4. To let others pass, we need not go further than ourselves, for to find causes of discouragement ; there is a seminary of them within us. Our flesh, an enemy so much the worse, by how much the nearer, will be ready
* This was preached in the heginning of the troubles of the church. [1623. G.] t ' What becomes,' in C.
136 THE soul's conflict.
to upbraid us within us, * Where is now thy God ?' why shouldst thou stand out in a profession that finds no better entertainment ?
Chapter III. — Of Discouragements from within.
But to come to some particular causes within us. There is cause oft in the body of those in whom a melancholy temper prevaileth. Darkness makes men fearful. Melancholy persons are in a perpetual darkness, all things seem black and dark unto them, their spirits, as it were, dyed black. Now to him that is in darkness, all things seem black and dark ; the sweetest comforts are not lightsome enough unto those that are deep in melancholy. It is, without great watchfulness, Satan's bath ; which he abuseth as his own weapon to hurt the soul, which, by reason of its sympathy with the body, is subject to be misled. As we see where there is a suffusion of the eye by reason of distemper of humours, or where things are presented through a glass to the eye, things seem to be of the same colour ; so whatsoever is presented to a melancholy person, comes in a dark way to the soul. From whence it is that their fancy being cornipted, they judge amiss, even of out- ward things, as that they are sick of such and such a disease, or subject to such and such a danger, when it is nothing so ; how fit are they then to judge of things removed from sense, as of their spiritual estate in Christ ?
II. Causes privative, of discouragement in ourselves.
1. To come to causes more near the soul itself, as when there is want of that which should be in it, as of knowledge in the understanding, &c. Ignor- ance, being darkness, is full of false fears. In the night time men think every bush a thief. Our forefathers in time of ignorance were frighted with everything ; therefore it is the pohcy of popish tyrants, taught them from the prince of darkness, to keep the people in darkness, that so they might make them fearful, and then abuse that fearfulness to superstition ; that they might the better rule in their consciences for their own ends ; and that so having entangled them with false fears, they might heal them again with false* cures.
2. Again, though the soul be not ignorant, yet if it he forgetful andmindUss, if, as the apostle saith, ' you have forgot the consolation that speaks unto you,' &c., Heb. xii. 5. We have no more present actual comfort than we have remembrance ; help a godly man's memory, and help his comfort ; like unto charcoal, which, having once been kindled, is the more easy to take fijre. He that hath formerly known things, takes ready acquaintance of them again, as old friends ; things are not strange to liim.
3. Aid further, ivant of setting due price U2oon comforts ; as the Israelites were taxed for setting nothing by the pleasant land. It is a great fault when, as they said to Job, ' the consolation of the Almighty seem light and small unto us,' Job xv. 11, unless we have some outward comfort which we linger after.
4. Add unto this, a childish kind of peevishness ; when they have not what they would have, like children, they throw away all ; which, though it be very offensive to God's Spirit, yet it seizeth often upon men othei^wise gracious. Abraham himself, wanting children. Gen. sv. 2, undervalued all other blessings. Jonah, because he was crossed of his gourd, was weary of his life. The Hke may be said of Elias, flying from Jezebel, This peevish- ness is increased by a too much flattering of their grief, so far as to justify
* ' Falso ' is misprinted ' safe ' in A and B, ' False.' the correction, is from C.
THE soul's conflict. 137
it ; like Jonas, * I do well to be angry even unto death,' Jonah iv. 9 ; he would stand to it. Some, with Kachel, are so peremptory, that they ' will not be comforted,' Jer. xxxi. 15, as if they were in love with their griev- ances. Wilful men are most vexed in their crosses. It is not for those to be wilful that have not a great measm-e of wisdom to guide their wills ; for God delights to have his will of those that are wedded to their own wills, as in Pharaoh. No men more subject to discontentments than those who would have all things after their own way.
5. Again, one maiu gi'ound is, false reasoniuff, and error in our discourse, as that we have no grace when we feel none. Feeling is not always a fit rule to judge our states by, that God hath rejected us, because we are crossed in outward things, whenas this issues from God's wisdom and love. How many imagine their failings to be fallings, and theii* fallings to be fallings away ; infii'mities to be presumptions ; every sin against conscience, to be the sin against the Holy Ghost ; unto which misapprehensions, weak and dark spirits are subject. And Satan, as a cunning rhetorician, here en- largeth the fancy, to apprehend things bigger than they are. Satan abuseth confident spirits another contrary way ; to apprehend gi'eat sins as little, and little as none. Some also think that they have no grace, because they have not so much as grown Christians ; whereas there be several ages ia Christ. Some, again, are so desu'ous and enlarged after what they have not, that they mind not what they have. Men may be rich, though they have no millions, and be not emperors.