The soules 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 / by R. Sibbs ...

The soules 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 / by R. Sibbs ...

Table of contents

Title page

TO THE RIGHT WORSHIP FVLL

TO THE CHRISTIAN READER.

THE CONTENTS OF THIS BOOKE in the severall Chapters.

IN OPVS POSTHVMVM ADMODVM REVERENDI, mihique multis Nominibus colendi, RICHARDI SIBBS S. T. Professoris, Aulae Stae Cath. Praefecti dignissmi.

On the Work of my learned Friend DOCTOR SIBBS.

THE SOVLES CONFLICT with it selfe.

CAP. I.

CAP. II.

CAP. III.

CAP. IV.

CAP. V.

CAP. VI.

CAP. VII.

CAP. VIII.

§. 1.

§. 2.

§. 3.

CAP. IX.

CAP. X.

CAP. XI.

CAP. XII.

§. 1.

§. 2.

§. 3.

§. 4.

CAP. XIII.

§. 1.

§. 2.

§. 3.

§. 4.

§. 5.

§. 6.

§. 7.

CAP. XIV.

§. 1.

§. 2.

§. 3.

§. 4.

CAP. XV.

§. 1.

§. 2.

§. 3.

§. 4.

§. 5.

§. 6.

§. 7.

§. 8.

§. 9.

CAP. XVI.

CAP. XVII.

CHAP. XVIII.

§ 1.

§. 2.

CAP. XIX.

CHAP. XX.

CHAP. XXI.

CHAP. XXII.

CHAP. XXIII.

CHAP. XXIV.

CHAP. XXV.

CHAP. XXVI.

CHAP. XXVII.

CHAP. XXVIII.

CHAP. XXIX.

CHAP. XXX.

CHAP. XXXI.

CHAP. XXXII.

CHAP. XXXIII.

CHAP. XXXIV.

§ 1.

§. 2.

§. 3.

§. 4.

§

An Alphabeticall Table of chiefe things in the fore-going Treatise.

§

§

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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

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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.

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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 John [...]: 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 [Page] 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 [Page] 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 2 Cor. 4. [...]. 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 discō forts? How then can we let the reines of our affections loose to sorow without being injurious [Page] 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 Ps. 95. ult. 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 [...] [Page] disheartned. God threatens it as a curse to Deu 28. 65 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, Tua praesentia Domine Laurentio ipsam craticulam dulcē fecit. 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 [Page] 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 Judg. 7. 10. 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 [Page] 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 2 Pet. 10. 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 [Page] 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 [Page] 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 Heb. 7. 2. 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. Praemium ante praemium.

Another thing that hinders the comfort of Christians is, that they forget what a [Page] 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 Ho [...]it in Gen. troubles, comming into the Church, where when he heard this passage read, he presently [Page] 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 [Page] 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 time prisoner under Charles the fifth, was demanded what upheld him all that time, Who answered that hee felt the divine comforts of the Martyrs: there be divine comforts which Respondit, divinas consolationes Martyrum se sensisse. are felt under the Crosse, and not at other times,

Besides personall troubles, there are many much dejected with the present state of the Church, seeing the blood of so many Saints to be shed, and the enemies oft to prevaile; but God hath stratagems, as Joshua, at Ay; he seemes sometimes to retire that he may come upon his enemies with the greater advantage; [Page] the end of all these troubles will no doubt be the ruine of the Antichristian faction; and we shall see the Church in her more perfect beauty; when the enmies shall be in that place which is fittest for them, the lowest, that is, the footstoole of Christ; the Church as it is highest in the favour of God, so it shall be highest in it selfe. The mountaine of the Lord shall bee exalted above all mountaines. In the worst condition, the Church hath two faces: One towards heaven and Christ, which is alwaies constant and glorious: Another toward the world, which is in appearance contemptible and changeable. But God will in the end give her beauty for ashes, and glory double to her shame: and she shall in the end prevaile; in the meane time, the power of the enemies is in Gods hand: Robur hostium apud Deum. The Church of God conquers when it is conquered: even as our Head Christ did, who overcame by patience as well as by power. Christs victory was upon the Crosse. The Spirit of a Christian conquers, when his person is conquered.

The way is, in stead of discouragement, to search al the promises made to the Church in these latter times, and to turne them into [Page] prayers, and presse God earnestly for the performance of them. Then we shall soone find God both cursing his enemies, and blessing his people out of Zion, by the faithfull prayers that ascend up from thence.

