Comfort & counsell for dejected soules.: Or a treatise concerning spirituall dejection. In which is handled, 1 the nature 2 the working 3 the grounds 4 the remedies of spiritual dejection. And in which is held forth, satisfaction to some particular cases, and generall advice for any soule who is cast downe. Being the heads and sum of divers sermons preached to a particular congregation from Psalm 42. last. By John Durant, preacher of the Gospel, and pastour of a church of Christ in Canterbury.

SECT. I. (Book 1)

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, who is the health of my countenance, and my God.

CHAP. I.

The preamble unto the Text, in a briefe view of the whole Psalme, holding forth the occasion and the division thereof.

THese words are a spirituall So∣liloquie of holy David; who now as in private speakes to, and argueth with his own soul, in regard of some sadnesses, and disquietings which at present did oppresse his spirit. And there is a great deale of precious matter in these words, deserving our Observa∣tion, Meditation, and Imitation.

I shall in a word touch upon the occasion, and the scope of the whole Psalme: So shall we the clearer see the intention of this verse.

It is thought (and that very probable) that the occasion of this Psalm was either the flight un∣to which he was exposed by Saul; or the flight un∣to which he was exposed by Absolon. Cleare it is, at the penning hereof, David was absent from Jerusalem and the Tabernacle; the consi∣deration of which, fills him with sorrow, and that sorrow sets him upon the composing of this Psalme: So that whatsoever was the remote, sorrow was the proximate occasion of the penning hereof. Now this sorrow appeares in the whole Psalme generally: And more particularly it dis∣covers in selfe in these branches.

• 1 In the vent thereof.
• 2 In the cause thereof.
• 3 In the depth thereof.
• 4 In the effect thereof.

First, Davids sorrow vents it selfe in the 1, 2, and 3, verses of the Psalme; as the Hart pan∣teth after the water Brookes, so panteth my soule after God, vers. 1. Never was poor Hart pur∣sued more by a company of Dogs, then he was by his enemies: And never did Hart so pur∣sued, bray after the Brookes; as he did after Jerusalem and the Tabernacle (the place and types of Gods presence) My teares (so he vents himselfe) have been my meat day and night, ver. 2. Sad soule, his griefe fed upon its selfe, and besides mourning, his soule had no meate. His

soule also was poured out as water (for so the word signifies) vers. 4.* 1.1 Thus his sorrow vents it selfe.

Secondly, He opens the cause thereof, which was mixed and mighty. One while his present absence from Jerusalem, minds him of his for∣mer injoyments. He had gone up with a multi∣tude, making bo••y mirth, but now he was deprived thereof, vers. 4. Another while hee considered the sad speeches of his insulting adversaries, who continually said, where is thy God, vers 10.

Thirdly, he describes the depth of his sorrow, setting it forth to have overwhelmed him. He professeth it had cast him down, (vers. 6.) And that he was in the deeps, (vers. 7.)

Lastly, He declares the effect of all this; now, that is held forth as double.

• 1 Supplication.
• 2 Expostulation.

The first effect of his soule griefe was Sup∣plication: His prayer was to the God of his life as tis vers. 8. Oh when shall I come before thee O God, (ver. 2.) To this he addes,

Secondly, Expostulation (as another effect of his griefe) and this expostulation is hinted to be.

• 1 With God.
• 2 With himselfe.

1 He expostulates the matter with his God: I will say unto God my rocke: why hast thou forsa∣ken me, ver. 9.

2 Hee expostulates also with himselfe: Why goe I mourning, &c. as in that verse: But

especially in the words of the Text. Why art thou cast down O my soule? and why art thou dis∣quieted within me? &c.

CHAP. 2.

The explication, with the division, and do∣ctrines of the Text.

I Shall explicate the words of the Text a little, so shall we be the better able to under∣stand the meaning of them; and to draw forth Observations from them.

Why art thou cast down O my soule? and Why. The word or particle translated Why,* 1.2 is and may bee otherwise translated. As now to in∣stance.

1 It may be translated What.* 1.3 And so tis as an inquiry into the truth of this trouble: Da∣vid doth as it were cunningly worke upon him∣selfe; and say, What art thou cast down Oh my soule? is it so indeed? Tell me (oh my soule) art reall in thy griefe? art thou as much trou∣bled as thou seemest to bee? What, is it so?

2 It may be translated How. And so it is a word of admiration:* 1.4 as if David did admire to see his soule thus cast downe, and tis as much as if David should say, How (Oh!) how art thou cast downe, O my soule? how low dost thou lye? how sadly dost thou sit? how exceedingly art thou troubled? Oh! how is it with thee?

3 It may be translated, after what manner,* 1.5 And so tis, as if David should aske his soule, What kind of sorrow this was which had possessed him? and in what manner it was that he was troubled. In what way art thou cast down O my soule?

4 It may be translated Wherefore, And thus it may looke two ways.

• 1 To the end,* 1.6 and tis as much as if David should say; Wherefore art thou cast down? for what end? Tell me O my soule, what is the end that thou dost aime at, in this sorrow? what is thy designe in being cast down? Thus it may be an inquiry into the end. And
• 2 It may looke to the cause, and so tis as much as for what cause,* 1.7 or reason art thou cast downe? Canst tell why it is thus? Say O my soul! what is indeed the reason of thy being thus cast downe?

Cast down,* 1.8 The word signifies properly to bow down, or to lie flat, or along upon the ground: thus the word is applyed to worship or to mourning, In the Psal. 38.6. you have the word in its native signification translated, and applyed to mourning. I am troubled (saith David) and I am bowed down. Its the same word: As joy in the power therof lifts up, so sorrow in the power thereof casts down: Joshua full of trouble and sorrow casts himselfe downe, prostrate o•• the earth, Josh. 7.6. Davids trouble layes him prostrate (as the word signifies) yea he doth prostrate or cast down himselfe:* 1.9 His sorrow makes him his own over-thrower; his soule casts downe it selfe, for so the word in its

conjugation signifies, as the learned know.

O my soule,* 1.10 The word is put for the whole soule, I conceive in this place (as it is in some o∣ther) Davids whole soule was grieved: sorrow had seized not upon a part onely, but upon the whole.

