the ſame Act to a man; yet you know a man will bear with a Phyſician to let him blood, but he will not endure an enemy to let him blood; the reaſon is this, becauſe he knoweth the Phyſicians end is to cure him, but the Enemy doth it to kill him; yet both let blood. Why Beloved, doſt thou conſider that Gods end to thy ſoul in ſending afflictions upon thee, is to cure thee, to purge thee of ſinful maladies in thy ſoul? why let the end countervail the meaſure; the how much, and the time how long thou art afflicted, and this will allay all unquietneſs, and inordinate trouble in thy mind.

Tenthly and Laſtly, Conſider that God in his wiſdome will proportion all afflictions that befall thee in this World according to thy ſtrength that thou art able to bear them. [Page] 1 Cor. 10. 13. There hath no temptation taken you but ſuch as is common to man: But God is faithful who will not ſuffer you to be 1 Cor. 10. 13. tempted above what you are able. If the Lord laies heavy burdens on thee, he will give thee ſtrong ſhoulders. Seneca ſaith, Si gravis brevis, ſi longa levis, if afflictions be heavy they ſhall be ſhort, but if afflictions be long they ſhall be light; heavy afflictions they ſhall be ſhort afflictions, and long afflictions ſhall be light afflictions, God will proportion them, Job. 14 1. Man that is born of a Woman, is but of few daies, and full of trouble: troubleſome daies are made ſhort daies. Why now if they be full of trouble they are but few; how ſad would it be of perpetuity and miſery. a multitude of troubles and a multitude of daies met. God will proportion thy afflictions according to thy ſtrength; Iſa. 28. 27. For the fitches are not threſhed with a threſhing inſtrument, neither is a cart-wheel turned about upon the cummin, but the fitches beaten with a ſtaff and the cummin with ard. The meaning is, that God will not exerciſe weak people with great afflictions, there ſhall be afflictions proportionable to their ſtrength, this God hath promiſed, Iſa. 27, 8. In meaſure when it ſhooteth forth, thou will debate with it: he ſtayeth his rough winds in the day of his Eaſt wind. If men be not able to bear a boiſterous ſtorm, he will ſtay his rough wind, he will abate the meaſure of his afflictions; Let this quiet thy ſoul, that God doth proportion all his dealings with thee, according to thy ſtrength: thus you have laid down ten Rules how to bear afflictions without inordinate diſquiet of ſoul.

Qu. But ſince we muſt not be ſtocks to be inſenſible of Gods afflicting hand: and ſeeing ſome kind of trouble, and ſorrow for afflictions is allowed by God; How ſhall we know whether we be inordinately [...] for outward afflictions.

A. ſw. Firſt, When outward afflictions doth ſwallow up the comforts and enjoyments of preſent mercies, then you are exceſſiv; thus we ſee in Ahab, Ahab had a flouriſhing Kingdone and ſtatel Palaces, yet could take no comfort in them all, becauſe he could not get poor Naboths yineyard from him; that argued too much diſquiet in him. And thus we read of Rebecca, Geneſis 27. 46. And Rebecca ſaid [Page] to Iſaac, I am weary of my life, becauſe of the daughters of Heth. A very impatient ſpeech, that when a preſent affliction ſhall make thee ſay, I have no joy in my life; as many people when they are once croſt of their wills, Well ſay they, I have no joy in my life; though they have many mercies; ſuch ſpeeches us theſe, are but the iſſues of diſquiet; let not one croſſe make thee flee off from all thy comforts in the World. Thus we read of Jacob likewiſe, he was too much diſquieted in that one loſs, which made him he could not take joy in all his comfort, in all his mercies. Read the ſtory, in Geneſis 37 35. And all his ſons and his daughters roſe up to comfort him; but he would not be comforted. Jacob had eleven ſons living that he knew, and many daughters, and all came about him for to comfort him, but he refuſed to be comforted. Why beloved, Men are ſo over-born, and over-whelmed with troubles upon a croſs, that if they loſe one child, all the other children ſhall not affect them; certainly this kind of ſorrow is an exceſſive ſorrow.

Secondly, Then diſquiet of ſoul for worldly afflictions are inordinate, when afflictions in the World doth ſo diſquiet a mans mind that it makes a man weary of life, and maxes him wiſh for death meerly becauſe of afflictions. This was the failing of Jonah chap. 4. v. 8. It is better for me to die then to live, becauſe God took away the gourd. The like you read of in Job, chap. 7▪ 15. So that my ſoul chuſeth ſtrangling; and death rather then life.

Job was in a diſtemper and he wiſht death rather then life; this was a ſin in him: for afflictions ſo to diſquiet a mans mind that to wiſh, Would to God I were out of the World, all theſe are but the flowings and impatiency of a diſturbed heart. And ſo again, chap. 10. v. 1. My ſoul is weary of my life, I will leave my complaint upon my ſelf; this was his trouble. You that have drank deep of a bitter Cup, either by croſſes in children or in eſtates, or reproach in your names, and all this makes you inordinate, and cryeth out, I am weary of my life; you are ſinfully diſquieted: You have a paſſage in Iſa. 32. 2. And a man ſhall be as a hiding place from the wind; as Iſa. 32. 2. rivers of water in a dry place, as the ſhadow of a great rock in a [Page] weary land: Speaking of Chriſt, the Land cannot be weary; but it refers to the inhabitants of the Land; here is a rock, a weary Land; the inhabitants of the Land were weary to live in the Land, becauſe they were ſo ſcorched with the heat of afflictions: when affliction ſhall oppreſſe ſo hard upon you that it ſhall make you unwilling to live; this argues that diſquiet of ſoul is very inordinate.

Thirdly, When a man is diſquieted for afflictions that lie upon him, yet he is no whit troubled for all the afflictions that befall the Church of God, and never laies them near his heart; when diſquiet for perſonal ſufferings ſhall juſtle out all compaſſion for the ſufferings of Gods Church; this argues thy trouble is exceſſive.

Fourthly, When a man is diſquieted for outward afflictions that it doth indiſpoſe a man to duty, then a man is too much diſquieted. Thus in Exodus chap. 6. 9. The poor Iſraelites they were ſo in anguiſh and trouble, becauſe they were held ſuch vaſſals in Egypt, that it is ſaid, they could not hearken to Gods word becauſe of the grief and anguiſh of their ſpirits. When afflictions make you unfit to hear Sermons, and make you unfit to pray, as in Pſal. 77. 3. I remembred Pſal. 77. 3. God, and I was troubled: I complained, and my ſpirit was overwhelmed; This is a ſinful diſquiet.

Fifthly, Diſquiet under afflictions is then inordinate, when a man dares venter on any ſinful ſhifts or means to get rid of his afflictions. Suppoſe thou beeſt poor, and dareſt venture on cozenage and deceit to get an eſtate; ſuppoſe thou beeſt in a low place, and thou dareſt ſin againſt conſcience to get a place of preferment here in this World; this is ſinful diſquiet. Thus we read of Saul, an evil ſpirit from the Lord troubled him: the Philiſtins were upon him, he was in diſtreſſe in his ſpirit. 1 Samuel 28. 7, 8. And Saul ſaid unto his ſervants, Seek me a woman that hath a familiar ſpirit, that I may enquire of her. And his ſervants ſaid unto him, Behold, there is a woman that hath a familiar ſpirit at Endor, &c. What doth he doe in his afflictions? why he goeth to a Witch, and uſeth ſinful means, and all to try what he might doe to prevent the prevailing of the Philiſtins [Page] over him. O thou that dareſt venture on any ſinful ſhift to avoid any affliction, why this is an Argument that thou art inordinately diſquieted under afflictions.

Laſtly, A man is then exceſſively diſquieted under afflictions when he is ſo troubled for bodily afflictions, that he doth diſtemper his own body. You ſhall read this of Job, he was ſo troubled that his ſpirits were dried up, and his bones they were conſumed, and his ſtrength was waſted. And thus you read in the 38. Pſalme of David, Thine arrows ſticke faſt in me, and thine hand preſſeth me ſore. What Pſal. 38. follows? There is no ſoundneſs in my fleſh. Here the Pſalmiſt did ſo grieve for Gods hand upon him, as to weaken his own body, and conſume his ſtrength; this then is an Argument that ſorrow is too inordinate when diſquiet and trouble of mind for afflictions doth diſtemper the body. Thus I have done with the third cauſe of Soul-diſquieting; that is, for outward afflictions.

SERMON XIII.

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Pſal. 42. 11.‘Why art thou caſt down, O my ſoul? and why art thou diſquieted within me? hope thou in God, for I ſhall yet praiſe him—The health of my Countenance, and my God.’

I Am on the ſecond part of David's trouble. In general I ſhewed you what are theſe cauſes, for which the ſouls of Gods people are troubled and diſquieted. 1. For the Proſperity of the wicked. 2. For the Calamities of the Church. 3. For the want of the Aſſurance of Gods love. 4. For the Perſonal afflictions of the body. I now come to the Fourth.

Fourthly, Godly men are diſquieted in their ſoules, becauſe of guilt of ſin on the conſcience; the guilt and the power of ſin on the conſcience, of all things in the World doth trouble the ſoul of a godly man. For the handling of this Particular, there are ſeveral Particulars to be conſidered.

Firſt, I ſhall ſhew you how it appears Gods people are diſquieted in conſcience for ſin.

Secondly, In what ſeaſons and caſes the People of God may be moſt troubled and caſt down for ſin.

Thirdly, The difference between that ſorrow and diſquietneſs of ſoul of thoſe that are godly, and the diſquietneſs of ſoul of thoſe that are ungodly and reprobate men.

Fourthly, How it comes to paſs they are ſo much diſquieted for ſins.

[Page] Fifthly, When may Gods people be ſaid to be too much diſquieted for ſin?

Sixthly, If the godly be diſquieted ſo much, What is the reaſon the wicked are not diſquieted at all?

Firſt, How it doth appear that the ſouls of Gods people are apt for to be diſquiet in their ſouls under the guilt of ſin. And firſt I ſhall inſtance it in David, Pſal. 38. 3. There is no peace in my bones by reaſon of my ſins; that is, I am exceeding Pſal. 38. 3. troubled. Pſal. 6. 2. Have mercy on me, for my bones are vexed. Now the Scripture by a trouble in his bones, means an exceeding great meaſure of trouble; that is, I am in ſo great and ſore troubles, that it doth even vex my ſoul and trouble my body. So likewiſe again, in Lament. 1. 13. From above he hath ſent fire into my bones, &c. Now when a man is in ſo great trouble of ſpirit, and ſo afflicted in body, by reaſon of ſin, that there is no quietneſs in his bones, when he is in ſo great affliction for ſin to diſturbe ſoul and body; this is immoderate ſorrow, and too much diſquietneſs. So the Pſalmiſt cries out, in Pſal. 51. 8. Make me to hear the voice Pſal. 51. 8. of joy and gladneſs, that ſo the bones which thou haſt broken may rejoice; that is as if he ſaid, I have loſt by reaſon of my ſin, the light of thy face, and I have broken my peace. Now let the light of thy countenance come into my ſoul, and let the peace of conſcience come to my ſoul which I have loſt, let this come to me again. So again, the Pſalmiſt ſaith, I go mourning all the day, by reaſon of my ſin; and I am ſorely troubled; for I roar, becauſe of the troubles of my heart, Pſal. 38. 6. 8. So again, in Pſal. 77, 3. When I remembred God, I was troubled: I complained, and my ſpirit was overwhelmed. Thou holdeſt mine eyes waking: I am ſo troubled that I cannot ſpeak. So in Pſal. 88. 3. It is ſpoken of Heman, My ſoul is full of troubles, and my life draweth nigh unto the grave. And in verſe 7 Pſal. 88. 3. Thy wrath lieth hard upon me: thou haſt afflicted me with all thy waves. And ſo in verſe 16. Thy fierce wrath goeth over me; thy terrors have cut me off. See how this man doth multiply his complaints, by reaſon of his ſore troubles, and his great afflictions that lay upon his body and ſpirit. So likewiſe you read of Job's troubles, how he was ſorely diſquieted by [Page] reaſon of his perſonal troubles. Job 23. Job was troubled, and affraid of God, and his preſence was terrible to him: And he complaineth, that the Almighty troubled him. All which doth make it to appear, that the people of God are apt to be diſquieted for their troubles and ſins.

Secondly, In what ſeaſons is it that the people of God are moſt apt for to be troubled and diſquieted for ſin. A man What are the times conſcience of ſin is moſt awakened. is not alwaies diſquieted and troubled for the guilt of ſin, but there are ſome ſpecial ſeaſons; wherein God doth let their conſciences to be more troubled and diſquieted for ſin then ordinary.

Now there are Seven ſpecial Seaſons wherein conſcience is moſt troubled and diſquieted for ſin.

Firſt Caſe is, Upon the conſideration of the threatning and denunciation of ſome great judgement. The apprehending of ſome great judgement doth bring the guilt of ſin to remembrance, and then conſcience is ſorely troubled. And thus we read of wicked men that they are troubled in conſcience, in 1 Kings 21. 27, 28 when it was told Ahab that he ſhould be deſtroyed, then guilt of ſin came to mind, and conſcience was troubled, and his mind perplext; and then be went and humbled himſelf. And it came to paſſe when Ahab heard thoſe words, that he rent his clothes, and put ſackcloth upon his fleſh, and lay in ſackcloth, and went ſoftly. When he heard of the denunciation of judgement threatned by the Prophet, then he went and humbled himſelf before the Lord. So likewiſe Jehoſhaphat and Hezekia's hearts and conſciences were troubled at ſuch a time as this was.

Secondly, a ſecond Caſe is, When the Lord doth lay them under ſome great affliction; when it is not nigh them, but when it is already upon them. An inſtance you have of Manaſſeh, 2 Chron. 33. 10, 11, 12. And the Lord ſpake to Manaſſeh and to his people: but they would not anſwer nor hearken. 2 Chron. 33. 10, 11, 12. Wherefore the Lord brought upon them the Captains of the Hoſt, which were the Kings of Aſſyria, and took Manaſſeh among the thornes, and bound him with chains, and carried him to Babylon. And when he was in affliction, then he beſought the Lord his God, and humbled him ſelf greatly before the Lord God of his fathers. [Page] When Manaſseh was in his proſperity, then God called to him, and he hearkned not: but when the Lord brought him into the thornes, into troubles and afflictions, when he was in captivity, then he beſought the Lord, and then he be thought himſelf and ſought God. So likewiſe you read of Joſeph's Brethren, they did endeavour for to deſtroy their Brother; and for this ſin all the time of their proſperity their conſciences did never trouble them, and did never check them for it; I, but when they went down into Egypt for Corn, and were put in Priſon, then they remembred their ſin concerning their brother, and then they did begin to ſay, (conſcience being in perplexity and trouble) That verily we are guilty of our brothers bloud, Gen. 42. 21. So likewiſe it may be ſome men may live ſeven, or ten, or twenty years under the guilt of ſin, and not repent of it: but when they come to lie under ſome great affliction, and under ſome ſore trouble, then conſcience is awakened, and they exceedingly troubled for ſin; and now this is the ſeaſon that God taketh for to trouble the ſoul and conſcience for ſin. So you read in Judges 1. 7. of Adoni-bezek, what cruelty he did uſe to threeſcore Judges 1. 7. and ten Kings in cutting off their thumbs; now this did not trouble his conſcience in his proſperity; I but when he was in trouble and taken captive, then he remembred his ſin, and then he could ſay, as I have done, ſo God hath requited me.

