in Christ. 2 the joyes of heaven and the torments of hell 3. the last and strict day of accouâ—… 4. The vanity of all earthly things 5. The uncertainty of our lives c. From the meditation of these truthes the soule wil be prepared to have rigâ—… conceits of things and to discourse upon true grounds of them and thinke with it selfe that if these things be so iâ—…deed then I must frame my life sutable to these principles hence arise true affections in the soule true feare of God true love and desire after the best things c. The way to expell â—…ind oâ—… of our bodies is to take some wholesome nourishment and the way to expell windy fancies from the soule is 〈◊〉 feed upon serious truthes 4. Moreover to the well ordering of this unruly faculty it is necessary that our nature it selfe should be changed for as men are so they imagine as the treasure of the heart is such is that which comes from it An evill heart cannot thinke well before the heart be changed our judgment is depraved in regard of our last end we seeke our happinesse where it is not to be found Wickednesse comes from the wicked as the Proverb is If wee had as large and as quick apprehensions as Sathan himselfe yet if the rellish of our wil affections be not changed they will set the imagination a worke to deuise satisfaction to themselves For there is a mutuall working and refluxe betwixt the will and the imagination the imagination stirres up the will and as the will is affected so imagination worketh When the law of God by the Spirit is so written in our hearts that the law and our hearts become agreeable one to the other then the soule is enclined and made plyable to every good thought When the heart is once taught of God to love it is the nature of this sweet affection as the Apostle saith to thinke no evill either of God or man and not onely so but it carries the bent of the whole soule with it to good so that we love God not onely with all our heart but with all our minde that is both with our understanding and imagination Love is an affection full of inventions and sets the wit a worke to devise good things therefore our chiefe care should bee that our hearts may be circumcised and purified so as they may be filled with the love of God and then we shall finde this duty not onely easie but delightfull unto us The Prophet healed the waters by casting salt into the spring so the seasoning of the spring of our actions seasons all And indeed what can bee expected from man whilest hee is vanity but vaine imaginations What can wâ—… looke for from a Viper but poyson A man naturally is either weaving spidâ—… webbs or hatching Cockatrices egges thâ—… is his heart is exercised either in vaâ—… or mischiefe for not onely the frame 〈◊〉 the heart but what the heart frameth iâ—… evill continually A wicked man that iâ—… besotted with false conceits will adâ—… of no good thoughts to enter 5. Even when wee are good and devise good things yet there is still some sicknesse of fancie remaining in the best of us whereby wee worke trouble to our selves and therefore it is necessary we should labour to restraine and limit our fancie and stop these waters at the beginning giving no not the least way thereunto If it begins to grow wanton tame the wildnesse of it by fastning it to the crosse of Christ whom wee have pierced with our sinnes and amongst other with these sinnes of our spirits who hath redeemed us from our vaine thoughts and conversations set before it the consideration of the wrath of God of death and judgement and the woefull estate of the damned c. and take it not off till thy heart bee taken off from straying from God When it begins once to runne out to impertinencies confine it to some certaine thing and then upon examination wee shall finde it bring home some hony with it otherwise it will bring us nothing but a sting from the bitter remembrance of our former misspent thoughts time which wee should redeeme and fill up with things that most belong to our peace Idlenesse is the houre of temptation wherein Sathan joynes with our imagination and sets it about his owne work to grinde his greese for the soule as a Mill either grinds that which is put into it or else works upon it selfe Imagination is the first wheele of the soule and if that move amisse it stirres all the inferiour wheeles amisse with it It stirres it selfe and other powers of the soule are stirred by its motion and therefore the well ordering of this is of the greater consequence For as the imagination conceiveth so usually the judgement concludeth the will chuseth the affections are carried and the members execute If it breake loose as it will soone runne ryot yet give no consent of the will to it though it hath defiled the memory yet let it not defile the will though it be the first borne of the soule yet let it not as Ruben ascend unto the fathers bed that is our will and defile that which should be kept pure for the spirit of Christ resolve to act nothing upon it but crosse it before it moves to the execution and practise of any thing As in sicknesse many times wee imagine by reason of the corruption of our tast Physick to be ill for us and those meates which nourish the disease to be good yet care of health makes us crosse our owne conceits and take that which fancie abhorres So if we would preserve sound spirits wee must conclude against groundlesse imagination and resolve that whatsoever it suggests cannot be so because it crosses the grounds both of religion and reason And when we finde imagination to deceive us in sensible things as Melancholy persons are subject to mistake we may well gather that it will much more deceive us in our spirituall condition And indeed such is the incoherence impertinencie and unreasonablenesse of imagination that men are oft ashamed and angry with themselves afterwards for giving the least way to such thoughts and it is good to chastise the soule for the same that it may bee more wary for time to come whilest men are led with imagination they worke not according to right rules prescribed to men but as other baser creatures in whom phantasie is the chiefe ruling power and therefore those whose will is guided by their fancies live more like beasts then men Wee allow a horse to praunce and skip in a pasture which if hee doth when he is once backt by the rider we count him an unruly and an unbroken jade so howsoever in other creatures wee allow liberty of fancie yet wee allow it not in man to frisk and rove at its pleasure because in him it is to bee bridled
as to fetch Christ from heaven and so bring him downe to suffer on the Crosse againe Where as if we beleeve in Christ wee are as sure to come to heaven as Christ is there Christ ascending and descending with all that he hath done is ours So that neither heighth nor depth can separate us from Gods love in Christ. But we must remember though the maine pillar of our comfort bee in the free forgivenesse of our sinnes yet if there be a neglect in growing in holinesse the soule will never be soundly quiet because it will be proane to question the truth of justification and it is as proper for sinne to raise doubts and feares in the conscience as for rotten flesh and wood to breed wormes And therefore we may well joyne this as a cause of disquietnesse the neglect of keeping a cleare conscience Sinne like Achan or Ionas in the ship is that which causeth stormes within and without where there is not a pure conscience there is not a pacified conscience and therefore though some thinking to salve themselves whole in justification neglect the cleansing of their natures and ordering of their lives yet in time of temptation they will finde it more troublesome then they thinke For a conscience guilty of many neglects and of allowing it selfe in any sin to lay claime to Gods mercy is to doe as we see mountebanks sometimes do who wound their flesh to try conclusions upon their owne bodies how soveraigne the salve is yet oftentimes they come to feele the smart of their presumption by long and desperate wounds So God will let us see what it is to make wounds to try the preciousnesse of his Balme such may goe mourning to their graves And though perhaps with much wrastling with God they may get assurance of the pardon of their sins yet their conscience will bee still trembling like as Davids though Nathan had pronounced unto him the forgivenesse of his sin till God at length speakes further peace even as the water of the sea after a storme is not presently still but moves and trembles a good while after the storm is over A Christian is a new creature and walketh by rule and so far as hee walketh according to his rule peace is upon him Loose walkers that regard not their way must thinke to meet with sorowes instead of peace Watchfulnesse