And why art thou disquieted: the word signi∣fies properly to be tumultuous,* 1.11 either as the Sea is in a storme, or as a people are in a tumult. In Psal. 46. ver. 3. its applyed to the Seas: and Psal. 65.7. its applyed to people. Indeed sorrow in the strength of it, causeth a storme, and a tumult in the soule: It maketh every thing to be out of order, as things are in a tumult.

Within me:* 1.12 It may be, (and sometimes is) translated against me. Sorrow is against the soule: Griefe is an enemy: yea, where it pre∣vailes, it makes the soul an enemy to its selfe, Davids soul was disquieted against him.

Hope thou in God; The word properly sig∣nifies to expect, or to waite for, with expectation; yea, it includes a patient tarrying a while. Thus tis said Noah stayed or tarried,* 1.13 Gen. 8.10. Sor∣row renders us impatient. Usually every passi∣on when tis predominant overthrowes patience. David therefore bids his soule to be patient, and in that patience to stay a little, and yet to ex∣pect God at last.* 1.14 For so he addes. For I shall yet praise him. Stay soule (saith David) For the particle sometimes hath the force of a finall cause; As in that Job 3.11. Why the breasts that I should such, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 i. e. For what end

did I sucke. Thus here it may bee used: and David may tacitly answer his soule; which might bee ready to say (as hee said) what should I waite for the Lord any longer.* 1.15 Why (saith David) waite (O my soule) for this end, I shall praise him.

I shall Yet. The particle is sometimes ren∣dred Still, or Alwayes.* 1.16 David knew howe∣ver he was cast downe now, yet he should al∣wayes praise. And hereafter he should still praise God, notwithstanding any thing now.

Praise him: The word signifies in its first, and most genuine sence, to confesse (and is so tran∣slated sometimes.* 1.17) And happily there is this in it here. As if David did hint to his soul, that how∣ever he might have hard unbeleeving thoughts of God at present, yet notwithstanding hereafter he should [confesse] this as his weaknes (as sometimes he did, Psal. 77.10. I said this was mine infir∣mity.) And he should confesse God was his God, and his salvation, and this he should do in a song of praise▪ when he should worship towards the Temple (from whence hee was now banished) and praise his name for his loving kindnesse and truth: (as it is Psal. 138.2.) i: e:* 1.18 confessing (for its the same word) both his loving kindnesse; and his truth; Who is the health of my countenance. In the Hebrew it is only thus, the healths (in the plurall number) of my countenance.

And in truth, this will stand very fit with the former: David tells his soule, he should yet con∣fessingly praise Gods salvations, which he shewed to him. Yea, and that he should confesse him to be

his God, (however now he might doubt it,) for so it followes, and my God.

So that now put altogether, and it amounts to thus much; as if David should say, What art thou cast down O my soule? How strangely is it? In what way is it? For what end, or cause is it, that thou doest thus bow down, and storme thy selfe? Stay a little (O my soule) waite for God in expectation: For yet notwithstanding, all thy present distempers, I shall confesse my weaknesse, and praise him for the salvations of my countenance, and for his being my God still.

Thus you see the words opened. I will give a Reason why I speak to Davids Expostulation. rather from this last verse, then from the fift verse.

The Reason is, because tis here set out ful∣ler then there, (though happily few mind it) this last is (as it were) a second Edition with Ad∣ditions, for there are two additions in this verse unto that.

First, In that tis but said, I shall praise him for the helpe of [his] countenance; But here tis, I shall praise him for the helpe of [my] counte∣nance. In that hee acts faith, as wee say in Thesi, in this, hee doth it in Hypothesi. In that, hee beleeves Gods salvation, or saving help imminent; (as it is in himselfe) In this, hee beleeves it eminent, or flowing out from him. There David onely saith, hee shall praise God as a Saviour; here hee saith, hee shall praise him as his Saviour. Tis one thing

to beleeve the healths of Gods countenance, an∣other thing to beleeve the healths of our coun∣tenance. Here David applyes the healths of Gods countenance, to his own, there he doth not, this is one addition.

The second is more visible, for here he adds, that he shall praise him as his God (which is not at all there;) There tis onely, I shall praise him the health of his countenance. Here tis, I shall praise him the health of my countenance, and my God.

Now in this verse, which is the patterne of holy expostulation with ones soule, with reference to sadnesse: we may note these particulars.

• 1 The object of this expostulation: and that is Davids owne soule. Its not enough to expo∣stulate with God, so he did, verse the 10. But we must expostulate with our selves. So David doth here.
• 2 The manner of the Expostulation, tis ra∣tionall, and tis serious: Here are two Whyes, [why] cast down? and [why] disquieted.
• 3 The charge that he layes upon his soule: He commands it to waite, to tarry, to expect God.
• 4 The ground of all this; both why David did thus expostulate, and why he did charge his owne soule: and that was, because he knew, did beleeve, and was confident, he should yet (for all this) praise God, &c.

CHAP. 3.

The Doctrines which arise from the Text.

HAving thus opened and divided the Text; it will not now be difficult to draw forth the Doctrines. The kernell is visible, when the shell is cracked: And the graine is cleare, when the buske is threshed.

There are four Doctrines which I shal gather (as the principall graine in this floare:) And (if Christ will helpe mee in the managing of them) they will be bread to eate.

• I. Even the choicest Saints, and such as are ac∣cording to Gods heart, are lyable to spirituall de∣jections, and disquiets.
• II. Its the wisdome, and should be the care of Saints when they are cast downe, not to give way thereunto; but to argue the case with their owne soules.
• III. Saints in their deepest dejections, when they are most disquieted, should be content to tar∣ry and waite for Gods cure, and comfort.
• IV. Its the duty, and the glory of Saints, to act faith, and to beleeve, even then, when they are cast down lowest, and see God least.

These foure Doctrines, I conceive lye clear in these words of David. And albeit I dare not say, but there are others, yet I conceive these the cheife truths, which the spirit would teach us from this Text.

I shall shew how each Doctrine is dedu∣ced

from, and may bee observed in the words, as I handle them particularly, and by them∣selves.

CHAP. 4.

The first Doctrine spoken unto, and proved from the Text and Examples.

WHat was Davids case, hath beene o∣thers, and may be ours: This there∣fore is the first Doctrine which I shall speak un∣to (and indeed be largest in) viz. That

Even the choicest Saints, and such as are accor∣ding to Gods owne heart, are lyable to spirituall dejections, and disquiets.