The third ſeaſon is in that time when a man is under are proving and ſin-ſearching Miniſtery, and hath his particular ſins reproved in the Miniſtery of the Word; that is a time when God doth trouble the conſcience for ſin againſt God. When a man ſhall come to a Sermon, and there let the Word take hold of him, and meet with his beloved ſin, this is a time when God doth ſtir up conſcience to trouble the ſoul; And thus you read of the unconverted Gentiles, in 1 Cor. 14. 1 Cor. 14. 25. 25. of one that may come into the Church, and hear the Word, and after he is come in, he falling down on his face, will worſhip God, and the ſecrets of his heart ſhall be made known; that is, he ſhall confeſs his faults and acknowledge his guilt. So likewiſe you read in the Acts of the Apoſtles, of Paul when [Page] he was preaching of temperance, and righteouſneſs, and judgement to come, Felix trembled; it ſeems Felix his ſin was intemperance, and drunkenneſs, and unrighteouſneſs; now by the Miniſtery of the Word Paul he touched his ſin, that ſin he met withall which he was moſt guilty of, and made his heart to tremble. So likewiſe when Peter preached the Goſpel to the Jews, and told them that they were the men that did crucifie the Lord of life; you read what follows in Acts 2. 37. And when they heard this, they were pricked in their hearts, (or cut to their hearts) this was a fit ſeaſon for conſcience to work. Acts 2. 37. and tell them that they were guilty of ſuch a ſin.

A Fourth Seaſon is, when God doth awaken conſcience to rebuke and to check them for ſome great and indulged and boſome ſin, which it may be he hath indulged and let lie in his heart for many years together unrepented of: now when ever God comes to awaken this mans conſcience, this is the nick of time when he will be moſt apt to be diſquieted for ſin. You read in Judges 16. 10. Dalilah told Sampſon the Philiſtins are upon him; he lay aſleep in Dalilah's lap, Iudges 16. 10. and he loſt his ſtrength, God was departed from him. So when thou art lulled aſleep, and enticed to yield to a ſin, and allow thy ſelf in ſome known luſt; when thou art ſecure and aſleep in this pleaſant ſin, Time will come, as Dalilah told Sampſon, the Philiſtins are upon thee; ſo conſcience will tell thee, Ariſe O man, for the Divel is upon thee, and Hell is near thee, and deſtruction approacheth thee; and thus conſcience will terrifie thee, and diſquiet thee for the ſin thou haſt committed. As Eliphaz ſaid to Job, chap. 22. 9, 10. Thou haſt ſent widows away empty, &c. Therefore ſnares are round about Job. 12. 9, 10. thee, and ſudden fear troubleth thee. It was true in the Doctrine, though falſe in the application to Job.

A Fifth Seaſon is, when a man for fear of loſſe, and in hopes of any gain ſhall be drawn to doe any thing againſt the dictates of his own conſcience: now if men do belong to God, he will diſquiet them for this great evil; We have many inſtances for this. It is obſervable of Bilney in King Henry the eight's days, being condemned to die, to ſave his life, he did ſubſcribe to Popiſh Articles: but the ſtory relateth, [Page] that for that ſin he was troubled in conſcience two years together, and never did enjoy one comfortable merry day in peace and quietneſs, until he renounced his ſubſcription, and preached the truth, and was burnt. So likewiſe Dr. Cranmer, he through fear to ſave his life, ſubſcribed to a recantation; but he did ſoon break his promiſe, and recanted of what he had formerly done, and could never be quiet in his conſcience, until he had made a recantation for his recantation; and when he came to ſuffer, he did firſt burn that hand which did for fear ſubſcribe to ſave his life againſt his conſcience. So Baynham a Lawyer, ſubſcribed to Popiſh Articles, but had no peace in his conſcience, til he owned the truth. (O Beloved) take heed that you do not do any thing to engage to any thing, to ſubſcribe in any caſe againſt thy conſcience to ſave thy life or eſtate.

Sixthly, A ſixth Seaſon, when a man ſhall fall from the true Principles of Religion to Apoſtatize to any evil way, and conſcience ſhall trouble and rebuke him for his back-ſliding, Pro. 14. 14. The back-ſlider in heart ſhall be filled with his own ways: but a good man ſhall be ſatisfied from himſelf. Pro. 14. 14. As a good man ſhall be ſatisfied within, with peace of conſcience and quietneſs of mind by his upright-walking; ſo on the contrary, the back-ſlider ſhall be filled with trouble of conſcience and diſquietneſs of ſoul for the evil of his waies. Likewiſe in Jeremiah 2. 19. Thy own wickedneſs ſhall correct thee, and thy back-ſlidings ſhall reprove thee; know therefore Jer. 2. 19. and conſider, that it is an evil thing and bitter, that thou haſt departed from the Lord thy God, and that my fear is not in thee, ſaith the Lord of Hoſts.

The back-ſlider, and the ſin of back-ſliding of all ſins ſhall rebuke the ſinner, and trouble his conſcience, and break his peace, and diſquiet his ſoul; and if God ever bring thee back, he will make conſcience for to be like a maſtiff Dog for to fly in thy face for thy back-ſliding from God; and conſcience ſhall tell thee what thou haſt done in thy wicked departure from God, and then thy own conſcience will be worſe then the ſnarling of a dog to thee; then ſhall conſcience uſe this ſeaſon for to tel thee of thy ſins againſt God.

[Page] Seventhly, A ſeventh Seaſon is this, when a man comes for to lie on a ſick bed or on his death bed, that is the laſt ſeaſon that God taketh to rouze the ſleepy ſinner, and to let conſcience awake, and diſquiet him for the ſin he hath done. It may be you can be living drunkards and living adulterers, and not be troubled; I but can you when you lie upon a ſick bed or your death-bed, when conſcience ſhall be awakened, canſt thou then be a dying drunkard, and a dying adulterer and not be troubled? Take heed of theſe ſins. There is a caution in Pro. 5. 8. Remove thy way far from her, and come not nigh the door of her houſe. Here is a caution for Pro. 5. 8. young men laid down by Solomon to take heed of a whoriſh woman, leaſt you become mourners at laſt; this is the ſeaſon for conſcience to diſquiet thee for ſin; and if you belong to God, he will make thee to mourn at laſt for the evils thou haſt done. In Job 21. 25. Another dyeth in the bitterneſs of his ſoul, and never eateth with pleaſure. O the bitter pangs that are in many a mans ſoul when he dyeth, and another may think he goeth away in peace: and thus you have the ſecond Queſtion, what thoſe ſeaſons are that God doth take to trouble mens conſciences, and diſquiet them for ſin.

I now come to the third Queſtion to ſhew you what difference is between the diſquiet for ſin that is in the godly, and the diſquiet 3 Queſtion. that is in the wicked and reprobate men; for 'tis poſſible that wicked and ungodly men may have trouble in conſcience for the ſins they have done, becauſe God hath put natural conſcience in wicked men for to rebuke and check, and trouble and diſquiet them for ſome ſins ſometimes.

Now in the reſolving of this Queſtion, there are thirteen or fourteen differences between the one and the other.

Firſt, Wicked and ungodly men are troubled for ſins; I, but their trouble and their diſquietneſs, it is onely for great and groſs ſins, and not for ſmall and ſecret ſins. Before converſion, Paul was never troubled and diſquieted for concupiſcence, for ſecret corruption and heart luſts; therefore ſaith Paul, I had not known luſt if the law had not ſaid, Thou ſhalt not covet, Rom. 7. 7. That is, he had not known the Rom. 7. 7. inward part of luſt, that the inward and ſecret deſires of the [Page] heart were ſin, he was alive then without the law, and he thought himſelf to be in a very good condition, and kept himſelf from great and groſs enormities, but never made any reckoning and account of ſmaller and leſſe enormities and leſſer evils. Unconverted men ſee ſins as we ſee ſtars in the night; we may ſee the ſtars of the firſt magnitude onely, but we cannot ſee the leſſer ſtars. So wicked men by the light of natural conſcience they can ſee ſins of the firſt magnitude, groſs ſins, and infamous ſins, but they never take notice of leſſer crimes, ſmaller ſins, ſecret ſinful luſtings and deſires, for to check their hearts for them; theſe the light of nature (as it was with Paul) never takes notice of. But now look upon a godly man, and there you find a great difference; their diſquietneſs of conſcience doth much differ; for their conſcience doth diſquiet them not onely for ſins as big as Camels, but for ſins as ſmall as Gnats; not for mountains of ſins, but for Mole-hills of corruption; ſmall and little ſins are the trouble and diſquieting of good mens ſpirits. Hezekiah he did greatly humble himſelf though it was but for an inward ſore, For the lifting up of his heart in pride. This is an Argument of true grace when the ſoul ſhall be humbled for inward ſecret and heart ſins. So David his heart ſmote him after he had numbred the people: It is queſtionable what was the particular ſin; becauſe for a King to number his people, it is in it ſelf lawful; I, but it was ſome ſecret evil, heart-ſin, heart-pride, ſome other ſin; for this his heart ſmote him. Thoſe ſins that will not trouble wicked mens ſleep, will break a godly mans heart; that which may be to a wicked man as duſt in the finger of his glove, not any trouble to him, to a godly man is as gravel in his kidneys greatly to trouble and diſturbe him.

The ſecond Difference, Wicked men may be diſquieted for ſin, and for ſome outward acts of ſin, but they are never troubled for the inward habit of ſin; for the ſinful nature, that depraved diſpoſition of heart to ſin. We read, many times wicked men have been troubled for the raigning acts of ſin, but never troubled at all for the ſin of their nature. Cain he was troubled for the murdering his brother, and Balaam [Page] for Witchcraft, and Ahab was troubled for the ſinful acts of Idolatrie, Judas for his treachery, and Saul for his cruelty; but neither theſe nor any wicked man in the World was troubled for original ſin, for the depravity of their natures. But now godly men their diſquietneſs for ſin, doth not only reach to the acts, but alſo to the habits of ſin, to the natural depravity which is the foundation and fountain from whence all theſe corrupt actions flow; this is that which doth greatly trouble them. You read of Paul, in Rom. 7. 24. O wretched man that I am, who ſhall deliver me from the body of this death? (or this body of death;) alluding to thoſe ſins Rom. 7. 24. wherein men were wont in a way of puniſhment to tie a dead body to a living body; he ſpeaks here of his body of ſinful and depraved nature, that was to him as a dead man tyed to a living man, whereas before converſion, he never did complain of any inward corruption, nor once make mention of corrupt nature. Art thou troubled for ſin? but can thy conſcience bear thee witneſs thy diſquietneſs of ſoul is for the ſin and depravity of thy nature as well as for the ſins of thy life? Art thou troubled as well for the nature of ſin as well as for the acts of ſin? Art thou troubled as well for the corrupt fountain as well as for the corrupt ſtreams that flow from thence? If thou art thus troubled and diſquieted for ſin, all thy conflicts with ſin ſhall end in conqueſt over ſin another day.

The third difference, Wicked men may be troubled for ſin, but their diſquietneſſe for ſin is more for the evil of puniſhment that is the effect of ſin, then it is for the evil that is in the nature of ſin; they are diſquieted for ſin, but it is becauſe ſin doth deſtroy the ſoul, and not becauſe ſin doth defile the ſoul; becauſe God purſueth ſin, not becauſe he hates ſin; more becauſe it is againſt Gods juſtice that is provoked, then becauſe it is againſt the holineſs of God which is diſhonoured: wicked men are troubled and diſquieted, becauſe God threatens ſin, not becauſe God doth forbid ſin; becauſe of the Hell for ſin, not becauſe of the Hell in ſin.

But now godly men do hate ſin, and loath ſin more becauſe it is againſt the nature of God, and becauſe God [Page] loathes it and hateth it, more becauſe it is againſt Gods commands, then becauſe God doth puniſh ſin; as it is with a child that forbears to touch a coal becauſe it will black his hand; now the child will not touch the coal becauſe it is a fire-coal, becauſe it will burn his fingers; So it is with godly men, they will not touch ſin, becauſe it is of a ſmutting and defiling nature; but wicked men are like the child that will not touch ſin, but it is onely becauſe it will burn. Now if you can ſay, that you hate ſin, becauſe God hateth it, and you do hate ſin not becauſe of the puniſhment of ſin, but becauſe of the evil of ſin; not becauſe of the damning power of ſin, but becauſe of the defiling power of ſin; in this caſe thy diſquietneſs for ſin ſhall never hurt thee.

The fourth Difference, Although wicked men may be troubled and diſquieted for ſin; yet that diſquietneſſe doth not make them for to leave ſin, but when their pangs of ſorrow is over them, they will run to their ſin again; they may be diſquieted for ſin ſometimes, but it is onely for the time that the trouble doth laſt and no longer. You read Jer. 18. 12. They ſaid there is no hope, but we will walk after the imaginations of our own hearts. Their conſciences did a little ſmite Jer. 18. 12. them for ſin, but they would follow ſin for all that.

But godly men doth reaſon with themſelves thus: Doe ſuch ſins trouble my ſoul, and diſturbe my conſcience, and hinder my Communion with God, and break my peace, and ſhall I yet touch them? No, I will caſt them away as a menſtruous cloth, and break off from them; and I will ſay to them, Get you hence: this is another difference godly men do break off from ſin; but wicked men though they may be diſquieted, yet they continue ſtill in the ſame ſin aſſoon as the troule is over.