is the preserver of peace It is a deep spirituall judgement to find peace in an ill way Some againe reap the fruit of their ignorance of Christian liberty by unnecessary scruples and doubts It is both unthankfulnesse to God and wrong to our selves to be ignorant of the extent of Christian liberty It makes melody to Satan to see Christians troubled with that they neither should or need Yet there is danger in stretching Christian liberty beyond the bounds For a man may condemne himself in that he approves as in not walking circumspectly in regard of circumstances and so breed his owne disquiet and give scandall to others Sometimes also God suffers men to be disquieted for want of imployment who in shunning labour procure trouble to themselves and by not doing that which is needfull they are troubled with that which is unnecessary An unimployed life is a burden to it selfe God is a pure Act alwayes working alwaies doing and the neerer our soule comes to God the more it is in action and the freer from disquiet Men experimentally feele that comfort in doing that which belongs unto them which before they longed for and went without a heart not exercised in some honest labour workes trouble out of it selfe Againe Omission of duties and offices of love often troubles the peace of good people for even in the time of death when they looke for peace and desire it most then looking backe upon their former failings and seeing opportunity of doing good wanting to their desire the parties perhaps being deceased to whom they owed more respect are hereupon much disquieted and so much the more because they see now hope of the like advantages cut off A Christian life is full of duties and the peace of it is not maintained without much fruitfulnesse and looking about us debt is a disquieting thing to an honest minde and duty is debt Hereupon the Apostle layeth the charge that we should owe nothing to any man but love Againe one speciall cause of too much disquiet is want of firme resolution in good things The soule cannot but bee disquieted when it knowes not what to cleave unto like a ship tossed with contrary windes Halting is a deformed and troublesome gesture so halting in religion is not onely troublesome to others and odious but also disquiets our selves If God be God cleave to him If the duties of religion be such as will bring peace of conscience at the length be religious to purpose practise them in the particular passages of life Wee should labour to have a cleare judgement and from thence a resolved purpose a wavering minded man is inconstant in all his wayes God will not speake peace to a staggering spirit that hath alwayes its religion and its way to choose Uncertaine men are alwayes unquiet men and giving too much way to passion maketh men in particular consultations unsetled This is the reason why in particular cases when the matter concernes our selves we cannot judge so clearely as in generall truths because Satan raiseth a mist between us and the matter in question Positive Causes May be 1. When men lay up their comfort too much on outward things which being subject to much inconstancy and change breed disquiet Vexation alwayes followes vanity when vanity is not apprehended to be where it is In that measure we are cast downe in the disappointing of our hopes as wee were too much lifted up in expectation of good from them Whence proceed these complaints such a friend hath failed mee I never thought to have fallen into this condition I had setled my joy in this childe in this friend c. but this is to build our comfort upon things that have no firm foundation to build castles in the aire as we use to say Therefore it is a good desire of the wiseman Agur to desire God to remove from us vanity and lies that is a vaine and a false apprehension pitching upon things that are vaine and lying promising a contentment to our selves from the creature which it cannot yeeld confidence in vaine things makes a vaine heart the heart becomming of the nature of the thing it relies on we may say of all earthly things as the Prophet speaketh Here is not our rest It is no wonder therefore that worldly men are oft cast downe and disquieted when they walke in a vaine shadow as likewise that men given much to recreations should be subject to passionate distempers because here things fall out otherwise then they lookt forâ—… recreations being
blessing of others upon their children yet God hath promised a blessing to the offices of Communion of Saints performed by one private man towards another Can we have a greater incouragement then under God to be gainer of a soule which is as much in Gods esteeme as if we should gaine a world Spirituall almes are the best almes mercy shewed to the soules of men is the greatest mercie and wisedome in winning of soules is the greatest wisedome in the world because the soule is especially the man upon the goodnesse of which the happinesse of the whole man depends What shining and flourishing Christians should wee have if these duties were performed As wee have a portion in the communion of Saints so wee should labour to have humility to take good and wisedome and love to doe good A Christian should have feeding lips a healing tongue the leaves the very words of the tree of righteousnesse have a curing vertue in them Some will shew a great deale of humanity in comforting others but little Christianity for as kinde men they will utter some cheerefull words but as Christians they want wisedome from above to speake a gracious word in season Nay some there are who hinder the saving working of any affliction upon the hearts of others by unseasonable and unsavoury discourses either by suggesting false remedies or else diverting men to false contentments and so become spirituall traitors rather then friends taking part with their worst enemies their lusts and wills Happy is hee that in his way to heaven meeteth with a chearefull and skilfull guide and fellow-travellor that carrieth cordials with him against all faintings of spirit It is a part of our wisedome to salvation to make choice of such a one as may further us in our way An indifferency for any company shewes a dead heart where the life of grace is it is sensible of all advantages and disadvantages How many have beene refreshed by one short apt savoury speech which hath begotten as it were new spirits in them In ancient times as wee see in the Story of Iob it was the custome of friends to meet together to comfort those that were in misery and Iob takes it for granted that to him that is afflicted pity should bee shewed from his friends for besides the presence of a friend which hath some influence of comfort in it 1. The discovery of his loving affection hath a cherishing sweetnesse in it 2. The expression of love in reall comforts and services by supplying any outward want of the patry troubled prevailes much thâ—… Christ made way for his comforts to the soules of men by shewing outward kindnesse to their bodies Love with the sensible fruits of it prepareth for any wholesome counsell 3. After this wholesome words carry a speciall cordiall vertue with them especially when the Spirit of God in the affectionate speaker joines with the word of comfort and thereby closeth with the heart of a troubled patient when all these concenter and meet together in one then is comfort sealed up to the soule The childe in Elizabeths wombe sprang at the presence and salutation of Mary the speech of one hearty friend cannot but revive the spirits of another Sympathy hath a strange force as wee see in the strings of an Instrument which being played upon as they say the strings of another instrument are also moved with it After love hath once kindled love then the heart being melted is fit to receive any impression unlesse both pieces of the iron bee red hot they will not joyne together two spirits warmed with the â—…ne heat will easily soâ—…der together §. 2. In him that shall stay the minde of another there had need to bee an excellent temper of many graces as 1. Knowledge of the grievance together with wisedome to speake a word in season and to conceale that which may set the cure backwards 2. Faithfulnesse with liberty not to concealâ—… any thing which may bee for his good though against present liking The very life and soule of friendship stands in freedome tempered with wisedome and faithfulnesse 3. Loue with compassion and patience to beare all and hope all and not to bee easily provoked by the way wardnesse of him we deale with Short spirited men are not the best comforters God himselfe is said to beare with the manners of his people in the wildernesse It is one thing to beare with a wise sweet moderation that which may be borne and another thing to allow or approve that which is not to be approved at all Where these graces are in the speaker and apprehended so to bee by the person distempered his heart will soone embrace whatsoever shall bee spoken to rectifie his judgement or affection A good conceit of the spirit of the speaker is of as much force to prevaile as his words Words especially prevaile when they are uttered more from the bowels then the braine and from our owne experience which made even Christ himselfe a more compassionate high Priest When men come to themselves againe they will bee the deepest censurers of their owne miscariage §. 