Surely, though this be not simply expressed, yet it is so strongly included, that he that runs may read it.

That David was a choice Saint none will de∣ny; and that hee was according to Gods owne heart,* 1.19 God himselfe doth witnesse. Now 'twas hee who here speakes, and sayth, Why art thou cast down O my soule!

And David was not single: His case was but as others have beene. Job was dejected be∣fore him; his soule was cast downe, (as we say) with a witnesse, when he rent his mantle, and shaved his head, and fell down upon the ground, (as tis, Job 1.20.) he was much disquieted: And as Job went before, so Hezekiah came af∣ter David, in soule dejection. Surely his

soule was cast downe, when hee did chatter as a Crane, and mourne as a Dove: as tis Esay 38.14.

I need not tell you of Asaph, or of Heman: Surely you have heard of their dejections, and disquiets. If you have not heard, you may read their cases, Psal: 77. and Psal: 88. Surely Asaph was much dejected, when his spirit was over∣whelmed: And I think youle grant Heman was much dejected, if you remember that hee was distracted; Surely he was low, when in the low∣est pit, and surely he was very much cast downe when hee cryed, hee was free among the dead.

But why do I speake to you of others, when I may appeale to your selves. Saints, have you never been sad? were your hearts never cast downe? have your spirits never been disquieted? what have you always gone upon the Hills? have you never been in the Valleyes? In your way (at least to Syon, did you not passe thorough the Valley of Baca? Though you now have beauty, had you never ashes? Have your gar∣ments of praise, made you forget the spirit of heavinesse.

But why doe I renew griefe by its remem∣brance? your sighings seale to this truth, that even choice soules may be cast downe.

CHAP. 5.

The amplification of the Point in some particulars.

I Shall handle this point (of spirituall dejecti∣ons) something largely; and the order which I shall walke by is this, viz. I shall indeavour to discover:

• 1 The nature of spirituall dejections, what it is, or what they are.
• 2 The workings of them, what they are, and how they are.
• 3 The causes of them, whence they flow, and how they arise.

The first thing which I shall speake unto is, the nature of soule dejections: Now this, I shall be but breife in.

Spirituall dejection, or soul-casting downe may easily bee guessed at, if you consider ei∣ther,

On the one hand (viz. the right) That the soule hath some sweet, and spirituall injoyments; in the injoyment of which it is much lifted up? Ho∣ly joy puts the soule upon the Wing, and cau∣seth as it were a mounting upward. David some∣times kept holy day (as tis vers. 4. of this Psalme) in that day hee sang no Psalme, but such as was sweet. Still hee spake with the voice of joy and praise. But now consider againe,

On the other hand (as I may say, the left)

the soule is sometimes at a losse: Sorrow some∣times playes its reakes (as we say) and turns joy out of doores. The soule is deprived of won∣ted injoyments, this now casts it downe. Sor∣row clips the soules wings, it makes the spirit flag and faint, it turns festivalls into mourning; It causeth the soules Spring, to bee as the Au∣tumne; It brings on Winter, and raine too; and affords the singing of no birds, but the Owle, and the Pellican. And quite contrary to what the soule is when divinely elevated, that it is while sadly dejected. So that as joy is the Spring∣time, and Summer of the soule, sorrow is the Autumne and Winter. You know what is the nature of Autumne and Winter: Flowers fade, leaves fall, cold nips, trees wither, sap runnes downe, night growes long and dark too, wayes grow dirty, aire chilly, all things looke un∣lovely. Thus tis with dejected soules; their flowers fade, their leaves fall, &c. By this you may guesse at the nature of spirituall dejecti∣ons. Yet a little more.

In the Text are two words hinting the nature of spirituall dejections.

One is casting downe, which (as I noted in the explication) is as much as laying the soule levell: the bending or the bowing down there∣of. Its the soule set on the dunghill, or lying prostrate on the ground. This is one word.

The other is disquieted: Now that word pro∣perly (as I opened it) notes a storme, and tu∣mult. This then holds forth the nature of spirituall dejections, to be the soules storm, and tumult.

The soule cast downe is afflicted and tossed with tempests, and not comforted (as tis Esay 54.11.) O thou afflicted, tossed with tempests, its spoken unto dejected Syon.

The soul cast down is, as a tumult, things are in it, in a confused, disorderly way. As when people in a rout or riot are out of all order, so is the soule when dejected.

This shall suffice to hint at the nature of spi∣rituall dejection. Its (you see in briefe) the soules low posture: Its a David on a dunghill, in a valley: Its the souls throwing it selfe down: Its the soule in a tempest, tossing and tumbling to and fro: or its the soule as in a tumult, quite out of the even, and orderly frame, in which it some∣times was, and alwayes should be.

CHAP. 6.

Shewing the workings of a soule▪ cast downe.

THe nature of spirituall dejection, being seen in the generall, wee shall now take a view of the Workings thereof in particular.

Now the working of spirituall dejection, ap∣peares, in

• 1 Feares and Doubts.
• 2 Griefe, and Sorrowes.

First, the working of spirituall dejection, appeares in feares and doubts: The soule cast down is full of doubts. One while it doubts this

thing, another while that, Now this feare fills it, anon another.

For look as the soule lifted up, is full of hope, and assurances, (and carried forth in expectati∣ons) so the soule cast down is full of feares, and exceedingly perplexed with doubtings. Oh saith the poor soule, (dejected and disquieted) I fear this, and I doubt this: Can you resolve me in this doubt; or helpe mee in this feare, and the like.

I shall instance in severall feares and doubts, which usually trouble the soule, when, and while its cast down.

First, The soule when dejected, it feares the worke of grace: It saith, I feare whether ever God wrought upon mee: at least I doubt it. Sure I am (saith the dejected soule) God is a rocke, and his worke is perfect: But alas! there are so many imperfections in my soule, that I question his worke in me: I know God works both to will and to doe: But alas! though I wil•• sometimes, I doe never. I feare God hath not wrought in me; Paul was confident, that where God began a good worke, hee would perfect it. And this makes me diffident, that he hath not begun at all in mee; I see so many debilli∣ties, deceits, decayes, that surely I may say (as he) if the Lord be with me, why is all thu•• befallen mee, Judg. 6.13. The soule knowes the worke of God is glorious: And sure it is that if he will worke, none shall hinder: But Oh (saith it) I finde my soule so in-glorious, and I feele so many hindrances, that I doubt I shal••

dishonour God to thinke, sure I am a afftaid to say, he hath wrought upon me. This is one feare.