Fifthly, Wicked men may be troubled for ſin at the preſent; yet this doth but lay a bare ceſſation on the act of ſin, but not to put the ſoul in a way of deteſtation of ſin: it is poſſible that there may (by reaſon of natural conſcience) be ſuch a ceſſation of ſin, that for a long time he may not commit the ſame ſin again; but yet this doth not breed in the ſoul a deteſtation of ſin; but when the trouble is over, the [Page] ceſſation is ended, and then he goeth to the ſame way of inning again. You have an inſtance of this in Pharaoh, Exodus 8. 15. When Pharaoh ſaw that there was reſpit, he bardened his bears, and hearkned not unto them, as the Lord had ſaid. When he had a pang upon him, and in great trouble, Exodus 8. 15. then his ſin was abated and a ceſſation of it; I but when the trouble was gone, then his heart hardned again. So when conſcience ſhall fly into the face of ungodly men and wicked livers, and ſhall tell them that thus and thus they have done: O then they will labour to ſtifle conſcience, and ſay they will break off from their wicked ways, and will do ſo no more; and when trouble of conſcience is over, then they will to their old ſinful ways again: and this is the condition of wicked and ungodly men. In 2 Pet. 2. 22. It is ſaid there, It is happened to them according to the true Proverb: The dog is turned to his own vomit again, and the ſow that is 2 Pet. 2. 22. waſhed, to the wallowing in the mire. Wicked men are like dogs, while they have a pang over their ſtomach they are troubled and vomit it up; but when the pang is over, they return to the vomit again; ſo doe wicked men when conſcience ſhall gripe them, and trouble them, and puniſh them, then they will vomit up their ſins, and will ſay, they will do ſo no more; but when pain and trouble is gone, they go to their ſin again. Trouble of ſoul to a wicked man, is like a Priſon to a thief; a Priſon to a thief doth reſtrain his practiſe to keep him from doing thoſe parts of Robbery which he would be apt to doe, were he at liberty; but it doth not change his thieviſh diſpoſition and inclination from that ſin. Juſt ſo it is with a wicked mans conſcience, it may check and controul, and reſtrain him from thoſe exorbitant practiſes, and keep him from groſs acts of ſin; but it cannot change his ſinful inclination, and take away that wicked habit of ſin that is within him, and to ſtir up indignation againſt ſin. It is obſervable of Balaam, You read in a Pet. 2. 15. Which have forſaken the right way, and are gone aſtray, following the 2 Pet. 2. 15. way of Balaam the ſon of Boſor, who loved the wages of unrighteouſneſs. He loved profit, and the pangs of natural conſcience were ſo great upon him that it did reſtrain him from the [Page] receiving of this ſinful gain and profit; but when Peter came to take cognizance of the ſin of Balaam, you find that he ſaith, that he loved the wages of unrighteouſneſs, though he did not receive them; his love and deſire went out after it, though he did not (by reaſon of his trouble of his natural conſcience) receive it; he would ſain have had it. It is no thanks to thee O wicked man, if thou doſt not commit ſin; (thou it may be canſt not doe it, becauſe of the checks of conſcience,) but haſt not thou a love to it, and a deſire to commit it? it is charged upon thee as if thou hadſt done it. Haſt thou a deſire to commit adultery? and though thou haſt not opportunity, yet if thou loveſt it, and delighteſt to contemplate upon it, this is looked upon by God, as thy ſin. And ſo if thou haſt a deſire to be drunk, and loveſt ſtrong drink, and haſt not opportunity to doe it, no thanks to thee; yet thy love to the ſin, renders thee guilty: and God will judge thee according to that.

But godly men, they are diſquieted for ſin, and they do deſire not onely to take away the act, but the habit of ſin. Pſal. 119. 104. Through thy precepts I get underſtanding; therefore I hate every falſe way. The Pſalmiſt, he by conſidering the ſweet precepts of God, came to undeſtand the nature of ſin, and the evill of ſin; and therefore he hated ſin, and every falſe way; not onely falſe ways in the outward acts of ſin, but falſe ways in regard of the ſecret actings of ſin in his own heart, and ſin in the habit and nature of it.

Sixthly, When a wicked man is diſquieted for ſin, he doth not go to God's Word for comfort and conſolation, and to allay the ſorrow and trouble of mind he lieth under; but he hath recourſe to ſinful, and ſenſual paſtimes and delights in the world, to allay the troubles of his ſoul and conſcience. So you read in Geneſis 4. from v. 15 to 18. There you read that Cain he lay under ſore troubles of mind for Gen. 4. from 15. to 18. his ſin; even to deſpair: inſomuch that he ſaid, his ſins were greater then can be forgiven; I, but under this diſquieted condition, What did he doe? what courſe did he take? Did he take to God for ſatisfaction, and to allay his troubles? No, [Page] he took a wrong courſe, for 'tis ſaid, And Cain went out from the preſence of Jehovah; and then after he was gone from God, then be went to build Cities. His going out from the preſence of the Lord, is meant, he went out from the Ordinances of God, and from the Church of God, to ſenſual delights in the World: not as though Cain could go out from the eſſential preſence of God, that no man can: So Ainſworth intimateth on this Verſe, that it is meant, his going from the Ainſworth's Note on v. 15. place of God's Word, and publique Worſhip. And ſo to come into God's preſence, it is the greateſt joy for a godly man in this life; to come into God's preſence in his Ordinances in his Church, which joy Cain now was deprived off, whereas he ſhould have had recourſe to theſe, to allay his trouble of mind; and not to have gone to build Cities in the World to ſtifle his conſcience.

But godly men know when they are diſquieted for ſin; for them to have recourſe to pleaſures, and profits, and paſtimes, and ſenſual delights in the World, it cannot adminiſter no true comfort, no true joy, no true peace of conſcience, no more then a ſilken Stocking will adminiſter comfort to a broken Leg: and what can this do? it may cover the broken Leg, but it cannot cure it; ſo delights may cover the wound of conſcience for a time, but it cannot give any real comfort. But they know they muſt hear, and pray, and ſeek God publique and private in his own way, according to his own will, in ways which he hath ſanctified, to that end to eaſe troubled conſciences. You read of Jonah, he was troubled for ſin in going from Gods preſence in not obeying his voice; but under his trouble for ſin, his ſoul fainted within him: but did Jonah go to worldly, and ſinful, and ſenſual delights, to allay his troubled ſoul? No, the Text ſaith, I remembred the Lord, and my prayer came in unto thee, in thine Jonah 2. 7. holy Temple. He ſaw no other way was available to eaſe his ſpirit and pacifie conſcience, but onely in Gods ways which he hath ſanctified for that very end. Godly men will preſent their ſupplications to God, and addreſſe themſelves to him, in the way of his Worſhip to cure their diſtempered ſoules, and to labour to find God's love in Chriſt in his [Page] promiſe. Godly men may ſee that ſin in their hearts, and guilt upon their ſpirits may make them ſad; but they labour to find a ſmile from the face of God to make their ſouls glad, and to ſpeak their ſins dead, and to ſpeak peace to their conſciences, and joy to their heart, and ſatisfaction to the ſoul, and delight in the ſpirit, which makes the ſoul to rejoice and be glad in Gods preſence.

SERMON XIV.

Pſal. 42. 11.‘Why art thou caſt down, O my ſoul? and why art thou diſquieted within me? hope thou in God, for I ſhall yet praiſe him—The health of my Countenance, and my God.’

I Have laid down ſix Differences already of that diſquiet that doth ariſe from a natural Conſcience in wicked men under the guilt of conſcience for ſin, and between that holy diſquiet of ſoul for ſin found in the godly.

The ſeventh Difference in orders is this, Wicked men are diſquieted for ſin, but it is as cauſing outward afflictions rather then as cauſing inward and ſpiritual withdrawings of Gods face, I may allude to that in Job. 41. 25. When he raiſeth Job 41. 25. up himſelf, the mighty are affraid: by reaſon of breakings they purifie themſelves. When God breaks them by outward afflictions, then they be think themſelves what evil they have done, and how they muſt amend and better their days; but it is more becauſe of danger of death then out of love of purity; this makes men ſay, I muſt purifie my ſelf not becauſe [Page] ſin is impure, but becauſe it breaks my body, and breaks my outward comforts from me: it ſin did not afflict the body, it ſhould never afflict the ſoul of a wicked man by his will. Wicked men are like that man that was in a deep conſumption of his Lungs, and complained to a Phyſician of a Whitloe upon his finger. Men are troubled at afflictions that are but trivial and toyes; but when they do conſume in their graces, and neer unto an eternal death, (ſin and the conſumption of grace) that doth not trouble them; men that are thus diſquieted more becauſe of affliction then the inward withdrawings of God's face from them, they are fitly ſet out by Ducks in a Pond of Water; let a little Peble ſtone be caſt into the Water and the Ducks will dive; but let it Thunder in the Heavens, the Ducks are not affraid. I may make this Uſe of it, Wicked men are like Ducks; let God but give them a blow on their outward man, afflict their bodies, this will make them dive, croutch, tremble and make them affraid; but let the Heavens be lowring, let God's face be eclipſed, if ſin did not trouble the body, it ſhould never trouble the conſcience: A godly man is troubled at affliction for ſin-ſake, but a wicked man is troubled at ſin for affliction-ſake; it is affliction makes him troubled at ſin. But now a godly man is of a far different temper, he is diſquieted at ſin more becauſe of the inward withdrawings of God's face, then becauſe of the outward afflictions of the body. Pſal. 30. 7. Lord by thy favour thou haſt made my mountain to ſtand ſtrong; Thou didſt hide thy face, and I was troubled. David had trouble in the Kingdome at that time, had troubles on his Perſon; but all this did not go ſo near his heart as the hiding of God's face; the heavieſt ſtroke of God's hand did not ſo much diſquiet David as the Eclips of God's countenance: Outward troubles they were to David but as the ſcratch with a Pin in the fleſh; but the withdrawings of Gods face did trouble him as a Sword in his bones; this is a ſeventh Difference between the one and the other.

The eighth Difference is this, Wicked men under diſquiet for ſin, they do more complain of God then they do complain to God; but Good men more complain to God then [Page] of God, when they are diſquieted for ſin; wicked men more complain of God than to God. It is the uſual behaviour of the wicked to complain wretchedly againſt God, but not humbly to God, when they are in horror of conſcience under the diſquiet of ſin, Revel. 16. 9. And men were ſcorched with great beat, and blaſphemed the Name of God. It is ſaid of the followers of Antichriſt, they were ſcorched with heat, and blaſphemed the Name of God. When God doth let the fire of his wrath ſcorch the conſciences of men with rage againſt the Church, this doth but make them Blaſpheme God; As thus in Iſa. 8. 21. It ſhall come to paſs, that when they ſhall be hungry, they ſhall fret themſelves, and curſe their King, & their God, and look upward; They curſed their God, and their King. Wicked men complain of God, that he is a hard Maſter, that he loves to inflict cruel and ſevere judgements upon his creatures: the horror of conſcience makes them to expoſtulate with the moſt high as if he were unrighteous; they complain of him, that his decrees are partial, that his mercy is defective, that his juſtice is ſevere; but they never humbly complain to God under the diſquiet and trouble of the ſoul. A notable text to Characterize a wicked man, in Job 15. 24, 25, 26. verſes, Trouble and anguiſh ſhall make him afraid, they ſhall Job 15. 24, 25, 26. prevail againſt him as a King ready to battel. For he ſtretcheth cut his hand againſt God, and ſtrengthens himſelf againſt the Almighty. He runneth vpon him, even upon his neck, upon the thick boſſes of his buckler. It is ſpoken by Eliphaz, in a warlike phraſe. When a man is angry, he will run at another man to doe him a miſchief; a wicked man in the horror and trouble of his ſoul will arme himſelf againſt God, even in complaints; this is the temper of wicked men, even in horror of conſcience to think ill of God, to complain of him, but not to him: but a godly man, when God lets him be troubled for ſin, his temper is to complain to God, Lament. 1. 18. The Lord is righteous, for I have rebelled againſt him: hear, I pray you, all people, and behold my ſorrow: my virgins and my young men are gone into captivity. There is a complaining to God but not of him; thou are righteous, but I have ſinned; Pſal. 51. 4. Againſt thee onely have I ſinned, and [Page] done this evil in thy ſight, that thou maieſt be juſtified when thou ſpeakeſt, and be clear when thou judgeſt. As if he ſhould have ſaid, I will blame my ſelf, and I will judge my ſelf now my conſcience flies in my face, but I will clear God, and will not judge God; this is the temper of a gracious man under trouble of mind for ſin, he complains to God but never of him.

The ninth Difference is this, Wicked men in diſquiet of ſoul for ſin, they are more apt to complain to men of their trouble than to God; Thus Judas when had had betrayed Jeſus Chriſt his Maſter, it is ſaid, that Judas came to the high Prieſt, and the Scribes and Phariſees, and ſaid unto them, I have ſinned in betraying innocent blood. But we never read that Judas went to the Lord and ſaid, I have betrayd thy Son, I have ſinned in betraying the innocent blood. Thus Haman was troubled when he could not get Mordecai's knee, why, He told his wife and friends what had befell him, but never went to God. Thus Saul when he was troubled, and vext in ſpirit, It is ſaid, Saul told his ſervants an evil ſpirit troubled him; but we never read that Saul went to God to allay the trouble and diſquiet of his heart; this is the Character of a wicked man, ſin dogs him, conſcience flies in his face; thus to men he can complain but never goeth to God, to complain to him; my ſoul is troubled, my conſcience is gauled, he can never go to God pouring out his complaints. But godly men do more complain to God than to men, it may be in ſome immergent caſes to ſatisfie doubts; but God ſhall hear their moans and complaints in private. The Pſalmiſt doth expreſs this notably, Pſal. 61. 2. From the end of thē earth will I cry unto thee, when my heart is overwhelmed: lead me to the rock that is higher then I. Jonah 2. 7. When my ſoul fainted Jonah 2. 7. within me, then I remembred the Lord, and my prayer came in unto thee, into thine holy Temple. There was Jonah's trouble for his ſin, my ſoul fainted within me; but I remember the Lord and my prayer came to him. When Jonah was under ſoul-trouble, why ſaith he, I remembred the Lord; he would commplain more to God than to men when he was under trouble.

[Page] Tenthly, The wicked are diſquieted for ſin, but it doth not put them upon conſciencious and effectual endeavours for the effectually mortifying of thoſe ſins they are troubled for; they are more troubled about the guilt of ſin, then about the power of ſin; if they can remove the guilt, they never care for the power and dominion of ſin: this is the character of a wicked man. Thus Pharach, the guilt might trouble him that God did puniſh him, but the power of his hard heart never troubled him. Thus it is in wicked men, there diſquiet of ſin never makes them put upon effectual endeavours for the ſubduing and mortifying of ſin. But godly men are of a different temper, they work more to mortifie ſin, then to pacifie conſcience; more to ſubdue the power of ſin, then to remove the guilt of ſin; he knows he muſt either kill or be kill'd; if he kills not ſin, ſin will kill him; therefore his work is to purifie the conſcience, as well as pacific the conſcience; to remove the power thence as well as the guilt.

