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THE

CURE OF MELANCHOLY

AND

OVERMUCH SORROW,

BY

FAITH AND PHYSIC.

THE

CURE OF MELANCHOLY AND OVERMUCH

SORROW, BY FAITH AND PHYSIC.*

Question. What are the best preservatives against melan

choly and overmuch sorrow?

2 COR. ii. 7.

Lest perhaps such a one should be swallowed up with overmuch

SOITOW?

The brevity of a sermon not allowing me time for any unnecessary work, I shall not stay to open the context, nor to inquire whether the person here spoken of be the same that is condemned for incest in 1 Cor. V., or some other, nor whether Chrysostom had good tradition for it, that it was a doctor of the church, or made such after his sin? Nor whether the late expositor + be in the right, who thence gathers that he was one of the bishops of Achaia; and that it was a synod of bishops that were to excommunicate him; who yet held that

very congregation then had a bishop, and that he was to be excommunicated in the congregation, and that the people should not have followed or favoured such a teacher, it would have been no schism, or sinful separation, to have forsaken him. All that I now intend is, to open this last clause of the verse, which gives the reason why the censured sinner, being penitent, should be forgiven and comforted; viz., Lest he should be swallowed up with overmuch sorrow, as it includeth these three doctrines, which I shall handle altogether, viz.:

* This sermon was written for the morning exercises at Cripplegate, but not preached. The omissions in the folio etlition of Baxter's works are inserted froin the original edition of the sermon in the “ Continuation of Morning Exercise Questions, aud cases of conscience, practically resolved by sundry iniui ters, in October, 1622."

T.R. + Dr. Hammond.

1. That sorrow, even for sin, may be overmuch. 2. That overmuch sorrow swalloweth one up.

3. Therefore it must be resisted and assuaged by necessary comfort, both by others, and by ourselves.

In handling these, I shall observe this order: 1. I shall show you when sorrow is overmuch. 2. How overmuch sorrow doth swallow a man up. 3. What are the causes of it. 4. What is the cure.

I. It is too notorious that overmuch sorrow for sin is not the ordinary case of the world. A stupid, blockish disposition is the common cause of men's perdition. The plague of a hard heart, and seared conscience, keeps most from all due sense of sin, or danger, or misery, and of all the great and everlasting concerns of their guilty souls. A dead sleep in sin doth deprive most of the use of sense and understanding ; they do some of the outward acts of religion as in a dream ; they are vowed to God in baptism by others, and they profess to stand to it themselves; they go to church, and say over the words of the creed, and Lord's prayer, and commandments; they receive the Lord's Supper, and all as in a dream! They take on them to believe that sin is the most hateful thing to God, and hurtful to man, and yet they live in it with delight and obstinacy; they dream that they repent of it, when no persuasion will draw them to forsake it, and while they hate them that would cure them, and will not be as bad and mad as they who feel (not] in them any effectual sorrow for what ́ispast, or effectual sense of their present badness, or effectual resolution for a new and holy life. They dream that there is a judgment, a heaven, and a hell, but would they not be more affected with things of such unspeakable consequence if they were awake? Would they be wholly taken up with the matters of the flesh and world, and scarce have a serious thought or word of eternity, if they were awake ? O how sleepily and senselessly do they think, and talk, and hear of the great work of man's redemption by Christ, and of the need of justifying and sanctifying grace, and of the joys and miseries of the next life ; and yet they say that they believe them! When we preach on

or talk to them of the greatest things, with the greatest evidence, and plainness, and earnestness that we can, we speak as to the dead, or to men asleep; they have ears, and hear not, nothing goeth to their hearts. One would think that a man that reads in Scripture, and believes the everlasting glory offered, and the

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dreadful punishment threatened, and the necessity of holiness to salvation, and of a Saviour to deliver us from sin and hell, and how sure and near such a passage into the unseen world is to us all, should have much ado to moderate and bear the sense of such overwhelming things. But most men so little regard or feel them, that they have neither time nor heart to think of them as their concern, but hear of them as of some foreign land, where they have no interest, and which they never think to see. Yea, one would think by their senseless neglect of preparation, and their worldly minds and lives, that they were asleep, or in jest, when they confess that they must die, and that when they lay their friends in the grave, and see the sculls and bones cast up, they were but all this while in a dream, or did not believe that their turn is near. Could we tell how to awaken sinners, they would come to themselves, and have other thoughts of these great things, and show it quickly by another kind of life. Awakened reason could never be so befooled and besotted as we see the wicked world to be. But God hath an awakening day for all, and he will make the most senseless soul to feel, by grace or punishment.

And because a hardened heart is so great a part of the malady and misery of the unregenerate, and a soft and tender heart is much of the new nature promised by Christ, many awakened souls under the work of conversion think they can never have sorrow enough, and that their danger lies in hard-heartedness, and they never fear overmuch sorrow till it hath swallowed them up; yea, though there be too much of other causes in it, yet if any of it be for sin, they then cherish it as a necessary duty, or at least perceive not the danger of excess : and some think those to be the best Christians who are most in doubts, and fears, and sorrows, and speak almost nothing but uncomfortable complaints, but this is a great mistake.

1. Sorrow is overmuch when it is fed by a mistaken cause. All is too much where none is due, and great sorrow is too much when the cause requireth but less.

If a man thinketh that somewhat is a duty, which is no duty, and then sorrow for omitting it, such sorrow is all too much, because it is undue, and caused by error. Many I have known who have been greatly troubled, because they could not bring themselves to that length or order of meditation, for which they had neither ability nor time; and many, because they could not reprove sin in others, when prudent instruction and intimation

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was more suitable than reproof. And many are troubled, because in their shops and callings they think of any thing but God, as if our outward business must have no thoughts.

Superstition always breeds such sorrows, when men make themselves religious duties which God never made them, and then come short in the performance of them. Many dark souls are assaulted by the erroneous, and told that they are in a wrong way; and they must take up some error as a vecessary truth, and so are cast into perplexing difficulties, and perhaps repent of the truth which they before owned. Many fearful Christians are troubled about every meal that they eat, about their clothes, their thoughts and words, thinking or fearing that all is sinful which is lawful, and that unavoidable infirmities are heinous sins. All such as these are troubles and sorrows without cause, and therefore overmuch.

2. Sorrow is overmuch when it hurteth and overwhelmeth nature itself, and destroyeth bodily health or understanding, Grace is the due qualification of nature, and duty is the right employment of it, but neither of them must destroy it. As civil, and ecclesiastic, and domestic government are for edification and not for destruction, so also is personal self-government. God will have mercy and not sacrifice; and he that would not have us kill or hurt our neighbour on pretence of religion, would not have us destroy or hurt ourselves, being bound to love our neighbour but as ourselves. As fasting is a duty no further than it tendeth to some good, as to express or exercise true humiliation, or to mortify some fleshly lust, &c., so is it with sorrow for sin : it is too much when it doth more hurt than good. But of this next.

II. When sorrow swalloweth up the sinner, it is overmuch, and to be restrained. As,

1. The passions of grief and trouble of mind do oft overthrow the sober and sound use of reason, so that a man's judgment is corrupted and perverted by it, and is not in that case to be trusted. As a man in raging anger, so one in fear or great trouble of mind thinks not of things as they are, but as his passion represents them, about God and religion, and about his own soul, and his actions, or about his friends or enemies, his judgment is perverted, and usually false, and, like an infamed eye, thinks all things of the colour which is like itself. When it perverteth reason it is overmuch.

2. Overmuch sorrow disableth man to govern his thoughts;

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