3. Moreover to the right comforting of an afflicted person speciall care must be had of discerning the true ground of his grievance the coare must bee searched out if the griefe ariseth from outward causes then it must be carried into the right channell the course of it must bee turned another way as in staying of blood we should grieve for sinne in the first place as being the evill of all evills If the ground be sinne then it must be drawne to a head from a confused griefe to some more particular sinne that so wee may strike the right veine but if wee finde the spirit much cast downe for particular sinnes then comfort is presently to be applied But if the griefe be not fully ripe then as we use to help nature in its offers to purge by Physick till the sick matter be carried away so when conscience moved by the spirit begins to ease it selfe by confession it is good to help forward the worke of it till wee finde the heart low enough for comfort to be laid upon When Paul found the Iaylor cast downe almost as low as hell hee stands not now upon further hammering and preparing of him for mercie that worke was done already but presently stirres him up to beleeve in the Lord Iesus Christ here being a fit place for an interpreter to declare unto man his righteousnesse and his mercy that belongs unto him after he hath acknowledged his personall and particular sins which the naturall guile of the heart is extreamely backward to doe and yet cannot receive any sound peace till it be done If signes of grace be discerned here likewise is a fit place to declare unto man the saving worke of grace in his heart which Sathan labours to hide from him Men oft are
be thought upon in trouble 466. The golden chaine of it 484 Satan and his instruments still casting-down the godly 14 Satans cunning in divers humours of Christians 26. To discourage those whom God encourageth 536 Satans study to unloose the heart from God 335 And to divide betwixt God and us Selfe-deniall requisite to praise God 440 Selfe what in the godly and what in others 110 Signes of a good estate 28 Sicknesse comfort in it 397 Sin ever unreasonable amidst seeming reasons 56 Sinne is the greatest trouble 400. Avoyd not trouble by sinne Ibid. Sinne sweet in committing bitter in the reckoning 353 Side with God in evill times 503 Sight of God not alwayes alike Reasons of it 532 Soliloquies of speciall use 220 Solitarinesse ill for afflicted ones 236. Intolerable to the wicked why 66 Sorrow weakens the heart 44 Sorrow not required for it selfe as sorrow 370. No sorrow can make satisfaction 371. Dangerous to desire it over-much 375. Popery in it Comfortable degree of sorrow for sinne when 378 Soules most constant estate in respect of sinne 577 Soule to be cited and pressed to give accounts 59 Soules excellency in reflecting on it selfe and judging all its issues 68 Soule debased by wicked men 70 Soule should be first set in order 73 Soule needs something beside it selfe to uphold it 110 Soules temper when right 97 Soule though over-borne a while gets free againe 262 Soule if gracious most sensible of the want of spirituall meanes 6. Knowes when it is well with it when ill 7 Superstition the force of it 182 Symmetrie of soule most lovely 137 T Temptation divine what it is 13 Thanks then best when it tends to praising 447 Thanks should be large 448 Thankfulnesse never without some taste of mercie 453. It is a speciall help in an afflicted condition 453. Excellent use of it 462 Thoughts to be set in order every morning 202. Are not free 203. Danger of that opinion 208 Thoughts of praise should be precious to us 430 Titles empty titles of goodnesse bring but empty comfort at last 523 Our Title in God to be maintained against all cavills 530 Trade of conversing with God the richest in the world 443 Triall of trust whether it be right 337 Troubles outward appointed to help the soule inwardly 68 Trouble inward three-fold miscarriage of it 92 Trust is the meanes to bring God and the soule together 264. To settle trust know the minde as well as the nature of God 295. Trust must answer the truth of God 300. Directions about trusting 303. Whether we may trust to friends riches or helps 318. A sinne so to doe 323 Trust it selfe not to be trusted in 326 Trusting should follow Gods order of promising 330 Tryall of our selves exceeding necessary 127 V Victory over our selves signes of it 142. How it may be obtained 147 Vniformity necessary in the lives of Christians 139 Vnthankfulnesse to God most sinfull 445. Detestable to God and man 455 Vnworthinesse may not keepe from God 489 There is a sanctified use of all troubles to Gods children 250 W. Wayting on God a necessary duty 435. What it is to wayte 437. Be ever in a wayting condition 529 Wayting difficult Helps to wait on God Will of man hath a soveraignty 162 Will of the godly conformable to Gods will 421 Worldly good hath some evill and worldly evill hath some good 132 Y. Yet not in hell not at worst a mercie and undeserved 425 Youth to be curbed quickly 61 FINIS John 〈◊〉 2 Cor. 4. 〈◊〉 Ps. 95. ult Deu 28. 65 Tua praesentia Domine Laurentio ipsam craticulam dulceÌ„ fecit Judg. 7. 10. 2 Pet. 10. Heb. 7. 2. Praemium ante praemium Hoâ—…it in Gen. Respondit divinas consolationes Martyrum se sensisse Robur hostium apud Deum Ego miserrimas curas quibus te consumiscribis vehementer odi Quod sic regnat in corde tuo non est magnitudo causae sed ma gnitudo in credulitatis nostrae Si causa salsa est revocemus Si vera cur facimus illum tantis promissis mendacem I uctaâ—… contra teipsum maximum hostem 2 Cor. 1. ult 1. verse 1. 2. verse 2. Quest. Answ. verse 3. verse 4. verse 7. verse 8. Vers. 10 Obser. 1. Obser. 2. Reason Acrius urgent quae necessitatis sunt quam quae spectant ad voluptutem Obser. 3. Parts 1. 2. 1. 2. Obser. 1. 1. Christ the Head was a man of many sorrowes 2. The Church hath beene and is full of sorows 3. The members of the Church have been and are ful of crosses Acts 14. 22. Vse Obser. 2. Reas. 1. 2. 3. Outward causes of disconragement 1. God himselfe A divine temptation what Mat. 27. 46 2. In regard of Satan who is all for casting downe The devill envies our happinesse first and last 3. Satans instruments who are al for casting dovvne Psa. 35. 13. Psal. 39. 1. verse 3. Mat. 4. This was preached in the beginning of the troubles of the Church Gen. 22. 14. Quest. Vers. 10 A murther of the tongue 1 Iudg. 24. Iudges 7. 4. Discouragement comes from our selves Simile 5. A deluded fancy causes disquietnesse 2. Causes privative of discouragement in our selves 1. Ignorance in the understanding 2. Forgetfulnesse causeth discouragement 3. Not duely prizing of comforts Iob 15. 11 4. A childish peevishnes Gen. 16. 1 Kings Ionah 4. 9. Ier 31. 15. 5. False reasoning erroneous discourse A double cunning of Satan according to the humour of his patients 6. A fals method and order in judging of our estates 2 Pet. 1. Mat. 13. 20 Eph. 1. 13. 1 Iohn 4. 19. 1 Iohn 4. 20. Comfort sought in sanctification Phillip 3. Psal. 24. 3. Rom. 8. 39 To have and maintaine true comfort we must grow up holinesse 8. Want of a cleare conscience raises tumults in the soule Psal. 51. Gal. 6. 16. Ignorance of our Christian liberty Danger of abusing Christian liberty 10. Want of imployment 11. Omission of offices and duties of love Rom. 13 8 12. Want of resolution in good things 1 Kings 18. 21. Iames 1. 6. When meÌ„ lay up too much comfort in outward things Prov. 30. Mich. 2. 10 Psal. 39. 2. Too much relying upon the opinions of others Sic leve sic parvum est animum quod laudis avarum subruit aut reficit Job 1 Sam. 1. 14. 3. Too much looking and poring on evils in our selves abroad Philip. 4. 4 Vse 1. Vse 2. Obser. 1. Joh. 14. 1. Vse Obser. 2. Luk 18. 13 Reason How sorrow doth weaken the soule 1. 2. Eccles. 4. 10 Vse How to prevent casting downe Pro. 12. 25. Matt. 11. Obser. 1. Reason Remedies against casting downe disquieting Reasons against discouragement 1. It indisposes to all good duties 1. Thess. 5. 2. It Wrongs God making us thinke amisse of him 3. It makes a manforget former blessings c. 4. It makes us unfit to receive good Iames 1. 21. 5. It hinders beginners comming into Gods wayes 1 Pet. 3. Mat.
