Section 1201
I. The saints are often, as David was, under soul dejections and disquietude
For which they have not all the reason they imagine; and therefore are helped, sooner or later, to expostulate with themselves thus, Why art thou cast down, O my soul?
Saints, in all ages, have had their castings down, and their liftings up. So it seems Job had. Ye see my casting down and are afraid: (Job 6:21) And says one of his friends, in another place, When men are cast down, then thou shalt say, there is lifting up: (Job 22:29) and so it is with the people of God. They have those returning seasons, one after another. A casting down, and a lifting up: a lifting up, and a casting down; and so they go on whilst they are in this imperfect state.
Various are the causes of this dejection and disquietude of soul, to which the saints are subject in this life. Sin is the principal one, especially in-dwelling sin. So the apostle found it, and so do all the saints. It hinders them from doing the good that they would, and it puts them upon doing the evil that they would not. To will is present with me (says the apostle), but how to perform that which is good, I find not. What was the reason of it? It was sin that dwelt in him. For says he, When I would do good, evil is present with me, to hinder me from doing the good that I would perform, and put me upon the evil that I would not do. Now this occasions disquietude in God’s people. There are two principles in them; sin and grace, flesh and spirit. And these are represented as if they were two persons whose desires and affections are contrary to each other. The spirit lusteth against the flesh, and the flesh lusteth against the spirit; so that ye cannot do the things that ye would. (Galatians 5:17) This is a cause of great disquietude in the minds of regenerate persons.
Sin wars against the soul; and wherever there is war, there is, more or less, disquietude: it cannot be without it. There is a war, an intestine war, in the heart of God’s people. Abstain from fleshly lusts, which war against the soul. (1 Peter 2:11) I see a law in my members, warring against the law of my mind, bringing me into captivity to the law of sin, which is in my members. (Romans 7:23) What is to be seen in the Shulamite, but as it were the company of two armies, flesh and spirit, sin and grace, warring one against another? It is sin that breaks the peace of God’s people, and interrupts their communion with God. Sometimes there is no rest in their bones, because of their sin. They roar, as David says, because of the disquietness of their heart. They groan, being burdened with a body of sin and death. This interrupts their communion with God. Their iniquities separate between God and them. Though the union between them and God cannot he dissolved, the bond of which is his everlasting and unchangeable love; yet sin separates with respect to communion. It causes God to hide his face from them, and this occasions disquietude.
The same in-dwelling sin, by its powerful operations and effects, fills the soul of a believer, oftentimes, with many fears, with regard to his state. Without, are fightings; within, are fears. On account of in-dwelling sin, the soul oftentimes is ready to fear, that the root of the matter is not in him; that the truth of grace is not in his soul; that the good work of grace is not begun; that he is only an hypocrite, and is not really born again; or if he was, why is it thus with him? He cannot think that he belongs to Christ: that he hath an interest in him; if he were Christ’s and Christ were his, the flesh with the affections and lusts, would be crucified. He fears that he hath no part, nor lot, in the matter; that he shall one day perish by means of this, and the other, strong corruption, and that he shall come short of eternal glory. Hence our Lord says, Fear not, little flock; for it is your Father’s good pleasure to give you the kingdom. Thus it appears that in-dwelling sin is the cause of disquietude in the people of God; though there is not that reason for disquietude and dejection of soul, as they imagine. For there is forgiveness with God. The blood of Jesus Christ hath been shed for the remission of sin, He is exalted to be a Prince and a Saviour, to give repentance unto Israel, and remission of sins. He hath finished transgression, made an end of sin, made reconciliation for iniquity, and brought in everlasting righteousness. The old man is crucified with him, that the body of sin might be destroyed: and though sin rages, it shall not reign. Sin shall not have dominion over you. The blood of Christ cleanses from all sin; and there is no condemnation to them that are in Christ Jesus—Why, then, art thou cast down, O my soul? and why art thou disquieted within me, on account of indwelling sin?