In all the promises we should have speciall recourse to God in them. In all storms there is Sea roome enough in the infinite goodness of God, for faith to be carried with full saile.

And it must be remembred that in all places where God is mentioned, we are to understand God in the promised Messiah, typified out so many waies unto us. And to put the more vigor into such places in the reading of them, we in this latter age of the Church must thinke of God shining upon us in the face of Christ, and our Father in him. If they had so much confidence in so little light, it is a shame for us not to be confident in good things when so strong a light shines round about us; when we professe we beleeve a crowne of righteousnesse is laid up for all those that love his appearing. Presenting these things to the soul by faith, setteth the soule in such a pitch of resolution, that no discouragements are able to seise [Page] upon it. We faint not saith S. Paul, wherefore doth he not faint? because these light and short afflictions procure an exceeding weight of glory.

Luther when he saw Melancthon a godly & learned man too much dejected for the state of the Church in those times, fals a chiding of him, as David doth here his own soule, I strongly hate those miserable 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 ucta [...] contra teipsum maximum hostem. cares, saith he, whereby thou writest thou art even spent. It is not the greatnesse of the cause, but the greatnesse of the incredulity. If the cause be false let us revoke it. If true, why doe wee make God in his rich promises a lyar? Strive against thy selfe, the greatest enemie; why doe we feare the conquered world, that have the conquerour himselfe on our side.

Now to speake something concerning the publishing of this Treatise. I began to preach on the Text about twelue yeares since in the City, and afterwards finished the same at Grayes-Inne. After which, some having gotten imperfect notes, endeavoured to publish them without my privity. Therefore to doe my selfe right, I thought fit to reduce [Page] them to this forme: There is a pious and studious gentleman of Grayes-Inne, that hath of late published observations upon the whole psalme; and another upon this very verse very well; and many others by Treatises of faith and such like, have furthered the spirituall peace of Christians much. It were to be wished that we would all joyne to doe that which the Apostle gloried in, to be helpers of the joy of Gods people. By 2 Cor. 1. ult. reason of my absence, while the worke was in printing, some sentences were mistaken. Some will be ready to deprave the labours of other men; but so good may be done, let such ill disposed persons be what they are, and what they will be unlesse God turne their hearts: and so I commend thee and this poore Treatise to Gods blessing.

GRAYES INNE, July. 1. 1635.

R. SIBBES.

THE CONTENTS OF THIS BOOKE in the severall Chapters.

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1 GEnerall Observations upon the Text. pag. 5

2 Of discouragements from without. 12

3 Of discouragements from within. 21

4 Of casting downe our selves. And specially by sorrow. Evills thereof. 41

5 Remedies of casting downe: To cite the [...] soule, and press it to give an account. 51

6 Other observations of the same nature. 63

7 Difference betweene good men and others in conflicts with sinne. 83

8 Of unfitting dejection: and when it is excessive. And what is the right temper of the soule herein. 92

9 Of the soules disquiets, Gods dealings, and power to containe our selves in order. 108

[Page] 10 Meanes not to bee over-charged with forr [...]. 1 [...]

11 Signes of victory over our selves, and of a subdued spirit. 142

12 Of originall righteousnesse, naturall corruption, Satans joyning with it, and our duty thereupon. 153

13 Of imagination, sinne of it, and remedies for it. 176

14 Of help by others, of true comforters, and their graces. Method. Ill successe. 222

15 Of flying to God in disquiets of soule. Eight observations out of the text. 242

16 Of trust in God: grounds of it: specially his providence. 263

17 Of Graces to bee exercised in respect of divine providence. 278

18 Other gr [...]nds of trusting in God: namely the promises. And twelve directions about the same. 295

19 Faith to be prized, and other things under valued, at least not to be trusted to as the chiefe. 317

20 Of the method of trusting in God: and the try all of that trust. 330

21 Of quieting the spirit in troubles for sinne. And objections answered. 348

[Page] 22 Of sorow for sin, and hatred of sin, when right and sufficient. Helps thereto. 370