Eleventhly, Wicked men in diſquiet of ſoul for ſin, they are prodigal and free in promiſing to leave ſin whilſt trouble is upon them, but when trouble is over, they run into thoſe ſins for which they were troubled with more vehement eagerneſſe and deſire: This is expreſſed unto you in Deut. 5. 27, 28. verſes. Go thou neer, and hear all that the Lord our Deut. 5. 27, 28. God ſhall ſay, and ſpeak thou unto us, and all that the Lord our God ſhall ſay unto thee, we will hear, and do it. And the Lord heard the voice of your words, and the Lord ſaid unto me, I have heard the voice of the words of this people, they have wel ſaid of which they have ſtoken. When the people heard the terrible manner of God's delivering of the Law, in thundrings and lightnings, they made Moſes a large promise, What ever God commands us by thee, we will obſerve to do it. But ſaith God in v. 29. O that there were ſuch an heart in them, that they would fear me, and keep all my commandements always, that it might be well with them and their Children for ever. And it is obſervable that when his trouble was a little over, the people were worſe then ever they were before, they fell to murmuring after, and murmured ten times againſt that God that had [Page] delivered them. This is the character of wicked men, that when trouble of conſcience diſquiets them, their ſins remain on them, O how they will promiſe, what men they will be! they will turn a new life, and they will never be as they have been; and yet let their trouble be allayed, and you ſhall ſee that this reſtraint of their conſciences, ſhall put them on more eagerneſſe to commit ſin, then ever they did in all their life time before: Mens ſins are compared to an Oven, Heſea 7. Fire diſperſt into the Air doth not burn ſo fierce, but in an Oven it burns fierce. Wicked men, when ſin is kept in their hearts, through diſquiet of ſoul for ſin, when this fire hath vent it will burn with more fierceneſſe and more rage; when conſcience ſhall dam up a ſin, that trouble is over, and conſcience is gotten over the dam, ſin doth prevail on the ſoul with more eagerneſſe and more prevalency. In a godly man it is otherwiſe; when diſquiet of ſoul is over for ſin, a godly man detains an awe of running into that ſin again; though trouble be over, yet he remembers how he was troubled; I confeſſe I do remember what it is to lie under the weight and burthen, and guilt of ſin; therefore this puts an awe upon conſcience, that he dares not venture on ſin (to wit) as in former time.

Twelfthly, The wicked under diſquiet of ſoul for ſin, they are more apt to apply the comforting part of the Word, then to apply the threatning and commanding part of the Word; when they were troubled by the Miniſtry of the Word, Deut. 29. 19. And it come to paſſe when be beareth the Deut. 29. 29. 19. words of this curſe, that he bleſſe himſelf in his heart, ſaying, I ſhall have peace though I walk after the imagination of mine heart, to add drunkenneſſe to thirſt. Say they, we ſhall have peace, though we do walk according to the imaginations of our own hearts, to add drunkenneſſe to thirſt; they could apply peace, but they would not apply threatnings, though they did walk in the imaginations of their own hearts. Wicked men under horror of conſcience, they are more apt to apply comforts, though groundleſſe, then to apply threatnings, though their portion. Jer. 3. 4, 5. Will Jer. 3. 45. [Page] thou not for this cry unto my Father, thou art the guide of my youth? Will be reſerve his anger for ever, will be keep it unto the end? Behold, thou haſt ſpoken and done evill things as thou couldeſt. They did evill as much as they could, yet they would preſume to ſay, God was their Father; they claimed intereſt in God: This is the character of a wicked man, to apply the comforting part of the world, not the threatning part of the world: But good men are more apt to apply the threatning part of the Word, then the promiſing part of the Word, Pſal. 77. 2. In the day of my trouble, I ſought the Lord; my ſore van in the night, and ceaſed not; my ſoul Pſal. 77. 2. refuſed to be comforted. Aſaph could apply terrour, but he would refuſe comfort: Thus by dayly experience look upon a conſciencious man under the diſquiet of ſoul for ſin, you ſhall ſee that man, all the threatnings, all the terrible parts of the Scripture that may work againſt him, he will remember them all; but apply no promiſe that may allay diſquiet of ſoul for ſin.

Thirteenthly, Wicked men under trouble of mind for ſin, they go to ſinful ſhifts and means to allay and pacifie the diſquiet of their ſouls for conſcience; therefore they uſe four ſinful ſhifts which godly men dare not do.

Firſt of all, They do ſhun a ſoul-ſearching, and a ſin reproving Miniſtry; this you ſee in Felix, Acts 24. 25. And as be reaſoned of righteouſneſſe, temperance, and judgement to come, Acts 24. 25. Felix trembled and anſwered, Go thy way for this time, when I have a convenient ſeaſon I will ſend for thee. Paul told him of two ſins that he was moſt guilty of, (to wit) Drunkenneſs, and In juſtice; when he had thus dealt with him roundly, made his conſcience tremble, and his heart troubled: Felix ſaid, get thee gone, I will hear thee ſome other time; Paul had gauled him and troubled him, why Felix. ſhuns the continuance of the rebuke and reproof of the word: But a godly man dares not do thus; a godly man loves that word that moſt ranſackles his conſcience; and loves that man that ſhall awaken a ſecure conſcience; obſerve that difference between Felix in the Acts, and between the Converts in the Acts; Felix bids Paul go from him, ſhuns the reproof of the [Page] word when it gauled his conſcience; but when the Converts were troubled for ſin, and were pricked in the heart for killing Jeſus Chriſt; they loved the Apoſtles and clave to them, and laid their poſſeſſions at the Apoſtles feet: the Apoſtles might command all they had they loved them ſo well; good men dare not doe as wicked men doe in that particular.

Secondly, Wicked men to allay diſquiet of Conſcience, they allay it by running into a crowd of ſecular imployments; thus you read of Cam, Gen. 4. 17. After Cain was gone out from the preſence of the Lord by reaſon of his ſin, he to ſtifle his conſcience went and builded a City. God's people dare not doe thus, they dare not go to the World for to allay diſquiet of conſcience; but they go to God's word, they retire into a corner, and they ſearch the Word to ſee what God's word ſpeaks to them in the day of their trouble, Prov. 12. 25. Heavineſs in the heart of man maketh it ſtoop; but a Prov. 12. 25. good word maketh it glad. I ſtoop under heavineſſe and trouble, but a good word only from God can comfort me.

Thirdly, Wicked men under trouble uſe this ſinful ſhift, to go to carnal pleaſure and ſenſuality to allay diſquiet of mind; Saul called for Inſtruments of Muſique, 1 Sam. 16. 14. to allay the troubles of his ſpirit, as the Iſraelites that offered their children to Moloch drowned the cry of their Children with a noiſe of Drums and Tabrets; ſo wicked men doe with their Conſciences. God's people dare not doe this; they know that ſenſual pleaſures can no more pacifie a diſquieted Conſcience then a ſilken ſtocking can cure a gowty Leg; they dare not wallow and ſwim in ſinful pleaſures, but they go to the promiſe, and in that they take their delight.

Fourthly wicked men they go to bad company, to merry company to ſee if that can make them forget their troubles; thus Herod did, Mark 6. 18. For John ſaid unto Herod, It is not lawful for thee to have thy brothers wife.

Immediately after John had troubled his conſcience for having his brother Philip's wife, then to allay this trouble of John's reproof; Herod then calls for his merry company, his Nobles and his Souldiers about him, that ſo he might forget [Page] the diſquiet of ſpirit; but godly men go to good men and to God in a corner, Pſal. 61. ver. 2. From the end of the Earth will I cry unto thee, when my heart is over whelmed: lead Pſal. 61. 2. me unto the rock that is higher then I. This is the carriage and behaviour of ungodly men.

Again, Wicked men look more after comfort then after duty, if God give them eaſe and peace they never care for grace; but God's people look after duty more then comfort in diſquiet of conſcience; when the Converts were troubled in mind they cry'd not after comfort, but after duty; they cry'd Men and Brethren What ſhall we doe? what ſhall we doe to be ſaved?

Thus I have diſpatched to you the third Querie, the Differences in theſe fourteen Particulars between the diſquiet of ſoul for ſin that may be found in wicked men, & that Evangelical holy trouble of ſoul for ſin which is found in the godly?

The fourth Querie is, But why are God's people ſo much diſquieted 4 Queſtion. for ſin, that they are more troubled for ſin then they are comforted in the ſight of their graces? ſin ſhall damn their ſouls, Why then doth ſin ſo much diſquiet their conſciences.

There are five Reaſons.

1. It ariſeth partly from that ſoftneſs of heart, & that tenderneſs 5 Reaſons. of Conſcience that is implanted in God's people by God; the eye it is troubled at a mote when the hand is not troubled at a greater thing; the eye is the tendereſt part of the body. Why beloved, God's people they have tender conſciences; ſin on their conſciences is as a mote in their eye that greatly troubles them. It is worth your notice that as God doth make a promiſe that he will keep his people as the apple of his eye, Deut. 32. 10. He found him in the deſart land, and in a waſte bowling wilderneſs: he led him about, he inſtructed him, he kept him as the Apple of his eye. So Gods people are ſaid to keep his law as the apple of their eye; Prov. 7. 2. Keep my Commandements and live, and my Law as the apple of thy eye. Beloved, a blow on the eye offends the eye; you muſt keep the Law as the Apple of the eye; the apple of the eye is the tendereſt part of the eye: one breach of the Law by ſin will as much diſquiet thee as a blow on thine eye if thou keepeſt the Law as the apple of thine eye.

[Page] A ſecond cauſe or reaſon is this, God's people are troubled for ſin, becauſe God's people ſeeing themſelves that they are more in ſinning againſt God then they are in obeying God; therefore ſin troubles them and diſquiets them more: grace is as the gleaning of the Vintage, and ſin is as the full harveſt; Job 15. 16. How much more abominable & filthy is man which drinketh iniquity like water. God's people ſee their ſins like Mountains, and their graces like Mole-hils; my luſts burn like a flame, but my graces like a glowing coal; my ſins at full tide, but my graces at a low ebb; that makes God's people to be ſo much troubled for ſin: diſquiet of ſoul is more incident to the godly as the moth is ordinarily in the fineſt Cloth, and the worm in the Roſe ſooner then the Briar.

A third Reaſon is this, Becauſe ſin is more viſible and manifeſt to the ſoul then their graces are; therefore they are more troubled for ſin. You read in Galatians 5. 19. Now the works of the fleſh are manifeſt, which are theſe, adultery, fornication, uncleanneſs, laſciviouſneſs, idolatry, witchcraft, hatred, [...]riance, emulations, wrath, ſtrife, &c. But when the Apoſtle gives you the liſt of the graces of the Spirit, he doth not ſay that the fruits of the Spirit are manifeſt, but the fruits of the fleſh are manifeſt: to ſhew as one obſerves well, that a man may more eaſily diſcern and have a ſight of his ſin, then a godly man can have in the ſight of his grace.

A fourth Reaſon is drawn from a Conſideration, that Chriſt's ſoul was troubled for ſin; Chriſt's ſoul was troubled for ſin as imputed to him, though he had no ſin inherent in him; Now is my ſoul troubled ſaith Chriſt: Chriſt did not only ſuffer in his body upon the Croſſe, but likewiſe in his ſoul in the Garden, John 12. 9.

His ſoul was not troubled for his own ſin, for there was no guile found in his mouth; but it was for our ſins he was troubled. Now Beloved, O! Chriſt was troubled for thy wounds, for thy ſins; and this makes a godly man reflect, ſhall Chriſt's ſoul be troubled for my ſin that was imputed to him? and ſhall not I be troubled for ſin that is inherent in me?

[Page] A fifth Reaſon is this, That the People of God might taſte and ſee the evil and the bitterneſſe of ſin the more in the courſe of their lives, and may be more put in awe to commit ſin for time to come; this is a reaſon that Solomon gives, why godly men are troubled in mind for ſin, Eccleſ. 7. 25, 26. I applied mine heart to know, and to ſearch, and to ſeek out wiſedom, and the reaſon of things, and to know the wickedneſſe of folly, even of fooliſhneſs and madneſs. And I find more bitter then death, the woman whoſe heart is ſnares and nets. That is, to know the evil of ſin, folly and madneſſe, is meant ſin in Solomon's Dialect; and ſaith he, I find it to be more bitter then death; Solomon by experience ſpeaks this, I find ſin to be worſe to me then death. Beloved, this is God's end why he will make a man to find out the wickedneſſe of ſin; to be troubled in conſcience for ſin, is that thou mighteſt find ſin to be more bitter to thee then death, that ſo thou mighteſt avoid thoſe ſins, and ſhun them for which thou haſt ſmarted ſo much. And thus I have finiſhed the fourth Quaery.

SERMON XV.

[Page]

Pſal. 42. 11.‘Why art thou caſt down, O my ſoul? and why art thou diſquieted within me? hope thou in God, for I ſhall yet praiſe him—The health of my Countenance, and my God.’

Queſtion 5 A Fifth Quaery in order is this, When may God's people be ſaid to be exceſſively or too much diſquieted in ſoul for ſin?

There are ſeven particulars to reſolve this; four of them I ſhall gather from one Pſalm; Pſal. 77. 2, 3, 4. In the day of 7. Parti. Trouble of mind for ſin when exceſſive. my trouble, I ſought the Lord; my ſore ran in the night, and ceaſed not; my ſoul refuſed to be comforted. I remembred God, and was troubled; I complained, and my ſpirit was overwhelmed. Thou holdeſt my eyes waking; I am ſo troubled that I cannot ſpeak.

Here are four diſcoveries laid down when a man's diſquiet and trouble of ſoul for ſin is immoderate and exceſſive.

Firſt, When a man is ſo diſquieted under the guilt of ſin, that he is not only unable to receive comfort, but he is unwilling to receive that comfort that belongs to him, v. 2. my ſoul refuſed to be comforted. This was his ſin, I prove it by the 10. v. And I ſaid, This is mine infirmity. It was an infirmity in Aſaph, when he was under trouble of mind, for to refuſe comfort: God intends trouble for ſin to be an exerciſe of grace, not to obliterate the evidence of our graces; when trouble for ſin proves an eclipſe of grace, not a ſpur to grace, it is exceſſive.

