studying how to compose their spirits and rather how to 〈◊〉 the deformity of their passions then 〈◊〉 cure them Whence it is that the fouâ—… inward vices are covered with the fairest vizards and to make this the worse all this is counted the bâ—… breeding The Heâ—…wes placed all their happinesse in peace and when they woâ—… comprise much in one word they would wish peace This was that the Angels brought newes of from heavâ—… at the birth of Christ. Now peace 〈◊〉 seth out of quietnesse and order aâ—… God that is the God of peace is the God 〈◊〉 order first What is health but when 〈◊〉 the members are in their due positâ—… and all the humors in a setled quieâ—… Whence ariseth the beauty of the world but from that comely order wherein every creature is placed the more glorious and excellent creatures above and the lesse below So it is in the soule the best constitution of it is when by the Spirit of God it is so ordered as that all be in subjection to the Law of the minde What a sight were it for the feet to be where the head is and the earth to be where the heaven is to see all turned upside downe And to a spirituall eye it seemes as great a deformity to see the soule to be under the rule of sinfull passions Comelinesse riseth out of the fit proportion of divers members to make up one body when every member hath a beauty in it selfe and is likewise well suited to other parts A faire face and a crooked body comely upper parts and the lower parts uncomely suit not well because comelinesse stands in onenesse in a fit agreement of many parts to one when there is the head of a man and the body of a beast it is a monster in nature And is it not as monstrous for to have an understanding head and a fierce untameâ—… heart It cannot but raise up a holy indignation in us against these risings when wee consider how unbeseeming they are What doe these base passâ—… in a heart dedicated to God and given up to the government of his Spirit what an indignity is it for Princes to goe a foot and servants on horse-baâ—… for those to rule whose place is to 〈◊〉 ruled as being good attendants bâ—… bad guides It was Chams curse to beâ—… sevant of servants 8. This must be strengthned with a strong selfe-denial without which there can be no good done in Religion There be two things that most trouble us in the way to heaven corruption within us and the crosse without 〈◊〉 that which is within us must be deniâ—… that that which is without us may bâ—… endured Otherwise we cannot follow him by whom wee looke to be saved The gate the entrance of Religion 〈◊〉 narrow we must strip our selves of oâ—… selves before we can enter if we bring any ruling lust to Religion it wil prove a bitter root of some grosse sinne or of apostacie and finall desperation Those that sought the praise of men more than the praise of God could not beleeve because that lust of ambition would when it should be crossed draw them away The young man thought it better for Christ to lose a Disciple than that hee should lose his possession and therefore went away as hee came The third ground came to nothing because the Plough had not gone deepe enough to breake up the rootes whereby their hearts were fastned to earthly contentments This selfe-deniall wee must carry with us through all the parts of Religion both in our active and passive obedience for in obedience there must be a subjection to a superiour but corrupt selfe neither is subject nor can be it will have an oare in every thing and maketh every thing yea Religion serviceable to it self It is the Idol of the world or rather the god that is set highest of all in the soule so God himselfe is made but an Idol It is hard to deny a friend who is another selfe harder to deny a wife that lyeth in the bosome but most hard to deny our selves Nothing so neere us as our selves to our selves and yet nothing so farre off Nothing so deare yet nothing so malicious troublesome Hypocrites would part with the fruit of their body sooner than the sinne of their soules CAP. XI Signes of victory over our selves and of 〈◊〉 subdued spirit BVt how shall we know whether we have by grace got the victory over our selves or not I answer if in good actions we stand not so much upon the credit of the action as upon the good that is done What we doe as unto God wee looke for acceptance from God It was Ionâ—… his fault to stand more upon his owne reputation than the glory of Gods mercy It is a prevailing signe when though there be no outward encouragements Nay though there be discouragements yet wee can rest in the comfort of a good intention For usually inward comfort is a note of inward sincerity Iehu must be seene or else all is lost 2. It is a good evidence of some prevailing when upon Religious grounds wee can crosse our selves in those things unto which our hearts stand most affected this sheweth wee reserve GOD his owne place in our hearts 3. When being privie to our owne inclination and temper wee have gotten such a supply of spirit as that the grace which is contrary to our temper appeares in us As oft wee see none more patient than those that are naturally enclined to intemperancie of passion because naturall pronenesse maketh them jealous over themselves Some out of feare of being over-much moved are not moved so much as they should be This jealousie stirreth us up to a carefull use of all helps Where grace is helped by nature there a little grace will goe farre but where there is much untowardnesse of nature there much grace is not so well discerned Sowre wines need much sweetning And that is most spirituall which hath least helpe from nature and is wonne by prayer and paines 4. When wee are not partiall when the things concerne our selves Daâ—… could allow himselfe another mâ—… wife and yet judgeth another mâ—… worthy of death for taking away a pâ—… mans lambe Men usually favour themselves too much when they are Chancellors in their owne cause and measure all things by their private interest Hee hath taken a good degree in Christs Schoole that hath learned to forget himselfe here 5. It is a good signe when upoÌ„ discovery of selfe-feeking we can gaine upon our corruption and are willing to search and to be searched what our inclination is and where it faileth Thâ—… which we favour we are tender of 〈◊〉 must not be touched A good heart when any corruption is discovered by a searching Ministry is affected as if it had found out a deadly enemy Touchinesse and passion argues guilt 6. This is a signe
