Monday, November 14, 2011

Baxter on Depression

This is from a sermon, 'The Cure of Melancholy and Overmuch Sorrow, by Faith'. Click on the blog post title for the whole sermon in which Baxter distinguishes depression which is spiritual from that whch today we would diagnose as clinical, whch will have a spiritual component, but which may require medical as well as spiritual help. Baxter, over 320 years ago did not have our wealth of medical knowledge, but his wealth of spiritual wisdom is unequalled in any age. I have copied this from a web resource but find it was originally published anonymously as 'The cure of melancholoy and overmuch-sorrow by faith and physick', sermon 11 in 'A continuation of morning-exercise Questions and cases of conscience, practically resolved by sundry ministers, in October, 1682', London, 1683.

Melancholy and the care of the soul:

religion, moral philosophy and madness

By Jeremy Schmidt
http://books.google.co.uk/books?id=XcD-iF6lXhMC&pg=PA230&lpg=
PA230&dq=Melancholy+and+the+care+of+the+soul:+religion,+moral+
philosophy+and+madness+...+By+Jeremy+Schmidt&source=bl&ots=
NQVBYQFyYq&sig=qqWBoGVlXnD7ySaiYqPDINaswQ4&hl=en#v=
onepage&q=Melancholy%20and%20the%20care%20of%20the%20
soul%3A%20religion%2C%20moral%20philosophy%20and%20
madness%20...%20By%20Jeremy%20Schmidt&f=false
looks to be an interesting study putting Baxter in context.

III. But if melancholy have got head already, there must be, besides what is said, some other and proper remedies used; and the difficulty is great, because the disease makes them self-conceited, unreasonable, willful, and unruly, and they will hardly be persuaded that the disease is in their bodies, but only in the souls, and will not believe but they have reason for all what they think and do; or if they confess the contrary, they plead disability, and say, We can think and do no otherwise than we do.

But supposing that there is some use of reason left, I will give them yet some further counsel; and what they cannot do, their friends must help them to their power, which I shall add.

1. Consider that it should be easy for you in your confounding, troubling thoughts, to perceive that your understandings are not now so sound and strong as other men's; and therefore be not willful and self-conceited, and think not that your thoughts are righter than theirs, but believe wiser men, and be ruled by them.

Answer me this question, Do you know any minister, or friend, that is wiser than yourself? If you say no, how foolishly proud are you? If you say yea, then ask the minister, or friend, what he thinketh of your condition, and believe him, and be ruled by him rather than by your infirm self.

2. Do you find that your troubles do you more good or hurt? Do they make you fitter or unfitter to believe and love God, and rejoice in him and praise him? If you feel that they are against all that is good, you may be sure that they are so far from the devil's temptations, and are pleasing to him; and will you cherish or plead for the work of Satan, which you find is against yourselves and God?

3. Avoid your musings, and exercise not your thoughts now too deeply, nor too much. Long meditation is a duty to some, but not to you, no more than it is a man's duty to go to church that hath his leg broken, or his foot out of joint: he must rest and ease it till it be set again, and strengthened. You may live in the faith and fear of God, without setting yourself to deep, disturbing thoughts.

Those that will not obey this counsel, their friends must rouse them from their musings, and call them off to something else.

4. Therefore you must not be much alone, but always in some pleasing, cheerful company: solitariness doth but cherish musings.

Nor must such be long in secret prayer, but more in public prayer with others.

5. Let those thoughts which you have be laid out on the most excellent things: pore not all on yourselves, and on your distempered hearts; the best may find there much matter of trouble. As millstones wear themselves if they go when they have no corn, so do the thoughts of such as think not of better things than their own hearts. If you have any power of your own thoughts, force them to think most of these four things:

1. The infinite goodness of God, who is fuller of love than the sun is of light.

2. Of the unmeasurable love of Christ in man's redemption, and of the sufficiency of his sacrifice and merits.

3. Of the free covenant and offer of grace, which giveth pardon and life to all that do not prefer the pleasure of sin before it, and obstinately refuse it to the last.

4. Of the unconceivable glory and joy which all the blessed have with Christ, and which God hath promised with his oath and seal, to all that consent to the covenant of grace, and are willing to be saved and ruled by Christ. These thoughts will cure melancholy fears.

5. Do not yourselves often to a complaining talk, but talk most of the great mercies of God which you have received. Dare you deny them? If not, are they not worthier of your discourse than your present sufferings? Let not all men know that you are in your troubles: complaining doth but feed them, and it discourageth them to none but your secret counselors and friends. Use much to speak of the love of God, and the riches of grace, and it will divert and sweeten your sourer thoughts.

