workes If I be a Father where is mine boâ—…r Speciall relations are speciall enforcements to duty 4. The spirit of God which knowes the deep things of God and the depths of our hearts doth reveale this mutuall interest betwixt God and those that are his it being a principall worke of the spirit to seale this unto the soule by discovering such a cleare and particular light in the use of meanes as swaieth the soule to yeeld up it selfe wholy to God When we truly trust wee may say with S. Paul I know whom I have trusted he knew both that he trusted and whom he trusted The spirit of God that reveales God to be ours and stirres up faith in him both reveales this trust to our soules and the interest we have in God thereby The Lord is my portion saith my soul but God said so to it first If instinct of nature teaches dammes to know their young ones and their yong ones them in the middest of those that are alike shall not the spirit of God much more teach the soule to know its owne father As none knowes what is in man but the spirit of man so none knowes what love God beares to those that are his but the spirit of God in his All the light in the world cannot discover the Sunne unto us onely it discovers it selfe by its own â—…eames So all the Angels and Saints 〈◊〉 heaven cannot discover to our soules â—…he love that is in the breast of God towards us but onely the spirit of God which sheds it into our hearts The spirit onely teaches this language to say my God It is infused onely into sanctified hearts and therefore oft-times meane men enjoy it when great wise and learned persons are strangers to it 5. The spirit when it witnesseth this to us is called the spirit of adoption and hath alwayes accompanying of it a spirit of supplication whereby with a familiar yet reverent boldnesse wee lay open our hearts to God as to a deere Father All others are strangers to this heavenly intercourse In straits they run to their friends and carnall shifts whereas an heire of heaven runs to his Father and tells him of all 6. Those that are Gods are known to be his by speciall love-tokens that â—…e bestowes upon them As 1. the speciall graces of his spirit Princes children are knowne by their costly jewels and rich ornaments It is not common gifts and glorious parts that set a character upon us to be Gods but grace to use those gifts in humility and love to the glory of the giver 2. There is in them a sutablenesse and connaturalnesse of heart to all that is spirituall to whatsoever hath Gods stampe upon it as his truth and his children and that because they are his By this likenesse of disposition wee are fashioned to a communion with him Can two walke together and not be agreed It is a certaine evidence that we are Gods in Christ if the spirit of God hath wrought in us any impression like unto Christ who is the image of his Father both Christs looking upon us and our looking upon Christ by faith as ours hath a transforming and conforming power 3. Spirituall comforts in distresse such as the world can neither give nor take away shew that God lookes upon the soules of his with another eye then he beholdeth others He sends a secret messenger that reports his peculiar love to their hearts He knowes their soules and feeds them with his hidden Manna the inward peace they feele is not in freedome from trouble but in freenesse with God in the midst of trouble 4. Seasonable and sanctified corrections wherby we are kept from being led away by the errour of the wicked shew Gods fatherly care over us as his Who will trouble himselfe in correcting another mans childe yet we oftner complaine of the smart wee feele then thinke of the tender heart and hand that smites us untill our spirits be subdued and then we reape the quiet fruit of righteousnesse Where crosses worke together for the best we may know that we love God and are loved of him Thriving in a sinfull course is a black marke of one that is not Gods 7. Then wee make it appeare that God is our God when wee side with him and are for him and his cause in ill times When God seems to cry out unto us who is on my side who Then if wee can say as those in Esay whereof one sayes I am the Lords and another calls himselfe by the name of Jacob and another subscribes with his hand unto the Lord it s a blessed signe Thus the Patriarchs and Prophets Apostles and Martyrs were not ashamed of God and God was not ashamed to own theÌ„ Provided that this boldnesse for God proceed not onely from a conviction of the judgement but from spirituall experience of the goodnesse of the cause whereby we can justifie in heart what we justifie in words Otherwise men may contend for that with others which they have no interest in themselves The life must witnesse for God as well as the tongue it is oft easier for corrupt nature to part with life then with lust This siding with God is with a separation from whatsoever is contrary God useth this as an argument to come out of Babylon because we are his people Come out of her My people Religion is nothing else but a gathering and a binding of the soule close to God that fire which gathers together the gold separates the drosse Nature drawes out that which is wholesome in meates â—…nd severs the contrary The good â—…hat is to be had by God is by cleaâ—…ing to him and him onely God loves 〈◊〉 ingenuous and full protestation if â—…alled to it It shewes the coldnesse of â—…he times wheÌ„ there is not heat enough â—…f zeale to separate from a contrary â—…ith God is a jealous God and so wee â—…all finde him at last When the day of severing comes then they that have â—…ood for him shall not onely be his but his treasure and his jewels There is none of us all but may some time or other fall into such a great extremity that when wee looke â—…bout us we shall finde none to help â—…s at which time we shall throughly â—…now what it is to have comfort from heaven and a God to goe unto If there be any thing in the world worth labouring for it is the getting sound evidence to our soules that God is ours What madnesse is it to spend all our labour to possesse our selves of the Cisterne when the fountaine is offered to â—…s O beloved the whole world cannot weigh against this one comfort that God is ours All things laid in the other ballance would be too light A Moath may corrupt a theefe may take away that we have here but who can take our God away Though God doth convey some
was a King of himselfe What benefit is it for a man to bee Ruler over all the world and yet remaine a slave to himselfe §. 9. 8. Againe David here doth not onely resolve but presently takes up his soule before it strayed too farre from God the further and the longer the soule wanders from God the more it intangles it selfe and the thicker darknesse will cover the soule yea the loather it is to come to God againe being ashamed to looke God in the face after discontinuing of acquaintance with him Nay the stronger the league growes betwixt sinne and the soule and the more there groweth a kinde of sutablenesse betwixt the soule and sinne Too long giving way to base thoughts and affections discovers too much complacencie and liking of sinne If we once give way a little griefe will turne into bitter sorrow and that into a setled pensivenesse and heavinesse of spirit feare will grow into astonishment and discouragement into despaire If ever we meane to trust God Why not now How many are taken away in their offers and essayes before they have prepared their hearts to cleave unto God The sooner wee give up our selves to the Lord the sooner wee know upon what termes we stand and the sooner wee provide for our best security and have not our grounds of comfort to seeke when wee shall stand most in need of them Time will salve up griefe in the meanest of men Reason in those that will suffer themselves to bee ruled thereby will cure or at least stay the fits of it sooner but Faith if we stir it up will give our soules no rest untill it hath brought us to our true rest that is to God therefore we should presse the heart forward to God presently that Satan make not the rent greater Lastly here we see that though the soule be overborne by passion for a time yet if grace hath once truely seasoned it it will worke it selfe into freedome againe grace as oyle will bee above The eye when any dust falls into it is not more tender and unquiet till it be wrought out againe then a gracious soule is being once troubled the spirit as a spring will bee cleansing of it selfe more and more Whereas the heart of a carnall man is like a standing poole whatsoever is cast into it there it rests trouble and disquietnesse in him are in their proper place It is proper for the Sea to rage and cast up dirt God hath set it downe for an eternall rule that vexation and sinne shall bee inseparable Happinesse and rest were severed from sinne in heaven when the Angels fell and in Paradise when Adam fell and will remaine for ever separated untill the breach be made up by faith in Christ. CAP. XVI Of trust in God grounds of it specially his providence BUt to come neerer to the unfolding of this trusting in God which David useth here as a remedy against all distempers Howsoever confidence and trust bee an affection of nature yet by the spirits sanctifying and carrying it to the right object it becomes a grace of wonderfull use In the things of this life usually hee that hopes most is the most unwise man he being most deceived that hopes most because he trusts in that which is uncertaine and therefore deceitfull hope is counted but the dreame of a waking man But in Religion it is farre otherwise here hope is the maine supporting grace of the soule springing from faith in the promises of God Trust and hope are often taken in the same sense though a distinction betwixt them hath somtimes its use faith lookes to the word promising hope to the thing promised in the word faith lookes to the authority of the promiser hope especially to the goodnesse of the promise faith looks upon things as present hope as to come hereafter God as the first truth is that which faith relyes on but God as the chiefe good is that which hope rests on trust or confidence is nothing else but the strength of hope if the thing hoped for be deferred then of necessity it ensorces waiting and waiting is nothing else but hope and trust lengthened Howsoever there may be use of these and such like distinctions yet usually they are taken promiscuously especially in the old Testament The nature and use of faith is set out by tearmes of staying resting leaning rolling our selves upon God c. which come all to one and therefore wee forbeare any further curious distinction Now seeing trusting in God is a remedy against all distempers it is necessary that wee should bring the object and the act God and the Soule together for effecting of which it is good to know something concerning God and something concerning trust God is onely the fit object of trust hee hath all the properties of that which should be trusted on A man can bee in no condition wherein God is at a losse and cannot helpe him if comforts be wanting he can create comforts not onely out of nothing but out of discomforts He made the Whale that swallowed up Ionas a meanes to bring him to the Shore The Sea was a wall to the Israelites on both sides The devouring flames were a great refreshing to the three children in the fierie furnace That trouble which we think will swallow us up may be a meanes to bring us to our haven So mighty is God in power and so excellent in working God then and God onely is a fit foundation for the soule to build it selfe upon for the firmer the foundation is the stronger will the building be therefore those that will build high must digge deepe the higher the tree riseth the deeper the root spreadeth and fastneth it selfe below So it is in faith if the foundation thereof be not firme the soule cannot build it selfe strongly upon it Faith hath a double principle to build on either a principle of being or a principle of knowing the principle of being is God himselfe the principle of knowing is Gods word whereby God commeth forth out of that hidden light which none can attaine unto and discovereth his meaning towards us for our good This then must 1. be supposed for a ground that there is a God and that God is that is hath a full and eternall being and giveth a Being and an order of Being to all things else some things have onely a Being some things life and being some things sense c. and some things have a more excellent being including all the former as the being of creatures indued with reason If God had a not being nothing else could be In things subordinate one to another take away the first and you take away 〈◊〉 the rest Therefore this proposition God is is the first truth of all and if this were not nothing else should be as we see if the heavenly bodies doe not move there is no motion here below 2. In the divine nature or being there
night and the preservation of the world from any further overflowing of waters continueth which if it should fayle yet his covenant with his people shall abide firme for ever though the whole frame of nature were dissolved When we have thus gotten a fit foundation for the soule to lay it selfe upon Our next care must be by Trusting to build on the same All our misery 's either in having a false foundation or else in loose building upon a true therefore having so strong a ground as Gods Nature his providence his promise c. to build upon the only way for establishing our soules is by trust to rely firmly on him Now the reason why Trust is so much required is because 1. it emptyeth the soule and 2. by emptying enlargeth it and 3. seasoneth and fitteth the soule to joyne with so gracious an object and 4. filleth it by carrying it out of it selfe unto God who presently so soone as he is trusted in conveyes himselfe and his goodnesse to the soule and thus we come to have the comfort and God the glory of all his excellencies Thus salvation comes to be sure unto us whilest faith looking to the promises and to God freely offering grace therein resigns up it selfe to God making no further question from any unworthinesse of its owne And thus wee returne to God by cleaving to him from whom we fell by distrust living under a new covenant meerely of grace And no grace fitter then that which gives all to Christ considering the fountaine of all our good is out of our selves in him it being safest for us who were so ill husbands at the first that it should be so therefore it is fit we should have use of such a grace that will carry us out of our selves to the spring head The way then whereby faith quieteth the soule is by raising it above all discontentments and stormes here below and pitching it upon God thereby uniting it to him whence it drawes vertue to oppose and bring under whatsoever troubles its peace For the soule is made for God and never findes rest till it returns to him againe when God and the soule meet there will follow contentment God simply considered is not all our happynesse but God as trusted in and Christ as wee are made one with him The soule cannot so much as touch the hemme of Christs garment but it shall finde vertue comming from him to sanctifie and settle it God in Christ is full of all that is good when the soule is emptyed inlarged and opened by faith to receive goodnesse offered there must needs follow sweet satisfaction §. 2. For the better strengthning of our trust it is not sufficient that we trust in God and his truth revealed but we must doe it by light and strength from him Many beleeve in the truth by humane arguments but no arguments will convince the soule but such as are fetched from the inward nature and powerfull worke of truth it selfe No man can know God but by God None can know the Sunne but by its owne light None can know the truth of God so as to build upon it but by the truth it self and the Spirit revealing it by its owne light to the soule that soule which hath felt the power of truth in casting it downe and raising it up againe will easily be brought to rest upon it It is neither education nor the authority of others that professe the same truth or that we have been so taught by men of great parts c. will settle the heart untill we finde an inward power and authority in the truth it selfe shining in our hearts by its owne beames hence comes unsetlednesse in time of troubles because we have not a spirituall discerning of spiritual things Supernaturall truths must have a supernaturall power to apprehend them therefore God createth a spirituall eye and hand of the soule which is faith In those that are truely converted all saving truths are transcribed out of the Scripture into their hearts they are taught of God So as they finde all truths both concerning the sinfull estate and the gracious and happy estate of man in themselves they cary a divinity in them and about them so as from a saving feeling they can speake of conversion of sin of grace and the comforts of the spirit c. and from this acquaintance are ready to yeeld and give up themselves to truth revealed and to God speaking by it Trust is never sound but upon a spirituall conviction of the truth and goodnesse we rely upon for the effecting of which the Spirit of God must likewise subdue the rebellion and maâ—…e of our will that so it may be sutable and levell to divine things and rellish them as they are wee must apprehend the love of God and the fruits of it as better then life it selfe and then choosing and cleaving to the same will soone follow for as there is a fitnesse in divine truths to all the necessities of the soule so the Soule must be fitted by them to savour and apply them to it selfe and then from an harmony between the soule and that which it applyes it selfe unto there will follow not onely peace in the soule but joy and delight surpassing any contentment in the world besides As there is in God to satisfie the whole soule so trust caries the whole soule to God this makes trust not so easie a matter because there must bee an exercise of every faculty of the soule or else our trust is imperfect and lame there must be a knowledge of him whom we trust and why we trust an affiance and love c. Onely they that know God will trust in him not that knowledge alone is sufficient but because the sweetnesse of Gods love is let into the soule thereby which draweth the whole soule to him Wee are bidden to trust perfectly in God therefore seeing wee have a God so full of perfection to trust in we should labour to trust perfectly in him And it is good for the exercise of trust to put cases to our selves of things that probably may fall out and then returne to our soules to search what strength we have if such things should come to passe thus David puts cases perfect faith dares put the hardest cases to its soule and then set God against all that may befall it Againe labour to fit the promise to every condition thou art in there is no condition but hath a promise sutable therefore no condition but wherein God may bee trusted because his truth and goodnesse is alwayes the same And in the promise looke both to the good promised and to the faithfulnesse and love of the promiser It is not good to looke upon the difficulty of the thing wee have a promise against but who promiseth it and for whose sake and so see all good things in Christ made over to
THE SOVLES CONFLICT with it selfe AND VICTORY over it self by Faith A Treatise of the inward disquietments of distressed spirits with comfortable remedies to establish them Returne unto thy rest O my soule for the Lord hath dealt bountifully with thee By R. Sibbs D. D. Master of Katherine Hall in Cambridge and Preacher of Grayes Inne London The Second Edition LONDON Printed by M. F. for R. Dawlman at the Brazen Serpent in Pauls Churchyard 1635. TO THE RIGHT WORSHIP FVLL Sir IOHN BANKES Knight the Kings Majesties Attourney Generall Sir EDWARD MOSELY Knight his Majesties Attourney of the Duchie Sir WILLIAM DENNY Knight one of the Kings learned Counsell Sir DVDLY DIGGES Knight one of the Masters of the Chauncery And the rest of the Worshipfull Readers and Benchers with the Auncients Barresters Students and all others belonging to the Honourable Societie of Grayes Inne R. SIBBS Dedicateth these Sermons Preached amongst them in testimony of his due Observance and desire of their spirituall and eternall good TO THE CHRISTIAN READER THere be two sorts of people alwaies in the visible Church One that Satan keepes under with false peace whose life is nothing but a diversion to pre sent contentments and a running away from God and their owne hearts which they know can speake no good unto them these speake peace to themselves but God speakes none Such have nothing to doe with this Scripture the way for these men to enjoy comfort is to be soundly troubled True peace arises from knowing the worst first then our freedome from it It is a miserable peace that riseth from ignorance of evill The Angell troubled the waters and then cured those that stept in It is Christs manner to trouble our soules first and then to come with healing in his wings But there is another sort of people who being drawen out of Satans kingdome and within the Covenant of grace whom Satan labours to unsettle and disquiet being the God of the world he is vexed to see men in the world walke above the world Since he cannot hinder their estate he will trouble their peace and dampe their spirits and cut a sunder the sinewes of all their endeavours These should take themselves to taske as David doth here and labour to maintain their portion and the glory of a Christian profession For whatsoever is in God or comes from God is for their comfort Him selfe is the God of comfort his Spirit most knowne by that office Our blessed Saviour was so carefull that his Disciples should not be too much deiected that he forgat his own bitter passion to comfort them whom yet he knew would all forsake him Let not your hearts be troubled saith he And his owne soule was troubled to death that we should not be troubled whatsoever is written is written for this end every article of faith hath a speciall influence in comforting a beleeving soule They are not onely food but cordials Yea he put himselfe to his Oath that we might not onely have Consolation but strong Consolation The Sacraments seale unto us all the comforts wee have by the death of Christ the exercise of Religion as Prayer Hearing Reading c. is that our joy may be full the Communion of Saints is chiefly ordained to comfort the feeble minded and to strengthen the weake Gods government of his Church tends to this Why doth hee sweeten our pilgrimage and let us see so many comfortable dayes in the world but that we should serve him with cheerefull and good hearts As for crosses he doth but cast us downe to raise us up and empty us that hee may fill us and melt us that we may bee vessels of glory loving us as well in the furnace as when we are out and standing by us all the while We are troubled but not distressed perplexed but not in despaire persecuted but not forsaken If wee consider from what fatherly love afflictions come how they are not only moderated but sweetned and sanctified in the issue to us how can it but minister matter of comfort in the greatest seeming discōforts How then can we let the reines of our affections loose to sorow without being injurious to God and his providence as if wee would teach him how to govern his Church What unthankfulnesse is it to forget our consolation and to looke only upon matter of grievance to thinke so much upon two or three crosses as to forget a hundred blessings To suck poyson out of that from which we should suck honey What folly is it to straighten and darken our owne spirits And indispose our selves for doing or taking good A limbe out of ioynt can doe nothing without deformity and paine deiection takes off the wheeles of the soule Of all other Satan hath most advantage of discontented persons as most agreeable to his disposition being the most discontented creature under heaven He hammers all his darke plots in their braines The discontentment of the Israelires in the wildernesse provoked God to sweare that they should never enter into his rest There is another spirit in my servant Caleb saith God the spirit of Gods people is an incourageing spirit Wisdome teaches them if they feele any grievances to conceale them from others that are weaker least they b◅ disheartned God threatens it as a curse to give a trembling heart and sorrow of minde whereas on the contrary joy is as oyle to the soule it makes duties come off cheerefully and sweetly from our selves gratiously to others and acceptably to God A Prince cannot indure it in his subiects nor a Father in his children to be lowring at their presence Such usually have stollen waters to delight themselves in How many are there that upon the disgrace that followes Religion are frighted from it But what are discouragements to the incouragements Religion brings with it which are such as the very Angels themselves admire at Religion indeede brings crosses with it but then it brings comforts above those crosses What a dishonour is it to Religion to conceive that God will not maintaine and honour his followers as if his service were not the best service what a shame is it for an heire of heaven to be cast downe for every pety losse and crosse To bee afraid of a man whose breath is in his nostrils in not standing to a good cause when we are sure God will stand by us assisting and comforting us whose presence is able to make the greatest torments sweete My discourse tends not to take men off from all griefe and mourning Light for the righteous is sowen in sorrow Our state of absence from the Lord and living here in a vail of teares our daily infirmities and our sympathy with others requires it and where most grace is there is most sensibleness as in Christ. But we must distinguish between griefe and that fullennesse and deiection of spirit which is with a repining and taking off from duty when Joshua was overmuch cast
down at Israels turning their backs before their enemies God reproves him Get thee up Joshua why liest thou upon thy face Some would have men after the committing of grosse sinne to be presently comfortable and beleeve without humbling themselves at all indeed when we ore once in Christ we ought not to question our state in him and if we doe it comes not from the spirit But yet a guilty conscience will be clamorous and full of obiections God will not speake peace unto it till it be humbled God will let his best children know what it is to be too bold with sinne as we see in David and Peter who felt no peace till they had renued their repentance The way to reioyce with joy unspeakable and glorious is to stirre up fighs that cannot be uttered And it is so farre that the knowledge of our state in grace should not humble us that very ingenuity cōsidering Gods love to us out of the nature of the thing it self workes sorrow and shame in us to offend his Maiesty One maine stop that hinders Christians from reioycing is that they give themselves too much liberty to question their grounds of comfort and interest in the promises This is wonderfull cōfortable say they but what is it to me the promise belōgs not to me This ariseth from want of giving all diligence to make their calling sure to themselves In watchfulnesse and diligence we sooner meet with comfort thē in idle complaining Our care therefore should be to get sound evidence of a good estate and then likewise to keepe our evidence cleare wherein we are not to hearken to our own feares and doubts or the suggestion of our enemy who studies to falsifie our evidence but to the Word and our owne consciences inlightned by the spirit and then it is pride and pettishnesse to stand out against comfort to themselves Christians should studie to corroberate their title We are never more in heaven before we come thither then when wee can read our evidences It makes us converse much with God it sweetens all conditions and makes us willing to doe and suffer any thing It makes us have comfortable and honourable thoughts of our selves as too good for the service of any base lust and brings confidence in God both in life and death But what if our condition be so darke that we cannot reade our evidence at all Here looke up to Gods infinite mercy in Christ as we did at the first when we found no goodnesse in our selves and that is the way to recover whatsoever we thinke wee have lost By honouring Gods mercy in Christ we come to have the Spirit of Christ therefore when the waters of sanctification are troubled and muddy let us runne to the witnesse of blood God seemes to walke sometimes contrary to himselfe he seemes to discourage when secretly he doth incourage as the woman of Canaan but faith can finde out these wayes of God and untie th◅se knots by looking to the free promise and mercifull nature of God Let our sottish and rebellious flesh murmure as much as it will who art thou and what is thy worth Yet a Christian knowes whom hee beleeves Faith hath learned to set God against all Againe we must goe on to adde grace to grace A growing and fruitfull Christian is alwayes a comfortable Christian the oyle of grace brings forth the oyle of gladnesse Christ is first a King of righteousnesse and then a King of peace the righteousnesse that hee workes by his Spirit brings a peace of sanctification whereby though we are not freed from sinne yet we are enabled to combate with it to get the victory over it Some degree of comfort followes every good action as heate accompanies fire and as beames and influences issue from the Sunne which is so true that very Heathens upon the discharge of a good conscience have found comfort and peace answerable this is a reward before our reward Another thing that hinders the comfort of Christians is that they forget what a gratious and mercifull covenant they live under wherein the perfection that is required is to be found in Christ. Perfection in us is sincerity What is the end of faith but to bring us to Christ Now imperfect faith if sincere knits to Christ in whom our perfection lies Gods designe in the covenant of grace is to exalt the riches of his mercy above all sinne and unworthinesse of man and wee yeeld him more glory of his mercy by beleeving then it would be to his Iustice to destroy us If we were perfect in our selves we should not honour him so much as when we labour to bee found in Christ having his righteousnesse upon us There is no one portion of Scripture oftner used to fetch up drooping spirits then this Why art thou cast downe oh my soule it is figurative and full of Rhetorique and all little enough to perswade the perplexed soule quietly to trust in God which without this retiring into our selves and checking our hearts wil never be brought to passe Chrysostome brings in a man loaden with troubles comming into the Church where when he heard this passage read he presently recovered himselfe and becomes another man As David therefore did acquaint himselfe with this forme of dealing with his soule so let us demanding a reason of our selves Why wee are cast downe which will at least checke and put a stoppe to the distresse and make us fit to consider more solid grounds of true comfort Of necessity the soule must bee somthing calmed and staid before it can be comforted Whilest the humours of the body rage in a great distemper there is no giving of physicke So when the soule gives way to passion it is unfit to entertaine any counsell therefore it must be stilled by degrees that it may heare reason and sometimes it is fitter to be moved with ordinary reason as being more familiar unto it then with higher reasons fetcht from our supernaturall condition in Christ as from the condition of mans nature subject to changes from the uncomelinesse of yeelding to passion for that which it is not in our power to mend c. these and such like reasons have some use to stay the fit for a while but they leave the coar untouched which is sinne the trouble of all troubles Yet when such considerations are made spirituall by faith on higher grounds they have some operation upon the soule as the influence of the Moone having the stronger influence of the Sun mingled with it becomes more effectuall upon these inferiour bodies A candle light being ready at hand is sometimes as usefull as the Sun it selfe But our maine care should be to have Evangelicall grounds of comfort neere to us as Reconciliation with God whereby all things else are reconciled unto us Adoption and Communion with Christ c. which is never sweeter then under the Crosse. Philip Lansgrave of Hesse being a long