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
same mould subject to the same impressions from without as other men And their nature is upheld with the same supports and refreshings as others the withdrawing and want of which affecteth them And besides those troubles they suffer in Common with other men by reason of their new advancement and their new disposition they have in and from Christ their Head they are more sensible in a peculiar maner of those troubles that any way touch upon that blessed condition from a new life they have in and from Christ which will better appeare if we come more particularly to a discovery of the more speciall causes of this distemper some of which are 1 Without us 2 Some within us CAP. II. Of discouragements from without 1. GOD himselfe who sometimes withdrawes the beames of his countenance from his children whereupon the soule even of the strongest Christian is disquieted when together with the crosse God himselfe seemes to be an enemie unto them The child of God when hee seeth that his troubles are mixed with Gods displeasure and perhaps his conscience tells him that God hath a just quarrell against him because he hath not renewed his peace with his God then this anger of God puts a sting into all other troubles and addes to the disquiet There were some ingredients of this divine temptation as wee call it in holy David at this time though most properly a divine temptation bee when God appeares unto us as an enemy without any speciall guilt of any particular sin as in Iobs case And no marvaile if Christians bee from hence disquieted when as the Sonne of God himselfe having alwayes before enjoyed the sweet communion with his Father and now feeling an estrangement that he might be a curse for us complained in all his torments of nothing else but My God My God why hast thou forsaken me It is with the godly in this case as with vapours drawne up by the Sunne which when the extracting force of the Sunne leaves them fall downe againe to the earth from whence they are drawn So when the soule raised up and upheld by the beames of his countenance is left of God it presently begins to sinke We see when the body of the Sun is partly hid from us for totally it cannot in an Eclipse by the body of the Moone that there is a drouping in the whole frame of nature so it is in the soule when there is any thing that comes between Gods gracious countenance and it Besides if we looke downe to inferiour causes the soule is oft cast down by Satan who is all for casting downe and for disquieting For being a cursed spirit cast and tumbled downe himself from heaven where hee is never to come againe is hereupon full of disquiet carying a hell about himselfe whereupon all that he labours for is to cast downe and disquiet others that they may bee as much as he can procure in the same cursed condition with himselfe He was not ashamed to set upon Christ himselfe with this tempration of casting downe and thinkeâ—… Christs members never low enough till he can bring them as low as himself By his envy and subtlety wee were driven out of Paradice at the first and now hee envies us the Paradice of a good conscience for that is our Paradice untill wee come to heaven into which no serpent shall ever creepe to tempt us When Satan seeth a man strongly and comfortably walke with God he cannot endure that a creature of meaner ranke by creation then himselfe should enjoy such happinesse Herein like some peevish men which are his instruments men too contentious and bred up therein as a Salamander in the fire who when they know the cause to be naught and their adversaries to have the better title yet out of malice they will follow them with suits and vexations though they be not able to disable their opposites title If their malice have not a vent in hurting some way they will burst for anger It is just so with the devill when he seeth men will to heaven and that they have good title to it then he followes them with all dejecting and uncomfortable tentations that he can it is his continuall trade and course to seek his rest in our disquiet he is by beaten practise and profession a temper in his kinde Againe what Satan cannot doe himselfe by immediate suggestions that he labours to work by his instruments who are all for casting down of those who stand in their light as those in the Psalme who cry downe with him downe with him even to the ground a character and stamp of which mens dispositions we have in the verse before this text Mine enemies saith David reproach me As sweet and as compassionate a man as hee was to pray and put on sackcleth for them yet he had enemies and such enemies as did not suffer their malice only to boile and concoct in their own breasts but out of the abundance of their hearts they reproached him in words There is nothing the nature of man is more impatient of then of reproaches for there is no man so meane but thinkes himselfe worthy of some