6. Especially, when you pray, resolve to spend most of your time in thanksgiving and praising God. If you cannot do it with the joy that you should, yet do it as you can. You have not the power of your comforts; but have you no power of your tongues? Say not that you are unfit for thanks and praises, unless you had a praising heart, and were the children of God; for every man, good and bad, is bound to praise God, and to be thankful for all that he hath received, and to do it as well as he can, rather than leave it undone: and most Christians are without assurance of their adoption; and must they, therefore, forbear all praise and thanksgiving to God? Doing it as you can is the way to be able to do it better. Thanksgiving stirreth up thankfulness in the heart, but by your objection you may perceive what the devil driveth at, and gets by your melancholy. He would turn you off from all thankfulness to God, and from the very mention of his love and goodness in your praises.

7. When vexatious or blasphemous thoughts are thrust into your mind by Satan, neither give them entertainment, nor yet be overmuch troubled at them: first, use that reason and power that is left you resolutely to cast them out, and turn your thoughts to somewhat else; do not say, I cannot. If you can no otherwise command and turn away your thoughts, rise up and go into some company or to some employment which will divert you, and take them up. Tell me what you would do if you heard a grumbling woman in the street reviling you, or heard an atheist there talk against God? Would you stand still to hear them, or would you talk it out again with them, or rather go from them, and disdain to hear them, or debate the case with such as they? Do you, in your case, when Satan casts in ugly, or despairing, or murmuring thoughts, go away from them to some other thoughts or business.

If you cannot do this of yourself, tell your friend when the temptation cometh; and it is his duty who hath the care of you to divert you with some other talk or words, or force you into diverting company.

Yet be not too much troubled at the temptation, for trouble of mind doth keep the evil matter in your memory, and so increase it, as pain of a sore draws the blood and spirits to the place. And this is the design of Satan, to give you troubling thoughts, and then to cause more by being troubled at those; and so, for one thought, and trouble to cause another, and that another, and so on, as waves in the sea do follow each other. To be tempted is common to the best. I told you to what idolatry Christ was tempted. When you feel such thoughts, thank God, that Satan cannot force you to love them, or consent.

8. Again, still remember what a comfortable evidence you carry about with you that your sin is not damning, while you feel that you love it not, but hate it, and are weary of it. Scarce any sort of sinners have so little pleasure in their sins as the melancholy, nor so little desire to keep them; and only beloved sins undo men.

Be sure that you live not idly, but in some constant business of a lawful calling, so far as you have bodily strength. Idleness is a constant sin, and labour is a duty. Idleness is but the devil's home for temptation, and for unprofitable, distracting musings. Labour profiteth others, and ourselves: both soul and body need it. Six days must you labour, and must not eat the bread of idleness, Prov. 31. God hath made it our duty, and will bless us in his appointed way. I have known grievous, despairing melancholy cured, and turned into a life of godly cheerfulness, principally by setting upon constancy and diligence in the business of families and callings. It turns the thoughts from temptations, and leaveth the devil no opportunity: it pleaseth God if done in obedience, and it purifieth the distempered blood. Though thousands of poor people that live in penury, and have wives and children that must also feel it, one would think should be distracted with griefs and cares, yet few of them fall into the disease of melancholy, because labour keepeth the body sound, and leaveth them no leisure for melancholy musings: whereas, in London, and great towns, abundance of women that never sweat with bodily work, but live in idleness, especially when from fullness they fall into poverty, are miserable objects, continually vexed, and near distraction with discontent and a restless mind.

If you will not be persuaded to business, your friends, if they can, should force you to it.

And if the devil turn religious as an angel of light, and tell you that this is but turning away your thoughts from God, and that worldly thoughts and business are unholy, and fit for worldly men; tell him that Adam was in innocency to dress and keep his garden, and Noah that had all the world was to be husbandman, and Abraham, Isaac, and Jacob kept sheep and cattle, and Paul was a tent-maker, and Christ himself is justly supposed to have worked at his supposed father's trade, as he went on fishing with his disciples. And Paul saith, idleness is disorderly walking, and he that will not work let him not eat. God made soul and body, and hath commanded work to both.

And if Satan would drive you unseasonably upon longer secret prayer than you can bear, remember that even sickness will excuse the sick from that sort of duty which they are unable for, and so will your disease; and the unutterable groans of the spirit are accepted.