[Page] Secondly, When the amiable and glorious attributes of God are repreſented unto the ſoul of a godly man, under a formidable and a dreadful notion; this is laid down in v. 3. I remembred God, and was troubled; I complained, and my ſpirit was overwhelmed. The thoughts of God ſhould comfort a ſoul in trouble of mind; but when a man in trouble of mind, ſhall make the Attributes of God to trouble him, then it is exceſſive; Job 23. 15. Therefore am I troubled at his preſence; when I conſider, I am affraid of him.

Adam after he fell, What doth he do? he went and hid himſelf from the preſence of God, Gen. 3. 8, 10. And they heard the voice of the Lord walking in the garden, in the cool of the day; and they hid themſelves, for they were affraid. Beloved, when thou canſt not think of a God, but the thoughts of a God troubles thee; this is exceſſive trouble in a godly man.

Thirdly, When a man is ſo diſquieted in ſoul for ſin, that a man doth abridge himſelf in the uſe of thoſe natural comforts that God doth allow him to enjoy; when he cannot eat, nor drink, nor ſleep; this is laid down in the 4. v. of this Pſalm, Thou holdeſt mine eyes waking; I am ſo troubled that I cannot ſleep. His meaning is, I am ſo troubled in conſcience under the guilt of my ſin, that I cannot ſleep at night when I lie down in my bed; I cannot eat, nor ſleep; I cannot enjoy thoſe natural comforts and ſleep; which the Lord allows me to enjoy; as worldly care is deſcribed in covetous men, Eccleſ. 5. 12. The ſleep of a labouring man is Eccleſ. 5. 12. ſweet, whether be eat little or much; but the abundance of the rich will not ſuffer him to ſleep. That is an argument of exceſſive worldly care and trouble in a man for the world, when he is ſo puzzled and glutted with the world, that he cannot take his reſt at night.

A fourth diſcovery in this Pſalm is, When diſquiet of ſoul under the guilt of ſin doth either diſcourage a man, or unfit a man for religious duties, then they are exceſſive and inordinate; this is laid down in the 4. v. I am ſo troubled, I cannot ſpeak. He was ſo overwhelmed with fears and troubles in his ſpirit, that it did either diſcourage him from praying, [Page] or unfit him for the uſe of prayer; now to make it appear, put them together, v. 10. I ſaid this is ruine infirmity: It follows, that all thoſe troubles that be ſo inordinate, to make him refuſe comfort, and troubled at the thoughts of God, and to make him likewiſe that he could not ſleep, and he could not pray, all this was his infirmity: Theſe are the four diſcoveries taken from that one Pſalm.

Fifthly, It is then inordinate, when a man is ſo diſquieted under the ſight of ſin, that he hath no mind to follow his particular calling where in God hath ſet him in, in the world, that he can take no comfort in Wife or Children, eſtate or comforts; when a man ſhall be ſo perplexed, that he cannot follow his trade; then it is ſinful, there is his reaſon for it, becauſe God injoyns no duty belonging to our general calling, as Chriſtians, that ſhould claſh with, or juſtle out our particular callings, as Men: and herein the Divels policy lies, that if he in trouble of mind can keep a man out of his calling, he hath the better way to work upon an idle man.

Sixthly, When trouble and diſquiet of ſoul for ſin is prejudicial to the health of our bodies; I hate robbery for a burnt offering; ſo that's not God's ſacrifice, that is prejudicial to bodily health; God hates us not for a burnt offering; this was an infirmity in Heman, one troubled deeply in mind, Pſal. 88. 3. My ſoul is full of troubles; and my life draweth nigh to the grave. Heman's trouble of ſoul was ſo great, that it did weaken his body, and bring him to nothing but skin and bones: So you read of trouble, Pſal. 31. 9, 10. Have mercy upon me, Lord, for I am in trouble; my eyes is conſumed, with grief, &c. For my life is ſpent, with grief, and my years with ſighing; my ſtrength faileth becauſe of any iniquity. Here was a mixture of weakneſſe in this, though it was for ſin; yet, to conſume the bones, and to ſpend the ſtrength, God doth not require that.

Laſtly, When a man ſhall be ſo diſquieted under the guilt of ſin, that he ſhall be uttenly diſcouraged from venturing to lay hold on Jeſus Chriſt; when they ſay doubtingly, what the enemies ſay ſcoffingly, where is no help for him in God; [Page] when the kinde or degree of trouble of mind is ſo much, that it ſhall impugn the end of it, it is then exceſſive; What is the end of trouble of mind for ſin? the end is, to imbitter ſin, and to provoke a ſoul to look out after Jeſus Chriſt: And thus I have given you but the heads of this particular.

Queſtion 6 Sixth Quaery, You will ask me, If it be ſo that godly men are ſo much diſquieted in ſoul under the guilt of ſin, then what is the reaſon that wicked men can live ſo jocondly under ſuch heavy loads of guilt, yet never have a troubled thought, nor diſquieted heart all their days? that they do not come into trouble as other men? What is the reaſon of all this? It is a very fruitful Queſtion, and well to be conſidered.

There are 10. General Cauſes.

Firſt, It proceeds partly from the malice and ſubtilty of Sin why no trouble to wicked men. the Divel, that thoſe ſouls that he hopes to damn when they die, he will not diſquiet them for ſin whilſt they are alive; this is hinted to you, Luke 11. 21. When a ſtrong man armed keepeth his palace, his goods are in peace. The ſtrong man is meant the Divel; the pallace, is meant the heart of a wicked man, the goods, to be at peace is meant, that the thoughts of a wicked man is at peace; and nothing troubles him, when the Divel doth poſſeſſe a wicked man's heart, he labours to keep all his thoughts quiet and calm, and at peace with him: Steila, although a Popiſh Author, yet hath a good note, Unum eſt hic obſervandum: we are to obſerve this one thing here, the great cunning of the Divel, that ſoul that he hath a poſſeſſion of, he would not have him trouble his conſcience; it is his labour (ſaith he) ut ne ullum conſcientiae ſtimulum patiatur; that he ſhould not endure one prick of conſcience; the Divel doth with wicked men, as the Babylonians did with the Jews in captivity, they would make them ſing ſongs; when the Divel hath got wicked men captive, the Divel would fain have them ſing ſongs, and be ſecure, and to have nothing for to trouble them all their days.

A ſecond Reaſon is this, It proceeds from that groſſe ignorance that is in a wicked man's mind or underſtanding, [Page] whereby he doth not ſee the evill nature of ſin, and the aggravation of it; a blind mind, and a dumb conſcience, they both go hand in hand together; if the underſtanding of a man wants an eye to ſee the evill of a ſin diſtinctly, the conſcience will want a hand to ſmite for ſin effectually; if ſin were more in mens eyes, ſorrow for ſin would be more in mens hearts: It is worth your notice, the comparing of two Scriptures together, Pſal. 51. 3. I acknowledged my tranſgreſſion, and my ſin is ever before me. And Pſal. 38. 17. Pſal. 38. 17. For I am ready to halt, and my ſorrow is ever before me. How came the Pſalmiſt to have ſorrow for ſin continually, but by having the fight of ſin continually? he had the ſight of ſin continually before him, he had then the ſorrow of ſin before him; it is the ſight of ſin that is an inlet to ſorrow and trouble of mind for ſin: What is the Reaſon that a man that ſeeth a Lion in the Wilderneſſe, it maketh him affraid? but if that man ſeeth a Lion painted on the wall, he is not troubled? the reaſon is. becauſe he knows the Lion in the Wilderneſſe is of a ſierce and cruel nature; therefore fears that; but he knows no ſuch evil in a painted Lion; therefore he is not troubled at that. Beloved, if wicked men could look upon ſin as a looſe Lion in the Wilderneſſe, that would fly in their faces, why the ſight of ſin would make them affraid then; but they look upon ſin as a painted Lion, they do not ſee ſin to be ſo odious and aggravated; this is the great cauſe why men are ſo little diſquieted in ſoul under the guilt of ſin.

Thirdly, It proceeds from a judicial hardneſſe in the heart, and from a cauterizedneſſe to ſcaredneſſe in the conſcience, Rom. 2. 5. But after thy hard and impenitent heart, Rom. 2. 5. treaſureſt up unto thy ſelf wrath againſt the day of wrath, and revelation of the righteous judgements of God. To let you know that it is from hardneſſe of heart, and ſcaredneſſe of conſcience, that a man cannot repent, cannot confeſſe and be troubled for the evils he hath done, and the guilt he lies under; ſcared fleſh is ſenſible of no touch with a Pin, it is your raw fleſh that is ſenſible; mens conſciences are cauterized and ſcared, that makes that ſin is not as a ſword in the fleſh.

[Page] Fourthly, It proceeds from a continued cuſtome in a courſe of ſin; Cuſtome in ſin doth harden the heart, and doth fear the conſcience; it is in this caſe as with a man when he firſt comes to be an Apprentice to an Artificer or Handy-crafts-man; he comes with a tender hand to the work, and when he begins to work with hard Inſtruments he cannot work but he gauls his hand and bliſters his hand; but when he hath been many years at work, by continual labour at the work, his hand doth then harden, that ſo he can uſe it and never bliſter his hand. It is juſt thus with a ſinner, before a man be accuſtomed to an evil way, conſcience is tender and full of remorſe; I, but a continued cuſtome and making a trade of ſin, it doth make the conſcience to be hard and brawny, and to feel nothing; as in a Smith's houſe, a Dog that comes newly in, cannot endure the fiery ſparks to fly about his ears; but when the Dog is uſed to it, he ſleeps quietly. Let wicked men be long uſed to ſin, to the Divels work-houſe, to be ſlaves and vaſſals to ſin, the ſparks of Hell fire may fly about their ears, and this never troubles them; and all this ariſeth from a continued cuſtome in a courſe of evil.

The fifth Cauſe is, that a wicked man is not diſquieted for ſin, it ariſeth from this, From a wicked man's ſtifling the checks and ebukes of his own conſcience; as quenching the ſpirit in its holy motions to doe good, doth cauſe God to withdraw the holy motions of his Spirit: So ſtifling the conſcience, it provokes God that conſcience ſhall not trouble thee more, but ſhall be given up to a ſottiſh ſtupidity, and to a ſenſeleſs ſtupidity of conſcience.

Sixthly, It ariſeth from a miſtake and a miſapprehenſion that wicked men maintain that trouble of conſcience for ſin it is an utter enemy to all worldly joy, and if a man comes once to be troubled in conſcience for ſin, he ſhall never have a merry day more, but muſt hang down his head in penfiveneſs, and lead a melancholy ſad life. Beloved, wicked mens vailing holy diſquiet with theſe prejudices, is a ſpecial reaſon why they are no more troubled for ſin then they are; this is hinted to us in the ſaying of Solomon, Eccleſ. 7. 4. The [Page] heart of the wiſe, is in the houſe of mourning: but the heart of fools in the houſe of mirth. The wicked are affraid to be in the houſe of mourning, to mourn and grieve for evils they have done, leſt they ſhould never have glad and comfortable days in the World: Thus the Papiſts did entertain this prejudice againſt the Proteſtant religion, that ſpiritus Calvinianus eſt ſpiritus melancholicus. Beloved, the way to have a well compoſed and ordered joy and comfort in the World, is, to have a gracious ſorrow and an Evangelical grief for the evils thou haſt done in the World.

Seventhly, It proceeds from a groundleſs and a preſumptuous perſwaſion that wicked men have of pardoning grace; tuſh, ſaith a wicked man, if I have hopes of Heaven when I die, what need ſin trouble me; I hope it ſhall not damn my ſoul; and therefore it ſhall not diſquiet me, I will not lay ſin to my heart; for God will not lay ſin to my charge. I ſhall go to Heaven when I die; what need I break my peace while I live? This was the great reaſon of thoſe that were no more troubled for ſin: Deut. 29. 19. And it come to paſs when he heard the words of this curſe, that he bleſſed himſelf in his heart, and ſaid, I ſhall have peace though I walk in the imaginations of my heart. God doth not bleſs them, but they will bleſs themſelves; they preſume of mercy, and they preſume of Heaven, they will preſume of bleſſing; why, this makes them that they are not troubled for adding drunkenneſs to thirſt; they can add ſin to ſin, but not add ſorrow to ſorrow for ſin.

The eight Cauſe is this, Men contenting themſelves under a daubing and a flattering Miniſtry: Men that under pretence of preaching free-grace, the love of God, and the merits of Chriſt, all their Sermons are comfortable ſtrains, when indeed they are but the making the Way to Heaven wider then God makes it; This reaſon is given by God himſelf, Iſa. 8. 11. For the Lord ſpake thus to me with a ſtrong hand, and inſtructed me, that I ſhould not walk in the way of this people. They ſpeak peace when indeed they were in trouble, Jer. 23. 13, 14. verſes, And I have ſeen folly in the Prophets of Samaria, they propheſied in Baal, and cauſed my [Page] people to err. I have ſeen alſo in the prophets of Jeruſalem an horrible thing, they have committed adultery, and walk in lyes; they ſtrengthen alſo the hands of evil doers, that none doth return from his wickedneſs; they are all of them unto me as Sodom, and the inhabitants thereof as Gomorah.

The ninth General cauſe, They have a fulneſſe of outward proſperity and bleſſing in the world; it may be refer'd to ſoul trouble, as well as to bodily trouble; that proſperity in the world, doth mightily keep off a man from having his ſoul trouble him under the guilt of ſin; Hoſ. 12. 8. And Ephraim ſaid, Yet I am become rich, I have found me put ſubſtance; in all my labours they ſhall find none iniquity in me, that were ſin. They were a wicked people, and yet their proſperity in an evil way did harden their hearts in a way of ſin. The inſtance of Pharaoh, there was nothing in the world did more harden his heart, then his proſperity; God lifting him up to be a King, did harden his heart; when men are glutted with proſperity, that they have not an open ear to the ſcreaks of conſcience; 2 Chron. 33. 10. And the Lord ſpake to Manaſſeh, and to his people; but they would not hearken. In proſperity he would not hearken to the checks of conſcience, till God laid him in fetters, then he hearkened.