him matter of songs in the night For all this his unrulie griefe will not be calmed but renues assaults upon the returne of the reproach of his enemies Their words were as swords unto him and his heart being made very tender and sensible of griefe these sharp words enter too deepe and thereupon he hath recourse to his former remedie as being the most tryed to chide his soule and charge it to trust in God CAP. I. Generall Observations upon the Text. HEnce in generall wee may observe that Griefe gathered to a head will not be quieted at the first We see here passions intermingled with comforts and comforts with passions and what bustling there is before David can get the victorie over his owne heart You have some short spirited Christians that if they be not comforted at the first they thinke all labour with their hearts is in vaine and thereupon give way to their griefe But we see in David as distemper ariseth upon distemper so he gives check upon check and charge upon charge to his soule untill at length hee brought it to a quiet temper In Physick if one purge will not carry away the vicious humour then wee adde a second if that will not doe it we take a third So should wee deale with our soules perhaps one check one charge will not doe it then fall upon the soule againe send it to God againe and never give over untill our soules be possessed of our soules againe Againe In generall observe in Davids spirit that a gracious and living soule is most sensible of the want of spirituall meanes The reason is because spirituall life hath answerable taste and hunger and thirst after spirituall helps Wee see in nature that those things presse hardest upon it that touch upon the necessities of nature rather then those that touch upon delights for these further onely our comfortable being but necessities uphold our being it selfe we see how famine wrought upon the Patriarks to go into Aegypt Where we may see what to judge of those who willingly excommunicate themselves from the assemblies of Gods people where the Father Son and Holy Ghost are present where the prayers of holy men meete together in one and as it were binde God and pull downe Gods blessing No private devotion hath that report of acceptance from heaven A third generall point is that a godly soule by reason of the life of grace knowes when it is well with it and when it is ill when it is a good day with it and when a bad when God shines in the use of meanes then the soule is as it were in heaven when God withdrawes himself then it is in darknesse for a time Where there is but onely a principle of nature without sanctifying grace there men go plodding on and keep their rounds and are at the end where they were at the beginning not troubled with changes because there is nothing within to be troubled and therefore dead means quicke meanes or no meanes all is one with them an argument of a dead soul. And so we come more particularly and directly to the wordes Why art thou cast downe O my soule and why art thou disquieted within me c. The words imply 1 Davids state wherein he was and 2 expresse his carriage in that state His estate was such that in regard of outward condition he was in variety of troubles and that in regard of inward disposition of spirit he was first cast downe and then disquieted Now for his carriage of himselfe in this condition and disposition he dealeth roundly with himselfe David reasoneth the case with David and first checketh himselfe for being too much cast downe and then for being too much disquieted And then layeth a charge upon himselfe to trust in God wherein we have the duty he chargeth upon himselfe which is to trust in God and the grounds of the duty First from confidence of better times to come which would yeeld him matter of praising God And then by a representation of God unto him as a saving God in al troubles nay as salvation it selfe an open glorious Saviour in the view of all The salvation of my countenance and all this enforced from Davids interest in God He is my God Whence observe first from the state he was now in that since guilt and corruption hath been derived by the fall into the nature of man it hath been subjected to miserie and sorrow and that in all conditions from the King that sitteth on the Throne to him that grindeth on the Mill. None ever hath beene so good or so great as could raise themselves so high as to be above the reach of troubles And that choice part of mankind the first fruits and excellency of the rest which we call the Church more then others which appeares by consideration both of the Head the Body and members of the Church For the Head Christ he tooke our flesh as it was subject to miserie after the fall and was in regard of that which he endured both in life and death a man of sorrowes For the Body the Church It may say from the first to the last as it is Psal. 129. From my youth up they have afflicted me The Church beganne in blood hath growen up by blood and shall end in blood as it was redeemed by blood For the members they are all predestinate to a conformitie to Christ their Head as in grace and Glory so in abasement Rom. 8. 29. neither is it a wonder for those that are born soldiers to meet with conflicts for travailers to meete with hard usage for seamen to meete with storms for strangers in a strange country especially amongst their enemies to meete with strange entertainment A Christian is a man of another world and here from home which hee would forget if he were not exercised here and would take his passage for his country But though all Christians agree and meete in this that through many afflictions we must enter into heaven Yet according to the diversity of place parts and grace there is a different cup measured to every one And therefore it is but a plea of the flesh to except against the Crosse Never was poore creature distressed as I am this is but selfe-love for was it not the case both of Head Body and members as we see here in David a principall member When hee was brought to this case thus to reason the matter with himselfe Why art thou cast downe O my soule and why art thou disquieted within me From the frame of Davids spirit under these troubles wee may observe that as the case is thus with all Gods people to be exercised with troubles so They are sensible of them oftentimes even to casting downe and discouraging And the reason is they are flesh and blood subject to the same passions and made of the
about matters that are variable which especially fals ouâ—… in games of hazard wherein they ofâ—… spare not Divine Providence it selfe but break out into blasphemy Likewise men that graspe more businesses then they can discharge must needs beare both the blame and the griefe of losing or marring many businesses It being almost impossible to doe many things so well as to give content to Conscience Hence it is that covetous and busie men trouble both their hearts and their houses though some men from a largenesse of parts and a speciall dexterity in affaires may turne over much yet the most capacious heart hath its measure and when the cup is full a little drop may cause the rest to spill There is a spirituall surfet when the soule is over-charged with businesse it is fit the soule should have its meet burthen and no more As likewise those that depend too much upon the opinions of other men A very light matter will refresh and then againe discourage a minde that rests too much upon the liking of others Men that seeke themselves too much abroad finde themselves disquieted at home even good men many times are too much troubled with the unjust censures of other men specially in the day of their trouble It was Iobâ—… case and it is a heavy thing to have affliction added to affliction It was Hannahs case who being troubled in spirit was censured by Eli for distemper iâ—… braine but for vain men who live moâ—… to reputation then to conscience iâ—… cannot be that they should long enjoy setled quiet because those in whoâ—… good opinion they desire to dwell aâ—… ready often to take up contrary conceits upon slender grounds It is also a ground of overmuch trouble when we looke too much and too-long upon the ill in our selves and abroad we may fixe our eyes too long even upon sinne it selfe considering that we have not onely a remedy against the hurt by sinne but a commandement to rejoyce alwayes in the Lord Much more may we erre in poring too-much upon our afflictions wherein we may finde alwayes in our selves upon search a cause to justifie God and alwaies something left to comfort us Though we naturally minde more 〈◊〉 crosse then a hundred favours dwelling overlong upon the sore So likewise our mindes may be too much taken up in consideration of the miseries of the times at home and abroad as if Christ did not rule in the midst of his enemies and would not help all in due time or as if the condition of the Church in this world were not for the most part in an afflicted and conflicting condition Indeed there is a perfect rest both for the soules and bodies of Gods people but that is not in this world but is kept for hereafter here we are in a sea where what can wee look for but stormes To insist upon no more one cause is that wee doe usurpe upon God and take his office upon us by troubling our selves in forecasting the event of things whereas our worke is onely to doe our work and be quiet as children when they please their parents take no further thought our trouble is the fruit of our folly in this kinde That which we should observe from all that hath beene saâ—… is that wee bee not overhasty in consuring others when wee see their spirits out of temper for we see how many things there are that work strongly upon the weak nature of man Wee may sinne more by harsh censure then they by overmuch distemper as in Iobs case it was a matter rather of just griefe and pity then great wonder or heavy censure And for our selves If our estate be calme for the present yet wee should labour to prepare our hearts not onely for an alteration of estate but of spirit unlesse wee be marvellous carefull before hand that our spirits fall not down with our Condition And if it befalls us to find it otherwise with our soules then at other times we should so farre labour to beare it as that wee doe not judge it our owne case alone when we see here David thus to complaine of himselfe Why art thou cast downe ô my soule c. CAP. IV. Of casting downe our selves And specially by sorow Evills thereof TO returne againe to the words Why art thou cast downe ô my soule c. or why dost thou cast downe thy selfe or art cast downe by thy selfe Whence we may further observe That wee are prone to cast downe our selves wee are accessary to our owne trouble and weave the web of our owne sorow and hamper our selves in the coards of our owne twining God neither loves nor wills that we should be too much cast down Wee see our Saviour Christ how carefull hee was that his Disciples should not bee troubled and therefore hee labours to prevent that trouble which might arise by his suffering and departure from them by a heavenly sermon Let not your hearts bee troubled c. Hee was troubled himselfe that wee should not bee troubled The ground therefore of our disquiet is chiefly from our selves though Satan will have a hand in it We see many like sullen birds in a cage beate themselves to death This casting downe of our selves is not from humility but from Pride wee must have our will or God shall not have a good look from us but as pertish and peevish children we hang our heads in our bosome because our wâ—… are crost Therefore in all our troubles wee should looke first home to our owne hearts and stop the storme there for wee may thanke our owne selves not onely for our troubles but likewise for overmuch troubling ourselves in trouble It was not the troubled conditioâ—… that so disquieted Davids soule for if hee had had a quiet minde it would not have troubled him But Davis yeelded to the discouragements of the flesh and the flesh so farre as it is unsubdued is like the sea that is alwayes casting mire and dirt of doubts discouragements and murmurings in the soule let us therefore lay the blame where it is to be laid Againe wee see it is the nature of sorow to cast downe as of joy to lift up Griefe is like lead to the soule heavie and cold it sinks downwards and carries the soule with it The poore Publican to shew that his soule was cast downe under the sight of his sinnes hung downe his head the position of his body was sutable to the disposition of his minde his heart and head were cast downe alike And it is Satans practice to goe over the hedge where it is lowest he addes more weights to the soule by his tentations and vexations His sinne cast him out of heaven and by his temptations hee cast us out of our Paradice and ever since he labors to cast us deeper into sinne wherein his scope is to cast us either into too much trouble for sinne or presumption
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
our selves most and judge our selves most severely But selfe-love teacheth us a contrary method to translate all upon others it robs us of a right judgement of our selves Though we desire to know all diseases of the body by their proper names yet wee will conceive of sinfull passions of the soule under milder termes as lust under love rage under just anger murmuring under just displeasure c. thus whilest wee flatter our griefe what hope of cure Thus sinne hath not onely made all the creatures enemies to us but our selves the greatest enemies to our selves and therefore wee should begin our complaints against our selves discusse our selves throughly how else shal we judge truly of other things without us above us or beneath us The Sun when it rises enlightens first the nearest places and then the more remote So where true light is set up it discovers what is amisse within first Hence also wee see that as in all discouragements a godly man hath most trâ—…ble with his owne heart so hee knowes 〈◊〉 to carry himselfe therein as David 〈◊〉 here For the better clearing of this wee must know there bee divers kinds 〈◊〉 degrees of conflicts in the soule 〈◊〉 man whilst it is united to the body First betweene one corrupt Paâ—… and another as betweene Covetousnâ—… and Pride Pride calls for expence Covetousnesse for restraint oft Passâ—… fight not onely against God and reâ—… to which they owe a homage but 〈◊〉 against another Sinne fights agaâ—… sinne and a lesser sinne is oftentiâ—… overcome by a greater The soulâ—… this case is like the Sea tossed 〈◊〉 contrary windes and like a kingdoâ—… divided wherein the subjects figâ—… both against their Prince and onâ—… gainst another Secondly there is a naturall conâ—… in the Affections whereby Nature seeâ—… to preserve it selfe as betwixt aâ—… and feare Anger cals for revenge 〈◊〉 of the law bindes the soule to be quiâ—… Wee see in the creatures feare makes them abstaine from that which their appetites carry them unto A Wolfe comes to a flock with an eagernesse to prey upon it but seeing the Shepheard standing in defence of his sheepe returnes and doth no harme and yet for all this as hee came a wolfe so hee returnes a wolfe A naturall man may oppose some sin from an obstinate resolution against it not from any love of God or hatred of sin as sin but because he conceives it a brave thing to have his will As one hard weapon may strike at another as a stone wall may beate backe an arrow but this opposition is not from a contrariety of nature as is betwixt fire and water Thirdly there is a conflict of a higher nature as between some sinnes and the light of reason helped by a naturall conscience The Heathen could reason from the dignity of the soule to count it a base thing to prostitute themselves to beastly lusts so as it were degrading and unmanning themselves Naturall men desirous to maintaine a great opinion of themselves and to awe the inferiour sort by gravity of deportmeâ—… in cariage will abstaine from that which otherwise their hearts 〈◊〉 them unto lest yeelding should rendâ—… them despised by laying themselves too much open as because passion discovers a foole as hee is and makâ—… wise man thought meaner then he is therefore a prudent man will concâ—… his passion Reason refined and raisâ—… by education example and custome doth breake in some degree the foâ—… of naturall corruption and brings iâ—… the soule as it were another nature and yet no true change as we see 〈◊〉 such as have beene inured to gooâ—… courses they feele conscience checâ—… ing them upon the first discontinuanâ—… and alteration of their former gooâ—… wayes but this is usually from a forâ—… impression of their breeding as 〈◊〉 boate moves some little time upon 〈◊〉 water by vertue of the former stroâ—… yet at length we see corruption prevailing over education as in Ioas 〈◊〉 was awed by the reverent respect he bare to his uncle Iehojoda he was good all his uncles dayes And in Nero in whom the goodnesse of his education prevailed over the fiercenesse of his nature for the first five yeares Fourthly but in the Church where there shineth a light above nature as there is a discovery of more sinnes and some strength with the light to performe more duty So there is a further conflict then in a man that hath no better then nature in him By a discovery of the excellent things of the Gospell there may be some kinde of joy stirred up and some degree of obedience whence there may be some degree of resistance against the sinnes of the Gospell as obstinate unbeleefe desperation prophanesse c. A man in the Church may doe more then another out of the Church by reason of the inlargement of his knowledge whereupon such cannot sinne at so easie a rate as others that know lesse and therefore meet with lesse opposition from conscience Fiftly there is yet a further degree of conflict betwixt the sanctified powers of the soule and the flesh not onely as it is seated in the baser parts but even in the best faculties of the soule and as it mingles it self with every gracious performance as in David There is not onely a conflict betwixt sin and conscience inlightned by a common worke of the Spirit but betweene the commanding powers of the soule sanctified and it selfe unsanctified between reasons of the flesh and reasons of the spirit betweene faith and distrust betweene the true light of knowledge and false light For it is no question but the flesh would play its part in David and muster up all the strength of reason it had And usually flesh as it is more ancient then the Spirit we being first naturall then spirituall so it will put it selfe first forward in devising shifts as Esau comes out of the wombe first before Iacob yet hereby the Spirit is stirred up to a present examination and resistance and in resisting as wee see here at length the godly gets the victory As in the conflict betweene the higher parts of the soule with the lower it clearely appeares that the soule doth not rise out of the temper of the body but is a more noble substance commanding the body by reasons fetched from its owne worth so in this spirituall conflict it appeares there is something better then the soul it selfe that hath superiority over it CAP. VII Difference between good men and others in conflicts with sinne BUt how doth it appeare that this combate in David was a spirituall combate 1. Answ. First A naturall conscience is troubled for sins against the light of nature onely but David for inward and secret corruptions as discouragement and disquietnesse arising from faint trusting in God Davids conflict was not onely with the sensuall lower part of his soule which is carried to ease and quiet and love of present things but hee was troubled
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
to desire to be troubled with a preventing trouble Let those that are not in the way of grace thinke with themselves what cause they have not to take a minutes rest while they are iâ—… that estate For a man to bee in debt both body and soule subject every minute to be arrested and caried prisoner to Hell and not to bee moved Foâ—… man to have the wrath of GOD ready to bee powred out upon him and Hell gape for him nay to cary a hell about him in conscience if it were awake and to have all his comfort here hanging upon a weake threed of this liâ—…e ready to bee cut and broken off every moment and to bee cursed in all those blessings that he enjoyes and yet not to be disquieted but continually treasuring up wrath against the day of wrath by running deeper into Godâ—… books for a man to bee thus and not to bee disquieted is but the Devills peace whilest the strong man holds possession A burning Ague is more hopefull than a Lethargy The best service that can be done to such men is to startle and rouze them and so with violence to pull them out of the fire as Iude speakes or else they will another day curse that cruell mercy that lets them alone now In all their jollity in this world they are but as a Booke fairely bound which when it is opened is full of nothing but Tragedies So when the booke of their consciences shall be once opened there is nothing to bee read but lamentations and woes Such men were in a way of hope if they had but so much apprehension of their estates as to ask themselves What have I done If this bee true that there are such fearefull things prepared for sinners why am I not cast downe Why am I no more troubled and discouraged for my wicked courses Despaire to such is the beginning of comfort and trouble the beginning of peace A storme is the way to a calme and hell the way to heaven But for raising of a right grief in the soule of a holy man looke what is the state of the soule in it selfe in whâ—… termes it is with God whether there be any sinne hanging on the fyle unrepented of If all bee not well with in us then here 's place for inward trouble whereby the soule may afflict it selfe God saw this griefe so needfull for his people that he appointed certaine dayes for afflicting them because it is fit that sinne contracted by joy should bee dissolved by griefe and sinne is so deepely invested into the soule that 〈◊〉 separation betwixt the soule and it cannot be wrought without much griefe when the soule hath smarted for sinne it sets then the right price upon reconciliation with God in Christ and it feâ—…leth what a bitter thing sinne is and therefore it will bee afraid to bee 〈◊〉 bold with it afterward it likewise aweth the heart so that it will not bee so loose towards GOD as it was before and certainely that soule that hath 〈◊〉 the sweetnesse of keeping peace witâ—… God cannot but take deeply to heart that there should bee any thing in us that should divide betwixt us and the fountaine of our comfort that should stop the passage of our prayers and the current of Gods favours both towards our selves and others it is such an ill as is the cause of all other ill and damps all our comforts 2. Wee should looke out of our selves also considering whether for troubles at home and abroad God calls not to mourning or troubling of our selves griefe of compassion is as well required as griefe of contrition It is a dead member that is not sensible of the state of the body Ieremie for feare he should not weepe enough for the distressed estate of the Church desired of God that his eyes might be made a fountaine of teares A Christian as hee must not bee proud flesh so neither must he be dead flesh none more truely sensible either of sinne or of misery so farre as misery carries with it any signe of Gods displeasure then a true Christian which issues from the life of Grace which where it is in 〈◊〉 measure is lively and therefore sensible for God gives motion and sense for the preservation of life As God bowels are tender towards us so God people have tender bowells toward him his cause his people and his Church The fruit of this sensiblenesse is earnâ—… prayer to God as Melanchton 〈◊〉 well If I cared for nothing I would prâ—… for nothing 2. Griefe being thus raised must as wee said before bee bounded aâ—… guided 1. God hath framed the soule aâ—… planted such affections in it as may answere all his dealing towards his children that when he enlargeth himselfe towards them then the soule shoâ—… enlarge it selfe to him againe when 〈◊〉 opens his hand wee ought to open oâ—… hearts when hee shewes any tokenâ—… displeasure we should grieve when 〈◊〉 troubles us wee should trouble aâ—… grieve our selves As God any 〈◊〉 discovereth himself so the soule shoâ—… be in a sutable pliablenesse Then 〈◊〉 soule is as it should bee when it is ready to meet GOD at every turne to joy when he calls for it to mourne when hee calls for that to labour to know Gods meaning in every thing Againe GOD hath made the soule for a communion with himselfe which communion is especially placed in the affections which are the springs of all spirituall worship Then the affections are well ordered when wee are fit to have communion with God to love joy trust to delight in him above all things The affections are the inward movings of the soule which then move best when they move us to God not from him They are the feet of the soule whereby wee walke with and before God When wee have our affections at such command that wee can take them off from any thing in the world at such times as wee are to have more neare communion with God in hearing or prayer c. As AbrahaÌ„ wheÌ„ he was to sacrifice left whatsoever might hinder him at the bottome of the Mount When we let our affections so farre into the things of the world as we canâ—… take them off when wee are to deâ—… with God it is a signe of spirituall iâ—… temperancie It is said of the Israelites that they brought Aegypt with theâ—… into the wildernesse so many bring thâ—… world in their hearts with them whâ—… they come before God But because our affections are neâ—… well ordered without judgement 〈◊〉 being to follow not to lead It is 〈◊〉 evidence that the soule is in a fit temper when there is such a harmony 〈◊〉 it as that wee judge of things as they are and affect as we judge and execâ—… as wee affect This harmony withâ—… breeds uniformity and constancie 〈◊〉 our resolutions so that there is 〈◊〉 〈◊〉 were an even thred drawne througâ—… the
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
expectation of them 3. and preparatiâ—… for them When any thing is strange and sudden and lights upon us unfurnished and unfenced it must needs pâ—… our spirits out of frame It is good therefore to make all kinde of troubles familiar to us in our thoughts at least and this will breake the force of them It is good to fence our soules before-hand against all assaults as men use to keepe out the Sea by raising bankes and if a breach bee made to repaire 〈◊〉 presently We had need to maintaine a strong Garrison of holy Reasons against the assaults of strong passions wee may hope for the best but feare the worst and prepare to beare whatsoever We say that a set diet is dangerous because variety of occasions will force us upon breaking of it So in this world of changes wee cannot resolve upon any certaine condition of life for upon alteration the minde is out of frame We cannot say this or that trouble shall not befall yet we may by helpe of the Spirit say nothing that doth befall shall make mee doe that which is unworthy of a Christian That which others make easie by suffering that a wise man maketh easie by thinking of beforehand If we expect the worst when it comes it is no more than wee thought of If better befals us than it is the sweeter to us the lesse wee expected it Our Saviour foretels the worst In the world you shall have tribulation therefore looke for it but then hee will not leave us Satan deludes with faire promises but when the contrary falls out hee leave his followers in their distresses Wee desire peace and rest but wee seeke iâ—… not in its owne place there is a rest for Gods people but that is not here nor yet but it remaines for them they rest frâ—… their labours but that is after they are dead in the Lord. There is no sound rest till then Yet this caution must be remembred that wee shape not in oâ—… fancies such troubles as are never likely to fall out It comes either from weaknesse or guiltinesse to feare shaddowes We shall not need to make crosses they will as we say of foule weather come before they be sent for How many evills doe people feare from which they have no further hurt then wâ—… is bred onely by their causelesse feaâ—… Nor yet if they be probable must wee thinke of them so as to be altogether so affected as if undoubtedly they would come for so wee give certaine strength to an uncertaine crosse and usurpe upon God by anticipating thâ—… which may never come to passe It was rashnesse in David to say I shâ—… one day perish by the hand of Saul If they be such troubles as will certainely come to passe as parting with friends and contentments at least by death than I thinke of them so as not to be much dismayed but furnish thy heart with strength before-hand that they may fall the lighter 2. Thinke of them so as not to give up the bucklers to passion and lye open as a faire marke for any uncomfortable accident to strike to the heart nor yet so think of them as to despise them but to consider of Gods meaning in them and how to take good by them 3. Thinke of the things we enjoy so as to moderate our enjoying of them by considering there must be a parting and therefore how wee shall bee able to beare it when it comes 2. If we desire not to be overcharged with sorrow when that which we feare is fallen upon us we must then before-hand looke that our love to any thing in this world shoot not so farre as that when the time of severing commeth we part with so much of our hearts by that rent Those that love too 〈◊〉 will alwayes grieve too much It is tâ—… greatnesse of our affections which câ—… seth the sharpnesse of our afflictions 〈◊〉 that cannot abound without pride aâ—… high-mindednesse will not want wiâ—… out-too-much dejectednesse Love 〈◊〉 planted for such things as can retuâ—… love and make us better by loving them wherein we shall satisfie our loâ—… to the full It is pitty so sweet an affection should be lost So sorrow is 〈◊〉 sinne and for other things as they mâ—… sinne the more bitter to us The 〈◊〉 of a Christian should be a meditatiâ—… how to unloose his affections from inferiour things hee will easily die that 〈◊〉 dead before in affection But this will never be unlesse the soule seeth some thing better than al things in the world upon which is may bestow it selfe In that measure our affections die in theâ—… excessive motion to things below 〈◊〉 they are taken up with the love and admiration of the best things He that 〈◊〉 much in heaven in his thoughts is free from being tossed with tempest here below the top of those mountaines that are above the middle Region are so quiet as that the lightest things as ashes lie still and are not moved The way to mortifie earthly members that bestirre themselves in us is to mind things above The more the wayes of wisedome lead us on high the more wee avoyd the snares below In the uncertainty of all events here labour to frame that contentment in and from our owne selves which the things themselves wil not yeeld frame peace by freeing our hearts from too much feare and riches by freeing our hearts from covetous desires Frame a sufficiencie out of contentednesse If the soule it self be out of tune outward things will doe no more good than a faire shooe to a gouty foote And seeke not our selves abroad out of our selves in the conceits of other men A man shall never live quietly that hath not learned to be set light by of others He that is little in his owne eyes will not be troubled to be little in the eyes of others Men that set too high a price upon themselves when others will not come to their price are discontent Those whose condition iâ—… above their worth their pride above their condition shall never want sorrow yet wee must maintaine our authority and the Image of God in our places for that is Gods and not ours and we ought so to carrie our selves as we approve our selves to their consciences though we have not their good words Let none despise thy youth saith Saint Paul to Timothy that is Walke sâ—… before them as they shall have no cause It is not in our owne power what other men thinke or speake but it is in oâ—… power by Gods grace to live so thâ—… none can thinke ill of us but by slandering and none beleeve ill but by too much credulity 3. When any thing seiseth upon us wee must take heed we mingle not oâ—… owne passions with it wee must 〈◊〉 ther bring sinne to nor mingle 〈◊〉 with the suffering for that wil trouble the spirit more than the trouble it 〈◊〉 We are more to deale