Secondly, The soule cast downe, sometime discovers its fears in other termes, its dejection workes up in other doubtings: As now, whe∣ther its grace be true, or counterfeit. Grace that is false, is frequent, but that which is true, is scarce. Common workings are ordinarie, but speciall ones are rare. Counterfeit coyne is in Beggars purses, but true coine is the portion of the rich. I am sure saith the soul (when it is de¦jected) there is a fained saith, and a false love. Christ eies unfained faith, (and such Tymothies was) but I feare mine is not. The Scripture calls for unfained love (let love be without dissimu∣lation, Rom. 12.9.) and the Apostles love was such: Yea but I doubt mine. For my part (saith the poor cast down soule) I question not whether the faith of others in the head [Christ] be sound: or whether the love of others to the members (beleevers) be sincere: But I doub: my owne. True (saith the soule) I though once I bad faith in Christ, and love to the bre∣thren; and that my gold was not counterfeit, &c. But now I feare and doubt all. Then

Thirdly, Other soules cast down, have other feares: sure saith one, whatsoever worke is only in the letter, tis death, and not life: and for my part, I feare whether mine have been by the spirit. I doubt (saith the soule under dejections) whether my calling were orely by the voice of man in the bare letter, or of Christ in the spirit. Tis

true, the word came to some, not in word only, but also in power, and in the Holy ghost, 1 Thess. 1.5. But alas! I doubt whether it came so to mee. There are convictions, and comforts, which are but naturall, legall, and false, And I doubt whether mine have not been such. There are indeed convincings and comfortings, which are Evangelicall and spirituall: Christ saith, the Holie Ghost shall convince of sin, and of righte∣ousnesse: but I feare he never did convince me of either: thus workes the disquieted soules of some. Againe

Fourthly, The feares of some in spirituall de∣jection appeare, about their holy actions (as hear∣ing, praying, repenting, &c.) And about these, the feares of the Soule cast down, workes thus: I doe sometimes pray, (or rather indeavour to pray) I do sometimes mourn for sin, or rather I do some thing like repentance, But alas! whence doth this proceed? I doubt the principles whence these acts do arise, are but poore, and low, and carnall. It may be education, profession, inge∣nuity, morality, or (at best) some common il∣lumination,* 1.20 are the onely things that act me in all. Peradventure I doe not approve of God according to my knowledge of him: And if so. I am no better then the Heathens, Rom. 1.28. It may be (and I feare it) that my observanced the Commandements is no better then the young mans, Mark. 10.19, 20. I doubt my holy (a rather seeming holy) actions, proceed mort from light (that I dare not doe otherwise,) th•••• from love, that I delight to doe it. To do 〈◊〉〈◊〉

is one thing, and to doe well is another.* 1.21 I fear what ever my actings bee, that my principles, and aimes are not as they should bee. Some have bad ends, in good workes; others do spiritu∣all actions, from carnall principles: and I fear whether this bee not my case. Thus likewise some soules (when they are cast down) vent themselves.

Fiftly, There are some who when cast down, breath forth other feares; as now touching their sincerity. I doubt (saith the dejected soul) whether my heart be sound. There are many painted Sepulchres, and am not I one of them? there bee many who at best are but seeming Saints, and I feare I am such. The Prophet saith, The heart is deceitfull above all things, and desperately wicked, and he asketh also, who can know it? Jer. 17.9. For my part I do not know it: Surely, I feare, nay, I finde my heart des∣perately wicked and deceitfull. I feare I looke one way, (Water-man-like) even while I row another. I fear least I be a child of darknesse trans∣formed into an Angell of light. Sometimes I doubt, if Christ should now come to sever the lambes from the Goates, that I should have no more of a sheep then the skinne, and that it being pluckt off, I shall appear as I am, Job said indeed, his heart should not reproach him so long as he lived, Job 27.6. But I am sure, mine flyes in my face every houre. Without doubt I am but as a guilded grave; brave without, bad within. I must speake my heart, I feare I am but an hypocrite.

Sixtly, Others there are dejected and cast downe, whose dejection discovers it selfe in fear, least corruptions get the conquest over them. Oh saith the poore soule! I find the flesh fighting against the spirit, and I feare the flesh will get the day; at lest I doubt the spirit will not. Cor∣ruption is strong, and grace is very weake. I feare I shall one day fall by the hand of sin. If I lye downe, corruption is with me, if I arise, its awake as soon as I: If I be about my calling, or imployments in the world, I perceive cor∣ruption dogges me, and if I goe to duty, it will not let me alone; nay often it is then most busie: I feare, I feare, that I shall fall. Certainly I doubt I shall not stand long. Ah Lord! (cryes the soule dejected) any spake is enough to set mee a fire. Passion is quickly stirred, and I speak vainly, yea, and vilely too. A little thing makes mee waspish, I am borne downe with rash anger presently, Pride too, that appeares upon the least occasion. I can hardly pray with any inlargements, or doe duty with any affecti∣ons, but presently pride pirkes it selfe up. Lust too, that is ready to discover its life upon the least occasion: I can hardly looke, but I lust. Thus cryes one, thus cryes another, and all a∣gree in this, they fear sin will get the day: At least they doubt, whether ever their Pigmy-graces (so some speake) shall bee able to get the victory over their Gyant-like-corrupti∣ons.

Seventhly, Some when they are cast down have greater fears then these: there are deject∣ed

soules who cry out: Oh! they feare they ne∣ver did savingly close with Christ. To close with Christ in the way of the Gospell say they, (and they speak truth,) is a mystery: and alas! they doubt, whether they have attained it. There is a meer legall closing with Christ: which is built only upon some qualifications in ones selfe; and which carryes not the soule beyond the Covenant of workes: and some soules under dejection feare theirs is such. Woe is mee (saith the soule) if my closing with Christ bee not aright (and I doubt it is not.* 1.22) Some soules at the last shall come, and speake to him, as if they had closed aright with him, and as if they had in truth an interest in him: and yet he will say hee knowes them not. Now I feare, I feare least I am such a soule, and least he will speake to me so. Its damnable to be deceived in this (saith the soule) and I doubt it. Thus the wave of feare in the storm of dejection, mounts thus high in some soules.