If you have privacy out of hearing, I would give you this advice, that instead of long meditation, or long secret prayer, you will sing a psalm of praise to God, such as the twenty-third, or the one hundred and thirty-third, &c. This will excite your spirit to that sort of holy affection which is much more acceptable to God, and suitable to the hopes of a believer, than your repining troubles are.


Duties of Friends and Relatives of the Depressed


IV. But yet I have not done with the duty of those that take care of distressed, melancholy persons, especially husbands to their wives, (for it is much more frequently the disease of women than of men,) when the disease disableth them to help themselves, the most of their helps, under God, must be from others; and this is of two sorts: 1. In prudent carriage to them; 2. In medicine and diet; a little of both.

1. A great part of their cure lieth in pleasing them, and avoiding all displeasing things, as far as lawfully can be done. Displeasedness is much of the disease; and a husband that hath such a wife is obliged to do his best to cure her, both in charity, and by his relative bond, and for his own peace. It is a great weakness in some men, that if they have wives, who by natural passionate weakness, or by melancholy or infirmity, are willful and will not yield to reason, they show their anger at them to their further provocation. You took her in marriage for better and for worse, for sickness and health. If you have chosen one that, as a child, must have every thing that she crieth for, and must be spoken fair, and as it was rocked in the cradle, or else it will be worse, you must condescend to do it, and so bear the burden which you have chosen, as may not make it heavier to you. Your passion and sourness towards a person that cannot cure her own unpleasing carriage, is a more unexcusable fault and folly than hers, who hath not the power of reason as you have.

If you know any lawful thing that will please them in speech, in company, in apparel, in rooms, in attendance, give it them: if you know at what they are displeased, remove it. I speak not of the distracted, that must be mastered by force, but of the sad and melancholy: could you devise how to put them in a pleased condition you might cure them.

2. As much as you can, divert them from the thoughts which are their trouble; keep them on some other talks and business; break in upon them, and interrupt their musings; rouse them out of it, but with loving importunity; suffer them not to be long alone; get fit company to them, or them to it; especially, suffer them not to be idle, but drive or draw them to some pleasing works which may stir the body, and employ the thoughts. If they are addicted to reading, let it not be too long, nor any books that are unfit for them; and rather let another read to them than themselves. Dr. Sibbes's books, and some useful, pleasing history or chronicles, or news of great matters abroad in the world, may do somewhat to divert them.

3. Often set before them the great truths of the gospel which are fittest to comfort them; and read them informing, comforting books; and live in a loving, cheerful manner with them.

4. Choose for them a skillful, prudent minister of Christ, both for their secret counsel and public audience; one that is skilled in such cases, and one that is peaceable, and not contentious, erroneous, or fond of odd opinions; one that is rather judicious in his preaching and praying than passionate, except when he urgeth the gospel doctrines of consolation, and then the more fervently the better; and one that they much esteem and reverence, and will regardfully hear.

5. Labour to convince them frequently how great a wrong it is to the God of infinite love and mercy, and to a Saviour who hath so wonderfully expressed his love, to think hardlier of him than they would do of a friend, yea, or of a moderate enemy; and so hardly to be persuaded of that love which hath been manifested by the most stupendous miracle. Had they but a father, husband, or friend, that had ventured his life for them, and given them all that ever they had, were it not a shameful ingratitude and injury to suspect still that they intended all against them, and designed mischief to them, and did not love them? How hath God and our Saviour deserved this? And many that say it is not God that they suspect, but themselves, do but hide their misery this mistake, while they deny God's greatest mercies; and though they would fain have Christ and grace, will not believe that God who offereth it them will give it them, but think he is one that will remedilessly damn a poor soul that desireth to please him, and had rather have his grace than all the sinful pleasures of the world.

6. Carry them oft abroad into strange company. Usually they reverence strangers, and strange faces do divert them, especially traveling into other parts, if they can hear the motion.

7. It is a useful way, if you can, to engage them in comforting others that are deeper in distresses than they; for this will tell them that their case is not singular, and they will speak to themselves while they speak to others. One of the chief means which cured my fears of my soul's condition, about forty-eight years ago, was oft comforting others that had the same doubts, whose lives persuaded me of their sincerity.

And it would be a pretty diversion to send to them some person that is in some error, which they are most against, to dispute it with them, that, while they whet their wits to convince them, and confute them, it may turn their thoughts from their own distress. Forester tells us that a melancholy patient of his, who was a papist, was cured when the Reformation came into the country, by eager and oft disputing against it. A better cause may better do it.


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