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
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
in sin which is but a lifting up to cast vs downe into deepe despaire at length and so at last if Gods mercy stop not his malice hee will cast vs as low as himselfe even into hell it selfe The ground hereof is because as the joy of the Lord doth strengthen so doth sorow weaken the soule How doth iâ—… weaken 1. By weakning the execution oâ—… the functions thereof because it drinketh up the spirits which are the instruments of the soule 2. Because it contracteth and draweth the soule into it selfe from commâ—…nion of that comfort it might haâ—… with God or man And then the soule being left alone if it falleth hath noâ—… to raise it up Therefore if wee will prevent casting downe let us prevent griefe the cause of it and sinne the cause of thâ—… Experience proves that true which thâ—… Wiseman saies Heavinesse in the heâ—… of a man makes it stoope but a good 〈◊〉 makes it better It bowes downe thâ—… soule and therefore our blessed Savâ—… our inviteth such unto him Come 〈◊〉 mee yee who are heavy laden with the bâ—…den of your sinnes The body bends uâ—…der a heavy burden so likewise tâ—… soule hath its burden Why art thou câ—… downe ô my soule Why so disquietâ—… c. Whence wee see 1. that casting downe breeds disquieting Because it springs from pride which is a turbulent Passion when as men cannot stoope to that condition which God would have them in this proceeds from discontentment and that from pride As we see a vapour inclosed in a cloude causeth a terrible noise of thunder whilst it is pent up there and seeketh a vent So all the noise within proceeds from a discontented swelling vapour It is aire inclosed in the bowels of the earth which shakes it which all the foure windes cannot doe No creature under heaven so low cast downe as Satan none more lifted up in pride none so full of discord the impurest spirits are the most disquiet and stormy spirits troublesome to themselves and others for when the soule leaves GOD once and lookes downewards what is there to stay it from disquiet remoove the needle from the pole starre and it is alwaies stirring and trembling never quiet till it be right againe So displace the soule by taking it from God and it will never bee quiet The devill cast out of heaven and out of the Church keepes a dooe so doe unruly spirits led by him Now I come to the Remedies 1. By expostulation with himselfe 2. By laying a charge on himselfe trust in God It is supposed here that there is no reason which the wisedome from above allowes to be a reason why men should bee discouraged although the wisedome from beneath which takes part with our corruption will seldome want a plea. Nay there is not onely no reason for it but there are strog reasons against it there being a world of evill in it For 1. It indisposes a man to all good duties it makes him like an instrument out of tune and like a body out of joint that moveth both uncomly and painfully It unfits to duties to God who loves a cheerefull giver and especially a thanksgiver Whereupâ—… the Apostle joines them both together in all things be thankfull and rejoyce evermore In our communion with God in the Sacraments joy is a chiefe ingredient So in duties to men if the spirit be dejected they are unwelcome and lose the greatest part of their life and grace A cheerefull and a free spirit in duty is that which is most accepted in duty We observe not so much what as from what affection a thing is done 2. It is a great wrong to God himselfe and it makes us conceive blacke thoughts of him as if He were an enemie What an injury is it to a gracious father that such whom he hath followed with many gracious evidences of his favour and love should be in so ill a frame as once to call it into question 3. So it makes a man forgetfull of all former blessings and stops the influence of Gods grace for the time present and for that to come 4. So againe For receiving of good It makes us unfit to receive mercies a quiet soule is the seate of wisdome Therefore Meeknesse is required for the receiving of that ingrafted word which iâ—… able to save our soules Till the Spirit oâ—… God meekens the soule say what yoâ—… will it mindes nothing the soule iâ—… not empty and quiet enough to receive the seed of the word It is ill sowing iâ—… a storme so a stormy spirit will noâ—… suffer the word to take place Men 〈◊〉 deceived when they thinke a dejected spiâ—… to be an humble spirit Indeed it is so when wee are cast downe in the sensâ—… of our owne unworthinesse and then as much raised up in the confidence oâ—… Gods mercy But when wee cast oâ—… selves downe sullenly and neglect ouâ—… comforts or undervalue them it proceeds from pride for it controules aâ—… much as in us lies the wisdome and justice of God when we thinke with our selves why should it be so with us as if we were wiser to dispose of ourselves then God is It disposeth us for entertaining any temptation Satan hath never more advantage then upoâ—… discontent 5. Besides it keepes off beginneâ—… from comming in and entring into thâ—… waies of God bringing an ill report upon religion causing men to charge it falsly for an uncoÌ„fortable way whenas men never feele what true comfort meaneth till they give up themselves to God And it dampes likewise the spirits of those that walk the same way with us when as wee should as good travellers cheere up one another both by word and example In such a case the wheeles of the soule are taken off or else as it were want oyle whereby the soule passeth on very heavily and no good action comes off from it as it should which breeds not onely uncomfortablenesse but unsettlednesse in good courses For a man will never go on comfortably and constantly in that which he heavily undertakes That 's the reason why uncheerefull spirits seldome hold out as they should Saint Peter knew this well and therefore he willeth that there should be quietnesse and peace betwixt husband and wife that their prayers be not hindred Insinuating that their prayers are hindered by family breaches For by that meanes those two that should be one flesh and spirit are divided and so made two and when they should minde duty their minde is taken up with wrongs done by the one to the other There is nothing more required for the performing of holy duties then uniting of spirits and therefore God would not have the sacrifice brought to the altar before reconciliation with our brother He esteemes peace so highly that he will have his owne service stay for it We see when Moses came to deliver the Israelites out
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
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