with our owâ—… hearts than with the trouble it selfe We are not hurt till our soules be hurt God will not have it in the power of any creature to hurt our soules but by our owne treason against our selves Therfore we should have our hearts in continuall jealousie for they are ready to deceive the best In suddaine encounters some sinne doth many times discover it selfe the seed whereoflyeth hid in our natures which wee thinke our selves very free from Who would have thought the seeds of murmuring had lurked in the meeke nature of Moses That the seeds of murther had lurked in the pittifull heart of David That the seeds of deniall of Christ had lyen hid in the zealous affection of Peter towards Christ If passions breake out from us which we are not naturally enclined unto and over which by grace wee have got a great conquest how watchfull need wee be over our selves in those things which by temper custome and company wee are carried unto and what cause have wee to feare continually that wee are worse than we take our selves to be There are many unruly passions lye hid in us untill they be drawne out by something that meeteth with them either I by way of opposition as when the truth of God spiritually unfolded meets with some beloved corruption it swelleth bigger the force of Gunpowder is not knowne untill some sparke light on it and oftentimes the stillest natures if crossed discover the deepest corruptions Sometimes it is drawne out by dealing with the opposite spirits of other men Oftentimes retyred men know not what lies hid in themselves 2. Sometimes by crosses as many people whilest the freshnesse and vigour of their spirits lasteth and while the flower of age and a full supply of all things continueth seeme to be ofâ—… pleasing and calme disposition bâ—… afterwards when changes come like Iobs wife they are discovered Thâ—… that which in nature is unsubdued openly appeares 3. Temptations likewise have a searching power to bring that to light in us which was hidden before Sathan hath beene a winnower and a sister of old hee thought if Iob had beene but touched in his body hee would have cursed God to his face Some men out of policie conceale their passion untill they see some advantage to let it out as Esau smoothered his hatred untill his fathers death When the restraint is taken away Men as wee say shew themselves in their pure naturalls unloose a Tyger or a Lyon and you know what he is 4. Further let us see more every day into the state of our owne soules what a shame is it that so nimble and swift a spirit as the soule is that can mount up to heaven from thence come downe into the earth in an instant should whilest it lookes over all other things over-looke it selfe that it should bee skilfull in the story almost of all times and places and yet ignorant of the story of it selfe that we should know what is done in the Court and Countrey and beyond the Seas and be ignorant of what is done at home in our owne hearts that we should live knowne to others and yet die unknowne to our selves that we should be able to give account of any thing better then of our selves to our selves This is the cause why we stand in our owne light why wee thinke better of our selves than others and better then is cause This is that which hindreth all reformation for how can wee reforme that which wee are not willing to see and so wee lose one of the surest evidences of our sincerity which is a willingnesse to search into our hearts and to bee searched by others A sincere heart will offer it selfe to triall And therefore let us sift our actions and our passions and see what is flesh in them and what is spirit and so separate the precious from the vile It is good likewise to consider what sinne we were guilty of before which moved GOD to give us up to excesse in any passion and wherein we have grieved his Spirit Passion will bee 〈◊〉 moderate when thus it knowes it must come to the triall and censure This course will either make us weary of passion or else passion will make us weary of this strict course Wee shall find it the safest way to give our hearts no rest till we have wrought on them to purpose and gotten the mastery over them When the soule is invred to this dealing with it selfe it will learne the skill to command and passions will be soone commanded as being invred to be examined and checked As wee see doggs and such like domesticall creatures that will not regard a stranger yet will be quieted in brawles presently by the voice of their Master to which they are accustomed This fits us for service Unbroken spirits are like unbroken horses unfit for any use untill they be thorowly subdued 5. And it were best to prevent as much as in us lieth the very first risings before the soule bee overcast Passions are but little motions at the first but grow as Rivers doe greater and greater the further they are carried from their Spring The first risings are the more to bee looked unto because there is most danger in them and we have least care over them Siâ—… like rust or a Canker will by little aâ—… little eate out all the graces of the soule There is no staying when we are once downe the hill till we come to the bottome No sin but is easier kept out tâ—… driven out If wee cannot prevent wicked thoughts yet wee may deny them lodging in our hearts It is our giving willing entertainment to sinfull motions that increaseth guilt and hinderâ—… our peace It is that which moveth God to give us up to a further degree of evill affections Therefore what we are afraid to doe before men we should bee afraid to thinke before God It would much further our peace to keep our judgements cleare as being the eye of the soule whereby we may discerne in every action and passion what is good and what is evill as likewise to preserve rendernesse of heart that may checke us at the first and not brooke the least evill being discovered When the heart begins once to be kindled it is easie to smother the smoke of passion which otherwise will fume up into the head and gather into so thicke a cloud as wee shall lose the sight of our selves and what is best to bee done And therefore David here labours to take up his heart at the first his care was to crush the very first insurrections of his soule before they came to break forth into open rebellion stormes we know rise out of little gusts Little risings neglectd cover the soule before wee are aware If wee would checke these risings and stifle them in their birth they would not breake out afterwards to the reproach of Religion to the scandall of the weake
God should take his Spirit from us there is enough in us to defile a whole world And although wee bee ingrafted into Christ yet wee carry about us a relish of the old stocke still David was a man of a good naturall constitution and for grace a man after Gods owâ—… heart and had got the better of himselfe in a great measure and had learned to overcome himselfe in matter of revenge as in Sauls case yet now wee see the vessell is shaken a little and the dregs appeare that were in the bottome before Alas wee know not our oâ—… hearts till we plow with Gods heiâ—… till his Spirit bringeth a light into our soules It is good to consider how this impure spring breaks out diversly in the divers conditions wee are in there is no estate of life nor no action wee undertake wherein it will not put forth it selfe to defile us It is so full of poyson that it taints whatsoever wee doe both our natures conditions and actions In a prosperous condition like Dâ—…vid we thinke we shall never be 〈◊〉 Under the Crosse the soule is troubled 〈◊〉 drawne to murmur and to be sulleâ—… and sink downe in discouragement 〈◊〉 be in a heat almost to blasphemy 〈◊〉 weary of our callings and to quaâ—… with every thing in our way See 〈◊〉 folly and fury of most men in this for â—…s silly wormes to contradict the great God And to whose perill is it Is it not our own Let us gather our selves with all our wit and strength together Alas what can wee doe but provoke him and get more stripes Wee may be sure hee will deale with us as wee deale with our children if they be froward and unquiet for lesser matters we will make them cry and be sullen for something Refractory stubborne horses are the more spurred and yet shake not off the rider CAP. XII Of originall righteousnesse naturall corruption Satans joyning with it and our duty thereupon §. 1. BVt here marke a plot of spirituall treason Sathan joyning with our corruption setteth the wit on worke to perswade the soule that this inward rebellion is not so bad because it is naturall to us as a condition of nature rising out of the first principles in our creation and was curbed in by the bridle of original righteousnesse which they would have accessary and supernaturall and therefore alledge that concupiscence is lesse odious and more excusable in us and so no great danger in yeelding and betraying our Souleâ—… unto it and by that meanes perswading us that that which is our deadliest enemie hath no harme in it nor meaneth any to us This rebellion of lusts against the understanding is not naturall as our nature came out of Gods hands at the first For this being evill and the caâ—… of evill could not come from God whâ—… is Good and the cause of all good and nothing but good who upon the creation of all things pronounced them good and after the creation of man pronounced of all things that they were very good Now that which is ill and very ill cannot be seated at the same time in that which is good and very good God created man at the first right he of himselfe sought out many inventions As God beautified the heaven with starres and decked the earth with variety of plants and hearbs and flowers So hee adorned man his prime creature here below with all those endowments that were fit for a happy condition and originall righteousnesse was fit and due to an originall and happy condition Therefore as the Angels were created with all Angelicall perfections and as our bodies were created in an absolute temper of all the humours so the soule was created in that sweet harmony wherein there was no discord as an instrument in tune fit to be moved to any duty as a cleane neat glasse the soule represented Gods image and holinesse §. 2. Therefore it is so farre that concupiscence should be naturall that the contrary to it namely Righteousnesse wherein Adam was created was naturall to him though it were planted in mans nature by God and so in regard of the cause of it was supernaturall yet because it was agreeable to that happy condition without which he could not subsist in that respect iâ—… was naturall and should have beene derived if hee had stood together with his nature to his posterity As hear iâ—… the ayre though it hath its first impression from the heate of the Sunne yet is naturall because it agreeth 〈◊〉 the nature of that element and though man be compounded of a spirituall and earthly substance yet it is naturall that the baser earthly part should be subject to the Superiour because where thâ—… is different degrees of worthinesse it is fit there should be a subordination of the meaner to that which is in ordâ—… higher The body naturally deâ—… food and bodily contentments yet iâ—… a man indued with reason this desire iâ—… governed so as it becomes not inorâ—…nate A beast sinnes not in its appetâ—… because it hath no power above to order it A man that lives in a soliâ—… place farre remote from company may take his liberty to live as it pleasâ—… him but if he comes to live under the government of some well ordered Citie then hee is bound to submit to the â—…wes and customes of that Citie under penalty upon any breach of order So the risings of the soule howsoever in other creatures they are not blameable having no commander in themselves above them yet in man they are to bee ordered by reason and judgement Therefore it cannot be that concupiscence should be naturall in regard of the state of creation It was Adams sin which had many sinnes in the wombe of it that brought this disorder upon the Soule Adams person first corrupted our nature and nature being corrupted corrupts our persons and our persons being corrupted encrease the corruption of our nature by custome of sinning which is another nature in us as a streame the farther it runnes from the spring head the more it enlargeth its channell by the running of lesser rivers unto it untill it empties it selfe into the Sea So corruption till it be overpowred by grace swelleth bigger and bigger so that though this disorder was not naturall in regard of the first creation yet since the fall it is become naturall even as wee call that which is common to the whole kinde and propagated from parents to their children to bee naturall So that it is both naturall and against nature naturall now but against nature in its first perfection And because corruption is naturall to us therefore 1. we delight in it whence it comes to passe that our soules are carried along in an easie current to the committing of any sinne without opposition 2. Because it is naturall therefore it is unwearied and restlesse 〈◊〉 light bodies are not wearied in thâ—… motion upwards nor heavie bodies iâ—… their motion
to maintaine what is evill or shifts to translate it upon false causes or sences to arme us against whatsoever shall oppose us in our wicked waies Though it neither can nor will be good yet it would bee thought to be so by others and enforces a conceit upon it selfe that it is good It imprisons and keepes downe all light that may discover it both within it selfe and without it self if it lie in its power It flatters it selfe and would have all the world flatter it too which if it doth not it frets especially if it bee once discovered and crossed hence comes all the plotting against goodnesse that sinne may reigne without controule Is it not a lamentable case that man who out of the very principles of nature cannot but desire happinesse and abhorre misery yet should bee in love with eternall misery in the causes of it and abhorre happinesse in the wayes that leade unto it This sheweth us what a wonderfull deordination and disorder is brought upon mans nature For every other creature is naturally carried to that which is helpfull unto it and shunneth that which is any way hurtfull and offensive Onely man is in love with his owne bane and fights for those lusts that fight against his soule §. 4. Our duty is 1. to labour to see this sinfull disposition of ours not onely as it is discovered in the Scriptures but as it discovers it selfe in our owne hearts this must must be done by the light and teaching of Gods Spirit who knowes us and all the turnings and windings and by-wayes of our soules better then wee know our selves Wee must see it as the most odious and lothsome thing in the world making our natures contrary to Gods pure nature and of all other duties making us most indisposed to spirituall duties wherein wee should have neerest communion with God because it seizeth on the very spirits of our mindes 2. Wee should looke upon it as worse then any of those filthy streames that come from it nay then all the impure issues of our lives together there is more fire in the fornace then in the sparkles There is more poyson in the root then in all the branches for if the streame were stopt the branches cut off and the sparkles quenched yet there would bee a perpetuall supply as in good things the cause is better then the effect so in ill things the cause is worse Every fruit should make this poysonfull root more hatefull to us and the root should make us hate the fruit more as comming from so bad a root as being worse in the cause then in it selfe the affection is worse then the action which may be forced or counterfeited Wee cry out upon particâ—…r sinnes but are not humbled as wee should be for our impure dispositions Without the sight of which there 〈◊〉 be no sound repentance arising from the deep and through consideration of sin no desire to be new moulded without which we can never enter into so holy a place as heaven no selfe deniall till we see the best things in us are enmity against God no high prizing of Christ without whoÌ„ our natures our persoâ—… and our actions are abominable in Goâ—… sight nor any solid peace setled in the soule which peace ariseth not from the ignorance of our corruption or compounding with it but from sight and hatred of it and strength against it 3. Consider the spiritualnesse and large extent of the law of God together with the curse annexed which forbids not onely particular sinnes but all the kindes degrees occasions and furtherances of sinne in the whole breadth and depth of it and our very nature it selfe so farre as it is corrupted For want of which we see many alive without the law joviall and merry from ignorance of their misery who if they did but once see their natures and lives in that glasse it would take away that livelinesse and courage from them and make them vile in their owne eyes Men usually looke themselves in the lawes of the State wherin they live and thinke themselves good enough if they are free from the danger of penall statutes this glasse discovers onely foule spots grosse scandalls and breakings out Or else they judge of themselves by parts of nature or common grace or by outward conformity to Religion or else by that light they have to guide themselves in the affaires of this life by their faire and civill carriage c. and thereupon live and die without any sense of the power of godlinesse which begins in the right knowledge of our selves and ends in the right knowledge of God The spiritualnesse and purity of the law should teach us to consider the purity and holinesse of God the bringing of our soules into whose presence will make us to abhorre our selves with Iob in dust and ashes contraries are best seene by setting one neere the other Whilest we looke onely on oâ—… selves and upon others amongst whom we live we think our selves to be some body It is an evidence of some sincerity wrought in the soule not to shunne that light which may let us see the soul corners of our hearts and lives 4. The consideration of this likewise should enforce us to carry a double guard over our soules David was very watchfull yet we see here he was surprized unawares by the sudden rebellion of his heart we should observe our hearts as governours doe rebells and mutinous persons Observation awes the heart We see to what an excesse sinne groweth in those that deny themselves nothing nor will be denied in any thing who if they may doe what they will will doe what they may who turne liberty into licence and make all their abilities and advantages to doe good contributary to the commands of overruling and unruly lusts Were it not that God partly by his power suppresseth and partly by his grace subdueth the disorders of mans nature for the good of society and the gathering of a Church upon earth Corruption would swell to that excesse that it would overturne and confound all things together with it selfe Although there bee a common corruption that cleaves to the nature of all men in generall as men as distrust in GOD selfe-love a carnall and worldly disposition c. yet God so ordereth it that in some there is an ebbe and decrease in others God justly leaving them to themselves a flow and encrease of sinfulnesse even beyond the bounds of ordinary corruption whereby they become worse then themselves either like beasts in sensuality or like devills in spirituall wickednesse though all be blinde in spirituall things yet some are more blinded though all be hard hearted yet some are more hardened though all be corrupt in evill courses yet some are more corrupted and sinke deeper into rebellion then others Sometimes God suffers this corruption to breake out in civill men yeâ—… even in his owne children
that they may know themselves the better and because sometimes corruption is weckned not onely by smothering but by having a vent whereupon grace stiâ—… up in the soule a fresh hatred and râ—…venge against it and lets us see a necessity of hauing whole Christ not onely to pardon sinne but to purge and cleanse our sinfull natures But yet that which is ill in it selfe must not be done for the good that comes by it by accident this must be a comfort after 〈◊〉 surprisalls not an encouragement before 5. And because the divine natâ—… wrought in us by divine truth together with the Spirit of God is the onely counter-poyson against all sinne and whatsoever is contrary to God in us therefore wee should labour that the truth of God may bee grafted in 〈◊〉 hearts that so all the powers of our soules may rellish of it that there may be a sweet agreement betwixt the soule and all things that are spirituall that truth being ingrafted in our hearts we may be ingrafted into Christ and grow up in him and put him on more and more and be changed into his likenesse Nothing in heaven or earth will worke out corruption and change our dispositions but the spirit of Christ clothing divine truths with a divine power to this purpose 6. When corruption rises pray it downe as S. Paul did and to strengthen thy prayer claime the promise of the new couenant that God would circumcise our hearts and wash us with cleane water that hee would write his law in our hearts and give us his holy spirit when we begge it And looke upon Christ as a publique fountaine open for Iudah and Ierusalem to wash in Herein consists our comfort 1. that Christ hath all fulnesse for us and that our nature is perfect in him 2. That Christ in our nature hath satisfied divine justice not onely for the sinne of our lives but for the sinne of our nature And 3. that hee will never give over untill by his spirit hee hath made our nature holy and pure as his owne till hee hath taken away not onely the reigne but the very life and being of sinne out of our hearts 4. That to this end he leaves his Spirit and truth in the Church to the end of the world that the seed of the Spirit may subdue the seed of the serpent in us and that the Spirit may be a never-failing spring of all holy thoughts desires and endeavoâ—… in us and dry up the contrary issue and spring of corrupt nature And Christians must remember when they are much annoyed with their corruptions that it is not their particular case alone but the condition of all Gods people least they be discouraged by looking on the ugly deformed visage of old Adam which affrighteth some so farre that it makes them think No mans nature is so vile 〈◊〉 theirs which were well if it tended to humiliation onely but Sathan often abuseth it towards discouragement and desperation Many out of a misconceit think that corruption is greatest when they feele it most whereas indeed the lesse wee see it and lament it the more it is Sighes and groanes of the soule are like the pores of the body out of which in diseased persons sicke humours breake forth and so become lesse The more we see and grieve for pride which is as immediate issue of our corrupted nature the lesse it is because wee see it by a contrary grace the more sight the more hatred the more hatred of sinne the more love of grace and the more love the more life which the more lively it is the more it is sensible of the contrary upon every discovery and conflict corruption loses some ground and grace gaines upon it CAP. XIII Of imagination sinne of it and remedies for it §. 1. ANd amongst all the faculties of the soule Most of the disquiet and 〈◊〉 necessary trouble of our lives arises from the vanity and ill government of that power of the soule which we 〈◊〉 imagination and opinion bordering betweene the senses and our understanding which is nothing else but a shallow apprehension of good or evillâ—…en â—…en from the senses Now because 〈◊〉 good or evill things agree or disagree to the senses and the life of sense is 〈◊〉 us before the use of reason and the delights of sense are present and pleasing and sutable to our natures thereupâ—… the imagination setteth a great price upon sensible good things and the judgement it selfe since the fall untill it hath an higher light and strength yeeldeth to our imagination hence it coâ—… to passe that the best things if they bee attended with sensible inconveniences as want disgrace in the world and such like are misjudged for evill things and the very worst things if they bee attended with respect in the world and sensible contentments are imagined to be the greatest good which appeares not so much in mens words because they are ashamed to discover their hidden folly and a theisme but the lives of people speake as much in that particular choise which they make Many there are who thinke it not onely a vaine but a dangerous thing to serve God and a base thing to bee awed with religious respects they count the waies that Gods people take no better then madnesse and that course which GOD takes in bringing men to heaven by a plaine publishing of heavenly truths to bee nothing but foolishnesse and those people that regard it are esteemed as the Pharisees esteemed them that heard Christ ignorant base and despicable persâ—… Hence arise all those false preâ—…dice against the wayes of holinesse as they in the Acts were shy in entertaining the truth because it was a way every where spoken against The doctrine of the Crosse hath the crosse alwayes following it which imagination counteâ—… the most odious and bitter thing in the world This imagination of ours is become the seat of vanity and thereupon of vexation to us because it apprehendâ—… greater happinesse in outward goâ—…d things then there is and a greater miserie in outward evill things then indeed there is and when experience shewes us that there is not that good in those things which wee imagine to bee but contrarily we find much evill in them which wee never expected hereupon the soule cannot but be troubled The life of many men and those not the meanest is almost nothing else but a fancie that which chiefly sets their wits a work and takes up most of their time is how to please their owne imagination which setteth up an excellency within it selfe in comparison of which it despiseth all true excellencie and those things that are of most necessary consequence indeed Hence springs ambition and the vaine of being great in the world hence comes an unmeasurable desire of abounding in those things which the world esteemes highly of there is in us naturally a competition and desire of being equall or above
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
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
whatsoever is terrible or tormenting Here is a large field for our imagination to walke in not onely without hurt but with a great deale of spirituall gaine If the wrath of a King bee as the roaring of a Lion what is the wrath of the King of Kings If fire bee so terrible what is hell fire If a darke dungeon bee so lothsome what is that eternall dungeon of darkenesse If a feast bee so pleasing what is the continuall feast of a good conscience If the meeting of friends be so comfortable what will our meeting together in heaven be The Scripture by such like termes would help our faith and fancie both at once a sanctified fancie will make every creature a ladder to heaven And because childhood and youth are ages of fancie therefore it is a good way to instill into the hearts of children betimes the loving of good and the shâ—…ning of evill by such like representations as agree with their fancies as to haâ—…e hell under the representation of fire and darknesse c. Whilest the soule is joyned with the body it hath not onely a necessary but a holy use of imagination and of sensible things whereupon our imagination worketh what is the â—…e of the Sacraments but to help our sâ—…les by our senses and our faith by imagination as the soule receives much â—…rt from imagination so it may have much good thereby But yet it ought not to invent or devise what is good and true in religion here fancy must yeeld to faith and faith to divine revelation the things we beleeve are such as neither eye hath seâ—…e nor eare heard neither came into the heart of man by imagination stirred up from any thing which we have seene or heard they are above not onely imagination but reason it selfe in men and Angels But after God hath revealed spirituall truthes and faith hath apprehended them then imagination hath use while the soule is joyned with the body to colour divine truthes and make lightsome what faith beleeves for instance it doth not devise either heaven or hell but when God hath revealed them to us our fancy hath a fitnesse of enlarging our conceits of them even by resemblance from things in nature and that without danger because the joyes of heaven and the torments of hell are so great that all the representations which nature affords us fall short of them Imagination hath likewise some use in religion by putting cases to the soule as when we are tempted to any unruly action we should think with our selves what would I doe if some holy grave person whom I much reverence should behold me Whereupon the soule may easily ascend higher God sees me and my owne conscience is ready to witnesse against me c. It helps us also in taking benefit by the example of other men Good things are best learned by others expressing of them to our view the very sight often nay the very thought of a good man doth good as representing to our soules some good thing which we affect which makes Histories and the lively Characters and expressions of vertues and vices usefull to us The sight yea the very reading of the suffering of the Martyrs hath wrought such a hatred of that persecuting Church as hath done marvellous good the sight of justice executed upon malefactors works a greater hatred of sinne in men then naked precepts can doe So outward pompe state in the world doth further that awefull respect due to authority c. Lastly it would much availe for the well ordering of our thoughts to set our soules in order every morning and to strengthen and perfume our spirits with some gracious meditations especially of the chiefe end and scope wherefore we live here and how every thing we doe or befalls us may be reduced and ordered to further the maine The end of a Christian is glorious and the oft thoughts of it will raise and enlarge the soule and set it on worke to study how to make all things serviceable thereunto It is a thing to be lamented that a Christian borne for heaven having the price of his high calling set before him and matters of that weight and excellencie to exercise his heart upon should be taken up with trifles and fill both his head and heart with vanity and nothing as all earthly things will prove ere long and yet if many mens thoughts and discourses were distilled they are so frâ—…thy that they would hardly yeeld one drop of true comfort §. 4. Oh but say some thoughts imaginations are free and we shall not be accountable for them This is a false plea for God hath a soveraignty over the whole soule and his law bindes the whole inward and outward man as wee desire our whole man should be saved by Christ so wee must yeeld up the whole man to be governed by him and it is the effect of the dispensation of the Gospell accompanied with the Spirit to captivate whatsoever is in man unto Christ and to bring downe all high towring imaginations that exalt themselves against Gods Spirit There is a divinity in the word of God powerfully unfolded which will convince our soules of the sinfulne sof naturall imaginations as we see in the Ideot Corinth 14. who seeing himselfe laid open before himselfe cryed out that God was in the speaker There ought to be in man a conformity to the truth and goodnesse of things or else 1. wee shall wrong oâ—… owne soules with false apprehensions and 2. the creature by putting a fashion upon it otherwise then God hath made and 3. we shall wrong God himselfe the Author of goodnesse who cannot have his true glory but from a right apprehension of things as they art what a wrong is it to men when wee shall take up false prejudices against them without ground and so suffer our conceits to be invenomed against them by unjust suspitions and by this meanes deprive our selves of all that good which we might receive by them for our nature is apt to judge and accept of things as the persons are and not of persons according to the things themselves this faculty exercises a tyrannie in the soule setting up and pulling downe whom it will Iob judged his friends altogether vaine because they went upon a vaine imagination and discourse judging him to bee an hypocrite which could not but adde much to his affliction when men take a toy in their head against a person or place they are ready to reason as hee did Can any good come out of Nazareth It is an indignity for men to be led with â—…urmizes and probabilities and so to passe a rash judgement upon persons and things Oftentimes falshood hath a fairer glosse of probability then truth â—…d vices goe masqued under the appearance of vertue whereupon seeming likenesse breeds a mistake of one thing for another and Sathan oftentimes casts a mist
unto blasphemy they imagine good men to be led with vaine conceits but good men know them to bee so led Not onely St. Paul but CHRIST himselfe were counted besides themselves when they were earnest for God and the soules of his people But there is enough in Religion to beare up the soule against all imputations laid upon it the true children of wisedome are alwayes able to justifie their Mother and the conscionable practise of holy duties is founded upon such solid grounds as shall hold out when heaven and earth shall vanish 2. Wee must know that as there is great danger in false conceits of the way to heaven when we make it broader than it is for by this meanes wee are like men going over a bridge who thinke it broader then it is but being deceived by some shadow sinck downe and are suddenly drowned So men mistaking the strait way to life and trusting to the shadow of their owne imagination fall into the bottomlesse pit of hell before they are aware In like manner the danger is great in making the way to heaven narrower then indeed it is by weake and superstitious imaginations making more sinnes than God hath made The Wisemans counsell is that we should not make our selves over wicked nor bee foolisher than we are by devising more sinnes in our imagination than we are guilty of It is good in this respect to know our Christian liberty which being one of the fruits of Christs death we cannot neglect the same without much wrong not onely to our selves but to the rich bounty and goodnesse of God So that the due rules of limitation bee observed from authority piety sobriety needlesse offence of others c. we may with better leave use all those comforts which God hath given to refresh us in the way to heaven then refuse them the care of the outward man bindes conscience so farre as that wee should neglect nothing which may helpe us in a cheerefull serving of GOD in our places and tend to the due honour of our bodies which are the temples of the Holy Ghost and companions with our soules in all performances So that under this pretence wee take not too much liberty to satisfie the lusts of the body Intemperate use of the creatures is the nurse of all passions because our spirits which are the soules instruments are hereby inflamed and disturbed it is no wonder to see an intemperate man transported into any passion 3. Some out of their high and ayery imaginations and out of their iron and flintie Philosophy will needs thinke outward good and ill together with the affections of griefe and delight stirred up thereby to bee but opinions and conceits of good and evill onely not true and really so founded in nature but taken up of our selves But though our fancy be ready to conceit a greater hurt in outward evils then indeed there is as in poverty paine of body death of friends c. yet wee must not deny them to bee evills that wormewood is bitter it is not a conceit onely but the nature of the thing it selfe yet to abstaine from it altogether for the bitternesse thereof is a hurtfull conceit That honey is sweet it is not a conceit onely but the naturall quality of it is so yet out of a taste of the sweetnesse to think wee cannot take too much of it is a misâ—…ceit paid home with loathsome bitternesse Outward good and outward evill and the affections of delight and sorrâ—… rising thence are naturally so and depend not upon our opinion This were to offer violence to nature and to take man out of man as if hee were not flesh but steele Universall experience from the sensiblenesse of our nature in any outward grievance is sufficient to damâ—… this conceit The way to comfort a man in griefe is not to tell him that it is onely a conceit of evill and no evill indeed that he suffers this kinde of learning will not downe with him as being contrary to his present feeling but the way is to yeeld unto him that there is cause of grieving though not of ever-grieving and to shew him grounds of comfort stronger then the griefe he suffers We should weigh the degrees of evill in a right ballance and not suffer fancie to make them greater then they are So as that for obtaining the greatest outward good or avoiding the greatest outward ill of suffering wee should give way to the least evill of sinne This is but a policy of the flesh to take away the sensiblenesse of evill that so those cheeks of conscience and repentance for Sinne which is oft occasioned thereby might be taken away that so men may goe on enjoying a stupid happinesse never laying any thing to heart nor afflicting their soules untill their consciences awaken in the place of the damned and then they feele that griefe reâ—…ne upon them for ever which they laboured to put away when it might have beene seasonable to them §. 7. I have stood the longer upon this because Sathan and his instruments by bewitching the imagination with false appearances misleadeth not onely the world but troubleth the peace of men taken out of the world whose estate is laid up safe in Christ who notwithstanding passe their few dayes here in an uncomfortable wearisome and unnecessary sadnesse of spirit being kept in ignorance of their happy condition by Sathans jugling and their own mistakes and so come to heaven before they are aware Some againe passe their dayes in a golden dreame and drop into hell before they thinke of it but it is farre better to dreame of ill and when wee awake to finde it but a dreame then to dreame of some great good and when we awake to finde the contrary As the distemper of the fancie disturbing the act of reason oftentimes breeds madnesse in regard of civill conversation So it breeds likewise spirituall madnesse carrying men to those things which if they were in their right wits they would utterly abhorre therefore wee cannot have too much care upon what wee fixe our thoughts And what a glorious discovery is there of the excellencies of Religion that would even ravish an Angell which may raise up exercise fill our hearts We see our fancie hath so great a force in naturall conceptions that it oft sets a marke and impression upon that which is conceived in the wombe So likewise strong and holy conceits of things having a divine vertue accompanying of them transforme the soule and breed spirituall impressions answerable to our spirituall apprehensions It would prevent many crosses if we would conceive of things as they are When trouble of minde or sicknesse of body and death it selfe commeth what will remaine of all that greatnesse which filled our fancies before then we can judge soberly and speake gravely of things The best way of happinesse is not to multiply honours or riches c. but to cure our