Eightly, There are some who it may be will say, they doe not doubt much their closing with Christ, but they doubt their keeping close. I feare (saith some soule cast downe) that I shall deny Christ, There have been many Apostates, and I doubt I shal make the number one more. Peter denyed Christ in part, and for a time, and I feare I shall doe it altogether. I thinke I should sinne in deniall of, before I should suf∣fer unto death for Christ. I feare I am nearer allyed, and shall be more like to Demas then to Paul. Its true, there are some, who if they

had a thousand lives, could give them all for Christ; But I feare I should not willingly give one. Christ saith, if wee deny him, he will deny us: And sure he knowes what I would doe if called to it, (I feare I should deny him) and therefore that he'le do so by me.

In these and the like feares doe the workings of spirituall dejection appeare. The soul when elevated, is not freer from, then when dejected, it full of, feares and doubts.

CHAP. 7.

An addition of some other feares which ap∣peare as the workings of spirituall de∣jection in some soules.

IT being my purpose to treate of spiritual de∣jections at large,* 1.23 and also to satisfie the soule in those doubts and fears, which discover themselves in the soul, when and while its cast down: I shall adde some other feares unto the former. As

First, Some there be who (being dejected and cast downe) are much disquieted with fears and doubts about Prayer. As now, whether ever they prayed in all their lives. And if they did, whether ever God did heare or regard any of their prayers. Oh! saith some souls who are cast downe: Prayer is a choice imployment, a precious priviledge, but alas! we never injoy∣ed it, something wee have done, sometime like prayer; but we doubt whether it were pray∣er, For

We feare our own hearts and spirits were never in it: Prayer only in the lip is without life: and prayer if it be no more then words, is of no worth: God regards the prayer which comes from the spirit, and heart: But we doubt, though wee have sometimes drawn neare him with our lips, our hearts have been far from him. Our prayers have been rather the fruit of our heads, and babbling of our lips, then the breath of our hearts and panting of our spirits. And yet (say some soules) Suppose our spirits were in prayer: We feare Gods spirit was not. The father seeketh such to worship him, as do it in the spirit: and the Apostle calls for praying in the Holy Ghost. Now though our own spirit was in our prayers, we feare Christs spirit was not. It may be wee have prayed in the gifts of the spirit: But what are they without the spirit himselfe? Againe (say the same dejected soules) although wee should thinke, and hope, that we have prayed both in the sincerity of our own spirit, and in the strength of Christs spirit: yet we feare whether ever God hath regarded. Surely, he hath been alway angry with (for as yet he never answered any of) our prayers. And to call and not bee heard: to pray and not be answered,* 1.24 is a threat∣ned judgement. This, oh this! is our feare, that we are those at whose calamitie God will laugh, as it is, Pro. 1.26.

Secondly, There are others who in their de∣jection vent other feares. As now, about the word: whether ever it came to them as the word of God: and as good seed upon good ground. Alas!

cryeth one poore dejected soule: I have heard the word often preached, but I fear to no pur∣pose, for I thinke I never heard God in it. It was the praise of the Thessalonians, that they heard the word; not as the word of men, but as the word of God. But its my shame and sorrow, I have rather heard men, then God. I read (saith the soule) the Parable of the Sower, and I remem∣ber there was but one good ground, which recei∣ved the seed aright; and I fear I am none of that, I doubt I am the high-way-ground, or the sto∣ny, or the thorny, but sure I am not the good ground, i. e. one who with an honest and good heart, having heard the word, doth keep it: for sure I bring not forth the fruit with patience. Thus the fears of some dejected soules work a∣bout the word. But

Thirdly, Other dejected souls breathe forth feares about the Promises: As whether they have right to them, or did ever in the spi∣rit close with them. Oh say some soules! the Promises are indeede exceeding great and precious: But are they ours? wee doubt it, my soule doubts (saith one) when I reade the Promises, I doe rather read the riches of others then my owne. Alas! I feare, they are none of mine, and I dare not (indeed cannot) close with them. Sometimes I have climbed the outside of the Promise, I have read the letter; but alas! I never was in the inside, in the spirit of a Pro∣mise. Its likely many hung upon Noahs Arke without: But none were saved but

those within. And I feare I was never within the Arke of any Promise.

Fourthly, Some soules when cast downe, feare their very abstinence from sinne. As now, whether they did or doe abstaine from sinne, in a slavish way, for feare; or in a Sonne-like way, for love. I feare (saith the soule) I have, and I do abstaine from sin, rather from rationall then from pious principles. I doubt, I dread the coale of corruption rather for the fire of it, which will burne mee, then the filib of it, which will blacke mee. I doubt its the cudgell of wrath that drives me backe, ra∣ther then the coard of love which keepes mee in, from sinne. Good soules abstaine from sin from heavenly principles as love of God, desire of holinesse, and I feare my principles are hel∣lish, as feare of damnation; and, or at best, but earthly, as shame of men, and the like.

Fiftly, Some soules when cast down cry out, Oh the sinne against the Holy Ghost. I feare (saith a dejected soul) I have sinned unto death. I have sinned against such strong light, and such sweet love, that I feare my sinne is now the unpardonable sinne, which shall not, cannot bee forgiven. I may well bee cast downe, if that bee my case which was Judas his: and I feare it is. Christ saith, all sinne and blasphemy shall bee forgiven, but that which is against the Holy Ghost. Alas here is my fear! that I am guilty of that sin.

Sixtly, The feares of some when cast downe, doe not worke thus high, yet they

vent themselves thus: Oh we feare we shall fall away. Angells fell, Adam fell, others fall, and are we surer then they? Surely we are not so strong, and therefore not so sure. Many have gone beyond me in the spirit, and yet (saith the soule) have ended in the flesh: and I feare I shall doe so too. I goe but softly, I fall often, I looke backe many times; and I doubt, I shall never persevere unto the death: what is it to begin well, and end ill? what is it to have Ephraims righteousnesse? A morning dew. A∣las! mine is no better (if so good.) This is my case; and I may well be cast downe, for I fear I shall fall. The promise of the Crown is to perseverance. Hee that is faithfull to the death, shall have the crowne of life: But I feare, I doubt, I shall not hold out neare unto death, for my heart misgives me, and I feare I shall fall away ere long, and loose all at last.