Another cause of dejection and disquietude, is Satan. He casts down the people of God. He disturbs their minds, by his solicitations, his accusations, and his temptations. By solicitations to sin. He hath great power over the minds of men, and can put things into their hearts; as he put it into the heart of Judas Iscariot to betray his Lord, and filled the heart of Ananias and Sapphira, to lie against the Holy Ghost; yea, he had great power over the people of God themselves. They have a corrupt nature, that be can work upon, and stir up. He found nothing in the pure and holy Jesus to work upon; but he finds enough in the hearts of believers, He can stir up the lusts of their minds, as he prevailed over David, by stirring up his pride to number the people of Israel; which brought great distress upon both him and his subjects—The often disquiets the minds of the Lord’s people by his accusations, He is called the accuser of the brethren. He goes about, to and fro, throughout the earth, and takes notice of what is done amiss; and then accuses for it, as he did holy Job. Thus he acted towards Joshua the high priest. He, though a good man, had fallen foully into sin. Satan sets his case in a sad light indeed; represents him as clothed with filthy garments, and then stands at his right hand to resist him and accuse him. And it would have gone hard with him, had it not been for the Angel of the covenant, the Mediator between God and man, who took his part, and rebuked Satan, saying; The Lord that hath chosen Jerusalem rebuke thee. Is not this a brand plucked out of the burning? Then he ordered his filthy garments to be taken from him, and him to be clothed with change of raiment, saying; I have caused thine iniquities to pass from thee.
Satan dejects the minds of God’s people by his temptations. He is, on account of this, styled the Tempter. As such, he attacked our Lord Jesus Christ himself: and though he could find nothing to work upon in him (as before observed), yet he gave him trouble. He harassed his pure and holy nature; insomuch that it is said, he suffered being tempted: suffered at the hands of Satan. Now, if the pure and holy Jesus suffered through the temptations of Satan, it is no wonder that his members should suffer, or that they should be dejected and disquieted by his temptations, as Peter was, when Satan desired to sift him as wheat. This being in some degree granted, the tempter shook him so that he awfully fell—The apostle Paul, though he did not fall by the temptation of Satan as Peter did, was greatly buffeted by him, and reduced to deep distress; insomuch that he cried unto God thrice that it might depart from him; and the answer he had was, my grace is sufficient for thee.
Satan’s temptations are compared to fiery darts: and they are very poisonous, and occasion a great deal of grief and sorrow, where they fasten. But, notwithstanding all this, the saints have not so much reason as they imagine, to be dejected, or disquieted, because of them. For Christ hath Satan under his restraint; nor can he give believers the least disturbance, except by our Lord’s permission. He goes about like a roaring lion, seeking whom he may, but not whom he will, devour: and ere long, he shall be bruised under the feet of the Lord’s people.
The hidings of God’s face are another cause of dejection and disquietude. Thou hidest thy face, and I am troubled, says David, This was the reason of that distress in which Heman the Ezrahite was. God had forsaken him and hid his face from him; for his language is, Will the Lord cast off for ever? Will he be favorable no more? Hath God forgotten to be gracious? Hath he in anger shut up his tender mercies? But there is not that reason for distress and disquietude, on this account, as they imagine. Sion said, The Lord hath forsaken me, and my God hath forgotten me. But what says the Lord himself? Can a woman forget her sucking child, that she should not have compassion on the son of her womb? She may; it is possible there may be here and there an instance of this kind. But it is added, yet will I not forget thee; behold I have graven thee upon the palms of my hands; thy walls are continually before me. Though God hide his face for a while; yet he appears again: though in wrath, for a moment, he hide his face; yet with everlasting kindness will he have mercy upon his people, and gather them afterward into nearer communion with him.
Afflictions are another cause of disquietude. Many are the afflictions of the righteous. None of these are joyous, but grievous: and some of them extremely so. The Christian, in certain instances, is ready to say with the church There is no sorrow like unto my sorrow. But yet there is not that reason for disquietude, as is apprehended; for afflictions work together for the good of God’s people: their spiritual and eternal good. They are light afflictions, which are but for a moment, and work for the saints, a far more exceeding and eternal weight of glory. God will in due time, deliver his people out of all their afflictions. He will not suffer them to he tempted, or afflicted, above what they are able to bear: but will, with the temptation, or affliction, make way for an escape out of them.
There are many oppressions and distresses that the saints meet with from men of the world, who persecute and reproach them. And it seems this was one part of David’s trouble, as the context shews, For those that will live godly in Christ Jesus, must suffer persecution: must be abused, reproached and insulted by the men of the world. But then, what reason is therefore so much disquietude on that account? Rather, they should think themselves happy that they are reproached for Christ’s sake; and esteem that reproach better than all the treasures in Egypt—But I shall proceed,