conceits of things and then we cannot be very much cast downe with any thing befalls us here Therefore when any thing is presented to our soules which wee see is ready to worke upon us wee should aske of our selves upon what ground wee entertaine such a conceit whether we shall have the same judgement after we have yeelded to it as now wee have and whether wee will have the same judgement of it in sicknesse and death and at the day of reckoning as we have for the present That which is of it selfe evill is alwayes so at one time as well as another if the time will come when wee shall thinke those things to be vaine which now we are so eagerly set upon as if there were some great good in them Why should wee not thinke so of them now when as the reforming of our judgement may doe us good rather then to be led on with a pleasing error untill that time wherein the sight of our error will fill our hearts with horror and shame without hope of ever changing our condition Here therefore is a speciall use of these Soliloquies to awake the soule and to stirre up reason cast asleepe by Sathans charmes that so scattering the clouds through which things seeme otherwise then they are wee may discerne and judge of things according to their true and constant nature Demand of thy soule Shall I alwayes bee of this minde Will not the time come when this will prove bitternesse in the end Shall I redeeme a short contentment with lasting sorrow Is my judge of my minde Will not a time come when all things shall appeare as they are Is this according to the rule c To conclude therfore whereas there be divers principles of mens actions as 1. naturall inclination inclining us to some courses more then others 2. custome which is another nature in us 3. imagination apprehending things upon shallow grounds from whence springs affectation whereby wee desire glory in things above our own strength and measure and make shew of that the truth whereof is wanting in us 4. true judgement discerning the true reasons of things 5. Faith which is a spirituall principle planted in the soule apprehending things above reason and raising us up to conceive of all things as GOD hath discovered them Now a sound Christian should not bee lightly led with those first common grounds of naturall inclination custome opinion c. but by judgement inlightned advanced and guided by faith And wee must take heed we suffer not things to passe suddenly from imagination to affection without asking advice of our judgement and faith in the way whose office is to weigh things in Gods ballance and therupon to accept or refuse them CAP. XIV Of help by others Of true comforters and their graces Method Ill successe §. 1. BVt because we are subject to favour and flatter our selves it is wisedome to take the benefit of a second selfe that is a well chosen friend living or dead books I meane which wil speak truly without flattery of our estates A friend is made for the time of Adversity and two are better than one for by this meanes our troubles are divided and so more easily borne The very presence of a true hearted friend yeelds often ease to our griefe Of all friends those that by office are to speake a word to a weary soule are most to be regarded as speaking to us in Christs stead Oftentimes especially in our owne case wee are blinded and benighted with passion and then the judgement of a friend is clearer Living friends have a three-fold priviledge 1 their advice is sutable and fit to our present occasion they can meet with our grievance so cannot bookes so wel 2 what comes from a living friend comes lively as helped by his spirit 3 in regard of our selves what they say is apprehended with more ease and lesse plodding and bent of minde There is scarce any thing wherein we see God more in favour towards us then in our friends and their seasonable speeches our hearts being naturally very false and willingly deceived God often gives us up to be mislead by men not according to his but our owne naughty hearts As men are such are their Counsellors for such they will have and such God lets them have Men whose wills are stronger then their wits who are wedded to their owne wayes are more pleased to heare that which complies with their inclinations then a harsh trueth which crosses them this presages ruine because they are not counsellable wherefore GOD suffers them to bee ledde through a fooles paradise to a true prison as men that will neither heare themselves nor others who would doe them good against their wills It was a signe God would destroy Elies sonnes when they would heare no counsell God fills such men with their owne wayes Men in great place often in the abundance of all things else want the benefit of a true friend because under pretence of service of them men carry their owne ends as they flatter themselves so they are flattered by others and so robbed of the true judgement of themselves Of all spirituall judgements this is the heaviest for men to be given up to such a measure of selfewillnesse and to refuse spirituall balâ—… to heale them usually such perish without remedy because to be wilfully miserable is to bee doubly miserable for it addes to our misery that wee brought it willingly upon our selves It is a course that will have a blessing attending it for friends to joine in league one to watch over another and observe each others wayes It is an usuall course for Christians to joyne together in other holy duties as hearing receiving of the Sacrament prayer c. but this fruit of holy communion which ariseth from a mutuall observing one another is much wanting whence it is that so many droope so many are so unchearfull in the wayes of God and lie groaning under the burden of many cares and are battered with so many temptations c. because they are left onely to their owne spirits What an unworthy thing is it that wee should pity a beast overloaden and yet take no pity of a brother whereas there is no living member of Christ but hath spirituall love infused into him and some ability to comfort others Dead stones in an Arch uphold one another and shall not living It is the worke of an Angell to comfort nay it is the office of the Holy Ghost to be a Comforter not onely immediately but by breathing comfort into our hearts together with the comfortable words of others thus one friend becomes an Angell nay a God to another and there is a sweet fight of God in the face of a friend for though the comfort given by Gods Messengers bee ordinarily most effectuall as the blessing of Parents who are in Gods roome is more effectuall than the
blessing of others upon their children yet God hath promised a blessing to the offices of Communion of Saints performed by one private man towards another Can we have a greater incouragement then under God to be gainer of a soule which is as much in Gods esteeme as if we should gaine a world Spirituall almes are the best almes mercy shewed to the soules of men is the greatest mercie and wisedome in winning of soules is the greatest wisedome in the world because the soule is especially the man upon the goodnesse of which the happinesse of the whole man depends What shining and flourishing Christians should wee have if these duties were performed As wee have a portion in the communion of Saints so wee should labour to have humility to take good and wisedome and love to doe good A Christian should have feeding lips a healing tongue the leaves the very words of the tree of righteousnesse have a curing vertue in them Some will shew a great deale of humanity in comforting others but little Christianity for as kinde men they will utter some cheerefull words but as Christians they want wisedome from above to speake a gracious word in season Nay some there are who hinder the saving working of any affliction upon the hearts of others by unseasonable and unsavoury discourses either by suggesting false remedies or else diverting men to false contentments and so become spirituall traitors rather then friends taking part with their worst enemies their lusts and wills Happy is hee that in his way to heaven meeteth with a chearefull and skilfull guide and fellow-travellor that carrieth cordials with him against all faintings of spirit It is a part of our wisedome to salvation to make choice of such a one as may further us in our way An indifferency for any company shewes a dead heart where the life of grace is it is sensible of all advantages and disadvantages How many have beene refreshed by one short apt savoury speech which hath begotten as it were new spirits in them In ancient times as wee see in the Story of Iob it was the custome of friends to meet together to comfort those that were in misery and Iob takes it for granted that to him that is afflicted pity should bee shewed from his friends for besides the presence of a friend which hath some influence of comfort in it 1. The discovery of his loving affection hath a cherishing sweetnesse in it 2. The expression of love in reall comforts and services by supplying any outward want of the patry troubled prevailes much thâ—… Christ made way for his comforts to the soules of men by shewing outward kindnesse to their bodies Love with the sensible fruits of it prepareth for any wholesome counsell 3. After this wholesome words carry a speciall cordiall vertue with them especially when the Spirit of God in the affectionate speaker joines with the word of comfort and thereby closeth with the heart of a troubled patient when all these concenter and meet together in one then is comfort sealed up to the soule The childe in Elizabeths wombe sprang at the presence and salutation of Mary the speech of one hearty friend cannot but revive the spirits of another Sympathy hath a strange force as wee see in the strings of an Instrument which being played upon as they say the strings of another instrument are also moved with it After love hath once kindled love then the heart being melted is fit to receive any impression unlesse both pieces of the iron bee red hot they will not joyne together two spirits warmed with the â—…ne heat will easily soâ—…der together §. 2. In him that shall stay the minde of another there had need to bee an excellent temper of many graces as 1. Knowledge of the grievance together with wisedome to speake a word in season and to conceale that which may set the cure backwards 2. Faithfulnesse with liberty not to concealâ—… any thing which may bee for his good though against present liking The very life and soule of friendship stands in freedome tempered with wisedome and faithfulnesse 3. Loue with compassion and patience to beare all and hope all and not to bee easily provoked by the way wardnesse of him we deale with Short spirited men are not the best comforters God himselfe is said to beare with the manners of his people in the wildernesse It is one thing to beare with a wise sweet moderation that which may be borne and another thing to allow or approve that which is not to be approved at all Where these graces are in the speaker and apprehended so to bee by the person distempered his heart will soone embrace whatsoever shall bee spoken to rectifie his judgement or affection A good conceit of the spirit of the speaker is of as much force to prevaile as his words Words especially prevaile when they are uttered more from the bowels then the braine and from our owne experience which made even Christ himselfe a more compassionate high Priest When men come to themselves againe they will bee the deepest censurers of their owne miscariage §. 3. Moreover to the right comforting of an afflicted person speciall care must be had of discerning the true ground of his grievance the coare must bee searched out if the griefe ariseth from outward causes then it must be carried into the right channell the course of it must bee turned another way as in staying of blood we should grieve for sinne in the first place as being the evill of all evills If the ground be sinne then it must be drawne to a head from a confused griefe to some more particular sinne that so wee may strike the right veine but if wee finde the spirit much cast downe for particular sinnes then comfort is presently to be applied But if the griefe be not fully ripe then as we use to help nature in its offers to purge by Physick till the sick matter be carried away so when conscience moved by the spirit begins to ease it selfe by confession it is good to help forward the worke of it till wee finde the heart low enough for comfort to be laid upon When Paul found the Iaylor cast downe almost as low as hell hee stands not now upon further hammering and preparing of him for mercie that worke was done already but presently stirres him up to beleeve in the Lord Iesus Christ here being a fit place for an interpreter to declare unto man his righteousnesse and his mercy that belongs unto him after he hath acknowledged his personall and particular sins which the naturall guile of the heart is extreamely backward to doe and yet cannot receive any sound peace till it be done If signes of grace be discerned here likewise is a fit place to declare unto man the saving worke of grace in his heart which Sathan labours to hide from him Men oft are
not able to reade their owne evidences without help In case of stifnesse and standing out it is fit the Man of God should take some authority upon him and lay a charge upon the soules of men in the name of Christ to give way to the truth of Christ and to forbeare putting off that mercy which is so kindly offered when we judge it to be their portion which course will be succesfull in hearts awed with a reverend feare of grieving Gods spirit Sometimes men must bee dealt roundly withall as David here deales with his owne soule that so whilest we aske a reason of their dejection they may plainly see they have no reason to be so cast downe for oftentimes grievances are irrationall rising from mistakes and counsell bringing into the soule a fresh light dissolves those grosse fogges and setteth the soule at liberty What griefe is contracted by false reason is by true reason altered Thus it pleaseth God to humble men by letting them see in what need they stand one of another that so the communion of Saints may be indeared every relation wherein we stand towards others are so many bonds and sinewes whereby one member is fitted to derive comfort to another through love the bond of perfection All must be done in this sweet affection A member out of joynt must be tenderly set in again and bound up which onely men guided by the spirit of love seasoned with discretion are fit to doe they are taught of God to doe what they should The more of Christ is in any man the more willingnesse and fitnesse to this duty to which this should encourage us that in strengthening others we strengthen our selves and derive upon our selves the blessing pronounced on those that consider the needie which will be our comfort here and crowne hereafter that God hath honoured us to be instruments of spirituall good to others It is an injunction to coÌ„fort the feeble minded there is an heavie imputatioÌ„ on those that coÌ„forted not the weaks when men will not owne men in trouble but as the herd of Deere forsake push away the wounded Deere froÌ„ them And those that are any wayes cast downe must stoope to those wayes which God hath sanctified to convey coÌ„fort for though sometimes the Spirit of God immediatly comforts the soule which is the sweetest yet for the most part the Sun of righteousnesse that hath healing in his wings conveyeth the beames of his comfort by the helpe of others in whom hee will have much of our comfort to lie hid and for this very end it pleaseth God to exercise his children and Ministers especially with tryalls and afflictions that so they having felt what a troubled spirit is in themselves might be able to coÌ„fort others in their distresses with the same comfort wherwith they have beene comforted God often suspends comfort from us to drive us to make use of our Christian friends by whom hee purposeth to doe us good Oftentimes the very opening of mens grievances bringeth ease without any further working upon them the very opening of a veine cooles the blood If God in the state of innocencie thought it fit man should have a helper if God thought it fit to send an Angell to comfort Christ in his agonies shall any man thinke the comfort of another more than needs Sathan makes every affliction by reason of our corruption a temptation to us whereupon we are to encounter not onely with our owne corruptions but with spirituall wickednesses and need we not then that others should joyne forces with us to discover the temptation and to confirme and comfort us against it for so reason joyning with reason and affection with affection wee come by uniting of strength to bee impregnable Sathan hath most advantage in solitarinesse and thereupon sets upon Christ in the wildernesse and upon Eve single and it added to the glory of Christs victory that he overcame him in a single combat and in a place of such disadvantage Those that will be alone at such times doe as much as in them lieth to tempt the tempter himselfe to tempt them The Preacher gives three reasons why two are better than one 1. Because if one fall the other may lift him up as that which is stronger shoreth up that which is weaker so feeble mindes are raised and kept up by the stronger Nay oftentimes he that is weaker in one grace is stronger in another one may helpe by his experience and meekenesse of love that needs the help of another for knowledge 2. If two lye together one may warme another by kindling one anothers spirits Where two meete together upon such holy grounds and aymes there Christ by his spirit makes up another and this three-fold cable who shall breake While Iâ—…as lived Iehoiada stood upright While Latymer and Ridley lived they kept up Granmer by intercourse of letters and otherwise from entertai ning counsells of Revolt The Disciples presently upon Christs apprehension fainted not withstanding he laboured by his heavenly doctrine to put courage comfort into them 3. If any give an on-set upon them there is two to withstand it Spirit joyning with Spirit and because there is an acquaintance of spirits as well as of persons those are fittest to lay open our mindes unto in whom upon experience of their fidelity our hearts may most safely relie Wee lose much of our strength in the losse of a true friend which made David bemoane the losse of his friend Ionathan Woe is me for thee my brother Ionathan He lost a piece of himselfe by losing him whom his heart so clave unto Saint Paul accounted that God had shewed especiall mercy to him in the recovery of Epaphroditus §. 4. But there are divers miscarriages in those that are troubled which make the comfort of others of none effect 1. When the troubled party deales not directly but doubleth with him that is to helpe him Some are ashamed to acknowledge the true ground of their grievance pretending sorrow for one thing when their hearts tell them it ariseth from another Like the Lapâ—…ings which make greatest noise furthest from their neast because they would not have it discovered This deceit moved our blessed Saviour who knew what was in the harts of men to fit his answeres many times rather to the man then to the matter 2. Some relie too much upon particular men Oh if they had such a one they should do well and mislike others fitter perhaps to deale with them as having more thorough knowledge of their estates because they would have their disease rather covered then cured or if cured yet with soft words whereas no playster worketh better then that which causes smart Some out of meere humorous fondnesse must have that which can hardly be got or else nothing pleases them David must needs have the waters of Bethlem when others were neerer hand And oftentimes
when men have not onely whom they desire but such also who are fit and dexterous in dealing with a troubled spirit yet their soules feele no comfort because they make idols of men Whereas men at the best are but conduits of comfort and such as God freely conueyeth comfort by taking liberty oft to deny comfort by them that so he may be acknowledged the God of all comfort 3. Some delude themselves by thinking it sufficient to have a few good words spoken to them as if that could cure them not regarding to apprehend the same and mingle it with faith without which good words lose their working even as wholesome Physick in a dead stomack Besides miscarriages in comforting times will often fall out in our lives that we shall have none either to comfort us or to be comforted by us and then what will become of us unlesse we can comfort our selues Men must not thinke alwayes to live upon almes but lay up something in store for themselves and provide oyle for their owne lamps and bee able to draw out something from the treasury of their owne hearts We must not goe to the Surgeon for every scratch No wise traveller but will have some refreshing waters about him Againe wee are often driven to retire home to our owne hearts by uncharitable imputations of other men even friends sometimes become miserable comfortens it was Iobs case his friends had honest intentions to comfort him but erred in their manner of dealing if he had found no more comfort by reflecting upon his owne sincerity then he received from them who laboured to take it from him hee had beene doubly miserable We are most privy to our owne intentions and aimes whence comfort must bee fetched Let others speake what they can to us if our owne hearts speake not with them we shall receive no satisfaction Sometimes it may fall out that those which should unloose our spirits when they are bound up mistake the key â—…isses the right wards and so we lâ—…e bound still Opening of our estate to another is not good but when it is necessary and it is not necessary when we can fetch supply from our owne store God would have us tender of our reputations except in some speciall cases wherein wee are to give glory to God by a free and full confession Needlesse discovery of our selves to others makes us feare the conscience of another man as privie to that which we are ashamed hee should bee privy unto and it is neither wisedome nor mercy to put men upon the racke of confession further then they can have no ease any other way for by this meanes we raise in them a jealousie towards us and oft without cause which weakneth and tainteth that love which should unite hearts in one CAP. XV. Of flying to God in disquiets of soule Eight observations out of the text WHat if neither the speech of others to us nor the rebuke of our owne hearts will quiet the soule Is there no other remedy left Yes then looke up to God the Father and fountaine of comfort as David doth here For the more speciall meanes whereby he sought to recover himselfe was by laying a charge upon his soule to trust in God for having let his soule runne out too much hee begins to recollect himselfe againe and resigne up all to God §. 1. But how came David to have the command of his owne soule so as to take it off from griefe and to place it upon God could hee dispose of his owne heart himselfe The child of God hath something in him above a man hee hath the Spirit of God to guide his spirit this command of David to his soule was under the command of the Great Commander God commands David to trust in him and at the same time infuseth strength into his soule by thinking of Gods command and trusting to Gods power to command it selfe to trust in God so that this command is not onely by authoritie but by vertue likewise of Gods command As the inferiour orbes move as they are moved by a higher So Davids spirit here moves as it is moved by Gods Spirit which inwardly spake to him to speake to himselfe David in speaking thus to his owne soule was as every true Christian is a Prophet and an instructer to himselfe It is but as if inferiour officers should charge in the name and power of the King Gods children have a principle of life in them from the Spirit of God by which they command themselves To give charge belongs to a Superiour David had a double Superiour above him his owne spirit as sanctified and Gods Spirit guiding that Our spirits are the Spirits agents and the Holy Spirit is Gods agent maintaining his right in us As God hath made man a free agent So he guides him and preserves that free manner of working which is agreeable to mans nature By this it appeares that Davids moving of himselfe did not hinder the Spirits moving of him neither did the Spirits moving of him hinder him from moving himselfe in a free manner for the Spirit of God moveth according to our principles it openeth our understandings to see that it is best to trust in God It moveth so sweetly as if it were an inbred principle and all one with our owne spirits If wee should hold our will to move it selfe and not to be moved by the Spirit we should make a God of it whose property is to move other things and not to be moved by any We are in some sort Lords over our owne speeches and actions but yet under a higher Lord. David was willing to trust in God but God wrought that will in him he first makes our will good and then works by it It is a sacrilegious liberty that will acknowledge no dependance upon God Wee are wise in his wisedome and strong in his strength who saith without me yee can doe nothing Both the budde of a good desire and the blossome of a good resolution and the fruit of a good action all comes from GOD. Indeed the understanding is ours whereby wee know what to doe and the will is ours whereby wee make choice of what is best to be done but the light whereby wee know and the guidance whereby wee choose that is from a higher agent which is ready to flow into us with present fresh supply when by vertue of former strength wee put our selves forward in obedience to God Let but David say to his soule being charged of God to trust I charge thee my soule to trust in him and hee findes a present strength inabling to it Therefore we must both depend upon God as the first Mover and withall set all the inferiour wheeles of our soules a going according as the Spirit of God ministers motion unto us So shall wee bee free from selfe-confidence and likewise from neglecting that order of working which God hath
established David hearkened what the Lord said before he said any thing to himselfe so should wee Gods Commands tend to this that wee should command our selves God and the Minister under God bid us trust in him but all is to no purpose till grace bee wrought in the soule whereby it bids it selfe Our speaking to others doth no good till they by entertaining what we say speake the same to their owne soules In this charge of David upon his owne soule we may see diverse passages and priviledges of a gracious heart in trouble §. 2. As 1. That a Christian when hee is beaten out of all other comforts yet hath a God to runne unto A wicked man beaten out of earthly comforts is as a naked man in a storme and an unarmed-man in the field or as a ship tossed in the Sea without an anchor which presently dashes upon rockes or falleth upon quicksands but a Christian when he is driven out of all comforts below nay when God seemes to bee angry with him hee can appeale from God angry to God appeased hee can wrastle and strive with God by Gods owne strength fight with him with his own weapons and plead with God by his owne arguments What a happy estate is this who would not be a Christian if it were but for this to have something to relie on when all things else faile The confusion and unquietnesse which troubles raise in the soule may drive it from resting in it selfe but there can never be any true peace setled untill it sees and resolves what to stay upon §. 3. 2. We see here that there is a sanctified use of all troubles to Gods children first they drive them out of themselves and then draw them neerer to GOD. Crosses indeed of themselves estrange us more from God but by an over-ruling worke of the spirit they bring 〈◊〉 neerer to him The soule of it selfe is ready to misgive as if God had too many controversies with it to shew any favour towards it and Sathan helpedâ—… because hee knowes nothing can stand and prevaile against God or a soule that relyeth on him therefore hee labours to breed and encrease an everlasting divisiâ—… betwixt God and the soule but let not Christians muse so much upon their trouble but see whether it carries them whether it brings them neerer unto God or not It is a never failing rule of discerning a man to be in the state of grace when he findes every condition draw him neerer to God for thus it appeares that such love God and are called of him unto whom all things worke together for the best §. 4. 3. Againe hence wee see that the spirit of God by these inward speeches doth awake the soule and keepe it in a holy exercise by stirring up the grace of faith to its proper function It is not so much the having of grace as grace in exercise that pâ—…eserves the soule therefore wee should by this and the like meanes stirre up the grace of God in us that so it may bee kept a working â—…nd in vigour and strength It was Davids manner to awake himselfe by bidding both heart and harpe to awake It is the waking Christian that haâ—…h his wit and his grace ready about him who is the safe Christian grace dormant without the exercise doth not secure us It is almost all one in regard of present exigence for grace not to be and not to worke The soule without action is like an instrument not played upon or like a ship alwayes in the Haven Motion is a preservative of the purity of things Even life it selfe is made more lively by action The spirit of GOD whereby his children are led is compared to things of the quickest and strongest actions as fire and winde c. God himselfe is a pure act alwayes in acting and every thing the nearer it comes to God the more it hath its perfection in working The happinesse of man consists chiefly in a gracious frame of spirit and actions sutable sweetly issuing there-from the very rest of heavenly bodies is in motion in their proper places By this stirring up the grace of God in us sparkles come to be flames and all graces are kept bright Troubles stirre up David and David being stirred stirres up himselfe §. 5. 4. We see likewise here a further use of Soliloquies or speeches to our own hearts when the soule by entring into it selfe sees it selfe put out of order then it injoynes this duty of trusting in God upon it if wee looke onely on our selves and not turne to God the worke of the soule is imperfect then the soule worketh as it should when as by reflecting on it selfe it gathers some profitable conclusion and leaveth it selfe with God David upon reflecting on himselfe found nothing but discouragement but when he lookes upward to GOD there hee findes rest This is one end why God suffers the soule to tire and beat it selfe that finding no rest in it selfe it might seeke to him David yeelds not so much to his passion as that it should keepe him from God Therefore let no man truly religious pretend for an excuse his temper or provoking occasions c. for grace doth raise the soule above nature Grace doth not only stop the soule in an evill way but carries it to a contrary good and raiseth it up to God Though holy men be subject to like passions with others as it is said of Elias yet they are not so inthralled to them as that they carry them wholly away from their God but they heare a voice of the spirit within them calling them backe againe to their former communion with God and so grace takes occasion even from sinne to exercise it selfe §. 6. 5. Observe further that distrust is the cause of all disquiet the soule suffers it selfe by something here below to be drawne away from God but can finde no rest till it returne to him againe As Noahs Dove had no place to set her foote upon till it was received into the Arke from whence it came And it is Gods mercy to us that when we have let goe our hold of God wee should finde nothing but trouble and unquietnesse in any thing else that so we might remember from whence wee are fallen and returne home againe That is a good trouble which frees us from the greatest trouble and brings with it the most comfortable rest It is but an unquiet quiet and a restlesse rest which is out of God It is a deepe spirituall judgement for a man to finde too much rest in the creature The soule that hath had a saving worke upon it will be alwayes impatient untill it recovers its former sweetnesse in God After Gods spirit hath once touched the soule it will never be quiet untill it stands pointed God-ward But conscience may object upon any offence God is offended and therefore not to be trusted It is true where faith