CHAP. 8.

The other branch of the workings of spirituall de∣jections, which is greife and sorrow.

HAving now gone over sundry doubts, and feares, which are the workings of spiritu∣all dejections: I shall touch in a word only up∣on the other branch, viz. That of greife and sorrow. For

As the soule when its cast downe, is full of feare, so likewise its full of griefe. Disquieted

David vents himselfe, not onely in feares, but in sorrowes. His teares were his meat day and night, as it is, vers.. 3. He went in mourning, ver. 9. Sighs, complaints, expostulations: those al∣so are the workings of spirituall dejection. Ah Lord! what palenesse of face? what wringing of the hands? what watering of the cheeks, doth dejection produce? what beating of the breast with the Publican? what weeping and crying with Rachell? what questioning and crying with Mary, doth casting down, cause?

There are two appearances of these kind of workings.

• 1 Within, The soule tosseth it selfe up and downe: the heart rowles and beates, as if it would breake its passage through the body. How doth the soule talke with its selfe, and ag∣gravate its griefe? How is the heart smitten, and withered as grasse, as tis, Psal. 102.4. The bowells boile and rest not, as tis Job 30.26.
• 2 Without, The lips quiver, as tis Hab. 3.16. The eyes run down all the night, as Lam. 1. the voice, that speakes faintly: And is there any sorrow as mine? was ever soule as I am? Did you ever meet with any in my case?

Thus griefe vents it selfe, and thus doth the disquieted soule (as it thinkes) ease it selfe.

But I neede not go about to paint these sor∣rowes: some soules are able too well (it may be) to tell what these workings of dejection are. Let this suffice for that second head, viz. the workings of spirituall dejection.

CHAP. 9.

The causes of spirituall casting downe.

HAving seen both the nature, and the work∣ings of spirituall dejection, I shall now come to inquire after the causes.

Its cleare enough, that even holy and pre∣cious soules may bee, and sometimes are cast downe, and disquieted: and if you now would know whence it comes to passe, I conceive the reasons may be such as these.

• 1 Remainders of corruption.
• 2 Falls into sin.
• 3 Ignorance of the Covenant of grace.
• 4 Spirituall indisposition to duties.
• 5 Want of former incomes.
• 6 Insulting of Satan, and enemies.
• 7 Some corporall affliction.
• 8 Appearance of Divine wrath.

These I finde to bee the maine (though sometimes there are other) causes why the soul is cast downe.

1 Remainders of corruption. Sin gave the soule its first fall: 'Twas that which first cast down Adam; and tis that which still disquiets the children of Abraham. Its true, grace is the souls recovery from sin; whom God converts, he doth cure: But yet corruption being never to∣tally in this life mortified, the remainders thereof

trouble the soule (even of a Saint) many times. The remainders of corruptions are like unto the remainders of some peccant humours, which (even after a sure recovery) do sometimes groan, and cause aguish shiverings.

2 Falls into sinne: Every new act of sinne, is a tripping up of the soules heels. When David fell into sin, he was cast downe. Belei∣vers are lyable to falling into sin, and this makes them lyable to failing in soule. Its no wonder to see a soule disquieted in point of comfort, if it have been defiled in practise of corruption. Its no marvell if Israel fall before the men of Ai, if Achan be in the Campe. A sinning Jo∣nah will soon make a storming Sea. And if the soule have sinned, no wonder if it be in a tem∣pest. But

3 Ignorance of the Covenant of grace. In∣deed it is by grace that we stand; and if we be ignorant of that, we shall soone be cast down. I am perswaded that this is the greatest (I had almost said the only) reason why soules are at any time Cast downe; viz. they know not the Covenant of grace, at least they are ignorant of it.

In

• 1 Its fullnesse.
• 2 Its freenesse.
• 3 Its firmnesse.

1 They are ignorant of it in its fullnesse. What could disquiet the soule, if it knew the Covenant of grace extended it selfe unto every sin in its pardon, and to every grace in its supply,

The soul is apt to limit the holy one of Israel. Its apt to think there are some sins unto which the Covenant doth not extend. It beleives it may be, the Covenant of grace reacheth to the pardon of many sins; but questions whether it reach to all. If it did not question that, why is it cast downe so, that it doubts the pardon of some sins? Or

Secondly, They are ignorant of its freenesse. How would the soul live above disquiets, and dejections, if it did but know and beleive the Covenant were free, wholly free, constantly free, every way, and in every part of it free? Its our mi∣sery, we are apt to mixe works with grace; and to cloud the Covenant with Conditions. Where∣as we are to know, that the Covenant is onely grace, the nature of which is to bar out workes. For if by grace, then it is no more of workes. OTHERWISE GRACE IS NO MORE GRACE; and if it be of workes, then is it no more of grace, OTHERWISE WORKES IS NO MORE WORKES: as it is in that gol∣den place. Rom. 11.6. The soule when cast down saith, it wants this condition, and it wants that qualification: But alas! it knowes not, that the Covenant gives all, and requires none. Its free, infinitely free, and did the soule know this, it would be raised, but its the ignorance of this that casts it down. And besides,

3 Soules know not the firmenesse of the Co∣venant of grace: they are apt to thinke it mu∣table. Did the soule but know, that Gods foundation standeth firme, and is still the same,

surely it could not easily be dejected. Why consider, ye dejected hearts! Gods Covenant is not changeable. Though you faile on your part, yet he'le be faithfull on his. God will not cast off Israel for all that they had done, as tis Jer. 31.37. His Covenant was as firme as heaven, though their carriage had been as foule as bell. The Covenant of grace is the Covenant of an unalterable, and unaltering God: God knew what ficklenesse was in the soul ere he entred into Co∣venant. I knew (saith the Lord) and Oh! mark it, mind it soules) that thou wouldest deale very treacherously: as tis Esa. 48.8. Gods bow is still in the cloud; though the imaginations of the heart of man is evill. Dejected soules measure God by themselves, but they know not his thoughts are above theirs, They know not the firmenesse of his Covenant, therefore it is that they are so often cast down.