aske what shall I doe for the time to come and then upon setling the soule in way of thankes will be ready to aske of it selfe What shall I returne to the Lord c. So that the soule by this dealing with it selfe promoteth it selfe to all holy duties till it come to heaven The reason why wee are thus backward to the keeping of this court in our selves is selfelove we love to flatter our owne affections but this self-selfe-love is but selfe-hatred in the end as the wiseman saies he that regards not this part of wisdome hates his owne soule and shall eate the fruits of his owne wayes 2. As likewise it issues from an irksomnesse of labour which makes us rather willing to seeme base and vile to our selves and others then to take paines with our owne hearts to be better as those that are weary of holding the reines give them up unto the horse necke and so are driven whither the rage of the horse caryeth them sparing a little trouble at first doubles it in the end as he who will not take the paines to cast up his bookes his bookes will cast up him in the end It is a blessed trouble that brings sound and long peace Thâ—… labour saves God a labour for therefore he judgeth us because wee would not take paines with our selves befor 3. And Pride also with a desire of liberty makes men thinke it to be a diminishing of greatnesse and freedome either to be curbed or to curbe oâ—… selves We love to be absolute and independant but this as it brought ruiâ—… upon our nature in Adam so it will upon our persons Men as Luther wâ—… wont to say are borne with a Pope iâ—… their belly they are loath to give 〈◊〉 account although it be to themselves their wils are instead of a kingdome 〈◊〉 them Let us therefore when any lawleâ—… passions begin to stir deale with oâ—… soules as God did with Ionah Doest thâ—… well to be angry to fret thus This wâ—… be a meanes to make us quiet For alâ—… what weake reasons have we often of strong motions such a man gave mee no respect such another lookt more kindly upon another man then upon me c. You have some of Hamans spirit that for a little neglect would ruine a whole nation Passion presents men that are innocent as guilty to us and because we will not seeme to bee mad without reason Pride commands the wit to justifie anger and so one Passion maintaines and feeds another Neither is it sufficient to cite the soule before it selfe but it must be pressed to give an account as we see here David doubles and trebles the expostulation as oft as any distemper did arise so oft did he labour to keep it downe If passions grow too insolent Elies mildnesse will doe no good It would prevent much trouble in this kinde to subdue betimes in our selves and others the first beginnings of any unruly passions and affections which if they be not well tutord and disciplined at the first prove as headstrong unruly and ill nurtured children who being not chastened in time take such a head thâ—… it is oft above the power of parenâ—… to bring them in order A childe set 〈◊〉 liberty saith Salomon breeds shame 〈◊〉 length to his parents Adonizeths example shewes this The like may be saâ—… of the affections set at liberty It is dangerous to redeeme a little quiet by yeelding to our affections which is never safely gotten but by mortificatioâ—… of them Those that are in great place 〈◊〉 most in danger by yeelding to themselves to loose themselves for they 〈◊〉 so taken up with the person for a tiâ—… put upon them that they both in loâ—… and speech and cariage often shâ—… that they forget both their natuâ—… condition as men and much more thâ—… supernaturall as Christians and theâ—… fore are scarce counsellable by othâ—… or themselves in those things that coâ—…cerne their severed condition that coâ—…cerneth another world Whereas iâ—… were most wisdome so to think of thâ—… place they beare whereby they are 〈◊〉 led gods as not to forget they must 〈◊〉 their person aside and die like men David himselfe that in this afflicted condition could advise with himselfe and checke himselfe yet in his free and flourishing estate neglected the counsell of his friends Agur was in jealousie of a full condition and lest instead of saying what have I done why am I thus cast downe c he should say Who is the Lord Meaner men in their lesser sphaere often shew what their spirits would be if their compasse were inlarged It is a great fault in breeding youth for feard of taking downe of their spirits not to take downe their pride and get victory of their affections whereas a proud unbroken heart raiseth us more trouble often then all the world beside Of all troubles the trouble of a proud heart is the greatest It was a great trouble to Haman to lead Mordecaies horse which another man would not have thought so the moving of a straw is troublesome to proud flesh And therefore it is good to heare the yoake from our youth It is better to bee taken downe in youth then to be broken in pieces by great crosses in age First or last selfe-deniall and victory over our selves is absolutely necessary otherwise faith which is a grace that requireth selfe-deniall will never bâ—… brought into the soule and beare ruâ—… there But what if pressing upon our soulâ—… will not help Then speake to God to Jesus Chriâ—… by prayer that as hee rebuked the windes and the waves and went upâ—… the Sea so hee would walke upon oâ—… soules and command a calme there 〈◊〉 is no lesse power to settle a peace in thâ—… soule then to command the seas to 〈◊〉 quiet It is Gods prerogative to rule 〈◊〉 the heart as likewise to give it up toâ—… selfe which next to hell is the greatâ—… judgement which should draw us 〈◊〉 the greater reverence and feare of 〈◊〉 pleasing God It was no ill wish of hiâ—… that desired God to free him from 〈◊〉 ill man himselfe CAP. VI. Other Observations of the same nature MOreover we see that a godly man can cast a restraint upon himselfe as David here staies himselfe in falling There is a principle of grace that stops the heart and puls in the reines againe when the affections are loose A carnall man when he begins to be cast down sinkes lower and lower untill he sinks into despaire as leade sinkes into the bottome of the sea They sunke they sunke like leade in the mighty waters A carnall man sinkes as a heavy body to the center of the earth and staies not if it be not stopped There is nothing in him to stay him in falling as we see in Achitophel and Saul who wanting a support found no other stay but the swords
with a mutiny in his understanding betweene faith and distrust and therefore hee was forced to rouze up his soule so oft to trust in God which shews that carnall reason did solicite him to discontent and had many colourable reasons for it Secondly a man indued with common grace is rather a patient then an agent in conflicts the light troubles him against his will as discovering and reproving him and hindring his sinfull contentments his heart is more byased another way if the light would let him but a godly man labours to helpe the light and to worke his heart to an opposition against sinne he is an agent as well as a patient As David here doth not suffer disquieting but is disquieted with himselfe for being so A godly man is an agent in opposing his corruption and a patient in induring of it whereas a naturall man is a secret agent in and for his corruptions and a patient in regard of any helpe against them A good man suffers evill and doth good a naturall man suffers good and doth evill Thirdly A conscience guided by common light withstands distempers most by outward meanes but David here fetcheth helpe from the Spirit of God in him and from trust in God Nature works from within so doth the new nature David is not onely something disquieted and something troubled for being disquieted but sets himselfe throughly against his distempers hee complaines and expostulates hee censures and chargeth his soule The other if hee doth any thing at all yet it is faintly he seeks out his corruption as a coward doth his enemie loth to finde him and more loth to encounter with him Fourthly David withstands sinne constantlie and gets ground Wee see here he gives not over at the first but presseth againe and againe Nature works constantly so doth the new nature The conflict in the other is something forced as taking part with the worser side in himselfe good things have a weak or rather no party in him bad things a strong and therefore hee soone gives over in this holy quarrell Fiftly David is not discouraged by his foiles but sets himselfe afresh against his corruptions with confidence to bring them under Whereas he that hath but a common work of the Spirit after some foiles lets his enemy prevaile more and more and so despaires of victory and thinks it better to fit still then to rise and take a new fall by which meanes his later end is worse then his beginning for beginning in the Spirit he ends in the flesh A godly man although upon some foile he may for a time bee discouraged yet by holy indignation against sinne he renues his force and sets afresh upon