regard and a reproachfull scorn shews an utter disrespect which issues from the very superfluity of malice Neither went they behind his back but were so impudent to say it to his face a malicious heart and a slandering tongue goe together and though shame might have suppressed the uttering of such words yet their insolent cariage spake as much in Davids heart We may see by the language of mens cariage what their heart saith and what their tongue would vent if they dared And this their malice was unwearied for they said daily unto him as if it had beene fed with a continuall spring malice is an unsatiable monster it will minister words as rage ministers weapons But what was that they said so reproachfully and said daily Where is now thy God they upbraid him with his singularity they say not now where is God but where is thy God that thou dost boast so much on as if thou hadst some speciall interest in Him Where we see that the scope of the devill and wicked men is to shake the godlies Faith and confidence in their God As Satan laboured to divide betwixt Christ and his Father If thou beest the Son of God command that these stones be made bread So hee labours to divide betwixt Father and Son and us they labour to bring God in jealousie with David as if God had neglected him bearing himselfe so much upon God They had some colour of this for God at this time had vailed himselfe from David as hee does oft from his best children for the better discovery of the malice of wicked men And doth not Satan tippe the tongues of the enemies of Religion now to insult over the Church now lying a bleeding What becomes of their
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 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
our courses Is it not the greatest plâ—… of the world First to have their luâ—… satisfied Secondly to remove either by fraud or violence whatsoever standeth in their way And thirdly to put colours and pretences upon this to delude the world themselves imploying all their carnall wit and worldly strength for their carnall aimes and fighting for that which-fights against their owne soules For what will beâ—… the issue of this but certaine destruction Of this minde are not onely tâ—… dregs of people but many of the mâ—… refined sort who desire to be emineâ—… in the world And to have their owâ—… desires herein give up the liberty oâ—… their owne judgements and consciences to the desires and lusts of others to bee above others they will bee beneath themselves having those mens persons in admiration for hope of advantage whom otherwise they despise and so substituting in their spirits man in the place of GOD lose heaven for earth and bury that divine sparke their soules capable of the Divine nature and fitter to be a sanctuary and temple for God to dwell in then by clozing with baser things to become base it selfe We need not wonder that others seeme base to carnall men who are base both in and to themselves It is no wonder they should bee cruell to the soules of others who are cruell to their owne soules that they should neglect and starve others that give away their owne soules in a manner for nothing Alas upon what poore termes do they hazard that the nature and worth whereof is beyond mans reach to comprehend Many are so carelesse in this kinde that if they were throughly perswaded that they had soules that should live for ever either in blisse or torment wee might the more easily work upon them But as they live by sense as beasts so they have no moâ—… thoughts of future times then 〈◊〉 except at such times as conscience is awaked by some suddaine judgement whereby Gods wrath is revealed froâ—… heaven against them But happy were it for them if they might die like beasts whose miserie dies with them To such an estate hath sinne brought the soule that it willingly drowneth it selfe in the senses and becomes in some sort incarnaâ—…e with the flesh Wee should therefore set our selâ—… to have most care of that which Goâ—… cares most for which he breathed iâ—…to us at first set his owne image upon gave so great a price for and values above all the world besides Shall all our study bee to satisfie the desires 〈◊〉 the flesh and neglect this Is it not a vanity to preferre the casket before the jewel the shell before the pearle the gilded potsheard before the treasure and is it not mucâ—… more vanitie to preferre the outward condition before the inward The soule is that which Satan and his hath most spite at for in troubling our bodies or estates hee aimes at the vexation of our soules As in Iob his aime was to abuse that power God had given him over His children body and goods to make him out of a disquieted spirit blaspheme God It is an ill method to beginne our care in other things and neglect the soule as Achitophel who set his house in order when hee should have set his soule in order first Wisedome begins at the right end If all bee well at home it comforts a man though he meets with troubles abroad Oh saith he I shall have rest at home I have a loving wife and dutifull children so whatsoever we meet withall abroad if the soule be quiet thither we can retire with comfort See that all bee well within and then all troubles from without cannot much annoy us Grace will teach us to reason thus God hath given mine enemies power over my liberty and condition but shall they have power and liberty over my spirit It is that which Satan and they most seeke for but never yeeld Oh my soule And thus a godly man will become more then a conquerer when in appearance hee is conquered the cause prevailes his spirit prevailes and is undaunted A Christian is not subdued till his spirit be subdued Thâ—… Iob prevailed over Sathan and