is not above naturall conscience but a conscience sprinkled with the blood of Christ is not scared from God by its infirmities and failiags but as David here is rather stirred up to runne unto God by his distemper and it had beene a greater sinne then his distemper not to have gone unto God Those that have the spirit of sonnes in their hearts runne not further from God after they have a little strayed from him but though it be the nature of sinfull passions to breed griefe and shame yet they will repaire to God againe and their confidence overcomes their guilt So well are they acquainted with Gods gracious disposition Yet we see here David thinkes not of trusting in God till first he had done justice upon his owne soule in rebuking the unruly motions thereof Censure for sinne goeth before favour in pardoning sinne or boldnesse to aske pardon of God those that love God must hate ill If our consciences condemne us of allowing any sinne we cannot have boldnesse with God who is light and can abide no darknesse and greater then our consciences §. 7. 6. Moreover hence wee see it is no easie thing to bring God and the heart together David here as he often checkes his heart so hee doth often charge his heart Doubts and troubles are still gathering upon him and his faith still gathering upon them As one striving to get the haven is driven back by the waves but recovering himselfe againe gets forward still and after often beating back at length obtaines the wished haven and then is at rest So much adoe there is to bring the soule unto God the harbour of true comfort It were an easie thing to be a Christian if Religion stood onely in a few outward works and duties but to take the soule to taske and to deale roundly with our owne hearts and to let conscience have its full work and to bring the soule into spirituall subjection unto God this is not so easie a matter because the soule out of selfe-love is loath to enter into it selfe least it should have other thoughts of it selfe then it would have David must bid his soule trust and trust and trust againe before it will yeeld One maine ground of this difficulty is that contrariety which is in the soule by reason of contrary principles The soule so farre as it is gracious commands so farre as it is rebellious resists which drew holy Austen to a kinde of astonishment The soule commands the body and it yeelds saith he it commands it selfe and is resisted by it selfe it commands the hand to move and it moveth with such an unperceiveable quicknesse that you can discerne no distance betwixt the command and the motion Whence comes this but because the soule perfectly wills not and perfectly injoynes not that which is good and so farre forth as it fully wills not so far it holds backe There should bee no need of commanding the soule if it were perfect for then it would bee of it selfe what it now commandeth If David had gotten his soule at perfect freedome at the first hee needed not have repeated his charge so often upon it But the soule naturally sinks downward and therfore had need often to be wound up §. 8. 7. Wee should therefore labour to bring our soules as David doth here to a firme and peremptory resolution and not stand wavering and as it were equally ballanced betwixt God and other things but enforce our soules we shall get little ground of infidelity else drive your soules therefore to this issue either to rely upon God or else to yeeld up it selfe to the present grievance if by yeelding it resolves to be miserable there 's an end but if it desires rest then let it resolve upon this onely way to trust in God and well may the soule so resolve because in God there are grounds of quieting the soule above all that may unsettle it In him there is both worth to satisfie and strength to support the soule The best way to maintaine inward peace is to settle and fixe our thoughts upon that which will make us better till wee finde our hearts warmed and wrought upon thereby and then as the Prophet speaks God will keepe us in peace peace that is in perfect and abundant peace This resolution stayed Iob that though God should kill him yet hee resolved to trust in him Answerable to our resolution is our peace the more resolution the more peace Irresolution of it selfe without any grievance is full of disquiet It is an unsafe thing alwayes to begin to live to bee alwayes cheapning and paltering with God Come to this point once Trust God I ought therefore trust God I will come what may or will And it is good to renew our resolutions againe and againe for every new resolution brings the soule closer to God and gets further in him and brings fresh strength from him which if wee neglect our corruption joyning with outward hinderances will carry us further and further backward and this will double yea multiply our trouble and griefe to recover our selves againe wee have both winde and tide against us Wee are going up the hill and therefore had need to arme our selves with resolution Since the fall the motion of the soule upward as of heavy bodies is violent in regard of corruption which weighes it downeward and therefore all enforcement is little enough Oppose therefore with David an invincible resolution and then doubt not of prevailing If wee resolve in Gods power and not our owne and bee strong in the Lord and not in our selves then it matters not what our troubles or temptations bee either from within or without for trust in God at length will triumph Here is a great mercy that when David had a little let goe his hold of God yet God would not let goe his hold of him but by a spirit of faith drawes him back againe to himselfe God turnes us unto him and then wee returne Turne us againe saith the Psalmist cause thy face to shine upon us and wee shall be saved When the soule leaves God once it loses its way and it selfe and never returnes till God recalls it againe If morall principles cherished and strengthened by good education will enable the soule against vicious inclinations so that though some influence of the heavens worke upon the aire and the aire upon the spirits and the spirits upon the humors and these incline the temper and that inclines the soule of a man such and such wayes yet breeding in the refineder sort of civill persons will much prevaile to draw them another way What then may wee thinke of this powerfull grace of faith which is altogether supernaturall Will not this carry the soule above all naturall inclinations whatsoever though strengthened by outward occasions if wee resolve to put it to it David was a King of other men but here hee shewes that hee
will not be seene till afterward Where we cannot trace him wee ought with S. Paul to admire and adore him When we are in heaven it will be one part of our happinesse to see the harmony of those things that seeme now confused unto us All Gods dealings will appeare beautifull in their due seasons though we for the present see not the contiguity and linking together of one thing with another 2. Hence likewise proceeds a holy resigning of our selves to God who doth all things according to the counsell of his owne will His will is a wise will it is guided by counsell a soveraigne prevailing will The onely way to have our will is to bring it to Gods will If we could delight in him wee should have our hearts desire Thus David yeeldes up himselfe unto God Here I am let the Lord deale with me as seemeth good unto him And thus Elie when God foretold by Samuel the ruine of his house quiets himselfe It is the Lord let him doe what seemeth him good Thus our blessed Saviour stayes himselfe Not my will but thy will be done And thus the people of God when Paul was resolved to goe to Ierusalem submitted saying The will of the Lord be done a speech fit to proceed out of the heart and mouth of a Christian. Wee may desire and long after a change of our condition when wee looke upon the greevance it selfe but yet rembember still that it be with reservation when wee looke upon the will of God as How long Lord holy and true c. Out of inferiour reasons wee may with our Saviour desire a removall of the cup but when wee looke to the supreame reason of reasons the will of God here we must stoop and kisse the rod. Thus humbling our selves under his mighty hand which by murmuring and fretting we may make more heavy but not take off still adding new guilt and pulling on new judgements 3. The way patiently to suffer Gods will is to inure our selves first to doe it Passive obedience springs from active He that endures any thing will endure it quietly when hee knowes it is the will of God and considers that what ever befalls him comes from his good pleasure Those that have not inured themselves to the yoke of obedience will never endure the yoke of suffering they fume and rage as a wilde Bull in a net as the Prophet speakes It is worth the confidering to see two men of equall parts under the same crosse how quietly and calmely the one that establish eth his soule on Christ will beare his afflictions wheréas the other rageth as a foole and is more beaten Nothing should displease us that pleaseth God neither should any thing be pleasing to us that displeaseth him This conformity is the ground of com for t Our owne will takes away God as much as in it lyes If we acknowledge God in all our wayes he will direct our pathes and leade us the way that we should goe The quarrell betwixt God and us is taken up when his will and our will are one when wee have sacrificed our selves and our wills unto God when as he is highest in himselfe so his will hath the highest place in our hearts Wee finde by experience that when our wills are so subdued that wee delight to doe what God would have us doe and to be what God would have us be that then sweet peace presently riseth to the soule When wee can say Lord if thou wilt have me poore and disgraced I am content to be so If thou wilt have me serve thee in this condition I am in I will gladly doe so It is enough to mee that thou wouldst have it so I desire to yeeld readily humbly and cheerefully to thy disposing providence Thus a godly man sayes Amen to Gods Amen and puts his fiat and placet to Gods As the Sea turnes all rivers into its own rellish so he turnes all to his owne spirit and makes whatsoever befalls him an exercise of some vertue A Heathen could say that calamities did rule over men but a wise man hath a spirit over-ruling allcalamities much more a Christian For a man to be in this estate is to enjoy heaveÌ„ in the world under heaven Gods Kingdome comes where his willâ—… thus done and suffered None feele more sweet experience of Gods providence then those that are most resolute in their obedience After we have given glory to God in relying upon his wisdome power and truth wee shall finde him imploying these for oâ—… direction assistance and bringing aboue of things to oâ—…r desired issue yea above what ever wee looked for or thought of In all cases that fall out or that wee can put to our selves as in case of extremity opposition strange accidents desertion and damps of spirit c. here we may take Sanctuary that we are in covenant with him who sits at the sterne and rules all and hath committed the government of all things to his Sonne our Brother our Ioseph the second person in heaven Wee may bee sure no hurt shall befall us that he can hinder and what cannot hee hinder that hath the â—…yes of hell and of death unto whom â—…e are so neere that he caries our names in his breast and on his shoulders as the â—…igh Priests did those of the twelve Tribes Though his Church seemes a â—…iddow neglected yet he will make the world know that shee hath a Husband will right her in his good time But it may be demanded what course is to be taken for guidance of our lives in particular actions wherein doubts may arise what is most agreeable to the will of God 1. We must not put all carelesly upon a providence but first consider what is our part and so farre as God prevents us with light and affords us helpes and meanes we must not be failing in our duty Wee should neither out-runne nor bee wanting to providence But in perplexed cases where the reasons on both sides seeme to bee equally ballanced see whether part makes more for the maine end the glory of God the service of others and advancement of our owne spirituall good Some things are so cleare and even that there is not a best betweene them but one may be done as well as the other as when two wayes equally tend to one and the same place 2. Wee are not our owns and therefore must not set up our selves Wee must not consult with flesh and blood either in our selves or others for selfe-love will deprave all our actions by setting before us corrupt ends It considers not what is best but what is safest By-respects sway the ballance the wrong way 3. When things are cleare and God will is manifest further deliberation is dangerous and for the most part argues a false heart as we see in Balaam who though he knew Gods minde yet would bee still consulting
till God in judgement gave him up to what his covetous heart led him unto A man is not fit to deliberate till his heart be purged of false aymes for else God will give him up to the darknesse of his owne spirit and he will bee alwayes warping unfit for any byas Where the aymes are good there God delighteth to reveale his good pleasure Such a soule is levell and suitable to any good counsell that shall bee given and prepared to entertaine it In what measure any last is favoured in that measure the soule is darkned Even wise Solomon whilest he gave way to his lust had like to have lost his wisdome We must looke to our place wherein God hath set us if we be in subjection to others their authority ought to sway with us Neither is it the calling of those that are subjects to enquire over-curiously into the mysteries of government for that both in peace and war breeds much disturbance and would trouble all designes The lawes under which we live are particular determinations of the law of God in some duties of the second table For example The Law of God sayes Exact no more then what is thy due But what in particular is thy due and what another mans the lawes of men determine and therefore ought to be a rule unto us so farre as they reach though it be too narrow a rule to be good only so farre as mans law guides unto Yet law being the joynt reason and consent of many men for publique good hath an use for guidance of all actions that fall under the same Where it dashes not against Gods law what is agreeable to law is agreeable to conscience The law of God in the due enlargement of it to the least beginning and occasions is exceeding broad and allowes of whatsoever stands with the light of reason or the bonds of humanity civility c. and whatsoever is against these is so farre against Gods law So that higher rules be looked to in the first place there is nothing lovely or praise-worthy among men but ought to be seriously thought on Nature of it selfe is wilde and untamed and impatient of the yoke but as beasts that cannot endure the yoke at first after they are enured a while unto it beare it willingly cary their work more easily by it So the yoke of obedience makes the life regular and quiet The meeting of authority and obedience together maintaines the order and peace of the world So of that Question Though blindfold obedience such as our Adversaries would have be such as will never stand with sound peace of conscience which alwayes lookes to have light to direct it for else a blinde conscience would breed blinde feares yet in such doubtfull cases wherein we cannot winde out our selves we ought to light our candles at others whom we have cause to thinke by their place and parts should see further then wee In matters of outward estate wee will have men skilfull of our counsell and Christians would finde more sound peace if they would advise with their godly and learned Pastors and friends Where there is not a direct word there is place for the counsell of a prudent man And it is a happinesse for them whose businesse is much and parts not large to have the benefit of those that can give ayme and see further then themselves The meanest Christian understands his owne way and knowes how to doe things with better advantage to his soule then a gracelesse though learned man yet is still glad of further discovery In counsell there is peace the thoughts being thus established When wee have advised and served Gods providence in the use of meanes then if it fall out otherwise then wee looke for wee may confidently conclude that God would not have it so otherwise to our griefe we may say it was the fruit of our owne rashnesse Where we have cause to thinke that wee have used better meanes in the search of grounds and are more free from partiall affections then others there we may use our owne advise more safely Otherwise what wee doe by consent from others is more secure and lesse offensive as being more countenanced In advice with others it is not sufficient to be generally wise but experienced and knowing in that wee aske which is an honour to Gods gifts where we finde them in any kinde When we set about things in passion we work not as men or Christians but in a bestiall manner The more passion the lesse discretion because passion hinders the sight of what is to be done It clouds the soule and puts it on to action without advisement Where passions are subdued and the soule purged and cleared there is nothing to hinder the impression of Gods spirit the soule is fitted as a cleane glasse to receive light from above And that is the reason why mortified men are fittest to advise with in the particular cases incident to a Christian life After all advise extract what is fittest and what our spirits do most bend unto For in things that concerne our selves God affords a light to discerne out of what is spoken what best suteth us And every man is to follow most what his owne conscience after information dictates unto him because conscience is Gods deputy in us and under God most to bee regarded and whosoever sinnes against it in his own construction sinnes against God God vouchsafeth every Christian in some degree the grace of spirituall prudence whereby they are enabled to discerne what is fittest to be done in things that fall within their compasse It is good to observe the particular becks of providence how things joyne and meete together fit occasions and suting of things are intimations of Gods will Providence hath a language which is well understood by those that have a familiar acquaintance with Gods dealing they see a traine of providence leading one way more then to another Take especiall heed of not grieving the Spirit when he offers to bee our guide by studying evasions and wishing the case were otherwise This is to be Law-givers to our selves thinking that we are wiser than God The use of discretion is not to direct us about the end whether wee should doe well or ill for a single heart alwayes aymes at good but when we resolve upon doing well and yet doubt of the manner how to performe it discretion lookes not so much to what is lawfull for that is taken for granted but what is most expedient A discreet man lookes not to what is best so much as what is fittest in such and such respects by eying circumstances which if they sort not doe vary the nature of the thing it selfe And because it is not in man to know his owne wayes we should looke up unto Christ the great Councellour of his Church to vouchsafe the spirit of counsell and direction to us that may make our way plaine before us by
help to multiply our faith tryed truth and tryed faith unto it sweetly agree and answer one another It were a course much tending to the quickning of the faith of Christians if they would communicate one to another their mutuall experiences this hath formerly beene the custome of Gods people Come and heare all ye that â—…re God and I will declare what he hath done for my soule And David urgeth this as a reason to God for deliverance that then the righteous would compasse him about as rejoycing in the experience of Gods goodnesse to him The want of this makes us upon any new tryall to call Gods care and love into question as if hee had never formerly beene good unto us whereas every experiment of Gods love should refresh our faith upon any fresh onset God is so good to his children even in this world that he traines them up by daily renewed experiences of his fatherly care for besides those many promises of good things to come he gives us some evidence and taste of what wee beleeve here that by that which wee feele wee might be strengthned in that wee looke for that so in both 1. sense of what we feele and 2. certainty of what we looke for we might have full support But yet we must trust God as he will be trusted namely in doing good oâ—… else we do not trust him but tempt him Our commanding of our soules to trust in God is but an Eccho of what God commands us first and therefore in the same maner he commands us we should command our selves As God commands us to trust him in doing good so should wee commit our soules to him in well doing and trust him when wee are about his owne workes and not in the workes of darknesse we may safely expect God in his wayes of mercy when we are in his wayes of obedience For Religion as it is a doctrine of what is to be beleeved so it is a doctrine according to godlinesse and the mysteries of faith are mysteries of godlinesse because they cannot be beleeved but they will inforce a godly conversation where my true impression of them is there is holinesse alwayes bred in that soule therefore a study of holinesse must goe joyntly together with a study of trusting in God faith lookes not onely to promises but to directions to duty and â—…eds in the soule a liking of whatsoever pleaseth God There is a mutuall strengthning in things that are good trusting stirres to duty and duty strengthens trusting by increasing our liberty and boldnesse with God Againe wee must maintaine in our soules a high esteeme of the grace of â—…aith the very try all whereof is more â—…ious then gold what then is the grace of faith it selfe and the promises which it layeth hold on certainely they transcend in worth whatever may draw us from God whence it is that the soule sets a high price upon them and on faith that beleeves them It is impossible that any thing in the world should come betwixt the heart and those things if once we truly lay hold on them to undermine faith or the comfort we have by it the heart is never drawne to any sinfull vanity 〈◊〉 frighted with any terrour of trouble till faith first loseth the sight and estimation of divine things and forgets the necessity and excellency of them Our Saviour Christ when hee would stirre up a desire of faith in his Disciples shewed them the power and excellency of the same great things stirre up faith and keepe it above and faith keepes the soule that nothing else can take place of abode in it when the great things of God are brought into the heart by faith what is there in the whole world thâ—… can out bid them Assurance of these things upon spirituall grounds over-rules both sense and reason or what ever else prevailes with carnall hearts CAP. XIX Faith to be prized and other things undervalued at least not to bee trusted to as the chiefe THat faith may take the better place in the soule and the soule in God the heart must continually be taught of what little worth all things else are as reputation riches and pleasures c. and to see their nothingnesse in the word of God and in experience of our selves and others that so our heart being â—…ed from these things may open it selfe to God and imbrace things of a higher nature otherwise baser things will be neerer the soule then faith and keepe possession against it so that faith will not be suffered to set up a throne in the heart There must bee an unloosing of the heart as well as a fastning of it and God helpes us in both for besides the word discovering the vanity of all things else out of God the maine scope of Gods dealing with his children in any danger or affliction whatsoever is to imbitter all other things but himselfe unto them Indeed it is the power of God properly which makes the heart to trust but yet the Spirit of God useth this way to bring all things else out of request with us in comparison of those inestimable good things which the soule is created redeemed and sanctified for God is very jealous of our trust and can endure no Idoll of jealousie to be set up in our hearts Therefore it behooves us to take notice not onely of the deceitfulnesse of things but of the deceitfulnesse of our hearts in the use of them Our hearts naturally hang loose from God and are soone ready to joyne with the creature Now the more we observe our hearts in this the more wee take them off and labour to set them where they should be placed for the more wee know these things the lesse we shall trust them But may wee not trust in riches and friends and other outward helps at all Yes so farre as they are subordinace to God our chiefe stay with reservation and submission to the Lord onely so far and so long as it shall please him to use them for our good Because God ordinarily conveyes his help and goodnesse to us by some creature we must trust in God to blesse every mercy wee in joy and to make all helps serviceable to his love towards us In a word we must trust use them in under God and so as if all were taken away yet to thinke God being al-sufficient can doe without them whatsoever hee doth by them for our good Faith preserves the chastitie of the soule cleaving to God is a spirituall debt which it oweth to him whereas cleaving to the creature is spirituall adultery It is an error in the foundation to substitute false objects either in Religion or in Christian Conversation for 1. in religion trusting in false objects as Saints workes c. breeds false worship and false worship breeds Idolatry and so Gods jealousie and hatred 2. In Christian Coâ—…versation false objects
are good but confidence in them is hurtfull and there is more of our owne in them for the most part to humble us then of Gods spirit to embolden us so farre as to trust in them Alas they have nothing from us but weaknesse and defilement and therefore since the fall GOD would have the object of our trust to be out of our selves in him and to that purpose he useth all meanes to take us out of our selves and from the creature that he only might be our trust Yea wee must not trust trust it selfe but God whom it relyes on who is therefore called our trust All the glorious things that are spoken of trust are onely made good by God in Christ who as trusted doth all for us God hath prescribed trust as the way to carry our soules to himselfe in whom we should only rely and not in our imperfect trust which hath its ebbing and flowing Neither will trust in God himselfe for the present suffice us for future strength and grace as if trusting in God to day would suffice to strengthen us for tomorrow but wee must renew our trust for fresh supply upon every fresh occasion So that wee see God alone must be the object of our trust There is still left in mans nature a desire of pleasure profit and of what ever the creature presents as good but the desire of gracious good is altogether lost the soule being wholy infected with a contrary taste Man hath a nature capable of excellency and desirous of it and the Spirit of God in and by the word reveales where true excellency is to bee had but corrupt nature leaving God seeketh it elsewhere and so crosseth its owne desires till the Spirit of God discovers where these things are to be had and so nature is brought to its right frame againe by turning the streame into the right current Grace and sinfull nature have the same generall object of comfort onely sinfull nature seekes it in broken Cisterns and grace in the fountain the beginning of our true happinesse is from the discovery of true and false objects so as the soule may cleerely see what is best and safest and then stedfastly rely upon it It were an happy way to make the soule better acquainted with trusting in God to labour to subdue at the first all unruly inclinations of the soule to earthly things and to take adâ—…antage of the first tendernesse of the soule to weede out that which is ill and to plant knowledge and love of the best things in it otherwise where affections to any thing below get much strength in the soule it will by little and little be so overgrowne that there will be no place left in it either for obiect or act God or trust God cannot come to take his place in the heart by trust but where the powers of the soule are brought under to regard him and those great things hee brings with him above all things else in the world beside In these glorious times wherein so great a light shineth whereby so great things are discovered what a shame is it to be so narrow hearted as to fixe upon present things Our aymes and affections should be sutable to the things themselves set before us Our hearts should be more and more inlarged as things are more and more revealed to â—…s Wee see in the things of this life as wisedome and experience increaseth so our aimes and desires increase likewise A young beginner thinkes it a great matter if hee have a little to begin withall but as he growes in trading and seeth further wayes of getting his thoughts and desires are raised higher Children thinke as Children but riper age puts away childishnesse when their understandings are inlarged to see what they did not see before we should never rest till our hearts according to the measure of revelation of those excellent things which God hath for us have answerable apprehension of the same Oh if we had but faith to answer those glorious truths which God hath revealed what manner of lives should we leade CHAP. XX. Of the method of trusting in God and the tryall of that trust LAstly to add no more our trusting in God should follow Gods order in promising The first promise is of forgivenesse of sinne to repentant beleevers next 2. of healing and sanctifying grace then 3. the inheritance of the Kingdome of Heaven to them that are sanctifyed 4. and then the promises of all things needfull in our way to the Kingdome c. Now answerably the soule being inlightned to see its danger should looke first to Gods mercy in Christ pardoning sinne because sinne onely divides betwixt God and the soule next to the promises of grace for the leading of a Christian life for true faith desires hea ling mercy as well as pardoning mercy and then to Heaven and all things that may bring us thither By all this wee see that it is not so easie a matter as the world takes it to bring God and the soule together by trusting on him It must be effected by the mighty power of God raising up the soule to himselfe to lay hold upon the glorious power goodnesse and other excellencies that are in him God is not onely the object but the working cause of our trust for such is our pronenesse to live by sense and naturall reason and such is the strangenesse and height of divine things such our inclination to a selfe sufficiency and contentment in the creature and so hard a matter is it to take off the soule from false bottomes by reason of our unacquaintance with God and his wayes besides such guilt still remaines upon our soules for our rebellion and unkindnesse towards God that it makes us afraid to entertaine serious thoughts of him and so great is the distance betwixt his infinite Majesty before whom the very Angels doe cover their faces and us by reason of the unspiritualnesse of our nature being opposite to his most absolute purity that we cannot be brought to any familiarity with the Lord so as to come into his holy presence with confidence to rely upon him or any comfort to have communion with him till our hearts be sanctified and lifted up by divine vigour infused into them Though there be some inclination by reason of the remainder of the image of God in us to an outward morall obedience of the Law yet alas we have not onely no seeds of Evangelicall truths and of faith to beleeve them but an utter contrariety in our natures as corrupted either to this or any other good When our conscience is once awaked we meditate nothing but feares and terrors and dare not so much as think of an angry God but rather how wee may escape and fly from him Therefore together with a deepe consideration of the grounds wee have of trusting God it is necessary wee should thinke of the indisposition of our hearts unto it especially
