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.

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

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 cor∣ruptions, 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 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 confessi∣on 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,

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 aggra∣vated 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 cloyed∣ness 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.

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 cor∣ruptions, 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 dis∣quieted; 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.

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

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:

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 dis∣quiet 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

God and delight in duty; Godly sorrow and spiritual joy are no way contradictory each to other, but rather subser∣vient 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 de∣ceive 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 re∣probates are troubled for sin, but why? It is not because God receives dishonour by sin; but because they shall re∣ceive 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 Adul∣tery 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

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 cove∣tously, 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 pu∣nishment, 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 consci∣encious 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

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 drunken∣nesse, to let him see what a beast-like sin it was, what a swi∣nish 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 drun∣ken 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.

Notes

• John 4.
• Cautions.