Thus the ignorance of the Covenant of grace, is a prime and principall cause of soul dejection. Then

4 Another cause of dejection is, spirituall indisposition unto duties. The soul is (it may be) as Sampson was, it riseth and findeth its strength gone. The soul peradventure could saile as with a full gale in duty heretofore, but now (alas) it can hardly (as they say) sterne the tide, i.e. keep up against indisposition. The living wa∣ters, which were wont to flow out of the soule in power, and fullnesse, are, it may be stopped; the soule findes not that alacrity and▪ freenesse, that it was wont to finde. Time was, it could

more God-ward, and Christ-ward upon the least breathing: But alas! Now the spirit breaths, and blows strongly, and the soul is slug∣gish. It riseth to go it may be, but with that un∣willing, willingnesse, and it strives to act, but with that dead livelinesse, that surely it thinkes all its strength is gone, and that it is but in vain to doe any thing, &c. and this casts it downe. Or

5 Want of former incomes in duties do de∣ject some. Alas cry dejected souls! we doe as much as ever, but we want much of our incomes. Time was, I could hardly lisp but God heard; and now I pray often, and no returne at all. Job he cryes out: Oh that it were as in the months passed: as in the dayes when God preserved me: when his candle shined upon my head; and when by his light I walked through darkenesse, Job: 29.2, 3. Oh saith the soule! I pray, read, hear, meditate, confer, communicate, &c. as much, if not more then formerly; and yet I injoy lesse. What shall, or can I say to this? what, to sow much, and reape but little: To eate, and not to eate enough; to drinke, and not to be filled; to earne wages, and not to put it into the bag, (so the soule alludes unto that Hag. 1.6.) is not this strange? Sure I may well be disquieted, who fish all night and catch nothing, who act much, and have but little, or no income. Time was, when the spirit blew, and my spices flow∣ed. Time was, when the King sat at his table, and my spiknard smelt: Time was, when the fa∣ther▪ smiled, the son imbraced, and the spirit

warmed in every duty, in every Ordinance. But now; oh now! I want these injoyed incomes, and may I not well bee disquieted, and cast downe?

6 The insultation of Satan and Enemies, Sometimes causeth castings downe. Satan is impudent, and he doth sometimes insult: if hee perceive the soule a little more then ordinary sad, he takes advantage presently to say, Where is now your God? David was much disquieted, and went in mourning, because of the oppression of the enemy, Psal. 42.9. I am apt to thinke, Satan may at lest be included in that word, the Enemy, For he is, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 i. e. the enemy in an especial manner, Ah Lord saith the poor soul! the lamb may well tremble, when the lyon doth triumph. Satan triumphs very terribly; He calls all my hopes into question; he askes me where is my God? my Christ? my Comforter? He bids mee shew him my Promises, and hee demands what is become of my confidence. And may I not be cast downe justly, over whom Satan thus insults? And besides, as Satan insults sometimes, so his children, wicked men, insult often.* 1.25 And as if their tongues were set on fire with hell, they speake as their father doth. They say daily unto me where is thy God, ver. 9. Now this is a killing to us say some soules. And truly if the Lord bee with us, why then is all this befallen us? (as hee said when they were under the oppression of the Midianites, Judg. 6.13.) Thus while Satan, and wicked men are so impudent, as to insult; some

soules are so weake as to bee cast downe.

7 Even corporall affliction is sometimes a cause of spirituall casting downe. A sick-body many times causeth a sad soule. Hezekiah was sicke, and that made him sadde: the tidings of corpo∣rall death, begat spirituall disquiet. That tra∣gicall relation of Hezekiahs casting downe: is ti∣tled thus, the writing of Hezekiah King of Judah when he had been sicke, Esay 38.9. Indeede it falls out so; that the soule (following the tem∣perament of the body) is much disquieted, when the body is afflicted. Many souls chearfull enough when in health, are over sad when sicke. If God afflict the body, we are apt upon that our selves, to cast downe the soule. Its need∣lesse in this to expatiate, experience too too fre∣quent shewes this, that externall affliction, is oft the principal, and first cause of internall de∣jection.

8 Adde to all these in the last place this, viz. sence of Divine wrath. This indeed of all the o∣ther is the greatest, and most grounded cause of spirituall dejection. A little wrath will make the soule to stoope. If God in anger do but touch the hills they tremble. His fury is poured out like fire (faith the Prophet) and the rockes are thrown down by him, as it is, Nahum 1.6. Surely (say some soules) we cannot dwell with everlasting burnings; and such are all appearances of di∣vine wrath. Well might Job (upon this ground say) is my strenght, the strength of stones, as tis chap. 6.12. Alas! if his strength had been the strength of rockes, and mountaines; it must

needs faile, when the arrowes of the Almighty were within him, as tis there vers. 4. It was this which cast down David here deeply; for so he crys (as out of the depth) vers. 7. Deep calleth unto deep at the noice of thy water-spouts; all thy waves and thy billowes are gone over me. I shall have occasion (peradventure) more then once in this Treatise, to touch on this, therefore I shall say no more here, but only this, that nothing hath in it more force to cast downe, even the stou∣test soules, then the sence of Divine wrath.

CHAP. 10.

Some Ʋses of the Doctrine, by way of Ap∣plication.

YOu have seen now the nature of spiritual de∣jection, together with the diverse workings and causes thereof. It stands us upon to mind these things and to improve them: Christians you see you have cause enough to be cast down, and even the choisest Saints, are sometimes for those causes really cast downe, and de∣jected.

There bee but three words of Application which I shall touch on, in this Section and con∣clude it.