when there is greatest neede thereof that so our hearts may be forced to put up that petition of the Disciples to God Lord increase our faith Lord helpe us against our unbeleeving hearts c. By prayer and holy thoughts stirred up in the use of the meanes we shall feele divine strength infused and conveyed into our soules to trust The more care we ought to have to maintaine our trust in God because besides the hardnesse of it it is a radicall and fundamentall grace it is as it were the mother root and great veyne whence the exercise of all graces have their beginning and strength The decay of a plant though it appeares first from the withering of the twigs and branches yet it arises chiefly from a decay in the roote So the decay of grace may appeare to the view first in our company carryage and speeches c. but the primitive and originall ground of the same is weaknesse of faith in the heart therefore it should be our wisedome especially to looke to the feeding of the roote we must 1. looke that our principles and foundation be good and 2. build strongly upon them and 3. repaire our building every day as continuall breaches shall be made upon us either by corruptions and temptations from within or without And wee shall finde that the maine breaches of our lives arise either frō false principles or doubts or mindlesnesse of those that are true All sin is a turning of the soul from God to some other seeming good but this proceeds from a former turning of the soule from God by distrust As faith is the first returne of the soule to God so the first degree of departing from God is by infidelity and from thence comes a departure by other sins by which as sinne is of a winding nature our unbeliefe more increaseth and so the rent and breach betwixt our soules and God is made greater still which is that Sathan would have till at length by departing further and further from him wee come to have that peremptory sentence of everlasting departure pronounced against us so that our departure from God now is a degree to separation for ever from him Therefore it is Sathans maine care to come betweene God and the Soule that so unloosing us from God wee might more easily be drawne to other things and if he drawes us to other things it is but onely to unloose our hearts from God the more for hee well knowes whilest our soules cleave close to God there is no prevailing against us by any created policy or power It was the cursed policy of Balaam to advise Balak to draw the people from God by fornication that so GOD might be drawne from them the sinne of their base affections crept into the very spirits of their minde and drew them from God to Idolatry Bodily adultery makes way for spirituall An unbeleeving heart is an ill heart and a treacherous heart because it makes us to depart from God the living God c. Therefore wee should especially take heed of it as wee love our lives yea our best life which ariseth from the union of our soules with God None so opposed as a Christian and in a Christian nothing so opposed as his faith because it opposeth whatsoever opposes God both within and without us it captivates and brings under whatsoever rises up against GOD in the heart and sets it selfe against whatsoever makes head against the soule And because mistake is very dangerous and wee are prone to conceive that to trust in God is an easie matter therefore it is needfull that we should have a right conceit of this trust what it is and how it may be discerned lest we trust to an untrusty trust and to an unsteady stay We may by what hath been said before partly discerne the nature of it to be nothing else but an exercise of faith whereby looking to God in Christ through the promises wee take off our soules from all other supports and lay them upon God for deliverance and upholding in all ill present or future felt or feared and the obtaining of all good which GOD sees expedient for us Now that we may discerne the truth of our trust in God the better wee must know that true trust is willing to be tryed and searched and can say to God as David Now Lord what wait I for my hope is in thee and as it is willing to come to tryall so it is able to endure tryall and to hold out in opposition as appeares in David If faith hath a promise it will rely and rest upon it say flesh and bloud what it can to the contrary true faith is as large as the promise and will take Gods part against whatsoever opposes it And as faith singles not out one part of divine truth to beleeve and rejects another so it relyes upon God for every good thing one as well as another the ground whereof is this The same love of God that intends us heaven intends us a supply of all necessaries that may bring us thither A child that beleeves his father will make him Heire doubts not but he will provide him food and nourishment and give him breeding sutable to his future condition It is a vaine pretence to beleeve that God will give us heaven and yet leave us to shift for our selves in the way Where trust is rightly planted it gives boldnesse to the soule in going to God for it is grounded upon the discovery of Gods love first to us and seeth a warrant from him for whatsoever it trusts him for though the things themselves be never so great yet they are no greater then God is willing to bestow againe trust is bold because it is grounded upon the worthinesse of a Mediator who hath made way to Gods favour for us and appeares now in heaven to maintain it towards us Yet this boldnesse is with humility which carryes the soule out of it selfe and that boldnesse which the soule by trust hath with God is from God himself it hath nothing to alleadge from it selfe but its owne emptinesse and Gods fulnesse it s owne sinfulnesse and Gods mercy it s owne humble obedience and Gods command hence it is that the true beleevers heart is not lifted up nor swells with selfe confidence as trust comes in that goes out trust is never planted and growes but in an humble and low soule trust is a holy motion of the soule to God and motion arises from want those and those only seek out abroad that want succour at home Plants move not from place to place because they finde nourishment where they stand but living creatures seeke abroad for their food and for that end have a power of mooving from place to place and this is the reason why trust is expressed by going to God Hereupon trust is a dependant grace answerable to our dependant condition
we flie unto for succour It is the ground wee stand on secures us not our selves As it is our happinesse so it must be our endeavour to bring the soule close to God that nothing get between for then the soule hath no sure footing When we step from God Sathan steps in by some temptation or other presently It requires a great deale of self deniall to bring a soule either swelling with carnall confidence or sinking by fear and distrust to lye levell upon God and cleave fast to him Square will lie fast upon Square but our hearts are so full of unevennesse that God hath much ado to square our hearts fit for him notwithstanding the soule hath no rest without this The use of trust is best knowne iâ—… the worst times for naturally in sicknesse we trust to the Physitian in want to our wit and shifts in danger to policy and the arme of flesh in plenty to our present supply c. but when wee have nothing in view then indeed should God bee God unto us In times of distresse when hee shewes himselfe in the wayes of his mercy and goodnesse then we should especially magnifie his name which will move him to discover his excellencies the more the more wee take notice of them And therefore David strengthens himselfe in these words that he hoped for better times wherein God would shew himselfe more gracious to him because 〈◊〉 resolved to praise him This trusting joynts the soule again and sets it in its own true resting place and sets God in his owne place in the â—…le that is the highest and the creaâ—…re in its place which is to bee under God as in its owne nature so in our hearts This is to ascribe honour due unâ—… God the onely way to bring peace â—…o the soule Thus if wee can bring 〈◊〉 hope and trust to the God of hope 〈◊〉 trust we shall stand impregnable â—…n all assaults as will best appeare in â—…ese particulars CHAP. XXI Of quieting the spirit in troubles for sinne And objections answered TO begin with troubles of the spirit which indeed are the spirit of troubles as disabling that which should uphold a man in all his troubles A spirit set in tune and assisted by a higher spirit will stand out against ordinary assaults but when God the God of the spirits of all flesh shall seeme contrary to our spirits whence then shall wee finde reliefe Here all is spirituall God a spirit the soule a spirit the terrours spirituall the devill who joynes with these a spirit yea that which the soule feares for the time to come is spirituall and not only spirituall but eternall unlesse it pleaseth God at length to break out of the thick cloud wherewith hee covers himselfe and shine upon the soule as in his own time he will In this estate comforts themselves are uncomfortable to the soule iâ—… quarrels with every thing the better things it heares of the more it is vexed Oh what is this to mee what have I to â—…e with these comforts the more happinesse may be had the more is my griefe As for comforts from Gods inferiour blessings as friends children estate c. the soule is ready to misconstrue Gods end in all as not intending any good to him thereby In this condition God doth not appeare in his owne shape to the soul but in the shape of an enemy and when God seemes against us who shall stand for us Our blessed Saviour in his agony had the Angels to comfort him but had he beene a meere man and not assisted by the Godhead it was not the comfort no not of Angels that could have upheld him in the sense of his fathers withdrawing his countenance from him Alas then what will become of us in such a case if we be not supported by a spirit of power and the power of â—…n almighty spirit If all the temptations of the whole world and hell it selfe were mustered together they were nothing to this whereby the great God sets himselfe contrary to his poore creature None can conceive so but those that have felt it If the hiding of his face will so trouble the soule what will his frowne and angry look doe Needs must the soule bee in a wofull plight when as God seemes not onely to bee absent from it but an enemy to it When a man sees no comfort from above and lookes inward and sees lesse when hee lookes about him and sees nothing but evidences of Gods displeasure beneath him and sees nothing but desperation clouds without and clouds within nothing but clouds in his condition here he had need of faith to breake through all and see Sunne through the thickest cloud Upon this the distressed soule is in danger to be set upon by a temptation called the temptation of blasphemy that is to entertain bitter thoughts against God and especially against the grace and goodnesse of God wherein he desires to make himselfe most knowne to his creature In those that have wilfully resisted divine truths made knowne unto them and after taste despised them a perswasion that God hath for saken them set on strongly by Sathan hath a worse effect it stirs up a hellish hatred against God carying them to a revengefull desire of opposing whatsoever is Gods though not alwayes openly for then they should lose the advantage of doing hurt yet secretly and subtilly and under pretence of the contrary To this degree of blasphemie Gods children never fall yet they may feele the venome of corruption stirring in their hearts against God and his wayes which he takes with them and this addes greatly to the depth of their affliction when afterward they think with themselves what hellish stuffe they cary in their soules This is not so much discerned in the temptation but after the fit is somewhat remitted In this kinde of desertion seconded with this kinde of temptation the way is to call home the soule and to check it and charge it to trust in God even though he shewes himselfe an enemy for it is but a shewe he doth but put on a maske with a purpose to reveale himselfe the more graciously afterward his maner is to worke by contraries In this condition God lets-in some few beames of light whereby the soul casts a longing looke upon God even when he seemes to forsake it it will with Ionas in the belly of hell looke back to the holy Temple of God it will steale a looke unto Christ. Nothing more comfortable in this condition then to flye to him that by experience knew what this kinde of forsaking meant for this very end that he might bee the fitter to succour us in the like distresse Learne therefore to appeale from God to God oppose his gracious nature his sweet promises to such as are in darknesse and see no light inviting them to trust in him though thereappeare to the eye of sense and reason nothing but darknesse Here make
trust in God In this case wee must goe to God with whom all things are possible to put forth his Almighty power not only in the pardoning but in subduing our iniquities He that can make a Camell goe through a needles eye can make a high conceited man lowly a rich man humble Therefore never question his power much lesse his willingnesse when he is not onely ready to receive us when we returne but perswades and intreates us to come in unto him yea after back-sliding and false dealing with him wherein he allowes no mercy to be shewed by man yet he will take liberty to shew mercy himselfe But I have often relapsed and fallen into the same sin againe and againe If Christ will have us pardon our brother seaventy seaven times can wee thinke that hee will enjoyne us more then he will be ready to doe himselfe when in case of shewing mercy hee would have us thinke his thoughts to be farre above ours Adam lost all by once sinning but we are under a better covenant a covenant of mercy and are encouraged by the Sonne to goe to the Father every day for the sinnes of that day Where the worke of grace is begun sin loses strength by every new fall for hence issues deeper humility stronger hatred fresh indignation against our selves more experience of the deceitfulnesse of our hearts renewed resolutions untill sin be brought under That should not drive us from God which God would have us make use of to flye the rather to him since there is a throne of grace set up in Jesus Christ we may boldly make use of and let us be ashamed to sinne and not ashamed to glorifie Gods mercy in begging pardon for sin Nothing will make us more ashamed to sin then thoughts of so free and large mercy It will grieve an ingenuous spirit to offend so good a God Ah that there should be such an heart in me as to tire the patience of God and damme up his goodnesse as much as in me lyes but this is our comfort that the plea of mercy from a broken spirit to a gracious Father will ever hold good When wee are at the lowest in this world yet there are these three grounds of comfort still remaining 1. That wee are not yet in the place of the damned whose estate is unalterable 2. That whilest we live there is time and space for recovering of our selves 3. That there is grace offered if we will not shut our hearts against it O but every one hath his time my good houre may be past That is counsell to thee it is not past if thou canst raise up thy heart to God and embrace his goodnesse Shew by thy yeelding unto mercy that thy time of mercy is not yet out rather then by concluding uncomfortably willingly betray thy selfe to thy greatest enemy enforcing that upon thy selfe which God labours to draw thee from As in the sinne against the Holy Ghost feare shewes that wee have not committed it So in this a tender heart fearing least our time bee past shewes plainely that it is not past Looke upon examples when the Prodigall in his forlorne condition was going to his Father his Father stayed not for him but meetes him in the way he did not only goe but ranne to meet him God is more willing to entertain us then we are to cast our selves upon him As there is a fountaine opened for sinne and for uncleannesse so it is a living fountaine of living water that runnes for ever and can never bee drawne dry Here remember that I build not a shelter for the presumptuous but only open an harbour for the truly humbled soule to put himselfe into CHAP. XXII Of sorow for sin and hatred of sinne when right and sufficient Helps thereto AH there 's my misery If I could bee humbled for sinne I might hope for mercy but I never yet knew what a broken heart meant this soule of mine was never as yet sensible of the griefe and smart of sinne how then can I expect any comfort It is one of Sathans policies to hold us in a dead and barren condition by following us with conceits that wee have not sorowed in proportion to our offences True it is we should labour that our sorow might in some measure answer to the haynousnesse of our sins but we must know sorrow is not required for it selfe in that degree as faith is If we could trust in God without much sorow for our sins then it would not be required for God delights not in our sorow as sorow God in mercy both requires it and workes it as thereby making us capable vessels of mercy fit to acknowledge value and walke worthy of Christ he requres it as it is a means to imbitter sin and the delightfull pleasures thereof unto us and by that meanes bring us to a right judgement of our selves and the creature with which sinne commits spirituall adultery that so we may recover our taste before lost And then when with the Prodigall wee returne unto our selves having lost our selves before we are fit to judge of the basenesse of sin and of the worth of mercy and so upon grounds of right reason bee willing to alter our condition and embrace mercy upon any tearmes it shall please Christ to injoyne Secondly if we could grieve and cast downe our selves beneath the earth as low as the nethermost pit yet this would be no satisfaction to God for sin of it selfe it is rather an enterance and beginning of hell Thirdly we must search what is the cause of this want of griefe which wee complaine of whether it be not a secret cleaving to the creature and too much contentment in it which oft stealeth away the heart from God and brings in such contentment as is subject to faile and deceive us whereupon from discontentment wee grieve which griefe being carnall hinders griefe of a better kinde Usually the causes of our want of griefe for sin are these First a want of serious consideration and dwelling long enough upon the cause of griefe which springs either from an unsetlednesse of Nature or distractions from things without Moveable dispositions are not long affected with any thing One maine use of crosses is to take off the soule from that it is dangerously set upon and to fixe our running spirits For though griefe for crosses hinder spirituall griefe yet worldly delights hinder more That griefe is lesse distant from true griefe and therfore neerer to be turned into it And put case wee could call off our mindes from other things and set them on griefe for our sinnes yet it is onely Gods spirit that can worke our hearts to this griefe and for this end perhaps God holds us off from it to â—…each us that he is the teacher of the heart to grieve And thereupon it is our duty to waite till hee reveale our selves so
far to our selves as to stir up this affection in us Another cause may bee a kinde of doublenesse of heart whereby wee would bring two things together that cannot suite We would grieve for sin so far as we thinke it an evidence of a good condition but then because it is an irksome taske and because it cannot be wrought without severing our heart from those sweet delights it is set upon hence we are loath God should take that course to worke griefe which crosseth our disposition The soule must therefore by selfe-deniall be brought to such a degree of sincerity and simplicity as to be willing to give God leave to worke this sorow not to bee sorrowed for by what way hee himselfe pleaseth But here we must remember againe that this selfe-deniall is not of our selves but of God who onely can take us out of our selves and if our hearts were brought to a stoâ—…ping herein to his worke it would stop many a crosse and continue many a blessing which God is forced to take from us that he may worke that griefe in us which he seeth would not otherwise be kindly wrought God giveth some larger spirits and so their sorowes become larger Some upon quicknesse of apprehension and the ready passages betwixt the braine and the heart are quickly moved where the apprehension is deeper and the passages slower there sorow is long in working and long in removing The deepest waters have the stillest motion Iron takes fire more slowly then stubble but then it holds it longer Againe God that searcheth and knows our hearts better then our selves knows when and in what measure it is fit for to grieve He sees it fitter for some dispositions to goe on in a constant griefe We must give that honour to the wisdome of the great Physitian of soules to know best how to mingle and minister his potions And we must not bee so unkinde to take it ill at Gods hands when he out of gentlenesse and forhearance ministers not to us that churâ—…sh Physick hee doth to others but cheerefully embrace any potion that he thinkes fit to give us Some holy men have desired to see their sinne in the most ugly colours and God hath heard them in their requests But yet his hand was so heavy upon them that they went alwayes mourning to their very graves and thought it fitter to leave it to Gods wisdome to mingle the potion of sorrow then to be their own choosers For a conclusion then of this point If wee grieve that we cannot grieve and so far as it is sinne make it our griefe then put it amongst the rest of our sinnes which we beg pardon of and helpe against and let it not hinder us from going to Christ but drive us to him For herein lyes the danger of this temptation that those who complaine in this kinde thinke it should be presumption to goe to Christ when as he especially calleth the weary and heavy laden sinner to come unto him and therefore such 〈◊〉 are sensible that they are not senâ—… enough of their sin must know though want of feeling be quite opposite to the life of Grace yet sensiblenes of the want of feeling shews some degree of the life of Grace The safest way in this case is from that life and light that God hath wrought in oâ—… soules to see and feele this want of feeling to cast our selves and this our indisposition upon the pardoning and healing mercy of God in Christ. We speake onely of those that are so farre displeased with themselves for their ill temper as they doe not favour themselves in it but are willing to yeeld to Gods way in redressing it and doe not crosse the Spirit moving them thus with David to check themselves and to trust in God Otherwise an unfeeling and carelesse state of Spirit will breed a secret shame of going to God for removing of that wee are not hearty in labouring against so farre as our conscience tells us we are enabled The most constant state the soule can bee in in regard of sin is upon judgement to condemne it upon right â—…nds and to resolve against it Thereupon Repentance is called an afâ—…isdome and change of the minde And â—…s disposition is in Gods children at 〈◊〉 times And for affections love of that â—…ich is good and hatred of that which 〈◊〉 evill these likewise have a setled â—…tinuance in the soule But griefe 〈◊〉 sorow rise and fall as fresh occasions â—…re offered and are more lively stirred 〈◊〉 upon some lively representation to 〈◊〉 soule of some hurt wee receive by â—…e and wrong wee doe to God in it â—…e reason hereof is because till the â—…e be separated from the body these â—…ctions have more communion with 〈◊〉 body and therefore they cary more â—…ward expressions then dislike or â—…omination in the minde doth We 〈◊〉 to judge of our selves more by that â—…ich is constant then by that which is â—…ing and flowing But what is the reason that the affectiâ—…s doe not alwayes follow the judgement 〈◊〉 the choise or refusall of the will Our soule being a finite substance is caried with strength but one way at one time 2. Sometime God calls us to joy as well as to grieve and then no wonder if griefe be somewhat to seeke 3. Sometimes when God calleth â—…o griefe and the judgement and will goeth along with God Yet the heart is not alwayes ready because it may bee it hath runne out so farre that it cannot presently be called in againe 4. Or the spirits which are the instruments of the soule may be so wasted that they cannot hold out to feed a strong griefe in which case the conscience must rest in our setled judgement and hatred of ill which is the surest and never-failing Character of a good soule 5. Oft times God in mercy takes us off from griefe and sorow by refreshing occasions because sorow and griefe are affections very much afflicting both of body and soule When is godly sorrow in that degreâ—… wherein the soule may stay it selfe from uncomfortable thoughts about its condition 〈◊〉 Ans. 1. When we finde strength against that sin â—…ich formerly we fell into and ability to â—…e in a contrary way for this answers Gods end in griefe one of which is a prevention from falling for the time 〈◊〉 come For God hath that affection 〈◊〉 him which hee puts into Parents â—…hich is by smart to prevent their childrens boldnesse of offending for the time to come 2. When that which is wanting in griâ—…fe is made up in feare Here there is 〈◊〉 great cause of complaint of the â—…nt of griefe for this holy affection is 〈◊〉 â—…band of the soule whereby it is â—…pt from starting from God and his â—…yes 3. When after griefe wee finde in â—…rd peace for true griefe being Gods â—…orke in us hee knowes best how
carie the whole heart are such as are drawne from the sweetnesse of God whereby the heart is opened and enlarged to expect all good and nothing but good from him But we must remember that neither reasons from the truth and power of God nor inducements or allurements from the goodnesse of God will further prevaile with the soule then it hath a fresh light and rellish brought into it by the spirit of God to discerne of those reasons and answer the contrary I will praise him David here minds praising of God more then his owne delivery because he knew his owne delivery was intended on Gods part that he might be glorified It is an argument of an excellent spirit when all selfe-respects are drowned in the glory of God and there is nothing lost therein for our best being is in God A Christian begins with loving God for himselfe but he ends in loving himselfe in and for God and so his end and Gods end and the end of all things else concenter and agree in one We may ayme at our owne good so wee bring our hearts to referre it to the chiefe good as â—…sse circle may well be contained in greater so that the lines drawn from both circles meete in one middle point it is an excellent ground of sincerity to desire the favour of God not so much out of selfe aymes as that God may have the more free and full praise from us considering the soule is never more fâ—… for that blessed duty then when it is in a cheerefull plight It rejoyced David more that hee should have a large heart to serve God then that he should have enlargement of condition Holy dispositions thinke not so much of the time to come that it will bee sweet to them as that it will further Gods praise True grace raiseth the soule above selfe-respects and resteth not till it comes to the â—…efe end wherein its happinesse conâ—…ts God is glorified in making us happy and wee enjoying happinesse must glorifie God Although God condescend so low unto us as not onely to allow us but to enjoyne us to looke to our owne freedome from misery and enjoyment of happinesse yet a soule throughly seasoned with grace mounteth higher and is caried with pure respects to advance Gods glory yea somtimes so farre as to forget it owne happinesse it respects it selfe for God rather then God for it selfe A heavenly soule is never satisfied untill it be as neere God as is attaineable And the neerer a creature comes to God the more it is emptied of it selfe and all selfe-aymes Our happinesse is more in him then in our selves Wee seeke our selves most when we deny our selves most And the more wee labour to advance God the more we advance our owne condition in him I will praise David thinkes of his owne duty in praising God more then of Gods worke in delivering him Let us thinke of what is our duty and God will thinke of what shall bee for our comfort we shall feelse God answering what we looke for from him in doing what hee expects from us Can wee have so meane thoughts of him as that we should intend his glory and â—…e not much more intend our good This should be a strong plea unto us 〈◊〉 our prayers to prevaile with God when we ingage our selves upon the revelation of his mercy to us to yeeld him all the praises Lord as the benefit â—…d comfort shall be mine so the praises shall be thine It is little lesse then blasphemy to praise God for that which by unlawfull shifts we have procured for beâ—…des the bypocrisie of it in seeming to sacrifice to him when we sacrifice inâ—…ed to our owne wits and carnall helps we make him a Patron of those wayes which he most abhorres and it is Idolatry in the highest degree to transforme God so in our thoughts as â—…o thinke he is pleased with that which comes from his greatest enemy And there is a grosse mistake to take Gods curse for a blessing to thrive in an ill way is a spirituall judgement exâ—…eamly hardening the heart It is an argument of Davids sincerity here that he meant not to take any indirect course for delivering himselfe because he intended to praise God which as no guilty conscience can offer being afraid to looke God in the face so God would abhorre such a sacrifice were it offered to him S. Paul was stirred up to praise God but withall hee was assured God would preserve him from every evill worke Sometimes indeed where there is no malicious intention God pardons some breakings out of flesh and blood endeavouring to helpe our selves in danger so farre as not to take advantage of them to desert us in trouble as in David who escaped from Achis by counterfeiting and this yeelds a double ground of thankfulnesse partly for Gods overlooking our miscariage and partly for the deliverance it selfe Yet this indulgence of God will make the soule more ashamed afterward sâ—… these sinfull shifts therefore it must be no president to us There can neither be grace nor wisdome in setting upon a course wherein we can neither pray to God for successe in nor blesse God when he gives it In this case God most â—…sseth where he most crosseth and â—…st curseth where the deluded heart â—…nkes he blesseth most CHAP. XXVII â—…our worst condition wee have cause to praise God Still ample cause in these dayes Shall yet praise him Or yet I will praise God that is however it goeth â—…ith me yet as I have a cause so I â—…ve a spirit to praise God when we â—…e at the lowest yet it is a mercy that â—…e are not consumed we are never so ill â—…t it might be worse with us whatsoever is lesse then hell is undeserved 〈◊〉 is a matter of praise that yet we have â—…e and opportunity to get into a â—…essed condition The Lord hath afflicted me sore but he hath not delivered mee 〈◊〉 death saith David Is the worst times there is a presence 〈◊〉 God with his children 1. In moderating the measure of the crosse that it be not above their strength 2. In moderating the time of it The rod of the wicked shall not rest long upon the lot of the righteous God limits both measure and time 3. Hee is present in mixing some comfort and so allaying the bitternesse of a crosse 4. Yea and he supports the soule by inward strength so as though it faint yet it shall not utterly faile 5. God is present in sanctifying a crosse for good and at length when he hath perfected his owne worke in his he is present for a finall deliverance of them A sound hearted Christian hath alwayes a God to goe to a promise to goe to former experience to goe to besides some present experience of Gods goodnesse which he enjoyes for the present he is a childe of God a member of Christ an heire of heaven hee dwells in