his corruptions and gathers more strength by his falls and groweth into more acquaintance with his owne heart and Satans malice and Gods strange waies in bringing light out of darknesse Sixtly An ordinary Christian may be disquieted for being disquieted as David was but then it is onely as disquiet hath vexation in it but David here striveth against the unquietnesse of his spirit not onely as it brought vexation with it but as it hindred communion with his God In sinne there is not onely a guilt binding over the soule to Gods judgement and thereupon filling the soule with inward feares and terrors but in sinne likewise there is 1. a contrarietie to Gods holy nature and 2. a contrariety to the Divine nature and image stamped upon our selves 3. a weakning and disabling of the soule from good and 4. a hindring of our former communion with GOD sinne being in its nature a leaving of God the fountaine of all strength and comfort and cleaving to the creature hereupon the soule having tasted the sweetnesse of GOD before is now grieved and this grief is not onely for the guilt and trouble that sinne drawes after it but from an inward Antipathy and contrariety betwixt the sanctified soule and sinne It hates sinne as sinne as the onely bane and poyson of renewed nature and the onely thing that breedes strangenesse betwixt God the soule And this hatred is not so much from discourse and strength of reason as from nature it selfe rising presently against its enemie The Lambe presently shuns the Wolfe from a contrariety Antipathies wait not for any strong reason but are exercised upon the first presence of a contrary object Seventhly hereupon ariseth the last difference that because the soule hateth sinne as sinne therefore it opposeth it universally and eternally in all the powers of the soule and in all actions inward and outward issuing from those powers David regarded no iniquity in his heart but hated every evil way The desires of his soule were that it might be so directed that he might keepâ—… Gods law And if there had beene no binding law yet there was such a sweet sympathy and agreement betwixt his soule and Gods truth that he delighted in it above all naturall sweetnesse Hence it is that Saint Iohn saith He that is borâ—… of God cannot sinne that is so farre forth as he is borne of God his new nature will not suffer him he cannot lie he cannot deceive he cannot be earthly minded hee cannot but love and delight in the persons things that are good There is not onely a light in the understanding but a new life in the will and all other faculties of a godly man what good his knowledge discovereth that his will makes choice of and his heart loveth What ill his understanding discovers that his will hateth and abstaines from But in a man not throughly converted the will and affections are bent otherwise he loves not the good he doth nor hates the evill hee doth not Therefore let us make a narrow search into our soules upon what grounds wee oppose sinne and fight Gods battells A common Christian is not cast downe because hee is disquieted in Gods service or for his inward failings that he cannot serve God with that liberty freedome he desires c But a godly man is troubled for his distempers because they hinder the comfortable intercourse betwixt God and his soule and that spirituall composednesse and Sabbath of spirit which hee enjoyed before and desires to enjoy againe Hee is troubled that the waters of his soule are troubled so that the image of Christ shines not in him as it did before It grieves him to finde an abatement in affection in love to God a distraction or coldnesse in performing duties any doubting of Gods favour any discouragement from dutie c. A godly mans comforts and grievances are hid from the world naturall men are strangers to them Let this be a rule of discerning our estates how wee stand affected to the distempers of our hearts If wee finde them troublesome it is a ground of comfort unto us that our Spirits are ruled by a higher spirit and that there is a principle of that life in us
whole course and tenour of 〈◊〉 lives when wee are not off and on 〈◊〉 and downe It argues an ill state of body when it is very hot or very colâ—… or hot in one part and cold in anothâ—… so unevennesse of spirit argues a distemper a wise mans life is of one colour like it selfe The soule bred froâ—… heaven so farre as it is heavenly minded desires to be like heaven above all stormes uniforme constant not as things under the Sunne which are alwayes in changes constant onely in inconstancie Affections are as it were the winde of the soule and then the soule is carried as it should be when it is neither so becalmed that it moves not when it should nor yet tossed with tempests to move disorderly When it is so well balaced that it is neither lift up nor cast downe too much but keepeth a steddy course Our affections must not rise to become unruly passions for then as a river that overfloweth the bankes they carry much slime and soile with them Though affections be the winde of the soule yet unruly passions are the stormes of the soule and will overturne all if they be not suppressed The best as wee see in David here if they doe not steare their hearts aright are in danger of sudden gusts A Christian must neither be a dead sea nor a raging sea Our affections are then in best temper when they become so many graces of the Spirit as when love is turned to a love of God joy to a delight in the best things feare to a feare of offending him more then any creature sorrow to a sorrow for sinne c. They are likewise in good temper when they move us to all duties of love and mercy towards others when they are not shut where they should be open nor open where they should be shut Yet there is one case wherein exceeding affection is not over exceeding As in an extasie of zeale upon a suddâ—… apprehension of Gods dishonour and his cause trodden under foot It is better in this case rather scarce to be 〈◊〉 owne men then to be calme or quiet It is said of Christ and David that their hearts were eaten up with a holy zeale for Gods house In such a case Moses unparalleld for meekenesse was turned into an holy rage The greatnesse 〈◊〉 the provocation the excellencie of thâ—… object and the weight of the occasion beares out the soule not onely without blame but with great praise in such seeming distempers It is the glory of a Christian to be carried with full saile and as it were with a spring tide of affection So long as the streame of affection runneth in the due channell and if there bee great occasions for great motions then it is fit the affections should rise higher as to burne with zeale to be sicke of love to be more vile for the Lord as David to be counted out of our wits with Saint Paul to further the cause of Christ and the good of soules Thus we may see the life of a poore Christian in this world 1. he is in great danger if hee be not troubled at all 2. when he is troubled he is in danger to be over troubled 3. when he hath brought his soule in tune againe hee is subject to new troubles Betwixt this ebbing and flowing there is very little quiet Now because this cannot bee done without a great measure of Gods Spirit our helpe is to make use of that promise of giving the holy Ghost to them that aske it To teach us when how long and how much to grieve and when and how long and how much to rejoyce the Spirit must teach the heart this who as he moved upon the waters before the Creation so hee must move upon the waters of our soules for wee have not the command of our owne hearts Every naturall man is carried away with his flesh and humours upon which the devill rides and carries him whither he list he hath no better comsellors then flesh and blood and Sathan counselling with them But a godly mâ—…n is not a slave to his carnall affections but as David here labours to bring into captivity the first motiâ—… of sinne in his heart CAP. IX Of the soules disquiets Gods dealings 〈◊〉 power to containe our selves in order MOreover we see that the soule 〈◊〉 disquiets proper to it selfe besides thâ—… griefes of Sympathy that arise from the bodie for here the soule complaines 〈◊〉 the soule it selfe as when it is out of the body it hath torments and joyes of its owne And if these troubles of the soule be not well cured then by way of fellowship and redundance they will affect the outward man and so the whole man shall bee inwrapt in miserie From whence we further see that God when he will humble a man needs not fetch forces from without if hee let but our owne hearts loose wee shall have trouble and worke enough though we were as holy as David God did not onely exercise him with a rebellious sonne out of his owne loynes but with rebellious risings out of his own heart If there were no enemie in the world nor devill in hell we carry that within us that if it be let loose will trouble us more then all the world besides Oh that the proud creature should exalt himselfe against God and runne into a voluntary course of provoking him