First, Let this informe us of our imperfect state while we are in the flesh. Our highest in∣joyments are not so sure, as to deliver us from feare of falling. Saints you see of the richest

sort, even such as are choicest, are apt to be, and sometimes are, much cast down. Its the vanity of some, that they thinke and speake of present injoyments above what is meet. Some have said, Soules may come up to such a height, as that they neither shall, nor [can] be disquieted. Yea, some go so far, as to censure all kind of doubting; and to conclude soules in a-damnable state, because in a disquieted. Surely such have not learned this truth as it is in Jesus. You see a David cast downe, and disquieted: And you heare that even choicest Saints, upon many causes, are lyable to the like dejections. Bee informed therefore to take heed, how you dreame of a perfect, and unalterable enjoyment of rest here: Your rest, though unspeakeably sweet, is not unchangeably sure. Tis possibly you may think, because you sometimes rejoyce with joy unspeakable, that therefore your injoyment is unalterable. But be not deceived, even after high injoyments, you may be dejected. Even a Paul after a rapture (as high as the third heaven) was cast down low by a messenger from hell. David said once, hee should never bee moved;* 1.26 yea, and his bottome was free grace; Divine good pleasure had made his mountain so firme, Psal. 30.6, 7. And yet marke this, David is now moved very much, even to a soul-tumult. Howle Fir-trees for the Cedar is fallen. Be not high-minded ye babes in Christ, sith father may, and do fall. Certain∣ly if this be a truth (as its clear it is) that Saints of the highest attainments may be, and sometimes are cast down, then surely, there is no perfect un∣alterable

state of peace, and unsettlednesse here. Its true, when we come home, we shall sit down, and be disquieted no more: But our hope is not here, Whilst we are at home in the body, we are absent from the Lord, 2 Cor. 5.6, Such as talke of being at home in this life, forget that they are in the body. Christians beware of it, for its a delusion, to thinke that here you are above dejection, you are not at any time so setled, but you may be disquieted. And therefore

Secondly, Learne hence to be thankefull for any freedome from disquietings. Be thankefull (O ye unshaken soules) to Christ! Its his sweet∣nesse which hath kept you from being in a storm. Its greater mercy to have a soule kept free from disquietings then to have a body kept free from distempers; seest thou another soul cast downe? be thankfull to the Lord Jesus that thou art not sitting by it in the same case. Take heed of thinking that your settlement is of your selves; and consequently, of cersuring others, who are disquieted. Its certainly a great fault in many, that they censure such as they see dejected: They find fault with that in others, which they are not able to prevent in themselves; Did not Christ beare up thy spirit (Oh soule!) thou wouldest quickly sincke: There are causes of spiritual de∣jection in thee, as well as in others. Its Christ that keepes them under, otherwise they would soon cast thee down. Bee thankefull therefore to Christ, and take heed of censuring others. Yea,

Thirdly, Prepare for dejections. Such as are subject to saintings, have their cordialls in rea∣dinesse:

so should you have (O soules) who are lyable to spirituall faintings. There are cor∣dials enough, did you know them. Its your Saviours goodnesse, that hee stored up reme∣dies suitable to all your distempers: acquaint your selves with them, before you need them, that they may not be to seeke, when they should be used.

Quest. You will say, what preparation shall we make?

Answ. For this I shall speak something more generall, and something more particular.

Generally, In order to spirituall preparation for soule dejection, mind these things.

First, That such a thing there is as soul-deje∣ction, and that you are lyable unto it. Be not strangers unto this truth, but know, as the most healthfull body may sometimes be distem∣pered; so the most holy soule may sometimes be disquieted. The not minding of this, makes many soules which are cast downe, sadder then otherwise they would be. Its an aggravation unto any sorrow; that it comes unexpected. Be sure therefore to remember this, that tis possi∣ble sadnesse may seize upon your soules, and cast you down: Its common to saints to be de∣jected sometimes. This being often and seri∣ously thought on, before dejections come, will prepare you to beare them when they come.

Secondly, Be well acquainted with the Cove∣rant of grace; The not aright, and clear under∣standing of it (as hath been shewed) is the cause of much dejection. Acquaint your souls

therefore with this, in the freenesse of it, doe not mix water with wine, 'twill abate the strength of it, and render it lesse able to comfort; what God holds forth free, let not us looke upon as conditionall. The pure wine of the Covenant (which is the best cordiall for a fainting spirit) looseth its vertue, when tis mixed with the pud∣dle waters of conditions. Bee built up therefore in the freenesse of the Covenant; Know also the fulnesse of it. It extends it selfe to the forgiving of all sinnes; and to the bestowing of all grace: Remember also the firmenesse of the Covenant; its immutable, unalterable, whatsoever fainting fit overtakes thee, the Covenant of grace thus known, and beleeved, will revive thee.

Thirdly, Treasure up your own and others ex∣periences. The remembrance of experiences in times of lifting up, will exceedingly support in times of casting downe: when the spirit begins to be in a storme for divine absence; Call to minde, that it sometime injoyed the calme of a divine presence. Many soules forget the time of their first love, and the effect of that is sin∣fullnesse; And many forget the day of Christs first l••ve, and the fruit of that is sadnesse. In the day of your dejections, call to mind the time of your espousalls. The premeditation of what the soule sometimes enjoyed, is a good prepa∣ration for a time, when it may be dejected.

But these things are onely in the generall. I shall therefore proceed to particulars. And my advise to soules is, that they indeavour to ac∣quaint themselves (as much as they can) with

particular cases; And accordingly to provide suitable cordialls. Its a peece of humain pru∣dence in provision for corporall distempers, that men do not only lay up some generall, Catho∣licke medicines (as Phisitians call them.* 1.27) But they provide particular medicins for particular diseas∣es: Surely we should be (if not more yet at least) as much careful in provision for spiritual distem∣pers, as for corporal. And in order thereunto we should study to understand what may be a sui∣table support unto us, under soul-castings down. An essay unto which we shall hold forth in the following Section.

Notes

• * 1.1

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.2

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.3

  Job 11.8.
• * 1.4

  Psal. 36.8.
• * 1.5

  Job 25.4.
• * 1.6

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 ali∣quando po∣nitur pro 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 sicut Mal. 2.15.
• * 1.7

  Job 19.28.
• * 1.8

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.9

  Co••jugatio Heth-pahel est significa∣tionis reci∣p••o••ae.
• * 1.10

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.11

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 from 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 tumultuari, &c.
• * 1.12

  Psal. 3.1. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.13

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 from 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 expectare.
• * 1.14

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Its as much as 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 in Gréek, or, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 in Hebrew.
• * 1.15

  2 King. ult.
• * 1.16

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Psal. 84.4.
• * 1.17

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 from 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Ezr. 9.2. Dan. 9.1.
• * 1.18

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.19

  Act. 13.22
• * 1.20

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.21

  Bonum & bene valde differunt.
• * 1.22

  Mat. 7.22.
• * 1.23

  See the se∣cond Se∣ction.
• * 1.24

  Pro. 1.28.
• * 1.25

  Jam 3.6. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 from 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 to kill.
• * 1.26

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 the word is as much as 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 i.e. well, or good plea∣sure.
• * 1.27

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