all his troubles at length This tormenteâ—… proud persons to see godly men enjoy a calme and resolute frame of mindâ—… in the midst of troubles when thâ—… enemies are more troubled in troubling them then they are in being troubled by them Wee see likewise here how to fraâ—… our complaints David complaines nâ—… of God nor of his troubles nor of others but of his owne soule hee complaines of himselfe to himselfe Aâ—… 〈◊〉 he should say Though all things else be out of order yet O my soule thou shouldst not trouble mee too thou shouldst not betray thy selfe unto troubles but rule oâ—… them A godly man complaines to Goâ—… yet not of God but of himselfe a carnall man is ready to justifie himselfe and complaine of God He complaines not to God but of God at the least in secret murmuring hee complaines of others that are but Gods violls hee complaines of the grievance that lies upon him but never regards what is amisse in himselfe within Openly he cries out upon fortune yet secretly he strike that God under that Idoll of fortune by whose guidance all things comes to passe whilst he quarrells with that which is nothing hee wounds him that is the cause of all things like a gouty man that complaines of his shooe and of his bed or an aguish man of his drinke when the cause is from within So men are disquieted with others when they should rather bee disquieted and angry with their owne hearts We condemne Ionas for contending with God and justifying his unjust anger but yet the same risings are in men naturally if shame would suffer them to give vent to their secret discontent their heart speakes what Ionas tongâ—… spake Oh but here we should lay oâ—… hand upon our mouth and adore God and command silence to our soules No man is hurt but by himselfe first Wee are drawen to evill and allurâ—… from a true good to a false by our owâ—… lusts God tempts no man Satan hath 〈◊〉 power over us further then wee willingly lie open to him Satan worâ—… upon our affections and then our affections worke upon our will Hee doâ—… not worke immediatly upon the wiâ—… wee may thanke our selves in willing yeelding to our owne passions foâ—… that ill Satan or his instruments draw us unto Saul was not vexed withâ—… evill spirit till he gave way to his owâ—… evill spirit of envy first The devill 〈◊〉 tred not into Iudas untill his coveâ—… heart made way for him The Apoâ—… strengtheneth his conceit against 〈◊〉 and lasting anger from hence thâ—… this wee give way to the devill Iâ—… dangerous thing to passe from Gâ—… government and come under Sataâ—… Satan mingleth himselfe with 〈◊〉 owne passions therefore wee should blame our selves first bee ashamed of
with reason 6. Especially take heed of those cursed imaginations out of which as of mother roots others spring forth as questioning Gods Providence and care of his children his justice his disregarding of what is done here below c. thoughts of putting off our amendment for time to come and so blessing â—…r selves in an evill way thoughts against the necessity of exact and circumspect walking with God c. When these and such like principles of Satans and the fleshes divinitie take place in our hearts they block up the soule against the entrance of soule-saving truths and taint our whole conversation which is either good or evill as the principles are by which wee are guided and as our imagination is which lets in all to the soule The Iewes in Ieremies time were fore-stalled with vaine imaginations against sound repentance and therefore his counsell is Wash thine heart O Ierusalem how long shall vaine thoughts lodge within thee 7. Fancie will the better bee kept within its due bounds if wee consider the principall use thereof Sense and imagination is properly to judge what is comfortable or uncomfortable what is pleasing or displeasing to the outward man not what is morally or spiritually good or ill and thus farre by the lawes of nature and civility wee are bound to give fancie contentment both in our selves and others as not to speake or do any thing uncomely which may occasion a loathing or distast in our converse with men and it is a matter of conscience to make our lives as comfortable as may bee as wee are bound to love so wee are bound to use all helps that may make us lovely and indeare us into the good affections of others As wee are bound to give no offence to the conscience of another so to no power or faculty either of the outward or inward man of another Some are taken off in their affection by a fancie whereof they can give but little reason and some are more carelesse in giving offence in this kind then stands with that Christian circumspection and mutuall respect which wee owe one to another The Apostles rule is of large extent Whatsoever things are not onely true and honest and just but whatsoever things are lovely and of good report c. thinke of these things Yet our maine care should bee to manifest our selves rather to mens consciences then to their imaginations 8. It should be our wisedome likewise to place our selves in the best conveniency of all outward helps which may have a kinde working upon our fancie and to take heed of the contrary as time place and objects c. There bee good houres and good messengers of Gods sending golden opportunities wherein God uses to give a meeting to his children breathes good thoughts into them Even the wisest and holiest men as David and Solomon c. had no further safety then they were carefull of well using all good advantages and sequestring themselves from such objects as had a working power upon them by suffering their soules to bee led by their fancies and their hearts to runne after their eyes they betrayed and robbed themselves of much grace and