Laſtly, Men are not diſquieted in ſoul for ſin; Why ſo? Becauſe of an inconſiderateneſſe of the omnipotency and all-ſeeing eye of God; though men be not doctrinal Atheiſts, to hold this opinion, that God doth not ſee all things; yet men are practical Atheiſts, to live and continue ſo in an evil way, as if God did not ſee them; we read in Job 28. 13, 14. And thou ſayſt, How can the Lord know? can he judge through the dark clouds? Thick clouds are a covering to him that he ſeeth not, and he walketh in the circuit of Heaven. The Lord doth not ſee, nor doth the holy one regard; is there not a cloud between him and us? the Pſalmiſt hath a paſſage, the wicked doth make a tuſh of ſin; tuſh, ſay they, The Lord regards it not: What is the reaſon men make but a tuſh of ſin? why, they do not think that God regards ſin; ſin doth not trouble them, and doth not diſquiet them, [Page] Becauſe they think God doth not behold them; they are inconſiderate of the omnipotency of God.

I ſhall now only give you a ſhort uſe of what you have heard, touching godly mens diſquiet under the guilt of ſin; only this uſe.

Uſe. It ſhall be by way of trial or examination; you have heard much concerning that trouble and diſquiet of ſoul that may be found in reprobates.

Now the Uſe ſhall be to put you upon trial how you may be ſatisfied in conſcience, that that diſquiet of ſoul that is in you under the guilt of ſin, is an evangelical and a gracious trouble for ſin, and not ſuch a trouble that doth ariſe from a natural conſcience in wicked men; and to ſatisfie you herein, I ſhall name ſix particulars.

Firſt, Doſt thou find this within thee, that thy trouble of ſoul is more for the evil of the fact thou haſt done, then for the danger thou mayſt incur? My meaning is this, when thou art troubled more for the ſin, then thou art troubled for the penalty of that ſin thou haſt incurr'd by the commiſſion of it; when thou art troubled for ſin more becauſe it robs God of his glory, then becauſe it will keep thee from glory; this is an evangelical grace.

Secondly, When thou art more troubled for the ſin of nature, then for the ſins that break out in thy life; when the ſin of nature doth diſquiet thee, as well as the ſins of thy practiſe: We never find in all the Scripture, that a wicked man hath any remorſe of ſpirit at all for the ſin of nature; thou that canſt ſay, ſins of nature trouble thee as well as ſins of practiſe, this is an argument of evangelical trouble of ſoul for ſin. David diſcovered grace herein, when he made that penitential Pſalm 51. for the ſin of adultery with Bathſheba, David doth not only bewail the unclean act, but he bewails alſo the unclean nature.

Thirdly, Thou mayſt be ſatisfied, if thou art as much diſquieted in ſoul in the ſight and apprehenſion of the power of ſin, as of the guilt of ſin; I am troubled not only that ſin is ſo dangerous, but alſo that ſin is ſo ſtrong within me.

[Page] Fourthly, The diſquiet for ſin is evangelical, when the meaſure and degree of thy trouble of mind for ſin is ſubſervient to and promoting of the end of trouble of mind; the end of trouble of mind, I told you, was to imbitter ſin, and indeer Chriſt; when thou haſt ſo much of the meaſure and degree of trouble of mind, as to imbitter ſin to thee, and to indeer Jeſus Chriſt to thee, this is the true evangelical humiliation that the Goſpel calls for.

Fifthly, Thou mayſt be ſure that it is an evangelical trouble of mind, when thou art troubled for ſin as well becauſe it is againſt a good God, as well as becauſe it is againſt a juſt God; a wicked man may be troubled for ſin againſt a juſt God, becauſe juſtice will be avenged on ſin, and on the ſinner; but now a godly man ſaith, God loads me with mercies; thou that canſt grieve and be troubled for ſin, this is evangelical; they ſhall fear the Lord, and his goodneſs in the latter days, Hoſ. 3. 5. I may apply that Fable that Plutarch hath in his Morals, of the Sun and the mind, contending which ſhould make a Traveller put off his Cloak: O Beloved, ſtorms and bluſtering tempeſts of God's wrath may make a wicked man leave ſin, and be troubled for ſin; but when the Son of God's love ſhall melt the heart, and ſweetly inſinuate into thy ſoul, and that make thee uncloath thy ſelf of the rags of ſin, that is an argument of evangelical trouble.

Laſtly, It is an evangelical ſorrow and trouble of ſoul for ſin, when thou canſt be as truly troubled for ſin committed, when thou knoweſt it is pardoned, as if thou hadſt not known thy ſin to be pardoned; to be a troubled and a pardoned Chriſtian, it is evangelical trouble; a pardoned ſin ſhall fill thy heart with trouble, when thou art of this temper, that thou wilt bathe that ſin in thy tears, in a way of contrition, which thou knoweſt to be bathed in Chriſt's blood in a way of remiſſion, thou haſt a gracious temper of heart engraven upon thee.

SERMON XVI.

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Pſal. 42. 11.‘Why art thou caſt down, O my ſoul? and why art thou diſquieted within me? hope thou in God, for I ſhall yet praiſe him—The health of my Countenance, and my God.’

I Now come to give you ſome practical inſtructions by way of Rules.

My work for this morning ſhall be to preſcribe ſome Theological rules to thoſe who are greatly troubled and diſquieted in ſoul under the guilt of ſin: rules of two ſorts; there are Directory rules and Conſolatory rules; rules by way of Direction, and rules by way of Conſolation.

I begin with the firſt directory Rules; there are eight 8. Directory Rules. Rules what they might doe to allay trouble and diſquiet of Conſcience when it is exceſſive and inordinate.

Firſt, When thou art exceſſively troubled under the guilt 1. Rule. Rules to prevent and cure inordinate ſorrow for ſin. of ſin take this Rule, what troubled thoughts thou haſt about the guilt of ſin, ſpend them upon the power of ſin within thee; this is a holy diverſion, to be always converſant about the power of ſin; it is an evangelical and a gracious temper; if Chriſtians were more troubled about the power of ſin, they would be leſſe troubled about the guil of ſin; the Divel doth not care if Profeſſors of Religion be terrified Chriſtians, ſo they be not mortified Chriſtians.

Secondly, Keep conſcience clear, that thou do not add [Page] guilt to guilt; adding guilt to guilt, is the way to add horror to horror, and terror to terror upon the conſcience; guilt in the conſcience doth contract diſmal fear, amazement and conſternation of ſoul; if conſcience doth not ſhut ſin out of doors, why ſin will ſhut peace of conſcience out of doors: It is a rule that Bernard gives, Conſcience is to be comforted, but firſt it is to be purified and made clean; this rule is laid down by Eliphaz, if I miſtake not, Job 11. 14. If iniquity be in thine hand, put it far away; and let not wickedneſs dwell in thy Tabernacles. Beloved, that is the way to keep cut fear, to keep out guilt; if conſcience be not a ſwept and a cleansed room, it will gaul, diſquiet and vex thy ſoul; to have conſcience pacified, when it is not purified, is but to skin over an old ſore, which before it be healed, will break out again; peace ſaith Bernard, in many men is worſe then a ſpiritual conflict; ſuch a peace for a man to have peace in his conſcience, when he indulgeth guilt in his conſcience; expect not trouble of conſcience to be allayed, if thy conſcience be not purified; Prov. 29. 6. In the Prov. 29. 6. tranſgreſſion of an evill man, there is a ſnare; but the righteous doth ſing and rejoyce. By ſnare, Solomon there means horror of conſcience, it appears by the oppoſition; Interpreters give this rule, that in the Proverbs of Solomon, that one oppoſition doth explain the other; why here the righteous ſhall ſing and rejoyce in his grace; but the wicked ſhall have a ſnare in his ſin; he ſhall have horror and dread of conſcience in the ſight of ſin; Prov. 15. 15. A good and a clear conſcience doth keep holy day every day of his life, though he hath hardly any thing elſe to feed upon; guilt on the conſcience, is the way to cauſe a reſurrection of thy fears and doubts, and to bring all thy ſpiritual hopes to the grave.

A third Rule is this, Take heed thou doſt not go about to allay the diſquiet of thy ſoul for ſin, by ſin, that is a third Rule; to run to vain pleaſures, and to ſenſual delights to ſtop and quell the voice of conſcience, what is this but to go to the Divel for a plaiſter to heal the wounds of thy ſoul: Beloved, theſe men that go to allay trouble of mind [Page] for ſin, by ſin, they go the way to make conſcience recoyl and turn upon them with more fierceneſſe, and more ſavage cruelty: It is juſt as a man that is a thirſt, he will drink a draught of poyſon to quench his thirſt; O! when thou art ſcorcht with God's wrath, and to allay this, doſt drink a draught of ſin? what doſt thou but drink ſo much poyſon? Many men when they are under trouble of mind, they will go to ſin for a ſhelter, and there a Serpent puts them to more pain.

A fourth Rule is this, Fix your thoughts on the evidences of your graces, when your hearts are overmuch diſquieted in the ſight of ſin; as trouble of conſcience in the ſight of ſin, will keep a man that he ſhall not be proud in the ſight of his grace; ſo the evidence or ſight of grace, will keep a man that he ſhall not be exceſſively troubled in the ſight of ſin.

Fifthly, Ponder in your meditations the comfortable promiſes of the Goſpel, rather then the threats of the Law; if I were to ſpeak to a ſecure ſinner, I would give him a quite contrary rule, that he ſhould rather ponder on the threats of the Law, then the promiſes of the Goſpel; but to a ſinner greatly preſt under the weight of God's wrath, he muſt take this word rather to ponder on, the promiſing part of the word, then on the threatning part of the word, Prov. 25. 12. As an ear-ring of gold, and as an ornament of fine gold, ſo is a wiſe reprover to an obedient ear. The good word of a Prov. 25. 12. promiſe, makes glad a poor ſoul that ſtoops in heavineſſe under the guilt of ſin: A Pot when it boyls over the fire, and boyls too faſt, caſt a handful of Salt, and it will allay the boyling of the Pot; when thy ſoul boyls, and is restleſſe in diſquiet for trouble of ſin, and boyling too faſt, caſt in a handful of Salt, a handful of the Promiſes of the Goſpel, this will allay the exceſſive trouble and diſquiet of thy ſoul. The Promiſes are called by one, the Inſtruments of a Chriſtan's peace; they are called God's proclamations of pardon to a poor creature; they are the character wherein he may read all his Priviledges: O ſtudy them well.

A ſixth Rule, Compare the guilt of you ſins, with the [Page] merits of Chriſt's righteousneſſe, and you will find that there is more in Chriſt's righteouſneſſe to ſave, then is in ſin to damn; Chriſt's righteouſneſſe is imputed to a believer, that the guilt of ſin might not be charged on him; as Chriſt's Perſon is above thy perſon, ſo Chriſt's righteouſneſſe is above thy righteouſneſſe; this the Apoſtle layeth down, Rom. 5. 15. The gift by grace hath abounded to many. The gift doth Rom. 5. 15. exceed the ſin exceed the offence; compare but them in thy thoughts, and that will be a means to al [...]ay the trouble o [...] thy heart.

Seventhly, Diſcloſe and reveal that ſin, the guilt whereof doth ſo much diſquiet thy ſoul, unto ſome judicious compaſſionate and experienced Chriſtian; giving vent to your own ſorrows by complaints, is a great way to eaſe the mind▪ If in Innocency God thought fit that Adam ſhould not be alone, but ſhould have a helper; much more now in a ſtate of defection ſince the fall, do we need others help as well as our own; if Jeſus Chriſt when in an agony, God thought fit to ſend an Angel to comfort him; O then do not believers need much more, when they are in their ſpiritual agony and conflicts, and temptations, do they need ſome to comfort them: The Apoſtle on this ground bids Chriſtians to comfort one another, 1 Theſ. 4. laſt v. Comfort you one another, &c. 1 Epiſtle 5. [...]4. Comfort the ſeeble minded, ſupport the weak, be patient toward all men. God doth enjoyn Chriſtians this mutual act of love, comfort ye one another: As it is in an Arch, it is ſo artificially built, that though the ſtones of the Arch do all hang downwards, yet one ſtone doth ſupport another that they do not fall. O beloved Chriſtians, that are lively ſtones in Chriſt's ſpiritual building, you ſhould be as the ſtones of an Arch, that though one ſtone doth hang downward, yet the ſtones next it ſhould bear it up; this makes Solomon ſay, two is better then one, for if one fall, the other ſhould help him up.

In this there are three Cautions to be obſerved: 3. Cautions.

Firſt, You are not to reveal that ſin for which your conſcience troubles you to every man, but to a man that is experienced: Judas, when he was troubled in conſcience [Page] for betraying Jeſus Chriſt, it is ſaid that he went to the high Prieſt, and to the Phariſees, and confeſt to them, I have ſinned in betraying innocent blood; why, they did not compaſſionate him: So ſhouldſt thou go to ſome men and complain to them, they would jeer at thee, and ſend thee away with a flout and a ſcoff; go to thoſe that are more compaſſionate, moſt judicious, moſt acquainted with the ſpiritual ſtate of a Chriſtian. Beloved, in our bodily infirmities, when a man is ſick, he doth not tell every neighbour he is ſick, and reveal his infirmity to all, but to a Doctor; A man in trouble of mind, it is not for him to go to every one, to men that wants bowels and experience, and wants wiſedom to ſpeak a word in due ſeaſon to a wearied heart; Many men are like a company of Deer, when one Deer is ſhot, all the reſt of the head of Deer runs away from the wounded Deer, and leaves it to ſhift for its life; when a man is wounded in conſcience, the arrows of the Almighty ſticking in him, they think it is a melancholy wound in him, and they are ſhie of him, they run away from him; O go to thoſe that can ſhew moſt bowels of compaſſion towards you.

Secondly, Thou muſt not diſcloſe thy particular ſin on every ſlight trouble, unleſſe thy trouble be very urgent and vexatious in the ſoul: Beloved, you do not go to the Chirurgeon for every aking finger, and for every ſlight wound; it is not for every ſlight trouble of mind to diſcloſe thy particular ſins; conſeſſion to another man ſhould never be, but when all means thou haſt uſed thy ſelf nothing can comfort thee, when thy ſpirit is troubled with great bitterneſſe; only in a caſe of urgent neceſſity muſt you open your ſelves to another man.

Thirdly, Following this rule, take heed when thou revealſt thy mind to any, do not deal doubly with that man. Men will come ſometimes to a Miniſter, and tell him they are troubled in mind, but they will not tell what it is that puts a ſting into conſcience, but will open ſome other thing that is ſlight and trivial, but not open the real thing that doth trouble them: the Lapwing will not cry neer her neſt, [Page] but afar off: Many men carry themſelves ſo that you ſhall not find out their neſts; their beloved ſins they wil not reveal and diſcloſe them.