who cannot onely raise the humours of our bodies against us but the passions of our mindes also to torment us Therefore it is the best wisedome not to provoke the great God for are wee stronger then he that can raise our selves against our selves and worke wonders not onely in the great world but also in the little world our soules and bodies when he pleases We see likewise hence a necessity of having something in the soule above it selfe it must be partaker of a diviner nature then it selfe otherwise when the most refined part of our soules the very spirit of our mindes is out of frame what shall bring it in againe Therefore we must conceive in a godly man a double selfe one which must be denied the other which must denie one that breeds all the disquiet and another that stilleth what the other hath raised The way to still the soule as it is under our corrupt selfe is not to parlee with it and divide government for peace sake as if wee should gratifie the flesh in something to redeeme liberty to the spirit in other things for we shall finde the flesh will be too encroching Wee must strive against it not with subtilty and discourse so much as with peremptory violence silence it and vexe it An enemy that parlees will yeeld at length Grace is nothing else but that blessed power whereby as spirituall wee gaine upon our selves as carnall Holy love is that which wee gaine of selfe-love and so joy and delight c. Grace
is not above naturall conscience but a conscience sprinkled with the blood of Christ is not scared from God by its infirmities and failiags but as David here is rather stirred up to runne unto God by his distemper and it had beene a greater sinne then his distemper not to have gone unto God Those that have the spirit of sonnes in their hearts runne not further from God after they have a little strayed from him but though it be the nature of sinfull passions to breed griefe and shame yet they will repaire to God againe and their confidence overcomes their guilt So well are they acquainted with Gods gracious disposition Yet we see here David thinkes not of trusting in God till first he had done justice upon his owne soule in rebuking the unruly motions thereof Censure for sinne goeth before favour in pardoning sinne or boldnesse to aske pardon of God those that love God must hate ill If our consciences condemne us of allowing any sinne we cannot have boldnesse with God who is light and can abide no darknesse and greater then our consciences §. 7. 6. Moreover hence wee see it is no easie thing to bring God and the heart together David here as he often checkes his heart so hee doth often charge his heart Doubts and troubles are still gathering upon him and his faith still gathering upon them As one striving to get the haven is driven back by the waves but recovering himselfe againe gets forward still and after often beating back at length obtaines the wished haven and then is at rest So much adoe there is to bring the soule unto God the harbour of true comfort It were an easie thing to be a Christian if Religion stood onely in a few outward works and duties but to take the soule to taske and to deale roundly with our owne hearts and to let conscience have its full work and to bring the soule into spirituall subjection unto God this is not so easie a matter because the soule out of self-selfe-love is loath to enter into it selfe least it should have other thoughts of it selfe then it would have David must bid his soule trust and trust and trust againe before it will yeeld One maine ground of this difficulty is that contrariety which is in the soule by reason of contrary principles The soule so farre as it is gracious commands so farre as it is rebellious resists which drew holy Austen to a kinde of astonishment The soule commands the body and it yeelds saith he it commands it selfe and is resisted by it selfe it commands the hand to move and it moveth with such an unperceiveable quicknesse that you can discerne no distance betwixt the command and the motion Whence comes this but because the soule perfectly wills not and perfectly injoynes not that which is good and so farre forth as it fully wills not so far it holds backe There should bee no need of commanding the soule if it were perfect for then it would bee of it selfe what it now commandeth If David had gotten his soule at perfect freedome at the first hee needed not have repeated his charge so often upon it But the soule naturally sinks downward and therfore had need often to be wound up §. 8. 7. Wee should therefore labour to bring our soules as David doth here to a firme and peremptory resolution and not stand wavering and as it were equally ballanced betwixt God and other things but enforce our soules we shall get little ground of infidelity else drive your soules therefore to this issue either to rely upon God or else to yeeld up it selfe to the present grievance if by yeelding it resolves to be miserable there 's an end but if it desires rest then let it resolve upon this onely way to trust in God and well may the soule so resolve because in God there are grounds of quieting the soule above all that may unsettle it In him there is both worth to satisfie and strength to support the soule The best way to maintaine inward peace is to settle and fixe our thoughts upon that which will make us better till wee finde our hearts warmed and wrought upon thereby and then as the Prophet speaks God will keepe us in peace peace that is in perfect and abundant peace This resolution stayed Iob that though God should kill him yet hee resolved to trust in him Answerable to our resolution is our peace the more resolution the more peace Irresolution of it selfe without any grievance is full of disquiet It is an unsafe thing alwayes to begin to live to bee alwayes cheapning and paltering with God Come to this point once Trust God I ought therefore trust God I will come what may or will And it is good to renew our resolutions againe and againe for every new resolution brings the soule closer to God and gets further in him and brings fresh strength from him which if wee neglect our corruption joyning with outward hinderances will carry us further and further backward and this will double yea multiply our trouble and griefe to recover our selves againe wee have both winde and tide against us Wee are going up the hill and therefore had need to arme our selves with resolution Since the fall the motion of the soule upward as of heavy bodies is violent in regard of corruption which weighes it downeward and therefore all enforcement is little enough Oppose therefore with David an invincible resolution and then doubt not of prevailing If wee resolve in Gods power and not our owne and bee strong in the Lord and not in our selves then it matters not what our troubles or temptations bee either from within or without for trust in God at length will triumph Here is a great mercy that when David had a little let goe his hold of God yet God would not let goe his hold of him but by a spirit of faith drawes him back againe to himselfe God turnes us unto him and then wee returne Turne us againe saith the Psalmist cause thy face to shine upon us and wee shall be saved When the soule leaves God once it loses its way and it selfe and never returnes till God recalls it againe If morall principles cherished and strengthened by good education will enable the soule against vicious inclinations so that though some influence of the heavens worke upon the aire and the aire upon the spirits and the spirits upon the humors and these incline the temper and that inclines the soule of a man such and such wayes yet breeding in the refineder sort of civill persons will much prevaile to draw them another way What then may wee thinke of this powerfull grace of faith which is altogether supernaturall Will not this carry the soule above all naturall inclinations whatsoever though strengthened by outward occasions if wee resolve to put it to it David was a King of other men but here hee shewes that hee