comfort thereupon Solomon cries out with griefe and shame from his own experience Vanitie of vanities c. Fancy will take fire before wee bee aware Little things are seeds of great matters Iob knew this and therefore made a covenant with his eyes But a fooles eyes are in the corners of the earth saith Solomon Sometimes the ministring of some excellent thought from what we heare or see proves a great advantage of spirituall good to the soule Whilest Saint Austen out of curiosity delighted to heare the eloquence of St. Ambrose hee was taken with the matter it selfe sweetly sliding together with the words into his heart Of later times whilest Galeaceus Caracciolus an Italian Marquesse and Nephew to Pope Paul 5. was hearing Peter Martyr reading upon 1. Corinths and shewing the deceiveablenesse of mans judgement in spirituall things and the efficacy of divine truth in those that belong unto God and further using a similitude to this purpose If a man be walking afar off and see people dancing together and heare no noise of the musicke hee judges them fooles and out of thâ—… wits but when hee comes neerer and heares the musicke and sees that eâ—…rie motion is exactly done by art Now he changes his minde and is 〈◊〉 taken up with the sweet agreement of the gesture and the musicke that he is not onely delighted therewith but desirous to joine himselfe in the number so it falls out saith hee with men Whilest they looke upon the outward carriage and conversation of Gods people and see it differing from others they thinke them fooles but when they looke more narrowly into their courses and see a gracious harmony betwixt their lives and the word of God then they beginne to be in love with the beauty of holinesse and joyne in conformity of holy obedience with those they scorned before This Similitude wrought so with this Noble-man that he began from that time forward to set his mind to the studie of heavenly things One seasonable truth falling upon a prepared heart hath oftentimes a sweet and strong operation Luther confesseth that having heard a grave Divine Staupicius say that that is kinde repentance which begins from the love of God ever after that time the practise of repentance was sweeter to him This speech of his likewise tooke well with Luther that in doubts of predestination we should beginne from the wounds of Christ that is from the sense of Gods love to us in Christ wee should arise to the grace given us in election before the world was The putting of lively colours upon common truths hath oft a strong working both upon the fancy and our will and affections the spirit is refreshed with fresh things or old truths refreshed this made the Preacher seeke to finde out pleasing and acceptable words and our Saviour CHRISTS maner of teaching was by a lively representatiâ—… to mens fancies to teach them heavenly truths in an earthly sensible manner and indeed what doe wee see or heare but will yeeld matter to a holy heart to raise it selfe higher We should make our fancie serviceable to us in spirituall things and take advantage by any pleasure or profit or honour which it presents our thoughts withall to thinke thus with our selves What is this to the true honour and to those induring pleasures c. And seeing God hath condescended to represent heavenly things to us under earthly termes wee should follow Gods dealing herein God represents heaven to us under the terme of a banquet and of a kingdome c. our union with Christ under the terme of a mariage yea Christ himselfe under the name of whatsoever is lovely or comfortable in heaven or earth So the Lord sets out Hell to us by
suggesting unto us this is the way walke in it Wee owe God this respect to depend upon him for direction in the particular passages of our lives in regard that hee is our Soveraigne and his will is the rule and we are to be accountable to him as our Iudge It is God onely that can see through businesses and all helps and lets that stand about After we have rolled our selves upon God wee should immediately take that course he enclines our hearts unto without further distracting feare Otherwise it is a signe wee commit not our way unto him when we do not quietly trust him but remain stil as thoughtfull as if wee did not trust him After prayer and trust followes the peace of God and a heart void of further dividing care Wee should therefore presently question our hearts for questioning his care and not regard what feare will be ready to suggest for that is apt to raise conclusions against our selves out of selfe-conceited grounds whereby wee usurpe upon GOD and wrong our selves It was a good resolution of the three young men in Daniel We are not carefull to answer thee O King We know our duty let God doe with us as hee pleaseth If Abraham had hearkened to the voice of nature hee would never have resolved to sacrifice Isaack but because he cast himselfe upon Gods providing God in the Mount provided a Ramme in stead of his Sonne CHAP. XVIII Other grounds of trusting in God namely the Promises And twelve directions about the same § 1. BUt for the better setling of our trust in God a further discovery is necessary then of the nature and providence of God for though the nature of God be written in the book of the Creatures in so great letters as hee that runs may reade and though the providence of God appeares in the order and use of things yet there is another booke whereby to know the will of God towards us and our duty towards him We must therefore have a knowledge of the promises of God as well as of his providence for though God hath discovered himselfe most graciously in Christ unto us yet had we not a word of promise wee could not have the boldnesse to build