The eight Rule is this, When thou art diſquieted for ſin, then go to God through Chriſt in prayer to pacifie thy Conſcience and ſpeak peace to thy ſoul when thou art troubled; we can ſpeak peace, but it is God that gives peace: this is one prerogative aſcribed to God that he is a God that conſorts them that are eaſt down, 2 Cor. 7. 6. Nivertheleſs, God that comforteth thoſe that are caſt down, comforted us by the comming of Titus. He is a God that creates peace out of nothing. It is very obſervable in Iſa. 8. 11. For the Lord ſpake thus to me with a ſtrong hand, and inſtructed me that I ſhould not work in the way of this people. That when God would comfort the Prophets againſt the accuſations and combinations of the enemies againſt the Church of God, he ſpake to them with a ſtrong hand; the tongue is the inſtrument of ſpeech, not the hand; we ſpeak with our tongues, we can ſpeak to a man comfortable words, but we cannot make you believe them; But the Scripture ſaith, God ſpeaks with his hand, becauſe he can doe what he ſpeaks; his Word is like Chriſt's Word in the 9. chap. of Mark, Chriſt ſpake to the Winds, and to they were ſtill and there was a great calm. Beloved, God's word it hath a hand in it, it can doe what it ſpeaks: O then go to God through Chriſt in prayer and in having recourſe to God; There are two Things you are to beg of God in prayer if you would have the trouble of ſoul allay'd.

Firſt, Beg of God to have a ſhare in the blood of Chriſt that merits thy peace, and to have a ſhare in the Spirit of Chriſt that works thy peace; Theſe are the two main things in prayer to allay the trouble of ſoul for the guilt of ſin.

Firſt, Beg a ſhare in the blood of Chriſt that merits thy peace, Coloſ. 1. 20. And (having made peace through the blood of his Croſs) by him to reconcile all things to himſelf, whether things in Earth or things in Heaven. There is peace with God and a peace in thy conſcience; peace with God and peace in thy conſcience, it is the certain iſſue of Chriſt's Perſonal treaty [Page] with God the Father in Heaven. As it was typed under the Law, Exod. 12. 23. For the Lord will paſs through to ſpoil the Egyptians: and when he ſeeth the blood upon the lintell, and on the two ſide poſts, the Lord will paſs over the door, and not ſuffer the deſtroyer to ſmite you. The blood of the Paſchal Lamb that did beſprinkle the poſts of the door of any houſe, it was a pledge that there was peace and ſafety in that houſe: If thou haſt the blood of this Paſchal Lamb Jeſus Chriſt ſprinkled on the door poſts of thy Conſcience, this will be a ſign that there ſhall be peace and ſafety in thy houſe; the deſtroying Angel ſhall paſs over.

Secondly, Next to this beg a ſhare in the Spirit of Chriſt that works thy peace; therefore it is that the Spirit is called the Comforter as well as the holy Ghoſt: He is called the holy Ghoſt, to ſhew, that it is one part of his Office to work holineſs in us; and called the Comforter, to ſhew, that it is one part of his Office to comfort his people; and thus I have run haſtily over the Directory rules to allay exceſſive diſquiet of ſoul under the guilt of ſin.

2. I now come to lay down ſome Conſolatory rules, what rules may be giuen to comfort a godly man that is grievously Conſolatory Rules. vext and diſquieted under the guilt of ſin; I beſeech you follow me a while; There are ſix Conſolatory rules to be laid down for to comfort a godly man that is diſquieted in 6. Rules. ſoul under the guilt of ſin.

Firſt, Take this Rule for to comfort thee; if the power of thy ſin do not prevail over thee, thou maieſt be ſure the guilt of thy ſin ſhall never damn thee; why then think if ſin hath not a domineering power in the filth of, it ſhall never have a damning power in the guilt of it. O thou mortified Chriſtian, it may be thou art troubled at what thou haſt do [...]e when thou waſt a child; but haſt thou mortified thoſe ſins? then my ſoul for thine thoſe ſins thou haſt deſtroyed ſhall never damn thee: it may be thou art troubled about the guilt when thou haſt deſtroyed the power. O lift up thy head the guilt ſhall never damn thee when the power doth not prevail over thee.

Secondly, It is better for a Chriſtian to have a ſoul troubled [Page] too much for ſin then too little or nothing at all for ſin; It is better to have a troubled and a terrified conſcience then to have a ſtupified conſcience; better to have a ſore then a ſeared conſcience, better to have the conſcience raw and gauled then to have it benumbed and no way ſenſible of the evil of ſin. Why beloved, there is more hope of a ſoul in a ſpiritual Feaver, that is in diſquiet, that is raging by reaſon of the accuſation of conſcience, that is lying under trouble and diſquietneſs of his own apprehenſion, then of him that lies under a ſpiritual Lethargy, ſleeping and ſnorting in his ſins, which doth never trouble him; a wound that hath raw and quick fleſh in it, it will eaſier be heal'd then a wound that hath proud and dead fleſh in it: if thy Conſcience be dead fleſh, thou art not ſo neer healing as when thy Conſcience is raw and gauled fleſh; it was one mark of Leproſie that was unclean, if there was dead fleſh in the ſore; noting a benumbed and a ſtupified Conſcience argues an unclean Leper, one in a ſtate of nature; It is better to have God's Officer conſcience to be over buſie, to be too much checking and curbing thee, then to have no office of Conſcience ſtirring in thee: This is another conſideration for the comforting of an afflicted ſoul.

Thirdly, Obſerve this Rule for the comforting of thy ſoul under trouble of mind, conſider that God's mercy and Chriſt's merits in the pardoning the guilt of thy ſin thou haſt committed, is far greater then the greatneſſe of thine own guilt; Rom. 5. 15. But not as the offence, ſo is the free gift; for if through the offence of one many be dead; much more the grace of God, and the gift by grace, by one man Jeſus Chriſt, hath abounded to many. The meaning is, That that gift Jeſus Chriſt, the value and worth of man, did far exceed the guilt and evil of ſin; it is expreſſed in Pſal. 32. he that truſteth on the Lord, mercy ſhall compaſſe him round about. My own fault is very great, but God's grace and mercy is far greater; God when he is ſaid to pardon ſin, in Micah 7. 18. Who is a God like unto thee, that pardoneth iniquity, and paſſeth by the tranſgreſſions of his people? he retaineth not anger, becauſe be delighteth in mercy. He is ſaid to throw them into the [Page] bottom of the Sea; the red Sea could as eaſily drown Pharaoh and his hoſt, as well as one ſingle man: Beloved, the red Sea of Chriſt's blood can as well cover an Army, an Hoſt of ſins, as well as one ſingle ſin; the Sea can as well cover the Whale, as leſſer fiſhes; the Sea of Chriſt's blood can cover great ſins as well as ſmall; David makes it an argument, Pſal. 25. 11. For thy name ſake, O Lord, pardon mine Pſal. 25. 11. iniquity, for it is great: Pardon my ſin, for it is great: That is, although it is great, and ſo you have often the particle uſed in Scripture, the Lord would not puniſh man, for the imaginations of his heart is evil; that is, though his heart be evil. It is obſerved that the Ark wherein the moral Law was kept, the mercy ſeat covered the whole Ark wherein the Law was kept; to note Beloved, that Jeſus Chriſt, the mercy of God and merits of Chriſt, it provides a propitiation, a covering of all the breach of the Law, the mercy ſeat is broad, and large enough to cover all; therefore let this be of great comfort.

Fourthly, Obſerve this, That the more trouble of mind thou doſt lie under for the preſent in the ſenſe of ſin, the leſſe trouble thou ſhalt have in the future: God doth with his People, as Land-Lords do with their Tenants; if a Land-Lord take a great Fine at the firſt coming into the houſe, he doth take the leſs yearly rent for the future: God takes of you a great Fine at the firſt; he maketh ſin coſt thee many a tear, many a nights trouble, many a days diſquiet; the greater Fine God taketh of thee, the leſs yearly rent he expects of thee; the more thou art troubled for the preſent, the leſs fear and torment ſhall be thy portion hereafter; am I troubled now? it is that I might have more peace when I come to die, that in the reſidue of my days I might have joy and peace in believing: O think then if God upon thy firſt coming into Chriſt, maketh thee pay dear for thy ſin, and maketh thee ſmart for it, why there is leſs ſorrow and trouble for thee in the time to come.

Fifthly, Art thou troubled in ſoul for ſin? take this comfort, that the more thou art troubled for ſin, why thou art the neerer getting out from the Divel, when the Divel maketh [Page] Conſcience howl, it is an argument the Divel is thrown out, & ſin is thrown out. When the Divel had a long continuance in the Child, the Divel did not trouble the Child ſo much; Marke 9. 26. And the ſpirit cryed, and rent him ſore, and came out of him, and he was as one dead, inſomuch that many ſaid, He is dead. It is ſaid that when the Divel came out of the Child, then the Divel rent him ſore, and laid him down for dead. O Beloved, when the Divel is in a man, when the ſtrong man hath a full poſſeſſion of a man, the Divel doth not trouble him then: As Stella ſaith, The Divel would not have him ſuffer one touch of Conſcience then; but when the Divel is going out, and ſin is thrown out, then the Divel rends a man, and lays a man for dead; this is the property of the Divel. Gregory in his Comment upon the Book of Job, hath a notable ſaying, ſaith he, Therefore the Divel doth more vehemently ſtir up fears and doubts in the heart, becauſe ſin is thrown out of the heart. O let this comfort thee, Doth the Divel trouble thee more then ordinarily? doth thy Conſcience terrifie thee, that thou art a burden to thy ſelf? Beloved, it is an argument that the Divel is a caſting off, and ſin is caſting out; O comfort thy ſelf, I hear the noiſe of Conſcience every day; I hear my Conſcience ſuggeſt this guilt to me, and that to me; O bleſſed be God I hear my Conſcience to roar and howl; why the more hopes I have that the Divel is throwing out, and ſin is caſting out; that is a fifth Conſideration.

Sixthly and laſtly, Take this for thy comfort, that there are more promiſes of the Goſpel made to men in this condition, then to any other ſort of men in the world; I could give you multitudes of promiſes to men in this caſe, Matth. 11. 28. Come unto me all ye that labour and are heavy laden, and I will give you reſt. So in Iſa. 54. 10, 11. ch. 35. 4. ch. 57. 15. Many other Texts I could give you where God maketh abundant Iſa. 54. 10, 11. & 35. 4. & 57. 15. promiſes to men under diſquiet of ſoul, under the guilt of ſin; when Children are well, they ſhall have it may be but pebble ſtones to play withal; but if there be one ſick Child in the houſe, the Mother goeth to the Cabinet, and looketh out fine things to quiet the Child: O Beloved, it may be [Page] healthful Chriſtians ſhall go on comfortably, and ſhall have now and then ſmiles of God's face towards them, but God's rich Cabinet of promiſes are open to them when they are ſick, when a poor ſinner ſuſpects that he is not pardoned, then God comes with a promiſe to comfort him that he is pardoned. The well children in the houſe is beloved by the Parents, but the ſick Child is dandled on the knees; the well Child may have bread and butter, but the ſick Child hath the comfortable things to comfort it. Beloved God's ſick Children, that are ſick with ſin, that are greatly troubled in Conſcience, God provides for them the promiſes to allay and pacifie the troubled ſpirit. O let theſe words of comfort ſinke into your hearts.

SERMON XVII.

Pſal. 42. 11.‘Why art thou caſt down, O my ſoul? and why art thou diſquieted within me? hope thou in God, for I ſhall yet praiſe him—The health of my Countenance, and my God.’

I Now come to give you ſome other Rules, and they are to thoſe who complain, and ſay, The Lord help me, I am ſo far from being over diſquieted, that I do not find my heart diſquieted at all; I do not find my ſoul ſo much as troubled under the guilt of many evils that I am guilty of; touching this I ſhall proceed to give you rules directory and conſolatory.

Firſt, How a Child of God that doth not find his ſoul [Page] ſenſibly touch'd, and evangelically diſquieted under the ſenſe of ſin committed, how that ſoul may come to have his ſoul evangelically troubled under the guilt of ſin.

Firſt, Reſt not ſatisfied with a general and a confuſed fight of ſin, but labour to ſingle out the chiefeſt of thy corruptions, to have a particular and diſtinct view thereof; this is the courſe that God's people have taken, Acts 2. 37. Now when they heard this, they were pricked in their hearts, and ſaid unto Peter and the reſt of the Apoſtles, Men and Brethren, what ſhall we do? Peter doth not tell them that they were ſinners in the general; but of all ſins he doth ſingle out one, Ye have crucified the Lord of glory; and when they heard that, they were pricked at the heart: They ſingled out that ſin to have their hearts brought to brokenneſs, and to contrition. When Chriſt would bring the Woman of Samaria to remorſe and trouble for ſin, Chriſt did ſingle John 4. out one ſin of all, and told her, Thou art an Harlot; and the Scripture gives you this hint, that the ſingling out that one ſin, made her ſee all other ſins, for ſaith the woman, Lo! Behold, the Man that hath told me of all that ever I have done; and yet Chriſt told her only of her Adultery. Do thou thus What is that Dallilah that thou playeſt withal in thy boſome? ſingle out that ſin, and that is the way to have a diſtinct view of all the evil; general and confuſed apprehenſions of ſin, doth but bring in a general humiliation; it hath been the undoing of a great many ſouls, to reſt ſatisfied with general apprehenſions of their guiltineſs, they have lived and died without any ſaving remorſe on their Conſciences. He that writes of Bellarmine, ſaith this of him, That when he came to die, (ſaith he) ſuch was the innocency of that man, that he could not tell one ſin in him that he was to make confeſſion for, it did not ariſe from the innocency of the man, but it ariſed from an indiſtinct ſight and obſervation of his ways. Beloved, this makes a man hard-hearted when he comes to die, that he hath not evangelical remorſe in him, becauſe he hath but a confuſed and a general view of ſin. You read of Ahimaz, that was running in poſt haſte to bring news what was done; David asked him, What news? ſaith Ahimaz, [Page] I ſaw the battel, and I heard a tumult, and a great noiſe, but I know not what it was, a Sam. 18. 29. Thus many men do with their ſins as he did with his intelligence, they are troubled for ſin, but they know nothing but in the general; they know not what the ſin is; juſt like Nebuchadnezzar, he called his Magicians and Inchanters together, ſaith he, Tell me the Interpretation of my dream, for I have dreamed, and I know not what it is. Some men ſay, they have ſinned; but they do not know what ſin they have committed, what particular ſin they have done.