5. 24. Exodus 9. Vse Obser. 1. The court of conscience in man Iudgement must passe first or last without or within upon us Reason Distempers fall downe when they are arraigned before Reason Want of consideration raises and maintaines our distempers In discouragement we crosse our own principles Corruption of the heart sets the wit a worke 1 King 22 Acts 24. 25 The soules expostulation Blaspheming vvhence A lesson for young men Sin is unreasonable so much the more as without reason it pretends reasons Psal. 50. Reas. 1. Why wee are so backward to keepe court in our selves Proverbs 2. Irksomenesse of labour 1 Cor. 11. 31. 3. Pride Mens mihi pro regne Jonah 4. Esther 5. Faâ—…it ira nocentes Obser. 2. 1 Sam. 2. 24. Pro. 29. 15. Psal. 82. 6 7. 2 Sam. 24. 4. Prov. 30. 9. Esther 6. 1. Lam. 3. 27. Quest. Answ. Domine libera me a male homine meipso Obser. 3. Exod. 15. 5 2 Sam. 17. 23. There is an art of bearing troubles Obser. 4. The cause why vvicked men cannot endure solitarinesse As Charles the ninth after the Masâ—…cre in France Thuanus li. 57. Somnâ—… post casum Sanâ—…tholomaeum nocturni horrores plerumque interrumpebant rursus adhibiti sympl oniaci expergefacto conciliabant Ideo scribantur omnes libri ut emendetur unus Obser. 5. Iudges 9. Mat. 25. 21 Pro. 16. 32. Obser. 6. All outward troubles are for to helpe the soule Psalm 32. Job 1. 2. Sam. 17. 23. We should set the soul first in order Obser. 7. Jam 1. 13. 1. Sam. 16. Matt. 27. 3. Ephes. 4. 〈◊〉 Obser. 8. Obser. 8. 1. 2. 3. Major sum ad majora natus quam ut corporis mei fim mancipium Senec. 2. Kings 12. 2. 4. 5. Quest. 2. 3. 4. 5. 6. Evils of sinne 1. 2. 3. 4. 7 Psal. 66. 18 Psal. 119. 5 1 Ioh. 3. 9. Vse Obser. 9. Quest. Answ. 1 2. 3 Quest. Answ. 1 Luk. 23. 42 2 Psal. 118. 24. 1. Thes. 5. 16. 3. Quest. Answ. Jude 23. 1. Right grief hovv raised Levit. 16. 29. 2. Ierem. 9. 1. Si nil curarem nil orarem 2. Griefe to be bounded 1. When our affections are pliable 2. WheÌ„ fit to have communion with God Gen. 22. 5. 3. When our affections are suber dinate 4. When our affections become graces 5 When fit to perform duties In case of Gods dishonour exceeding affection is no excesse Cant. 25. 1 Sam. 6. 12 The life of a Christiâ—… an is a life of trouble Ioh. 11. 13. Obser. 1. Obser. 2. 1 Cor. 10. 22. Obser. 3. Vnitas â—…te unionem 1. Changes must be fore-thought of Quae alii diu patiendo levia faciuÌ„t sapiens levia facit diu cogitando Ioh. 16. 33. Heb. 4. 9. Rev. 14. 13. Caution 1 Sam. 27. 1 2. Col. 3. 1. 5. 3 2 Sam. 12. 9 Mat 26. 72. Luke 22. 3. Iob 1. Aperta perdunt odia vindictae locum Solve Leâ—…nem senties 4. 5. We must crush the first motions of sin Psal. 4. Psal. 73. 22. 6. Iam. 2. 5. 7. Anima nunquam melius agit quaÌ„ ex imperio alicujus insignis affectus Math. 11. 29. 1 Cor. 14. 33. There must be an uniformity in the lives of Christians 8 Christians must deny themselves Ioh. 12. 43. Mat. 19. 22 Mat. 13 22. Rom. 8. Mic. 6. Quest. Answ. 1. 2 Kings 10. 16. 2. 3. 4. 2. Sam. 12. 4. 5. 6. Object Answ. Job 〈◊〉 7. Neh. 2. 3. How to get the mastery of our selves Te vince mundus tibi victus est c. Rom. 7. Psal. 51. Gen. 19. 9. 1 Sam. 24. 6 Psal. 30. 6. Most of the most dangerous opinions of Popery as Justification by works state of perfection merit satisfaction supererogation c. spring froÌ„ hence that they have sleight coÌ„ceits of coÌ„cupiscence as a condition of nature Yet some of them as Michael Bayns professor at Lovane c. are sound in the point Answ. Gen. 1. 1 2. 3. Quest. Answ. Nemo se palpet de suo Satan est c. Aug Suspiraâ—…a ligatus non ferro aliquâ—… sed mea ferreavoluÌ„tate velleÌ„ meum tenebet iniâ—…icus inde mihi catenam secerit Aug. Confess Quicquid siâ—… imperavit animus 〈◊〉 Seneca Câ—…sset voluntas propria non erit infernus Ephes. 3. 18 Sixefold duty in respect of naturall corruption 1. 2. Evills of not bewailing our corrupt nature 1 2. 3. 4. 5. 3. Rom. 7. 9. Iob 42. 6. 4. Caution 5. 6. 2 Cor. 12. 8 Ezek. 36. 25. 27. Zach. 13. 1. 2. 3. 4. Sinfulnes and vanity seated in the imagination is a cause of much disquiet Act. 28. 22 Dan. 36. How sinfull imaginatioÌ„s work upon the soule Matt. 15. 9 Esay 1. 12. The 1. remedy for hurtfull imaginations 2. Cor. 10. 5. 2 Psal. 39. 6. Luke 15. 9. Pro. 23. 5. 3 Mat. 12. 35. Ma'a mens maltis animus 1 Sam. 24. 13. 1 Cor. 13. 5 Mat. 22. 27 2 Kings 2. 20. Esay 59. 5. Gen. 6. 5. 5. Zach. 12. 10. 1 Pet. 18. Luk. 19. 47 Bernard 6. Ephes. 5. 15 Ier. 4. 14. 7. Phil. 4. 8. 8. Eccles. 1. 2. Iob 31. 1. Pro. 17. 24. Praeclara cogitatio Beza in his life Doctrinae praedestinationis incipit a vulneribus Christi 2. Tim. 1. 9 Eccles. 12. 10. Luk. 10. 32 Pro. 15. 15 1 Cor. 2. 9. Est atiquid quod ex magno viro vel tacente proficias 9. Object Answ. Imaginations and thoughts not free 2 Cor. 10. 5 1 Cor. 14. 25. 1. 2. 3 Job 27. 12. Ioh 6. 46. Similitude mater errorum Eph. 4. 22. 1 Tim. 6. 9. Prov. 19. 2. Ioh. 4. 24. Object Answ. Not impossible to â—…ule the imagination and how Misconceits about imagination to be avoided 1. 1. Thess. 5 22. Act. 26. 24. Mat. 11. 19 2. Eccles. 7. 17. 1. Cor. 3. 16 17. 3. This a very pertinent doctrine and why Laesa phantasia Divers principles of mans actions 1. 2. 3. 4. 5. There is a helpe for us against troublesin others Pro. 17. 17. 1. 2. 3. 1. Sam. 2. 25. Pro. 14. 14. Ideo amicus deest quia nihildeest Prov. 29. 1. Iob 2. 12. Iob 6. 14. 1. 2. 3 Luk. 1. 41. Graces necessary in dealing with another 1. 2. 3. 1. Cor. 13. 6. Act. 13 18. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Non est I de â—…re si quid ferendam est probare si quid probanduns non est Further directions 3. Acts 16. 31 Col. 3. 14. Psal. 41. 1. 1. Thess. 5. 14. Ezek. 34 4 Si illatas molestias lingua dicat a conscientia dolor emanat vulnera enim clausa plus cruciant Greg. Mat. 4. Gen. 3. Eccles. 4. 9. 1. 2. 3. Solatium vitae haeere cuipectus aperias Ambros. 2. Sam. 1. 20. Phil. 2. 27. Miscarriages in the party that needs to be comforted 1. 2. Sam. 23. 15. 3. Iob 2. Quest. Quest. Answ. Ergone it a liberi esse volunt ut nec Deum volunt habere Dominum Aug. de Spir. Lit. Iohn 15. Certum
putting man out of the power and possession of himselfe and therefore David here when he had thoughts of praising God was faine to take up the quarrell betwixt him and his soule first Praising sets all the parts and graces of the soule aworke and therefore the soule had need gather it selfe and its strength together to this duty It requires especially selfe-denyall from a conscience of our own wants weaknesses and unworthinesse it requires a giving up of our selves and all ours to be at Gods dispose the very ground and the fruit which it yeelds are both Gods and they never gave themselves truly up to God that are not ready to give all they have to him whensoever he calls for it thankfulnesse is a sacrifice and in sacrifices there must be killing before offering otherwise the sacrifice will be as the offering up of some uncleane creature thanksgiving is 〈◊〉 Incense and there must be fire to â—…rne that Incense thanksgiving requires not onely affections but the heat of affections there must be some assuâ—…ce of the benefit wee praise God â—…or and it is no easie matter to maintaine assurance of our interest in the best things Yet in this case if we feele not sense of assorance it is good we should praise God for what we have we cannot deny but God offers himselfe in mercy to us and that he intends our good thereby for so wee ought to construe his mercifull dealing towards us and not have him in jealousie without ground if we being our hearts to be willing to praise God for that wee cannot but acknowledge comes from him hee will be ready in his time to shew himselfe more clearely to us we taste of his goodnesse â—…ny wayes and it is accompanied with much patience and these in their natures leade us not onely to repentance but likewise to thankfull acknowledgement and wee ought to follow that which God leades us unto though hee hath not yet acquainted us with his secrets It is good in this case to help the soule with a firm resolution and to back resolution with a vowe not onely in generall that we will praise but particularly of something within our owne power provided it prove no snare to us For by this meanes the heart is perfectly gayned and the thing is as good as done in regard of Gods acceptance and our comfort because strong resolutions discover sincerity without any hypocriticall reservation and hollownesse Alwayes so much sincerity as a man hath so much will his inward peace be Resolution as a strong streame beares downe all before it little good is done in Religion without this and with it all is as good as done So soone as we set upon this worke wee shall feele our spirits to rise higher and higher as the waters in the Sanctuary as the soule growes more and more heated see how David riseth by degrees Be glad in the Lord and then rejoyce ye righteous and then showt for ioy 〈◊〉 yee that are upright in heart the spirit of God will delight to carry us along â—…n this duty untill it leaves our spirits in heaven praising God with the Saintsâ—…d â—…d glorious Angels there to him that â—…h and useth it shall be given hee that â—…weth God aright will honour him by trusting of him hee that honours â—…m by trusting him will honour him by praying and he that honours him by prayer shall honour him by praises hee â—…at honours him by praises here shall perfect his praises in heaven and this will quit the labour of setting and keeâ—…ing the soule in tune this trading with God is the richest trade in the world when we returne praises to him 〈◊〉 returnes new favours to us and so an everlasting ever-encreasing intercourse betwixt God and the soule is maintained David here resolved to praise God â—…use hee had assurance of such a deâ—…rance as would yeeld him a â—…ound of praising him Praising of God may well be called â—…ense because as it is sweet in it selfe and sweet to God so it sweetens all that comes from us Love and Ioy are sweet in themselves though those whom wee love and joy in should not know of our