upon Christ himselfe therefore from the same grounds that there is a God there must be a revealing of the will of God for else we can never have any firme trust in him further then hee offers himselfe to be trusted Therefore hath God opened his heart to us in his word and reached out so many sweet promises for us to lay hold on and stooped so low by gracious condescending mixed with authority as to enter into a covenant with us to perform all things for our good for Promises are as it were the stay of the soule in an imperfect condition and so is faith in them untill all promises shall end in performance and faith in sight and hope in possession Now these promises are 1. for their spring from whence they proceed freâ—… ing agements of God for if hee had not bound himselfe who could and 2. they are for their value pretious and 3. for their extent large even of all things that conduce to happinesse and 4. for their vertue quickning and strengthning the soule as comming from the love of God and conveying that love unto us by his Spirit in the best fruits thereof and 5. for their certainty they are as sure as the Love of God in Christ is upon which they are founded and from which nothing can separate us For all promises are either Christ himselfe the promised seed or else they are of good things made to us in him and for him and accomplished for his sake they are all made first to him as heire of the promise as Angell of the covenant as head of his body and as our Elder brother c. for promises being the fruits of Gods love and Gods love being founded first on Christ it must needs follow that all the promises are both made and made good to us in and through him who is yesterday and to day and for ever the same That wee should not call Gods love into question he not onely gives us his word but a binding word his promise and not only a naked promise but hath entred into Covenant with us founded upon full satisfaction by the blood of Christ and unto this Covenant sealed by the blood of the Lord JESUS he hath added the seales of Sacraments and unto this he hath added his oath that there might be no place left of doubting to the distrustfull heart of man there is no way of securing promises amongst men but God hath taken the same to himselfe and all to this end that we might not onely know his mind towards us but be fully perswaded of it that as verily as he lives he will make good what ever he hath promised for the comfort of his Children What greater assurance can there be then for Being itâ—…o â—…o lay his being to pawne and for life it selfe to lay life to pawne and all to comfort a poore soule The boundlesse and restlesse desire of mans spirit will never bee stayed without some discovery of the chiefe good and the way to attaine the same men would have beene in darknesse about their finall condition and the way to please God and to pacifie and purge their consciences had not the word of God set downe the spring and cause of all evill together with the cure of it and directed us how to have communion with God and to raise our selves above all the evill which wee meet withall betwixt us and happines and to make us every way wise to salvation Hence it is that the Psalmist preferres the manifestation of God by his â—…d before the manifestation of him in his most glorious works And thus wee see the necessity of a double principle for faith to rely on 1. God and 2. the word of God revealing his will unto us and directing us to make use of all his Attributes Relations and providence for our good and this â—…rd hath its strength from him who gives a being and an accomplishment unto it for words are as the authority of him that uttereth them is When wee looke upon a Grant in the word of a King it stayes our mindes because wee know he is able to make it good and why should it not satisfie our soules to looke upon promises in the word of a God whose words as they come from his truth and expresse his goodnesse so they are all made good by his power and wisedome By the bare word of God it is that the heavens continue and the earth without any other foundation hangs in the mids of the world therefore well may the soule stay it selfe on that even when it hath nothing else in sight to relye upon By his word it is that the covenant of day and
a grace wherâ—…y the soule resigneth up it self to God â—…n humble submission to his will because he is our God as David in extremity comforted himselfe in the Lord his God Patience breeds comfort because it brings experience with it of Gods owâ—…ing of us to be His. The soul shod and â—…enced with this is prepared against all â—…bs and thornes in our way so as wee â—…e kept from taking offence All troubles we suffer doe but help patience to its perfect worke by subduing the unbroken sturdinesse of our spirits when wee feele by experience wee get but more blowes by standing out against God 4. The Spirit of God likewise is a spirit of meeknesse whereby though the â—…ul be sensible of evill yet it modeâ—…tes such distempers as would otherwise rob a man of himselfe and together with patience keepeth the soul in possession of it selfe It stayes murmurings and frettings against God or man It sets and keepes the soul in tune It is that which God as hee workes so hee much delights in and sets a price upon it as the chiefe ornament of the soul. The meek of the earth seek God and are hid in the day of his wrath whereas high spirits that compasse themselves with pride as with a chain thinking to set out themselves by that which is their shame are looked upon by God a farre off Meek persons will bow when others break they are raised when others are pluckt down and stand when others that mount upon the wings