the love of God in the crosse as well as out of it hee may bee cast out of his happy condition in the world but never out of Gods favour If Gods children have cause to praise God in their worst condition what diffeâ—…ce is there betwixt their best estate and their worst Howsoever Gods children have conâ—…uall occasion to praise God yet â—…ere be some more especiall seasons of praising God then others there bee dayes of Gods owne making of purpose to â—…joyce in wherein we may say This is the day which the Lord hath made let us rejoyce therein And this I thinke is â—…iefly intended here David comforts â—…imselfe with this that however it was â—…w with him yet God would deale so â—…iously with him hereafter that he â—…uld have cause to blesse his name Though in evill times we have cause 〈◊〉 praise God yet so wee are and such 〈◊〉 our spirits for the most part that â—…ction straitens our hearts Thereâ—…re the Apostle thought it the fittest â—…y in affliction to pray Is any afflicted 〈◊〉 him pray saith Iames Is any joyfull let 〈◊〉 sing Psalmes shewing that the day â—…ejoycing is the fittest day of praiâ—… God Every worke of a Christian is beautifull in its owne time the graces of Christianity have their severall offices at severall seasons in trouble prayer is in its season in the evill day call upon me saith God In better times praises should appeare and shew themselves When God manifests his goodnesse to his hee gives them grace with it to manifest their thankfulnesse to him Praising of God is then most comely though never out of season when God seemes to call for it by renewing the sense of his mercies iâ—… some fresh favour towards us If a bird will sing in Winter much more in the Spring If the heart be prepared in the Winter time of adversity to praise God how ready will it bee when it iâ—… warmed with the glorious sunshine of his favour Our life is nothing but as it were a webbe woven with interminglings 〈◊〉 wants and favours crosses and blessings standings and failings combate and victory therefore there should be a perpetuall intercourse of praying and prâ—… sing in our hearts There is alwayes ground of communion with God in â—…e of these kindes till wee come to â—…at condition wherein all wants shall be supplied where indeed is only matter of praise Yet praising God in this â—…fe hath this prerogative that here we praise him in the middest of his enemies In heaven all will bee in consort with us God esteemes it an honour in the middest of devils and wicked men whose life is nothing but a dishonour aâ—… him to have those that will make his â—…e as it is in it selfe so great in the â—…ld David comforts himselfe in this that he should praise God which shewes he had inured himselfe well before to this holy exercise in which hee found â—…ch comfort that he could not but joy in the fore-thoughts of that time wherâ—… he should have fresh occasion of his â—…mer acquaintance with GOD. Thoughts of this nature enter not into â—…eart that is strange to God It is a speciall Art in time of misery 〈◊〉 thinke of matter of joy if not for the â—…sent yet for the time to come for joy disposeth to praise and praise again stirres up joy these mutually breed one another even as the seed brings forth the tree and the tree brings forth the seed It is wisdome therefore to set faith on worke to take as much comfort as wee can from future promises that wee may have comfort and strength for the present before we have the full possession of them It is the nature of faith to antidate blessings by making them that are to be performed hereafter as present now because wee have them in the promise If God had not allowed us to take many things in trust for the time to come both for his glory and our good hee would never have left such rich promises to us For faith doth not only give glory to God for the present in a present beleeving of his truth and relying upon him but as it lookes forward it sees an everlasting ground of praising God and is stirred up to praise him now for that future matter of praise which it is sure to have hereafter The very hopes of future good made David praise God for the present If the happy condition wee looke for were present wee would embrace it with present praises Now faith is the evidence of things not sâ—…ene and gives a being to that which is not whereupon a true beleeving soule cannot but bee a praising soule For this end God reveales before hand what wee shall have that before hand we should praise him as if we possessed it For that is a great honour to his â—…uth when wee esteeme of what hee speakes as done and what he promiseth as already performed Had wee not a perpetuall confidence in the perpetuity of his love to us how is it possible we should praise him But we want those grounds for the time is come which David had hee had particular promises which we want Though we want Vrim and Thumâ—… and the Prophets to foretell us what the times to come shall be yet we have the Canon of Scripture enlarged â—…e live under a more glorious manifestation of Christ and under a more plentifull shedding of the Spirit wherby that want is abundantly supplyed we have generall promises for the time to come that God will never faile nor forsake us that he will be with us in fire and in water that he will give an issue to the temptation and that the issue of all things shall be for our good that we shall reape the quiet fruit of righteousnesse and no good thing will he withhold from them that tend a godly life c. If wee had a spirit of faith to apply these generalls we should see much of Gods goodnesse in particular Besides generall promises wee have some particular ones for the time to come of the confusion of Antichrist of the conversion of the Iewes and fulnesse of the Gentiles c. which though we perhaps shall never live to see yet we are members of that body which hereafter shall see the same which should stir up our hearts to praise God as if we did enjoy the present fulfilling of them our selves for faith can present them to the soule as if they were now present Some that have a more neere communion with God may have a particular faith of some particular deliverances whereupon they may ground particular prayer Luther praying for a sicke friend who was very comfortable and usefull to him had a particular answer for his recovery whereupon he was so confident that he sent word to his friend that hee should certainly recover Latimer prayed with great zeale for three things 1. That
Queen Elizabeth might come to the Crowne 2. That hee might seale the truth with his heart blood 3. And that the Gospell might be restored once againe once againe which he expressed with great vehemency of spirit All which three God heard him in But the priviledges of a few must not be made a generall rule for all Priviledges goe not out of the persons but rest there Yet if men would maintaine a neerer communion with God there is no doubt but hee would reveale himselfe in more familiar maner to them in many particulars then usually he doth Those particular promises in the 91. Psalme and other places are made good to such as have a particular faith and to all others with those limitations annexed to promises of that nature so far forth as God seeth it will induce to their good and his owne glory and so farre forth as they depend upon him in the use of meanes And is not this sufficient to stay a gracious heart But not to insist upon particular promises and revelations the performance whereof wee enjoy here in this present life we have rich and precious promises of finall and full deliverance from all evill and perfect enjoying of all good in that life which is to come yet not so to come but that we have the earnest and first fruits of it here All is not kept for heaven Wee may say with David Oh how great is thy goodnesse which thou hast laid up for them that feare thee and not onely so but how great is that goodnesse which thou hast wrought in them that trust in thee even before the sons of men God treasures not up all his goodnesse for the time to come but layes much of it out daily before such as have eyes to behold it Now Gods maine end in revealing â—…ch glorious promises of the life to come is that they might be a ground of comfort to us and of praise to him even in this life And indeed what can be grievous in this world to him that hath heaven in his eye What made our blessed Saviour endure the â—…osse and despise shame but the joy of glory to come set before him The duty that David brought his heart to before hee had a full enjoyment of what he looked for was patient waiting it being Gods use to put a long date often times to the peformance of his promises David after hâ—… had the promise of a Kingdome was pâ—…t off a long time ere he was invested to it Abraham was an olde man before he enjoyed his sonne of the Promise Ioseph stayed a long time before he was exalted Our blessed Saviour himselfe was thirty foure yeares olde before he was exalted up into glory God deferres but his deferring is no empty space wherein no good is done but there is in that space a fitting for promises Whilest the seed lyeth hid in the earth time is not lost for Winter fits for Spring yea the harder the Winter the more hopefull the Spring yet were it a meere empty space wee should hold out because of the great things to come but being onely a preparing time we should passe it with the lesse discouragement Let this support us in all the thwartings of our desire it is a folly to thinke that wee should have Physick and health both at once we must endure the working of Gods Physick when the sick humour is caried away and purged then wee shall enjoy desired health God promiseth forgivenesse of sinne but thou findest the burthen of it daily on thee Cheere up thy selfe when the morning is darkest then comes day after a weary weeke comes a Sabbath and after a fight victory will appeare Gods time is best therefore resolve upon waiting his leisure For the better demeaning of our selves herein we must know we must so waite that we provoke not in â—…e meane time his patience on whom â—…e depend by putting forth our hand to any evill which indeed is a crossing of our hopes Therefore waiting upon God is alwayes joyned with doing good There is an influence in the thing hoped for in the spirit of him that truly hopes stirring him up to a sutable conformity by purging himself of whatso ever will not stand with the holines of that condition Waiting implyes all graces as Patience Perseverance Long suffering in holding out notwithstanding the tediousnesse of time deferred Courage and breaking through all difficulties that stand betweene For what is waiting indeed but a continuing in a gracious inoffensive course till the accomplishment of our desires Whence wee may discerne a maine difference betwixt a Christian and a carnall man who is short-spirited and all for the present hee will have his good here whereas a Saint of God continues still waiting though all things seeme contrary to what he expects The presence of things to come is such to faith as it makes it despise the pleasure of sinne for a season What evidence of goodnes is it for a man to be good onely upon the apprehension of something that contents him Here is the glory of faith that it can upon Gods bare promise crosse it selfe in things pleasing to nature and raise up the soule to a disposition some wayes answerable to that blessed estate which though yet it enjoyes not yet it is undoubtedly perswaded of and lookes for What can incourage us more to waite then this that the good we waite for is greater then wee are able to conceive yea greater then wee can desire or hope for This was no presumptuous resolution of Davids owne strength but it issued from his present truth of heart so farre as he knew the same together with an humble dependance upon God both for deliverance and a heart to praise him for it because Gods benefits are usually entire and are sweetned with such a sense of his love as causeth a thankfull heart which to a â—…e Christian is a greater blessing then â—…e deliverance it selfe as making the â—…ule better David doth acknowledge with humble admiration that a heart â—…larged comes from God Who am I saith he and who are my people He mentioneth here praising God in â—…ead of deliverance because a heart enlarged to praise God is indeed the greatest part of the deliverance for by it the soule is delivered out of its owne straits and discontent CHAP. XXVIII Divers qualities of the praise due to God With helps therein And notes of Gods hearing our prayers THough this be Gods due and our duty and in it selfe a delightfull thing yet it is not so easie a matter to praise God as many imagine Musick is sweet but the setting of the strings in tune is â—…pleasing our soules will not be long 〈◊〉 â—…e and it is harsh to us to go about the setting them in order like curious Clocks a little thing will hinder the motion especially passion which disturbs not onely the frame of grace in us but the very frame of nature
advenâ—…re we may well looke for a returne 2. It is a signe God hath heard our prayers when hee stirres up thankfulâ—…e aforehand upon assurance thankfulnesse cannot be without either the â—…ce of God by which we are thankâ—…ll or some taste of the things we are thankfull for God often accepts the prayer when hee doth not grant the thing and will give us thereby occasion of thanksgiving for his wise care in changing one blessing for another fitter for us God regards my prayers when 〈◊〉 prayer my heart is wrought to that frame which he requires that is an humble subjection to him from an acknowledgement of my wants and his fulnesse There is nothing stirred up in our hearts by the Spirit no not so much as a gracious desire but God will answer it if we have a spirit to waite 3. We may know God hath accepted our prayer wheÌ„ he makes the way easie plain after prayer by a gracious providence when the course of things begin to change and we meete with comforts in stead of former crosses and finde our hearts quieted and encouraged against what we most feared 4. Likewise earnestnesse in prayer is a signe God heares our prayers as fire kindled from heaven sheweth God accepts the sacrifice the ground of prevailing by our prayer is that they are put up in a gracious name and for persons in favour and dictated by Gods owne spirit they work in the strength of the blessed Trinity not their owne giving God the glory of all his excellencies It is Gods direction to call upon him in trouble it is his promise to deliver and then both his direction and promise that we shall glorifie him When troubles stirre up prayer Gods answer to them will stirre up praises David when 〈◊〉 saith I shall praise God presupposes â—…d would deliver him that he might â—…ve ground of praising his name And 〈◊〉 knew God would deliver him beâ—…use as from faith he had prayed for deliverance so hee knew it was the order of Gods dealing to revive after drooping and refresh after fainting God knowes otherwise that our spirits would faile before him A thankfull disposition is a speciall â—…lp in an afflicted condition for thankfulnesse springs from love and love rejoyâ—… in suffering Thankfulnesse raises â—…e soule higher then it selfe it is a traâ—…g with God whereby as we by him â—…o be gaines by us Therefore the Saints â—…d this as a motive to God that hee would grant their desires because the â—…ing praise him and not the dead If God expect praise from us sure he will â—…t us into a condition of praise Unthankfulnesse is a sinne detestable â—…th to God and men and the lesse puâ—…hment it receives from humane lawes the more it is punished inwardâ—… by secret shame and outwardly by publique hatred if once it prove notorious When Gods arrests come forth foâ—… denying him his tribute he chiefly eyeâ—… an unthankfull heart and hates all sinne the worse as there is more unthankfulnesse in it the neglect of kindnesse is taken most unkindly Why should we load God with injuries that loadeth uâ—… with his blessings who would requiâ—…e good with evill Such mens mercies will prove at last so many inditements against them I beseech you therefore labour to be men of praises If in any duty wee may expect assistance we may in this that altogether concernes Gods glory the more we praise God the more we shall praise him When God by grace enlarges the will he intends to give the deede Gods children wherein their wilâ—… are conformable to Gods will are sure to have them fulfilled In a fruitfull ground a man will sow his best seed God intends his owne glory in every mercy and he that praises him glorifies him When our wills therefore cary us 〈◊〉 that which God wills above all wee â—…y well expect he will satisfie our deâ—…es The living God is a living founâ—…ine never drawne dry he hath never â—…one so much for us but hee can and will doe more If there be no end of our praises there shall be no end of his goodnesse no way of thriving like to 〈◊〉 By this meanes we are sure never 〈◊〉 be very miserable how can he bee dejected that by a sweet communion with God sets himselfe in heaven nay â—…keth his heart a kinde of heaven A Temple a holy of holies wherein Incense 〈◊〉 offered unto God It is the sweetest â—…anch of our Priestly office to offer â—…p these daily sacrifices It is not only â—…e beginning but a further entrance 〈◊〉 our heaven upon earth and shall bee â—…e day our whole imployment for eâ—…r Praise is a just and due tribute for all â—…s blessings for what else especially â—…e the best favours of God call for at â—…r hands How doe all creatures â—…aise God but by our mouthes It is a debt alwayes owing and alwayes paying and the more we pay the more we shall owe upon the due discharge of this debt the soule will finde much peace A thankfull heart to God for his blessings is the greatest blessing of all Were it not for a few gracious soules what honour should God have of the rest of the unthankfull world which should stirre us up the more to be trumpets of Gods praises in the midst of his enemies because this in some sort hath a prerogative above our praising God in heaven for there God hath no enemies to dishonour him This is a duty that none can except against because it is especially a work of the heart All cannot shew their thankfulnesse in giving or doing great matters but all may expresse the willingnesse of their hearts All within 〈◊〉 may praise his holy name though wee have little or nothing without us and that within us is the thing God chiefly requires Our heart is the Altar on which wee offer this Incense God lookes not to quantity but to proporâ—…ion he accepts a mite where there is â—…o more to be had But how shall we be enabled to this great â—…y Enter into a deep consideration of Gods â—…rs past present and to come think of the greatnesse and suteablenesse of them 〈◊〉 our condition the seasonablenesse â—…d necessity of them every way unto 〈◊〉 Consider how miserable our life â—…re without them even without â—…mon favours but as for spirituall â—…ours that make both our naturall â—…d civill condition comfortable our â—…y life were death our light were â—…nesse without these In all favours â—…ke not of them so much as Gods â—…cy and love in Christ which sweeâ—… them Thinke of the freenesse of 〈◊〉 love and the smallnesse of thy own â—…rts How many blessings doth God â—…tow upon us above our deserts yea â—…e our desires nay above our very â—…ghts He had thoughts of love to 〈◊〉 when wee had no thoughts of our â—…es What had we been if God had not been good unto us How many blessings hath
in him If we will not trust in salvation what will we trust in and if salvation it self cannot save us what can out of salvation there is nothing but destruction which those that seeke it any where out of God are sure to meet with How pittifull then is their case who goe to a destroyer for salvation that seeke for help from hell Here also we see to whom to return praise in all our deliverances even to the God of our salvation The virgin Mary was stirred up to magnifie the Lord but why Her spirit rejoyced in God her Saviour Whosoever is the instrument of any good yet salvation is of the Lord whatsoever brings it hee sends it Hence in their holy feasts for any deliverance the cup they drank of was called the Cup of salvation and therefore David when he summons his thoughts what to render unto God hee resolves upon this to take the Cup of salvation But alwayes remember this that when we thinke of God as salvation wee must thinke of him as hee is in Christ to his For so every thing in God is saving even his most terrible attributes of justice and power out of Christ the sweetest things in God are terrible Salvation it selfe will not save out of Christ who is the onely way of salvation called the way the truth and the life David addeth He is the salvations of my countenance that is hee will first speake salvation to my soule and say I am thy salvation and when the heart is cheered which is as it were the Sâ—… of this little world the beames of that joy will shine in the countenance True joy begins 〈◊〉 the center and so passeth to the circumference the outward man The countenance is as the glasse of the soul wherein you may see the naked face of the soule according as the severall affections thereof stand In the coutenance of an understanding creature you may see more then a bare countenance The spirit of one man may see the countenance of anothers inner man in his outward countenance which hath a speech of its owne and declares what the heart saith and how it is affected But how comes God to be the salvation of our countenance Answ. I answer God onely graciously â—…nes in the face of Jesus Christ which 〈◊〉 with the eye of faith beholding receive those beames of his grace and reâ—…ct them backe againe God shineth â—…on us first and we shine in that light â—…f his countenance upon us The joy of salvation especially of spirituall and â—…all salvation is the onely true joy all other salvations end at last in destruction and are no further comfortable then they issue from Gods saving love God will have the body partake with the soule as in matter of griefe so in matter of joy the lanthorne shines in the light of the Candle within Againe God brings forth the joy of the heart into the countenance for the further â—…eading and multiplying of joy to others Next unto the sight of the sweet countenance of God is the beholding of the cheerefull countenance of a Christian friend rejoycing from true grounds Whence it is that the joy of one becomes the joy of maâ—… and the joy of many meet in one by which meanes as many lights together make the greater light so many lightsome spirits make the greater light of spirit and so God receiveth the more praise which makes him so much to delight in the prosperity of his children Hence it is that in any deliverance of Gods people the righteous doe compasse them about to know what God hath done for their soules and keep a spirituall Feast with them in partaking of their joy And the godly have cause to joy in the deliverance of other Christians because they suffered in their afflictions and it may be in their sinnes the cause of them which made them somewhat ashamed Whence it is that Davids great desire was that those who feared God might not be ashamed because of him insinuating that those who feare Gods name are ashamed of the falls of Gods people Now when God delivers them this reproach is removed and those that had part in their sorow have part in their joy Againe God will have salvation so open that it shall appeare in the countenance of his people the more to daunt and vexe the enemies Cainish hypocrites hang downe their heads when God lifts up the countenance of their brethren when the countenance of Gods children cleares up then their enemies hearts and looks are cloudy Ierusalems joy is Babylons sorow It it with the Church her enemies as it is with a ballance the scales whereof when one is up the other is downe Whilst Gods people are under a cloud carnall people insult over them as if they were men deserted of God Wherupon they hang down their heads the rather because they think that by reason of their sins Christ his Religion will suffer with them Hence Davids care was that the miseries of Gods people should not be told in Gath. The chief reason why the enemies of the Church gnash their teeth at the sight of Gods gracious dealing is that they take the rising of the Church to bee a presage of their ruine A lesson which Hamans wife had learned This is a comfort to us in these times of Iacobs trouble and Zions sorrow The captivity of the Church shall returne as rivers in the South Therefore the Church may say Reioyce not over me O my enemy though I am fallen I shall rise againe Though Christs Spouse be now as black as the Pots yet shee shall be white as the Dove If there were not great dangers where were the glory of Gods great deliverance The Church at length will be as a Cup of trembling and as a burthensome stone The blood of the Saints cry their enemies violence cryes the prayers of the Church cry for deliverance and vengeance upon the enemies of the Church and as that importunate widow will at length prevaile Shall the importunity of one poore woman prevaile with an unrighteous Iudge and shall not the prayers of many that cry unto the righteous God take effect If there were Armies of Prayers as there are Armies of men wee should see the streame of things turned another way A few Mosesâ—… the Mount would doe more good then many souldiers in the valley If wee would lift up our hearts and hands to God he would lift up our countenance But alas wee either pray not or crosse our owne prayers for want of love to the truth of God and his people It is wee that keepe Antichrist and his faction alive to plague the unthankfull world The strength he hath is not from his owne cause but from our want of zeale we hinder those Halâ—…luiahs by private brabbles coldnesse and indifferency in Religion The Church begins at this time a little to lift up
These be the â—…vours I waite for at thy hand O visite 〈◊〉 with the salvation of thy chosen O remember mee with the favour of thy people that I may see the good of thy â—…sen Whilest the soule is thus exerciâ—…d more sweetnesse falls upon the will 〈◊〉 affections whereby they are drawne â—…ll neerer unto God The soule is in a â—…ting and a thriving condition For â—…d delights to shew himselfe gracious 〈◊〉 those that strive to be well perswaâ—…d of him concerning his readinesse 〈◊〉 shew mercy to all that look towards 〈◊〉 in Christ. In worldly things how 〈◊〉 wee cherish hopes upon little â—…ounds if there shineth never so little â—…pe of gaine or preforment wee make â—…er it Why then should we forsake â—…owne mercy which God offers to be our owne if we will embrace it having such certain grounds for our hope to rest on It was the policie of the servants of Benhadad to watch if any word of comfort fell from the King of Israel and when hee named Benhadad his brother they catched presently at that and cheered themselves Faith hath a catching quality at whatsoever is neere to lay hold on Like the branches of the vine it windeth about that which is next and stayes it selfe upon it spreading further and further still If nature taught Benhadads servants to lay hold upon any word of comfort that fell from the mouth of a cruell King Shall not grace teach Gods children to lye in wait for any token that hee shall shew for good to them How should we stretch forth the armes of our faith to him that stretcheth out his armes all the day long to a rebellious people God will never shut his bosome against those that in an humble obedience flye unto him wee cannot conceive too graciously of God Can wee have a fairer offer then for God in Christ to make over himselfe â—…to us which is more then if hee should make over a thousand worlds Therefore our chiefe care should bee first by faith to make this good and â—…hen to make it usefull unto us by liâ—…ing upon it as our chiefest portion which wee shall doe 1. By proving God to be our God in particular 2. By improving of it in all the passages of our lives CHAP. XXXI Meanes of proving and evidencing to our soules that God is our God NOw we prove it to our soules that God is ours when we take him at his offer when wee bring nothing but a sense of our owne emptinesse with us and a good conceit of his faithfulnesse and ability to doe us good when we answer God in the particular passages of salvation which we cannot doe till â—…e begins first unto us Therefore if â—…e be Gods it is a certaine signe that God is ours If we chuse him wee may conclude he hath chosen us first If wee love him we may know that he hath loved us first If we apprehend him it is because he hath apprehended us first Whatsoever affection we shew to God it is but a reflection of his first to us If cold and dark bodies have light and heat in them it is because the Sun hath shined upon them first Mary answers not Rabboni till Christ said Mary to her If we say to God I am thine it is because he hath first said unto us thou art mine after which the voice of the faithfull soule is I am my beloveds and my beloved is mine We may know Gods minde to us in heaven by the returne of our hearts upwards againe to him Onely as the reflected beames are weaker then the direct so our affections in their returne to God are farre weaker then his love falling upon us God will be to us whatsoever wee make him by our faith to be when by grace we answer his condition of trusting then he becomes ours to use for our good 2. Wee may know God to be 〈◊〉 God when wee pitch and plant all our happinesse in him when the desires of our soules are towards him and wee place all our contentment in him As this word my is a terme of appropriatiâ—… springing from a speciall faith so it is a word of love and peculiar affection shewing that the soule doth repose and rest it selfe quietly and securely upon God Thus David proves God to bee his God by early seeking of him by thirsting and longing after his presence and that upon good reason because Gods loving kindnesse was better to him then life This he knew would satisfie his soule as â—…ith marrow and fatnesse So S. Paul proved Christ to be his Lord by accounting all things else as dung and drosse in â—…parison of him Then we make God our God and set a Crowne of Majesty upon his head when we set up a Throne for him in our hearts where selfe-love before had set up the creature above him when the heart is so unloosed from the world that it is ready to part with any thing for Gods sake giving him now the supremacy in our hearts and bringing downe every high thought in captivity to him making him our trust our love our joy our delight our feare our all and whatsoever we esteem or affect else to esteem and affect it under him in him and for him When we cleave to him above all depending upon him as our chiefe good and contenting our selves in him as all-sufficient to give our soules fit and full satisfaction When we resigne up our selves to his gracious government to doe and suffer what he will offering our selves and all our spirituall services as sacrifices to him When faith brings God into the soule as ours we not onely love him but love him dearely making it appeare that when wee are at good tearmes with God we are at a point for other things How many are there that will adventure the losse of the love of God for a thing of nothing and redeeme the favour of men with the losse of Gods Certaine it is whatsoever we esteeme or affect most that whatsoever it be in it selfe yet we make it our God The best of us all may take shame to our selves herein in that we doe not give God his due place in us but set up some Idoll or other in our hearts above him When the soule can without hypocrisie say My God it ingageth us to universall and unlimited obedience we shall be ambitious of doing that which may be acceptable and well pleasing to him and therefore this is prefixed as a ground before the Commandements enforcing obedience I am the Lord thy God therefore thou shalt have no other Gods before me whomsoever else wee they it must be in the Lord because wee see a beam of Gods authority in them and it is no prejudice to any inferiour authority to preferre Gods authority before it in case of difference one from the other When we know we are a peculiar people wee cannot but bee Zealous of good
of it neither is 〈◊〉 to bee attained or maintained without the strength and prime of our care I speake especially of and in regard of the sense and comfort of it For the sense of Gods favour will not bee kept without keeping him in our best affections above all things in the world without keeping of our hearts alwayes close and neere to him which cannot bee without keeping a most narrow watch over our loose and unsetled hearts that are ready to stray from God and fall to the creature It cannot be kept without exact and circumspect walking without constant self-deniall without a continuall preparation of spirit to want and forsake any thing that God seeth fit to take from us But what of all this Can we crosse our selves or spend our labours to better purpose one sweet beam of Gods countenance will requite all this We beat not the ayre we plow not in the sand neither sowe in a barren soile God is no barren wildernesse Nay hee never shewes so much of himselfe as in suffering and parting with any thing for him and denying our selves of that which wee thinke stands not with his will Great persons require great observance We can deny our selves and have mens persons in great admiration for hope of some advantage and is any more willing and more able to advance â—…s then the great al-sufficient God A Christian indeed undergoes more troubles takes more paines especially with his owne heart then others doe But what are these to his gaines What returne so rich as trading with God What comforts so great as these that â—…re fetched from the fountaine One day spent in enjoying the light of Gods countenance is sweeter then a thousand without it Wee see here when David was not onely shut out from all comforts but lay under many grievances what a fruitfull use he makes of this that God was his God It upholdâ—…h his dejected it stilleth his unquiet soule it leadeth him to the rock that was higher then he and there stayeth him It â—…eth him with comfortable hopes of better times to come It sets him above himselfe and all troubles and feares whatsoever Therefore waite still in the use of meanes till God shine upon thee yea though wee know our sinnes in Christ are pardoned yet there is something more that a gracious heart waites for that is a good looke from God a further enlargement of heart and an establishing in grace It was not enough for David to have his sinnes pardoned but to recover the joy of salvation and freedome of spirit Therefore the soul should alwayes be in a waiting condition even untill it bee filled with the fulnesse of God as much as it is capable of Neither is it quiet alone or comfort alone that the soule longs after no nor the favour of God alone but a gracious heart to walke worthy of God It rests not whilest any thing remaines that may breed the least strangenesse betwixt God and us CHAP. XXXIII Of experience and Faith and how to wait on God comfortably Helps thereto My God THese words further imply a speciall experience that David's soule had felt of the goodnesse of God hee had found God distilling the comfort of his goodnesse and truth through the promises and he knew he should finde God againe the same he was if hee put him in minde of his former gracious dealing His soule knew right well how good God was and he could seal to those truths he had found comfort by therefore he thus speakes to his soule My soule what my soule that hast found God so good so oft so many wayes thou My soule to be discouraged having God and My God with whom I have taken so much sweet counsell and felt so much comfort from and found alwayes heretofore to sticke so close unto me Why shouldst thou now bee in such a case as if God and thou haâ—… beene strangers one to another If we could treasure up experiments the former part of our life would come in to help the latter and the longer we live the richer in faith we should be Even as in victories every former overthrow of an enemy helps to obraine a succeeding victory The use of a sanctified memory is to lose nothing that may help in time of need Hee had need be a well tryed and a known friend upon whom wee lay all our salvation and comfort We ought to trust God upon other grounds though wee had never tryed him but when hee helps our faith by former experience this should strengthen our confidence and shore up our spirits and put us on to goe more cheerefully to God as to a tried friend If we were well read in the story of our owne lives wee might have a divinity of our owne drawn out of the observation of Gods particular dealing towards us we might say this this truth I dare venture upon I have found it true I dare build all my happinesse upâ—… it As Paul I know whom I have trustâ—…d I have tryed him he never yet failed â—…e I am not now to learn how faithfull â—…e is to those that are his Every new experience is a new knowledge of God â—…nd should fit us for new encounters If we have been good in former times God remembers the kindnesse of our â—…uth we should therefore remember the kindnesse of God even from our youth Evidence of what we have felt helps our faith in that which for the present we feele not Though it bee one thing to live by saith and another thing to live by sight yet the more wee see and feele and â—…aste of God the more we shall be led â—…o rely on him for that which as yet we neither see nor feele Because thou hast â—…een my helper saith David therefore in â—…be shadow of thy wings will I rejoyce The time was Lord when thou shewedst thy selfe a gracious Father to me and thou art unchangeable in thy nature in â—…hy love and in thy gifts Yea when there is no present evidence but God shewes himselfe 〈◊〉 contrary to us yet a former taste 〈◊〉 Gods goodnesse will enable to lay claime unto him still Gods concealing of himselfe is but a wise discipline for a time untill we be enabled to beare the full revealing of himselfe unto us for ever In the meane time though we have some sight and feeling of God yet our constant living is not by it the evidence of that we see not is that which more constantly upholds the soule then the evidence of any thing we see or feele Yea though our experience by reason of our not minding of it in trouble seemes many times to stand us in no stead but we fare as if God had never looked in mercy upon us Yet even here some vertue remaines of former sense which with the present spirit of faith helps us to looke upon God as ours As wee have a present strength from food received and digested before