The ſecond Rule is this, Look upon ſmall ſins cloathed with great aggravations; Beloved, this is the reaſon why men are not troubled, they look on their ſmall ſins as ſmall, but do not look on them as cloathed with many hainous circumſtances: Suppoſe thy ſin be a ſmall ſin, inviſible as to the world, yet if thou wouldſt cloath this ſin with aggravated circumſtances; it may be a ſin againſt conſcience; a ſin againſt much mercy; it may be it is a ſin committed after many purpoſes and vows. This courſe did Juſtin take in the ſecond book of his Confeſſions, chap. 4. about his robbing the Orchard: I did it, ſaith he, compelled neither by hunger nor poverty, but even through a cloyedneſs of well doing, and a pamperedneſs of iniquity; for I ſteal that of which I had enough of mine own, and much better, &c. and ſo he goeth to aggravate his ſin. Beloved, when you find your ſouls not troubled for ſin, cloath it with many hainous circumſtances; and this we read of one that he would aggravate his ſin, ſaith he, It is true, the Divels have ſinned, but they never ſinned againſt a Saviour as I have done; Adam ſinned, but he never ſinned againſt a Chriſt as I have done: Do thou thus aggravate a ſmall ſin, and this will bring humiliation.

A third Rule, live in the meditation of pardoning mercy; it is true, wicked men make pardoning grace a means of preſumption; but pardoning grace rightly applied, is the moſt genuine way for the breaking and troubling of the ſoul; Beloved, lay thy ſelf in the arms of Chriſt, on the bed of his love, and that's the way to break thy flinty and ſtony heart. [Page] A child of God cannot chooſe but to bathe his ſins in the tears of contrition, that knoweth his ſins to be bathed in Chriſt's blood in a way of ſatisfaction. I now come to give you ſome conſolatory Rules, which are four: Is there comfort to a man that doth find his heart hard, that ſeldome or never findeth his ſoul diſquieted under the ſenſe of ſin?

Firſt, Be comforted, if what thou wanteſt in godly ſorrow for ſin, thou makeſt up in holy care and watchfulneſs againſt ſin; if a child of God hath not a weeping eye for ſin, yet if he have a watchful heart againſt ſin, that is pleaſing to God; if tears be not in thine eye for ſin, yet if weapons of defence be in thine hand to conteſt and conflict with corruptions, that is moſt pleaſing to God. The Captain of our ſalvation, Jeſus Chriſt, he had rather ſee a fighting weapon againſt ſin, then a weeping eye for ſin; that is one comfort.

A ſecond comfort is this, That the want of trouble of ſoul for ſin doth not always ariſe from a ſtupified conſcience, but from an ignorant mind; if Conſcience had an eye to ſee ſin, Conſcience would have a hand to ſmite for ſin; Conſcience doth therefore want a hand, becauſe man's judgement wanteth an eye to diſcern what is evil.

A third comfort is this, That though a good man may not for ſome time be troubled for ſin, yet at that time and in that caſe there is a great difference between him and a wicked man; he is not troubled, but he would be troubled; a wicked man is not diſquieted, and he would never be diſquieted; a godly man doth not mourn, but he would mourn, and would love that Miniſter that ſhould pierce his heart; a wicked man cannot endure him; there is a great difference between the one and the other: A good man dares not ſtitle the checks of Conſcience; a wicked man when Conſcience begins to trouble him, he doth what he can to ſtill the crys of Conſcience; when Conſcience doth arreſt a wicked man for debt they run not unto God, they make conſcience drunk with ſenſual pleaſures and vain delights, that ſo they may run away from Conſciences arreſt; but godly men dare not do thus, but they cry to conſcience, excuſe me when I do well, and accuſe me when I do ill; this is the behaviour of a godly man.

[Page] Laſtly, Take this for comfort, though thou haſt not ſo much trouble for ſin as thou doſt deſire, yet thou haſt ſo much as God doth accept; this is a true rule in Divinity, that the deſire of any grace is the grace it ſelf; for to believe, is faith; and true deſire to repent, is repentance; and true deſire to mourn for ſin, is a mourning for ſin; if thou doſt deſire a troubled heart, that is a holy trouble; this is a great mercy, that in Scripture account the deſire of any grace is the grace it ſelf: It is worthy your obſervation you read of Nehemiah, ch. 1. 11. O Lord, I beſeech thee, let now thine ear be attentive to the prayer of thy ſervant, and to the prayer of thy ſervants, who deſire to fear thy Name; and proſper, &c. Compare that place with ch. 5. 15. But the former Governours that were before me, were chargable unto the people, 7 c. but ſo did not I, becauſe of the fear of the Lord. To note, that a deſire to fear God, is a fearing of God; a deſire to repent, is a repenting; a deſire to be troubled, is a holy trouble, provided it be a ſolemn, ſincere, and an inſatiable deſire after any grace: this we read of Abraham; when God comes to deal with Abraham, What ſaith God to him? Becauſe thou haſt done this deed, I will do ſo and ſo to thee; why he had not done this. Divines gather that in God's account the deſire and intent of doing a good thing, is the doing of it; therefore when Paul records Abraham's act, it is ſaid, by faith he did it. Beloved, it ſhould be a great diſcomfort to ungodly men, that the Scripture ſhould ſay thus to us, that a deſire to do a ſin, is the ſin; it is all one to God; therefore Chriſt telleth you Mat. 5. 28. He that looketh on a woman to luſt after her, hath committed adultery in his heart: The deſire and the act is all one to God though not to men; God looks on the luſt of the eye, to be as the uncleanneſs of the act; he that is angry with his brother, 1 John 3. 15. Whoſoever hateth his brother is a murtherer, and no murtherer hath eternal life abiding in him. God looketh on the deſire for to kill a man as if thou hadſt kill'd him; now on the other hand, it ſhould be a great comfort to godly men, that the deſire of grace, is grace it ſelf; I mention this to you that grieve becauſe you cannot grieve; that do not mourn, but would mourn. Thus [Page] much for the Conſolatory Rules. I ſhall only give you this Uſe Uſe. , and ſo I ſhall finiſh this doctrine about the diſquietings of the ſoul; and that is a uſe of caution, to perſwade you to take heed you do not run into falſe miſtakes touching ſoul-diſquiet for ſin; the Divel may paint that which is not grace, and which is not trouble of Conſcience, and diſquiet of mind for ſin like it; which is my caution to perſwade you that you would not be miſtaken in this matter.

Five Miſtakes I ſhall give you Cautions to take heed of: Cautions.

Firſt, Take heed you do not miſtake a natural Melancholy, and take that to be a godly ſorrow and trouble of mind for ſin; many people whoſe tempers are ſad, heavy, and dumpiſh, they apprehend Melancholy to be a godly ſorrow; there is a great difference between natural Melancholy, and between ſpiritual trouble. Firſt, natural Melancholy hath many apprehenſions in the fancy, in the imaginations; but ſpiritual trouble ariſeth from the Conſcience, upon the ſenſe of God's wrath, and the frowns of the Almighty, and the greatneſs of ſin, and the evil thereof. Secondly, Melancholy is cured by Phyſick, Gallen is a proper help for a melancholy man; but all the Phyſick in the world cannot allay the diſquiet of a godly man's ſoul. Thirdly, Melancholy maketh a man ſad, but he cannot tell for what; but a man under ſpiritual trouble ſaith thus, It is this ſin gauls my Conſcience, and ſuch a failing grieves my ſoul; which a Melancholy man cannot do, he cannot tell that it is ſuch a corruption I am guilty of. Fourthly, Melancholy is diſcerned by his natural complexion, a heavy eye, a grizly look; but ſpiritual trouble on the Conſcience may be in the man that is of a merry, pleaſant, amiable Countenance; therefore Divines obſerve of David, the Scripture telleth you he was a man of a ruddy complexion; the effect thereof is to be merry and pleaſant; yet he did grieve and roar under diſquietneſs of ſoul for ſin. Again, Melancholy doth impare the health of the body; but ſorrow for ſin doth not ſo. Again, A Melancholy man cannot delight in God nor in duty; whereas a man under trouble of mind, though he be troubled for ſin, yet he can rejoyce in [Page] God and delight in duty; Godly ſorrow and ſpiritual joy are no way contradictory each to other, but rather ſubſervient each to other.

Secondly, take this Caution, Do not miſtake that to be trouble of mind for ſin, which is onely a trouble for ſome outward diſtaſter in the World; when a man is troubled for the loſs of a Child, or for the loſs of an eſtate, many men deceive themſelves, and take their worldly ſorrow for ſpiritual trouble; which if this were true, Achitophel ſhould be a troubled man for ſin; he came home ſad and hanged himſelf. Then Haman ſhould have godly ſorrow, for he was troubled for croſſes in the World; he came home ſad, and told all his friends what had befallen him. Beloved, you muſt not look upon worldly trouble to be ſpiritual trouble: but thus do when you find the heart overwhelmed with worldly trouble; O Labour to direct it into ſpiritual trouble, to ſhed tears for ſin, when thou ſheddeſt tears for the loſs of an eſtate; why turn that flood of tears to weep for ſin, to turn the Mill of godly ſorrow, to grind thy heart to powder in the ſenſe of ſin; it is a debaſement to tears to be ſhed for every tride: Beloved, to ſhed tears for worldly things, it is to be prodigal of your tears.

Thirdly, take this Caution, Do not conceive that to be trouble for ſin that cauſeth ſhame among men; many reprobates are troubled for ſin, but why? It is not becauſe God receives diſhonour by ſin; but becauſe they ſhall receive ſhame for their ſin; This is not Evangelical trouble. Many men are like Judah, Geneſis 38. 23. And Judah ſaid, Let her take it to her, leſt we be aſhamed; behold, I ſend this kid, and thou haſt not found her. As if he ſhould have ſaid, if the woman ſhould tell that I have committed Adultery with her, I ſhould be aſhamed, let her alone: Thus do men cry out, they would have Conſcience let them alone, and they would let ſin alone, leſt they ſhould be aſhamed; If ſo be that the concealing of a ſin, can conceal their ſhame, they care not; why Heathens went beyond this. It is a ſaying of Seneca, If I did know ſaith he, that all the men of the world ſhould be ignorant of what ſin I had done, yet I would not [Page] ſin, becauſe of the filthineſſe of ſin. Tully hath a notable paſſage, and it is to be wondred at, that a Heathen ſhould go ſo far; ſaith he, That if I thought that all my ſins could be concealed from all the world, yet we muſt do nothing covetouſly, nothing incontinently, nothing un juſtly, we muſt do no evil though the world ſhould never ſee us. Many men are more grieved for ſin becauſe it is a ſhame to them; this is not a gracious and an evangelical trouble for ſin.

Fourthly, Account not that to be a right trouble for ſin, which is rather for the puniſhment of ſin, then for the evil nature of ſin; more becauſe there is a Hell for ſin, then that there is a Hell in ſin. Cain was more troubled for the puniſhment, then for the ſin; he cryed out, My puniſhment is more then I can bear; but Cain did not cry out, My ſin is greater that I have committed.

Fifthly, Account not that to be a right diſquiet and trouble of ſoul for ſin, that is only for great and groſſe acts of ſin, without having any remorſe for ſecret and leſſer evils: many men if one ſtares them in the face, though all their other ſins never trouble them, they conclude this to be godly ſorrow and evangelical remorſe in them. Alas, Beloved, Judas was troubled for one ſin, but not for another ſin; he was troubled for ill gotten goods: but to be troubled for one ſin, and not for all ſins, is no Goſpel ſorrow; he that is not troubled for every ſin that he knoweth that he is guilty of, he is troubled for no ſin. Look upon wicked men, you ſhall ſee them many times troubled for great evils, but never troubled for ſmaller evils; thoſe ſins that diſquiet a godly mans heart, ſhall not break a nap of ſleep from him; he can go merrily and joeundly under the guilt of thoſe ſins which troubleth the ſoul and breaketh the peace of a godly conſciencious man all his days; thoſe ſins that are ornaments to wicked men, that they can wear them as a chain of Gold about their necks; they wear their pride, and ſhew their pride; they account ſin their ornaments. I, but that which is one mans ornament, is another mans torment; his pride, his luſt, and his complemental oaths is his delight, but it is a torment to a godly man; therefore do not account that a [Page] diſquiet of ſoul, to be a godly diſquiet.

Again, Do not account that to be an evangelical trouble for ſin, when it is not for Original ſin, as well as actual ſin. Mr. Bolton telleth you of a Germain in his time, that was a great proſeſſor of Religion, and he was once overtaken in drink; I went to this man to ſhew him the evill of drunkenneſſe, to let him ſee what a beaſt-like ſin it was, what a ſwiniſh ſin it was; I laboured to ſhew him what this was; I laboured to make him ſee the evill of a drunken nature; but he would yield to me that drunkenneſs was a bad ſin, but he would not yield to the wickedneſs of nature; this man did bewail the act of drunkenneſs, and fell to other ſins; yet at laſt God troubled this man again, and being perplexed he ſent for the ſame man again, and ſaith he, Now I believe your words; I find an unclean heart, an adulterous heart, a drunken heart; I ſee it is now worſe then a drunken act; and afterwards he never fell to thoſe ſins again.

Thus I have in ſeventeen Sermons gone over the diſtreſſes the Pſalmiſt here complains of; Why art thou caſt down, O my ſoul? and why art thou diſquieted within me?

FINIS.

[Page]

Information about this book

Title statement

The dejected soules cure tending to support poor drooping sinners. With rules, comforts, and cautions in severall cases. In divers sermons, by Mr. Christopher Love, late minister of Laurence Jury. To which is added, I. The ministry of the angels to the heirs of salvation. II. Gods omnipresence. III. The sinners legacy to their posterity.

Love, Christopher, 1618-1651.

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1657

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Text Creation Partnership,

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Date

2005-12 (EEBO-TCP Phase 1).

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A49242

ID [STC]

Wing L3151

ID [STC]

ESTC R215529

ID [EEBO-CITATION]

99827383

ID [PROQUEST]

99827383

ID [VID]

31801

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(EEBO-TCP ; phase 1, no. A49242)

Transcribed from: (Early English Books Online ; image set 31801)

Images scanned from microfilm: (Early English books, 1641-1700 ; 1891:24)

Source

— The dejected soules cure tending to support poor drooping sinners. With rules, comforts, and cautions in severall cases. In divers sermons, by Mr. Christopher Love, late minister of Laurence Jury. To which is added, I. The ministry of the angels to the heirs of salvation. II. Gods omnipresence. III. The sinners legacy to their posterity., Love, Christopher, 1618-1651..

Extent

[12], 194 [i.e. 184], 193-220 p.

printed for John Rothwell at the Fountain in Cheapside,. London :: 1657.. (Reproduction of the original in the British Library.)

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