of vanity fall these prevaile by yeelding and are Lords of themselves and other things else more then other unquiet spirited men the blessings of heaven and earth attend on these 5. So likewise contentednesse with our estate is needfull for a waiting condition and this we have in Our God being able to give the soul full satisfaction For outward things God knowes â—…ow to dyet us If our condition be not 〈◊〉 our minde he will bring our minde 〈◊〉 our condition If the spirit bee too â—…gge for the condition it is never quiâ—… therefore God will levell both Those wants be well supplyed that are made up with contentednesse and with â—…hes of a higher kinde If the Lordâ—…e â—…e our Shepheard we can want nothing This lifteth the weary hands and feeble â—…ees even under chastisement wherein though the soule mourneth in the sence of Gods displeasure yet it rejoyceth in his Fatherly care 6. But patience and contentment are â—…o low a condition for the soul to rest 〈◊〉 therefore the spirit of God raiseth it vp to a spirituall enlargement of joy So much joy so much light and so much hight so much scattering of darknesse of â—…pirit We see in nature how a little light will prevaile over the thickest clouds of darknesse a little fire wastes a great â—…eale of drosse The knowledge of God to be our God brings such a light of joy into the soul as driveth outâ—… dark uncomfortable conceits this light makes lightsome If the light of knowledge alone makes bold much more the light of joy arising from our communion and interest in God How can wee enjoy God and not joy in him A soule truely cheerefull rejoyceth that God whom it loveth should think it worthy to endure any thing for him This joy often ariseth to a spirit of glory even in matter of outward abasement if the trouble accompanyed with disgrace continue the spirit of glory rests upon us and it will rest so long untill it make us more then Conquerours even then when we seeme conquered for not onely the cause but the spirit riseth higher the more the enemies labour to keepe it under as we see in Stephen With this joy goeth a spirit of courage and confidence What can daunt that soule which in the greatest troubles hath made the great God to be its owne Such a spirit dares bid defiance to all opposite power setting the soule above the world having a spirit larger and higher then the world and seeing all but God beneath it as being in heaven already in its head After Moses and Micah had seene God in his favour to them how little did they regard the angry countenances of those mighty Princes that were in their times the terrours of the world The courage of a Christian is not onely against sensible danger and of flesh and bloud but against principalities and powers of darknesse against the whole kingdome of Sathan the god of the world whom hee knowes shortly shall be trodden under his feet Sathan and his may for a time exercise us but they cannot hurt us True beleevers are so many Kings and Queens so many Conquerours over that which others are slaves to they can overcome themselves in revenge they can despise those things that the world admires and see an excellency in that which the world sets light by they can set upon spirituall duties which the world cannot tell how to goe about and endure that which others tremble to think of and that upon wise reasons and a sound foundation they can put off themselves and be content to be nothing so their God may appeare the greater and dare undertake and undergoe any thing for the glory of their God This courage of Christians among the Heathens was counted obstinacy but they knew not the power of the spirit of Christ in his which is ever strongest when they are weakest in themselves they knew not the privy armour of proofe that Christians had about their hearts and thereupon counted their courage to be obstinacy Some think the Martyrs were too prodigall of their bloud and that they might have beene better advised but such are unacquainted with the force of the love of God kindled in the heart of his childe which makes him set such a high price upon Christ and his truth that he counts not his life dear unto him He knowes hee is not his owne but hath given up himselfe to Christ and therefore all that is his yea if hee had more lives to give for Christ hee should have them He knowes he shall be no looser by it Hee knowes it is not a losse of his life but an exchange for a better We see the creatures that are under us will be couragious in the eye of their Masters that are of a superiour nature above them and shall not a Christian be couragious in the presence of his great Lord and Master who is present with him about him and in him undoubtedly hee that hath seene God once in the face of Christ dares look the grimmest creature in the face yea death it selfe under any shape The feare of all things flyes before such a soule Onely a Christian is not ashamed of his confidence Why should not a Christian be as bold for his God as others are for the base gods they make to themselves 7. Besides a spirit of courage for establishing the soule is required a spirit of constancie