put up all our desires for all things we stand in need of in this right wee have to God in Christ who hath brought God and us together hee can deny us nothing that hath not denied us himselfe If he be moved from hence to doe us good that wee are his Let us be moved to fetch all good from him on the same right that he is ours The perswasion of this will free us from all pusillanimity lowlinesse and narrownesse of spirit when wee shall think that nothing can hurt us but it must break through God first If God give quietnesse who shall make trouble If God be with us who can be against us This is that which puts comfort into all other comforts that maketh any burthen light This is alwayes ready for all purposes Our God is a present and a seasonable help All evills are at his command to be gone and all comforts at his command to come It is but goe comfort goe peace to such a mans heart cheere him raise him Go salvation rescue such and such a soul in distresse So said and so done presently Nay with reverence be it spoken so farre doth God passe over himselfe unto us that he is content himselfe to be commanded by us Concerning the worke of my hands command you me lay the care and charge of that upon mee He is content to be out-wrastled and over-powred by a spirit of saith as in Iacob and the woman of Canaan to be as it were at our service Hee would not have us want any thing wherein hee is able to help us And what is there wherein God cannot help us If Christians knew the power they have in heaven and earth what were able to stand against them What wonder is it if faith overcome the world if it overcomes him that made the world that faith should bee Almighty that hath the Almighty himselfe ready to use all his power for the good of them to whom he hath given the power of himselfe unto Having therefore such a living fountaine to draw from such a center to rest in having all in one and that one Ours why should we knocke at any other doore we may goe boldly to God now as made ours being bone of our bone and flesh of our flesh Wee may goe more comfortably to God then to any Angell or Saint God in the second person hath vouchsafed to take our nature upon him but not that of Angells Our God and our Man our God-Man is ascended into the high Court of heaven to his and our God cloathed with our nature Is there any more able and willing to plead our cause or to whom wee may trust businesses with then he who is in heaven for all things for us appertaining to God It should therefore be the chiefe care of a Christian upon knowledge of what he stands in need of to know where to supply all It should raise up a holy shame and indignation in us that there should be so much in God who is so neere unto us in Christ and wee make so little use of him What good can any thing doe us if we use it not God is ours to use and yet men will rather use shifts and unhallowed pollicies then be beholding to God who thinkes himselfe never more honoured by us then when we make use of him If we beleeve any thing will doe us good we naturally make out for the obtaining of it If we beleeve any thing will hurt us we study to decline it And certaine it is if wee beleeved that so much good were in God we would then apply our selves to him and him to our selves whatsoever vertue is in any thing it is conveyed by application and touching of it that whereby we touch God is our faith which never toucheth him but it drawes vertue from him upon the first touch of faith spirituall life is begun It s a bastard in nature to beleeve any thing can worke upon another without spirituall or bodily touch And it is a Monster in Religion to beleeve that any saving good will issue from God if we turne from him and shut him out and our hearts be unwilling Where unbeleefe is it bindes up his power Where faith is there it is between the soule and God as betwixt the iron and the Loadstone a present closing and drawing of one to the other This is the beginning of eternall life so to know God the Father and his Sonne Christ as thereby to embrace him with the armes of faith and love as Ours by the best title he can make us who is truth it selfe Since then our happinesse lies out of our selves in God we should goe out of our selves for it and first get into Christ and so unto God in him and then labour by the spirit of the Father and the Sonne to maintaine acquaintance with both that so God may be Ours not onely in covenant but in Com◅anion hearkning what he will say to us and opening our spirits disclosing our wants consulting and advising in all our distresses with him By keeping this acquaintance with God peace and all good is conveyed to us Thereafter as we maintain this communion further with him wee out of love study to please him by exact walking according to his commands then we shall feele encrease of peace as our care encreaseth then he will come and s◅p with us and be free in his refreshing of us Then he will shew himselfe more and more to us and manifest still a further degree of presence in joy and strength untill communion in grace ends in communion in glory But wee must remember as David doth here to desire and delight in God himselfe more then in any thing that is Gods It was a signe of S. Pauls pure love to the Corinthians when he said I seeke not yours but you We should seeke for no blessing of God so much as for himselfe What is there in the world of equall goodnes to draw us away frō our God If to preserve the dearest thing we have in the world we breake with God God will take away the comfort we look to have by it and it will prove but a dead contentment if not a torment to us Whereas if we care to preserve communion with God we shall bee sure to finde in him whatsoever we deny for him honor riches pleasures friends all so much the sweeter by how much wee have them more immediately from the spring head We shall never finde God to be our God more then when for making of him to be so we suffer any thing for his sake Wee enjoy never more of him then then At the first we may seeke to him as rich to supply our wants as a Physitian to cure our soules and bodies but here wee must not rest till wee come to rejoyce in him as our friend and from thence rise to an admiration of him for his owne excellencies that being so high
David takes up his rest and so let us Then whatsoever times come wee are sure of a hiding place and Sanctuary FINIS HAB. 3. 17. Although the figge tree shall not blossome neither shall fruit be in the Vines the labour of the Olive shall faile and the fields shall yeeld no meat c. yet I will rejoyce in the Lord I will joy in the God of my salvation PSAL. 91. 1. 2. Hee that dwelleth in the secret place of the most high shall lodge under the shadow of the Almighty I will say of the Lord He is my refuge and my fortresse My God in him will I trust PSAL. 73. 26. My strength and my heart faileth but God is the strength of my heart and my portion for ever An Alphabeticall Table of chiefe things in the fore-going Treatise A. ACtions of man what are the principles of them Page 221 Admire Gods love 479 Adventure of faith makes a rich returne 490 Affections their conflict one with another 79. How to be ordered 104. In case of Gods dishonour no affection is excessive 106 Affections why they doe not alwayes follow the judgement 377. God most to be affected 498 Appearance of salvation in the countenance whence and why 469 Application of mercy in particular necessary reasons 482. In the wicked it is a lye 485. It is no easie matter to say My God 486. When it is right 495. A shame not to improve it 511 Arguments for faith to come to God 418 Art in bearing of troubles 64 Art in misery to think of matter of joy 429 Assurance of Gods favour what we should doe in the want thereof 441 B Backe faith with strong reasons and arguments 414 Beauty of a well-ordered soule 135 Beauty of Christians works performed in season 428 Bilneyes offence at a Preacher 362 Blasphemy temptations of blasphemy and how checked 350 Breach of inward peace still looke at thy selfe therein 149 Bookes all written to amend the booke of conscience 67 C Casting downe disquiets why 44. Remedies against casting downe 46 Censure not Christians distempered dangerous so to doe 40 Change of nature changeth all 187 Changes must be fore-thought of 128 Caution in fore-casting such changes 120. Direrections for this fore-thinking of troubles 121 Character of a good soule 378 Christ is salvation clothed in mans flesh 465 Christian Calling what is the true ability to it grace not gifts onely 405. Particular Calling directions for it 408 Combats spirituall how discerned from that of common grace and light 83 Comfort in the Churches troubles 411. and 471. Comfort amisse sought in sanctification 28. Yet to have and hold comfort grow up in holinesse 30 Comforters in way of humanity many few in way of Christianity 227. Graces necessary in a good Comforter 230. Method of comforting 231. A sinne not to comfort the afflicted 235. How comfort tendered doth no good miscarriages therein 238 Communion with God to be sought and how Christians have continuall ground of it 429 Communion of friends in watching over one another 2â—…5 In comforting one another 218 Complaine of thy selfe not of God nor others 74 Concupiscence not severely censured by Papists 153 Condition of life none wherein we may not exercise some grace 146 A man can be in no condition wherein God is at a losse and cannot help him 265 Confidence in our selves how chased away 243 Confidence for mercies warranted to us as well as to David or others 431 Conflict of grace and corruption much cast us downe 386. Should make us trust in God the more 387 Conflicts in mans soule kindes and degrees of them 78 Conscience not cleare brings disquietnesse 30 Constancy how it quiets the spirit Consideration the best objects of it 186 Contentment to be framed to our selves and how 123. It is a speciall meanes of quieting the soule Ibid. Continuance of sinne or sinnes of continuance dangerous 359. And how to be dealt withall 360 Corruption how farre curbed or repressed by God 171 Corruptions remaining in an holy heart are naturall they would not be controlled 150 And what followes 157 Courage a meanes to stablish the soule Court of conscience in man 51. Why wee are so backward to keepe this Court 57 D Deale with thy selfe in all afflictions to get quietnesse 115 Death comfort in the houre of it 402. In the estate after death 403 Delay not the praising of God 446 Defects in life rise from defects in trust 333 There is a supply for all our defects 391 Deordination of nature to be lookt upon and how 166. Most needfull so to doe 168 Deniall of our selves necessary wherein 140. Notes of it 142 Desertion then Christ should be put betweene God and us 509 Despaire of mercy no cause of it 565 Desperation may be where is onely a generall apprehension of mercy 483 Difference betweene a carnall Christian and another 437 Discouragement in affliction incident to Gods owne people 11. Causes hereof in our selves privative 21. Positive 23. Wee are apt to cast downe our selves 41. Reasons against discouragement the hurt that comes by it 46. It crosseth our owne principles 54. In case of discouragement we should not thinke too much on our corruptions 95. A godly man knowes how to carry himselfe in discouragements 78 Disquieted wee may be for that which it is not a sinne to be disquieted for 91 Disquietnesse three notes of that which is not befitting 92 Disquietnesse for sin when it exceeds measure 94 Disquietments proper to the soule beside those of the body 108 Distrust the cause of all disquiet 252 Distempers fall if arraigned before reason 53 Doubting ariseth of Popish doctrine of works 29 Duty more to be thought of then comfort 422 Duties to be don with united forces or spirits 30 E Eloquence of Ambrose converted Austine 196 Election not knowne no hinderance to our trust in God 489 Enemies of the Church comfort against them 412 Envie not their prosperity 474 Estate of a Christian how to be judged 26 Event of things not to be too much forecasted 39 Evidence of faith more constantly upholds the soule then evidence of sight 532 Evill in an holy Christian not to be too much lookt upon 38. Nor evills of the time 39 Evills of sinne 87 Excellencies of God to be branched out for our severall uses 508 Exercise of grace preserves the soule 249 Experiments of God treasured up in the heart would much help faith 529 Experiences to be called to mind 312. And communicated to others 313 Extremities whereinto the godly are suffered to fall and why 310 Evills that are outward how remedied 593 F Faith must own God specially 480. And why 482. It relyes on a double principle 299. Why so requisite in Christians 301. It is stil shaked by the devill and wicked ones 17. It must have price set on it and how this may be 315. 317. In us no seeds of faith as of obedience 332 Fancy to be quickly limited and restrained 189. The proper use of it 193
Favour of God how to preserve the sence of it 525 Failings pardoned where is no malicious intention 424 Former favours make the soule more sensible of contrary impressions 4 Friends living spirituall priviledges by them 221 Friends departure comfort in it 408 G Galeacius Caracciolus how converted 196 God makes every man a governour over himselfe 67 God still left to a good heart for comfort when all others faile 247 God onely is the fit object of trust 264 God cannot out of Christ be thought on comfortably 267 God is some mens God specially 477. Hence is the spring of all good 481. When we prove this to our soules 495. Tokens of it 501. Comfort by it in extremities 505 Gods presence sweetneth all places and estates 2 Gods glory more to be regarded then our owne good 420 God is many salvations to his people 464. A Rock not to be undermined 464 Godly men when best disposed 114. They can cast restraint on themselves in distempers 63. Can make a good use of privacy 65 Great ones in most danger 60. And why 224 Greatnesse of finne may encourage us to goe to God 355 Griefe gathered to a head will not be quieted at the first 5. It casteth downe as joy lifteth up 50. How to be mitigated 216. Griefe faulty when 94. Even godly griefe is to be bounded 97. How it is to be ordered aright 100 Griefe for sinne why wee want it so much 372. What we must doe in the want of it 382. It is not all at first 383 Griefe of contrition and of compassion 101 Growth in laying claime to God 488 Guard over the soule to be kept 170 H Hatred of sinne a good signe of grace notes of it 380 Heart of man not easily brought unto God 254 Heart to be most watcht and kept in temper 42 Heart though vile shall be fitted for God comfort and glory 390 A Heart enlarged to praise God is the chiefe deliverance 439 Heart of Christians first cheared by God then their countenance 468 Help by others in discerning our estates 287 Help where none is yet trust in God Ibid. Holinesse of God no discouragement to true Christians in their many infirmities 392 Hope the maine support of a Christian 263. The difference of it from faith Ibid. It quieteth the soule Hope most in a hopelesse estate two grounds 301. and 491. Houre of mercy not yet past if yeelded unto 368 Humbled persons comforted 370 To humble us God need not goe without us to fetch forces 109. And wee need goe no surther then our selves 151 I Idle life is ever a burthen to it selfe 32 Idlenesse is the houre of temptation 190 Imagination and opinion the cause of much disquiet 176. How it hurteth us 183. How sinfull imaginations worke upon the soule 181. The remedie and cure of this evill 183. Opportunities of helping it to be sought and taken 195. How it may be made serviceable in spirituall things 198. Not impossible to rule our imaginations 210. Misconceits about them 212 Immanuel a name of nature and of office 478 Impediments should not discourage Christians 389 Impudencie in wicked men more then in devills 522 Inclinations of soule to the creature should be at first subdued 328 Instinct supernaturall leades the godly unto God 418 Interest in God the ground of trusting in him 477 Ioy and praise help each other 430 Ioy stilleth the soule Jbid. Iudgement and reason well employed will raise up a dejected spirit 51 L Large faith and large object should be shaped together 519 Latimers three prayers all granted 433 Law of God extent and spiritualnesse of it to be considered 168 Least mercy of God must be prized 450 Liberty Christian may not be unknowne nor yet abused 32. 114. Life of a Christian a life of trouble 107 Life of Christians a mixture of good evill 428. Hid. 515 We Lose our selves most by yeelding most to our selves 60 Love such things as can returne love 122 Love of God to be lookt at in every mercy 446 Love-tokens from God arguing he is ours 501 Love of God not to be questioned grounds 298 Luther assured of a particular mercy in prayer 433 M Massacre of France terrible afterward to the King 66 Meanes whether relyed on or no. 343 Mercy of God must not bee limited by mans sinnes 358. It is Gods name he pleads for it 535 Moone in the change neerest the Sunne so wee to God in greatest dejection 18 Motions of sinne to be at first crushed 129 Murther of the tongue 19 N Nature of man since sin came in subject to misery and sorrow 9. proved 10. applyed 11 Natures favourers enemies of grace 164 Nature divine the onely counter-poyson of sin 172 Naturall righteousnesse in Adam 155 Naturall sinnes in us voluntary too 161 O Objects of Religion or conversation not to be substituted 319 Offence against God takes not away trust in God 253 Omission of duties breeds trouble to the soule 34 Opinions of others not to be too much heeded 37. 124 Opposition to sin in the godly is universall 88 Over-joying in outward comforts breeds trouble 35 Outward things no fit stayes for the soule 321. 325 P Passions conflict one with another 78 Passions not to be put to our troubles 124 Passions hid till drawne out and how this is 126 Peace the Epitome of all good 138 Perseverance in grace warranted and how 388 Portion of the godly is God alone 517 Power that wee have over our selves is of God 243 Prayer needfull to keepe our selves in temper 62 Prayer heard signes of it 453 Prayer and praise depend each on other 422. 455 Praise in trouble more minded by the godly then their delivery 420. Special times to praise God 425. No easie matter to praise God aright 439. conditions 448. motives 459. meanes of performing it 459 Prepare for an alteration of thy estate and spirit 40 Presence of God with his in worst times what it doth for them 426 Pride must ever be taken downe though the spirit be dejected 61 Pride and passion mischievous 58 Promises of God what they are in divers respects 296 Promises are not all reserved for heaven but partly verified on earth 434 Propriety in God chiefly to be laboured for 483 Providence of God makes all good to us as himselfe is good 267 It is a speciall stay of our faith 270. What God is he makes good by providence Ibid. Graces to be exercised in observing divine providence 278 R Reall praises of God necessary 451 Real things put out troublesom thoughts 185 Reason for sinne none at all 415 Reasons of a godly man are divine 417 Relations wherein wee stand to God must be all answered and how 307 Relapses pardonable and curable 366 Repentance begins in the love of God 197 Resolution necessary in Christianity 442 Want of it breeds much disquiet 34 Resolution firme peremptory to be assumed 256. renue it 258. and that quickly 260 S Salvations of God plentifull and manifold 464. To
be thought upon in trouble 466. The golden chaine of it 484 Satan and his instruments still casting-down the godly 14 Satans cunning in divers humours of Christians 26. To discourage those whom God encourageth 536 Satans study to unloose the heart from God 335 And to divide betwixt God and us Selfe-deniall requisite to praise God 440 Selfe what in the godly and what in others 110 Signes of a good estate 28 Sicknesse comfort in it 397 Sin ever unreasonable amidst seeming reasons 56 Sinne is the greatest trouble 400. Avoyd not trouble by sinne Ibid. Sinne sweet in committing bitter in the reckoning 353 Side with God in evill times 503 Sight of God not alwayes alike Reasons of it 532 Soliloquies of speciall use 220 Solitarinesse ill for afflicted ones 236. Intolerable to the wicked why 66 Sorrow weakens the heart 44 Sorrow not required for it selfe as sorrow 370. No sorrow can make satisfaction 371. Dangerous to desire it over-much 375. Popery in it Comfortable degree of sorrow for sinne when 378 Soules most constant estate in respect of sinne 577 Soule to be cited and pressed to give accounts 59 Soules excellency in reflecting on it selfe and judging all its issues 68 Soule debased by wicked men 70 Soule should be first set in order 73 Soule needs something beside it selfe to uphold it 110 Soules temper when right 97 Soule though over-borne a while gets free againe 262 Soule if gracious most sensible of the want of spirituall meanes 6. Knowes when it is well with it when ill 7 Superstition the force of it 182 Symmetrie of soule most lovely 137 T Temptation divine what it is 13 Thanks then best when it tends to praising 447 Thanks should be large 448 Thankfulnesse never without some taste of mercie 453. It is a speciall help in an afflicted condition 453. Excellent use of it 462 Thoughts to be set in order every morning 202. Are not free 203. Danger of that opinion 208 Thoughts of praise should be precious to us 430 Titles empty titles of goodnesse bring but empty comfort at last 523 Our Title in God to be maintained against all cavills 530 Trade of conversing with God the richest in the world 443 Triall of trust whether it be right 337 Troubles outward appointed to help the soule inwardly 68 Trouble inward three-fold miscarriage of it 92 Trust is the meanes to bring God and the soule together 264. To settle trust know the minde as well as the nature of God 295. Trust must answer the truth of God 300. Directions about trusting 303. Whether we may trust to friends riches or helps 318. A sinne so to doe 323 Trust it selfe not to be trusted in 326 Trusting should follow Gods order of promising 330 Tryall of our selves exceeding necessary 127 V Victory over our selves signes of it 142. How it may be obtained 147 Vniformity necessary in the lives of Christians 139 Vnthankfulnesse to God most sinfull 445. Detestable to God and man 455 Vnworthinesse may not keepe from God 489 There is a sanctified use of all troubles to Gods children 250 W. Wayting on God a necessary duty 435. What it is to wayte 437. Be ever in a wayting condition 529 Wayting difficult Helps to wait on God Will of man hath a soveraignty 162 Will of the godly conformable to Gods will 421 Worldly good hath some evill and worldly evill hath some good 132 Y. Yet not in hell not at worst a mercie and undeserved 425 Youth to be curbed quickly 61 FINIS John 〈◊〉 2 Cor. 4. 〈◊〉 Ps. 95. ult Deu 28. 65 Tua praesentia Domine Laurentio ipsam craticulam dulceÌ„ fecit Judg. 7. 10. 2 Pet. 10. Heb. 7. 2. Praemium ante praemium Hoâ—…it in Gen. Respondit divinas consolationes Martyrum se sensisse Robur hostium apud Deum Ego miserrimas curas quibus te consumiscribis vehementer odi Quod sic regnat in corde tuo non est magnitudo causae sed ma gnitudo in credulitatis nostrae Si causa salsa est revocemus Si vera cur facimus illum tantis promissis mendacem I uctaâ—… contra teipsum maximum hostem 2 Cor. 1. ult 1. verse 1. 2. verse 2. Quest. Answ. verse 3. verse 4. verse 7. verse 8. Vers. 10 Obser. 1. Obser. 2. Reason Acrius urgent quae necessitatis sunt quam quae spectant ad voluptutem Obser. 3. Parts 1. 2. 1. 2. Obser. 1. 1. Christ the Head was a man of many sorrowes 2. The Church hath beene and is full of sorows 3. The members of the Church have been and are ful of crosses Acts 14. 22. Vse Obser. 2. Reas. 1. 2. 3. Outward causes of disconragement 1. God himselfe A divine temptation what Mat. 27. 46 2. In regard of Satan who is all for casting downe The devill envies our happinesse first and last 3. Satans instruments who are al for casting dovvne Psa. 35. 13. Psal. 39. 1. verse 3. Mat. 4. This was preached in the beginning of the troubles of the Church Gen. 22. 14. Quest. Vers. 10 A murther of the tongue 1 Iudg. 24. Iudges 7. 4. Discouragement comes from our selves Simile 5. A deluded fancy causes disquietnesse 2. Causes privative of discouragement in our selves 1. Ignorance in the understanding 2. Forgetfulnesse causeth discouragement 3. Not duely prizing of comforts Iob 15. 11 4. A childish peevishnes Gen. 16. 1 Kings Ionah 4. 9. Ier 31. 15. 5. False reasoning erroneous discourse A double cunning of Satan according to the humour of his patients 6. A fals method and order in judging of our estates 2 Pet. 1. Mat. 13. 20 Eph. 1. 13. 1 Iohn 4. 19. 1 Iohn 4. 20. Comfort sought in sanctification Phillip 3. Psal. 24. 3. Rom. 8. 39 To have and maintaine true comfort we must grow up holinesse 8. Want of a cleare conscience raises tumults in the soule Psal. 51. Gal. 6. 16. Ignorance of our Christian liberty Danger of abusing Christian liberty 10. Want of imployment 11. Omission of offices and duties of love Rom. 13 8 12. Want of resolution in good things 1 Kings 18. 21. Iames 1. 6. When meÌ„ lay up too much comfort in outward things Prov. 30. Mich. 2. 10 Psal. 39. 2. Too much relying upon the opinions of others Sic leve sic parvum est animum quod laudis avarum subruit aut reficit Job 1 Sam. 1. 14. 3. Too much looking and poring on evils in our selves abroad Philip. 4. 4 Vse 1. Vse 2. Obser. 1. Joh. 14. 1. Vse Obser. 2. Luk 18. 13 Reason How sorrow doth weaken the soule 1. 2. Eccles. 4. 10 Vse How to prevent casting downe Pro. 12. 25. Matt. 11. Obser. 1. Reason Remedies against casting downe disquieting Reasons against discouragement 1. It indisposes to all good duties 1. Thess. 5. 2. It Wrongs God making us thinke amisse of him 3. It makes a manforget former blessings c. 4. It makes us unfit to receive good Iames 1. 21. 5. It hinders beginners comming into Gods wayes 1 Pet. 3. Mat.
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
est nos velle cuÌ„ volumus sed ille facit ut velimus Aug. Duties 1. 2. Obser. 1. 2. Rom. 8. 28. 3. 4. Iam. 5. 17. 5. Gen. 8. 11. Object Answ. Trust in God tho an offended God Psal. 97. 10 6. Vnde hoc montrum quare istud Aug. Confess Non ex toto vult non ex toto imperat in tantum non sit quod imperat in quantum non vult 7. Esay 26. 3. Ephes. 6. 10. Psal. 80. 19 Animus aeger semper errat 8. Jussisti Domine sic est ut omnis inordinatus affectus sibi sit poena Aug. Gen. 3. God and the Soule must be brought together by trust Ionah 1. 17 Dan. 3. Esa. 28. 29. 1. 2. 3. 1 Cor. 5. 19. 4. 5. Exo. 34. 6. Exod. 33. 16. 1. 2. 6. 7. What God is hee maketh good by providence Deut. 19. 5 Prov. 21. 1. Ps. 135. 6. 1. 2. Intimior intimo nostro 3. 4. Psal. 125. 3 Deus est prima causa cujuscunque non esse Esther 6. 1. Divinum consilium dum devitatur impletur humana sapientia dum reluctatur comprehenditur Greg. Ex. 10. 11. Psal. 39. 9. Lev. 10. 1 2. Psal. 73. 1. 2. Voluntas Dei necessitas rei 2 Sam. 15. 26. 1 Sam. 3. 18. Acts 21. 14 Vox vere Christianorum Rev. 6. 10. 3. Propria voluntas DeuÌ„ quantum in ipsa eximit Prov. 3. 6. Esa. 48. 10. 4. Quest. 1. Answ. Summa ratio quae pro religione sacit 2. 3. Nimis angusta innocentia â—…st ad legem bonam esse 5. Sententia boni viri 6. 7. 8. Phil. 2. 4. Dan. 3. There must be a discovery of the mind of God as well as of his nature 1. 2. 3. 4. 5. Rom 8. 39. Heb. 13. 8. 1. 2. 3. 4. 5. Psal. 19. 7. Trust must answer the truth of God Why saith so requisite in Christians 1. 2. 3. 4. Iere. 31. 3. Mat. 9. 20. DirectioÌ„s about trusting 1. It must be by divine light Esa. 54. 13 2. By subduing and changing the will 3. By carying the whole soule to God 4. By putting cases to our selves Psal. 3. 6. Psal. 46. 3. Psal. 27. 3. 5. By fitting the promise to every condition of our lives 6. By trusting in God alone 7. 1. 2. 3. 4. 5. 8. By trusting God for all things in all times 9. By trusting God when it sees no helpe 2 Cor. 5. 7. Why God suffers his children to fall into great extremities 1. 2. 3. 4. Christians should trust God most in the worst times Esa. 50. 10 1. Psal. 31. 7. 2. 10. By calling to minde former experiences of Gods love Psal. 22. 4. Psal. 9. 10. Psal. 119. 140. Psal. 12. 6. Christians should coÌ„municate their experiences Psal. 66. 19 Ps. 142. 7. 11. By walking in the wayes of God 12. By setting a high price upon Faith 1 Pet. 1. 7. Luke 17. 6 Hos. 8. 12. The meanes to get an high esteeme of Faith is to undervalue all things else Object Answ. 1. 2. Iames 1. 8. Luk. 16. 13 Ioh. 5. 44. Psal. 30. 6. 1. 2. Psa. 62. 10 Jere. 17. 5. Eccles. 1. 2. Eccles. 12. 13. 1. 2. Esa. 47. 10 3. 4. We should labour to subdue the first inclination of our soules to the creatures 1 Cor. 13. 11. 13. Our trusting should follow Gods order of promising Eph. 1. 20. Defects in life rise froÌ„ defects in trust Sathans study is to unloose our hearts froÌ„ God Heb. 3. 12. What trust in God is The tryall of trust 1. It can and is willing to endure tryall Psal. 39. 7. 2. It looks to all the promises Fides non eligit objectum 3. It makes the soule bold 1. 4. yet huÌ„ble Motus ex indigentia 5. Trust is dependant 6. and obsequions Phil. 2. 12 13. Heb. 12. 5. 1 Pet. 4. 7. It serveth Gods providence in the use of meanes Tim. 5. 5. Gen. 2. 2. Dan. 5. 23. Pro. 30. 25 8. It runnes not before God 9. It stills and quiets the soule upon good grounds Psal. 29. 2. Nihil est tentatio vel universi mundi totius inferni in unum conflata ad eam qua Deus contrarius homini ponitur Luther Tentatio blasphemiarum Ion. 2. 4. Isay 50. 10 Esa. 63. 16 2 Cor. 1. 4. Object Answ. 2 Cor. 5. 21 Psal. 38. Object Answ. Mic. 7. 18. Psal. 51. Rom. 5. 17 Gods mercy not to be limited Isay 55. 8. Zac. 13. 1. Isay 55. 8. Sinnes of continuance dangerous How to deale with such as have lived long in sinne Bonitas invicti non vincitur infinita miserecordia non finitur Fulgent Cavenduâ—… est vulnus quod dolore curatur Rom. 3. 26. Ier. 3. 2. Object Answ. Object Answ. Luke 15. Caution Object Answ. 1. Sorow not required for it selfe as sorow Ans. 2. The greatest sorow can make no satisfaction for sinne Ans. 3. Causes of our want of griefe for sinne 1. Want of consideration Vse of crosses 2. Want of a divine worke 3. A kinde of doublenes of heart Selfe-deniall 2 Cor. 7. 10. 4. 5. Because God sees not griefe so fit for one disposition as another Earnest desire of too much sorow for sin dangerous Mr. Leaver Caution The most constant state of the soule in regard of sinne Quest. Answ. 1. 2. 3. 4. A never-failing character of a good soule 5. Quest. 1. When the soule is sufficiently humbled 2. Feare is the awbaÌ„d of the soul 3. 4. 5. How to know that we hate sin rightly 1. 2. 3. 4. What wee must doe in want of griefe for sinne 1. 2. Isay 63. 3. Al a Christians grief is not at first Griefe arises not alwayes froÌ„ our poring on sinne 4. That there may be a spice of Popery in this our earnest desire of much griefe The scope of this discourse of griefe Mat. 5. That the great conflict in us betwixt grace and corruption doth also much cast us downe Proximorum odiae sunt acerbissima Rom. 7. Rom. 7. That the sight and sense of this sharpe conflict should cause us to trust the more in God Object Of peâ—…severance to the end answered Answ. Pet. 2. Object Answ. Zach. 4. 7. Psal 95. Object Answ. Ephes. 5. Object Answ. Object Answ. 1. 2. 1. For outward evils Amaziah 2. For the miseries of this life of our nature and condition Psal. 116. Iob 6. 15. Joh. 16. 32. Solus non est cui Christus comes est Cypr. Tim. 17. Ps. 69. 120 Comfort in departure of friends Mat. 12. 50 Comfort in sicknes Meanes not to be relyed on Optimi sumus dum infirmi sumus 2 Cor. 1. 9. Sin the greatest trouble Avoid not trouble by finne 1 Pet. 4. 3. 21. Iohn 1. Esay 50. â—…lt * Meâ—…or est tristitia iniqua patientis quam â—…titia iniqua facientis Aug. Luk. â—…3 34 Comfort in the houre of death Ioh. 11. 25 Comfort from the state after death Iohn 14. 2. 1 Thes. 〈◊〉 Comfort in regard of our generall calling Exod. 7. 11 Iam. 1. 5. Caution