affection nor returne the like but wee cannot love and joy in God but hee will delight in us when we neglect the praising of God we lose both the comforts of Gods love and our owne too It is a spirituall judgement to want oâ—… lose the sight or sense of Gods favours for it is a sign of want of spirituall life or at least livelinesse it shewes wee are not yet in the state of those whom God hath chosen to set forth the riches of his glory upon When we consider that if we answer not kindnesse and favour shewed unto us by men we are esteemed unworthy of respect as having sinned against the bond of humane society and love wee cannot but much more take shame to our selves when wee consider the disproportion of our carriage and unkind behaviour towards God when in stead of being temples of his praise wee become graves of his benefits what a vanity is this in our nature to stand upon exactnesse of justice in answering petty curtesies of men and yet to passe by the substantiall favours of God without scarce taking notice of them the best breeding is to acknowledge greatest respects where they are most due and to think that if unkindnesse and rudenesse be a sinne in civility it is much more in Religion the greatest danger of unthankfulnesse is in the greatest matter of all if wee arrogate any spirituall strength to our selves in spirituall actions wee commit either sacriledge in robbing God of his due or mockerie by praising him for that which we hold to be of our selves if injustice be to be condemned in man much more in denying God his due Religion being the first due It takes much from thankfulnesse when we have common conceits of peculiar favours praise is not comely in the mouth of fooles Godloves no blind sacrifice We should therefore have wisdome and judgement not onely to know upon what grounds to be thankfull but in what order by discerning what be the best and first favours whence the rest proceed and which adde a worthiness to all the rest it is good to see blessings as they issue from grace and mercy It much commends any blessing to see the love and favour of God in it which is more to be valued then the blessing it selfe as it much commends any thing that comes from us when we put a respect of thankfulnesse and love to God upon it and if we observe we shall find the unkindnesse of others to us is but a correction of our unkindnesse to God In praising God it is not good to delay but take advantage of the freshnesse of the blessing what we adde to delay we take from thankfulnesse and withall lose the prime and first fruits of our affections It is
a wise redeeming of time to observe the best seasons of thankfulnesse a cheerefull heart will best close with a cheerefull duty and therefore it is not good to waste so fit a temper in frivolous things but after some contentment given to nature let God have the fruit of his owne planting otherwise it is even no better then the refreshing of him that standeth by a good fire and cryeth Ah ah I 〈◊〉 warme David doth not say I will thanke God but I shall priase him though hee intends that Thankes is then best when it tends to praising and there ends for thankes alone shewes respect to our 〈◊〉 good onely praises to Gods glory and in particular to the glory of such excellencies whence the benefit comes and from thence the soule is enlarged to thinke highly of all Gods excellenties Hanna upon particular thankes for hearing her about a childe takes occasion to set out Gods other excellencies and riseth higher and higher from one to many from the present time to that which was to come from particular favours to her selfe she stirres up others to praise God for his mercy to them So David Deliver me O God and my tongue shall sing of thy praises Hee propounds this as an ingagement to the Lord to helpe him because it should tend to the inlargement of his glory he was resolved to improve Gods favour this way The Spirit of God workes like new â—…ine enlarging the spirit from one degree of praising God to another and because it foresees the eternity of Gods love as farre as it can it endeavours an eternity of Gods praise a gracious heart upon taste of favour shewed to it selfe is presently warmed to spread the praise of God to others and the more it sees the fruit of trusting God and his truth in performing promise the more it still honours that trusting as knowing that it lyes upon Gods honour to honour those that honour him blessing will procure blessing the soule hath never such freedome from sinne as when it is in a thankfull frame for thankfulnes issues from a heart truly humbled and emptied of it selfe truly loving and rejoycing in God and upon any sinne the spirit is grieved and straitned and the lips sealed up in such a heart for the conscience upon any sinne lookes upon it not only as disobedience against Gods will and authority but as unâ—…ankfulnesse to his goodnesse and this â—…elteth a godly heart most of all WheÌ„ Nathan told David God had done this â—…d this for him and was ready to doe nore he could not hold in the confessiâ—… of his sinne but relented and gave in presently We ought not onely to give thanks but â—…o be thankfull to meditate and study the praises of God Our whole life should be nothing else but a continuall â—…lessing of his holy name endeavouring to bring in all we have and to lay iâ—… out for God and his people to see where he hath any receivers our goodnesse is nothing to God wee need bring 〈◊〉 water to the fountaine nor light to the Sun Thankfulnesse is full of invention it deviseth liberall things though it be our duty to be good Stewards of our talents yet thankfulnesse addes a lustre and a more gracious acceptance as having more of that which God calls for Our praising God should not bee as sparkes out of a flint but as water out of a spring naturall ready free as Gods love to us is mercy pleases him so should praises please us It is our happinesse when the best part in us is exercised about the best and highest worke it was a good speech of him that said If God had made me a Nightingale I would have sung as a Nightingale but now God hath made mee a man I will sing forth the praises of God which is the worke of a Saint onely All thy workes blesse thee and thy Saints praise thee All things are either blessings in their nature or so blessed as they are made blessings to us by the over-ruling comming of him who maketh all things serviceable to his even the worst things in this sense are made spirituall to Gods people against their owne nature how great is that goodnesse which makes even the worst things good Little favours come from no small love but even from the same love that God intends the greatest things to us and are pledges of it the godly are more thankfull for the least favours then worldly men for the greatest the affection of the giver inhaunces the 〈◊〉 O then let us labour to improve â—…oth what we have and what we are â—…o his glory It discovers that we love God not onely with all our understanding heart and affection but when with all our might and power so farre as we have advantage by any part relatiâ—… or calling whatsoever we endeavour â—…o doe him service wee cannot have a â—…eater honour in the world then to be honoured of God to be abundant in this kinde Our time here is short and we shall 〈◊〉 ere long bee called to a reckoning â—…refore let us study reall praises Gods blessing of us is in deed and so should ours be of him Thankes in words is good but in deeds is better leaves are good but fruit is better and of fruit that which costs us most True praise requires our whole man the judgement to esteeme the memory to treasure up the will to resolve the affections to deâ—…ght the tongue to speake of and the â—…e to expresse the rich favours of God what can we thinke of what can we call to minde what can we resolve upon what can we speake what can we expresse in our whole course better then the praises of him of whom and through whom and to whom wee and all things are Our whole life should speake nothing but thankfulnesse every condition and place we are in should be a witnesse of our thankfulnesse this will make the times and places wee live in the better for us when wee our selves are monuments of Gods mercy it is fit we should be patternes of his praises and leave monuments to others Wee should thinke life is given us to doe something better then life in we live not to live our life is not the end of it selfe but the praise of the giver God hath joyned his glory and our happinesse together it is fit that wee should referre all that is good to his glory that hath joyned his glory to our best good in being glorified in our salvation David concludes that he should certainly praise God because he had prayedâ—…to â—…to him Prayers be the seeds of praiâ—… I have sowen therefore I will reap â—…at we receive as a fruit of our prayâ—… is more sweet then what wee have 〈◊〉 a generall providence But how doe wee know that God heares 〈◊〉 prayers 1. If we regard them our selves and â—…ect an issue prayer is a sure