whereby the soule is steeled and preserved immoveable in all conditions whether present or to come and is not changed in changes And why but because the spirit knows that God on whom it rests is unchangeable We our selves are as quick-silver unsetled and moveable till the spirit of constancie fixe us We see David sets out God in glorious termes borrowed from all that is strong in the creature to shew that hee had great reason to be constant and cleaving to him He is my rock my Buckler the horn of my salvation my high Tower c. God is a rock so deep that no flouds can undermine so high that no waves can reach though they rise never so high and rage never so much When wee stand upon this rock that is higher then wee wee may over-looke all waves swelling and foaming and breaking themselves but not hurting us And thereupon may triumphantly conclude with the Apostle That neither height nor depth shall ever separate us from the love of God Whatsoever is in the creature he found in his God and more aboundant the soule cannot with an eye of faith look upon God in Christ but it will be in its degree as God is quiet and constant the spirit aimeth at such a condition as it beholdeth in God towards it selfe This constancy is upheld by endeavouring to keepe a constant sight of God for want of which it oft fares with us like men that having a City or Tower in their eye passing through uneven grounds hils and dales sometimes get the sight thereof sometimes lose it and sometimes recover it againe though the Tower be still where it was and they neerer to it thē they were at first So it is oft with our uneven spirits when once wee have a sight of God upon any present discouragement wee let fall our spirits and lose the sight of him untill by an eye of faith we recover it againe and see him still to be where he was at first The cherishing of passions take away the sight of God as clouds take away the sight of the Sun though the Sunne be still where it was and shineth as much as ever it did We use to say when the body of the Moon is betwixt the Sunne and us that the Sunne is eclipsed when indeed not the Sunne but the earth is darkned the Sun loseth not one of its glorious beames God is oft neere us as he was unto Iacob and we are not aware of it God was neere the holy man Asaph when hee thought him far off I am continually with thee saith hee thou holdest me by my right hand Mary in her weeping passion could not see Christ before her hee seemed a stranger unto her So long as we can keep our eye upon God we are above the reach of sin or any spirituall danger CHAP. XXXIV Of confirming this trust in God Seeke it of God himselfe Sins hinder not nor Satan Conclusion and Soliloquie § 1. BUt to returne to the drawing out of our trust by waiting Our estate in this world is still to waite and happy it is that we have so great things to wait for but our comfort is that wee have not onely a furniture of graces one strengthening another as stones in an arch but likewise GOD vouchsafeth some drops of the sweetnesse of the things wee wayte for both to encrease our desire of those good things as likewise to enable us more comfortably to wayte for them And though we should die wayting onely cleaving to the promise with little or no taste of the good promised yet this might comfort us that there is a life to come that is a life of sight and sense and not onely of taste but of fulnesse and that for evermore Our condition here is to live by faith and not by sight onely to make our living by faith more lively it pleaseth God when he sees fit to encrease our earnest of that we looke for Even here God waytes to be gracious to those that wayte for him And in heaven Christ waytes for us wee art part of his fulnesse it is part of his joy that we shall be where he is he wil not therefore be long without us The blessed Angels and Saints in heaven wayte for us Therefore let us be content as strangers to wayte a while till we come home and then wee shall be for ever with the Lord there is our eternall rest where we shall enjoy both our God and our selves in perfect happinesse being as without need so without desire of the least change When the time of our departure thither comes then we may say as David Enter now my soule into thy rest This is the rest which remaineth for Gods people that is worth the waiting for when we shall rest from all labour of sinne and sorow and lay our heads in the bosome of Christ for ever It stands us therefore upon to get this great Charter more and more confirmed to us that God is our God for it is of everlasting use unto us It first begins at our entring into covenant with God continues not only unto death but entreth into heaven with us As it is our heaven upon earth to enjoy God as ours so it is the very heaven of heaven that there we shall for ever behold him and have communion with him The degrees of manifesting this propriety in God are divers rising one upon another as the light cleares up by little and little till it comes to a perfect day 1. As the ground of all the rest wee apprehend God to be a God of some peculiar persons as favourites above others 2. From hence is stirred up in the soul a restlesse desire that God would discover himselfe so to it as he doth to those that are his that he would visite our soules with the salvation of his chosen 3. Hence followes a putting of the soul upon God an adventuring it selfe on his mercy 4. Upon this God when he seeth fit discovers by his spirit that he is Ours 5. Whence followeth a dependance on him as ours for all things that may cary us on in the way to heaven 6. Courage and boldnesse in setting our selves against whatsoever may oppose us in the way As the three young men in Daniel Our God can deliver us if he will Our God is in heaven c. 7. After which springs a sweet spirituall security whereby the soule is freed from slavish feares and glorieth in God as Ours in all conditions And this is termed by the Apostle not onely assurance but the riches of assurance Yet this is not so cleare and full as it shall be in heaven because some clouds may after arise out of the remainder of corruption which may something over-cast this assurance untill the light of Gods countenance in heaven for ever scatters all There being so great happinesse in this neerenesse betwixt