23 Other spirituall causes of the souls trouble, discovered, and removed: and objections answered. 386

24 Of outward troubles disquieting the spirit: and comforts in them. 393

25 Of the defects of gifts, disquieting the soule. As also the afflictions of the Church. 405

26 Of divine reasons in a beleever; of his minding to praise God, more then to be delivered. 414

27 In our worst condition we have cause to praise God. Still ample cause in these dayes. 425

28 Divers qualities of the praise due to God. With helps therein. And notes of Gods hearing our prayers. 439

29 Of Gods manifold salvation for his people. And why open, or expressed in the countenance. 463

30 Of God, our God, and of particular application. 477

31 Meanes of proving and evidencing to our soules, that God is our God. 495

32 Of improving our evidences for comfort [Page] in several passages of our lives. 508

33 Of experience, and Faith, and how to wait on God comfortably. Helps thereto. 529

34 Of confirming this trust in God. Seeke it of God himselfe. Sins hinder not: nor Satan. Conclusion and Soliloquite. 548

IN OPVS POSTHVMVM ADMODVM REVERENDI, mihique multis Nominibus colendi, RICHARDI SIBBS S. T. Professoris, Aulae Stae Cath. Praefecti dignissmi.

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VAdé Liber, pie Dux Animae, pie Mentis Achates;

Te relegens Fructu ne pereunte legat.

Quàm foelix prodis! Prae sacro Codice sordent,

Bartole, sive tui; sive, Galene, tui.

Fidus Praeco DEI, coelestis Cultor Agelli

Affidui Pretium grande Laboris habet:

Quo Mihi nec Vitâ melior, nec promptior Ore,

Gratior aut Vultu, nec fuit Arte prior.

Nil opus ut Nardum Caro combibat uncta Sabaum,

Altàve marmoreus Sydera tangat Apex:

Non eget HIC Urna, non Marmore [...]empe Volumen

Stats sacrum, vivax Marmor, & Urna, Pro.

Qui CHRISTO vivens incessit Tramite Coeli,

Aethereum (que) obiit Munus, obire nequit:

Ducit Hic Angelicis equalta saecula Lustris,

Qui VERBO Studium contulit omne suum.

[Page] Perlegat Hunc Legum Cultrix Veneranda Senecths,

Et quos plena DEO Mens super Astra vehit:

Venduntur (quanti!) circum Palatia Fumi!

Hic sacer ALTARIS CAREO minoris erit?

Heu! Pietas ubi prisca? prosana ô Tempora! Mundi

Faex! Vesper! prope Nox! ô Mora! CHRISTE veni.

Si valuere Preces unquam, & Custodia CHRISTI,

Nunc Opus est Precibus, nunc Ope, CHRISTE, tuâ.

Certat in humanis Vitiorum Infamia rebus.

Hei mihi! nulla novis sufficit Herba Malis?

Probra referre pudet; nec ènim decet: Exprobret illa

Qui volet; Est nostrum stere, silendo queri.

Flere? Tonabo tuas, Pietas neglecta, querelas:

Quid non Schisma, Tepor, Fastus, & Astus agunt?

Addo-Sed Historicus TACITUS suit optimus. Immo

Addam—Sphaerarum at Music a muta placet.

EDVo: BENIOSIO.

Cressingae Templariorum Prid. Cal. Febr. M DC XX XV.

On the Work of my learned Friend DOCTOR SIBBS.

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FOole that I was! to think my easie Pen

Had strength enough to glorifie the fame

Of this knowne Author, this rare Man of men:

Or give the least advantage to his name. (bright,

Who think, by praise to make his name more

Show the Sunns Glory, by dull Candle-light.

Blest Saint! thy hallow'd Pages doe require

No slight preferment from our slender Layes:

We stand amaz'd, at what we most admire;

Ah, what are Saints the better for our praise!

Hee that commends this Volume, does no more

Then warme the fire, or gild the massie Ore.

Let me stand silent then. O, may that Spirit,

Which ledd thy hand, direct mine eye, my brest,

That I may reade, and doe; and so inherit

(What thou enjoy'st, and taught) eternall Rest!

Foole that I was! to think my Lines could give

Life to that work, by which they hope to live.

FRA: QVA:

THE SOVLES CONFLICT with it selfe.

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PSAL. XLII.‘Why art thou cast downe O my soule, and why art thou disquieted within me? Hope thou in God; for I shall yet praise him, who is the health of my countenance, and my God.’

THe Psalmes are, (as it were,) the Anatomy of a holy man which lay the inside of a truely devour man outward to the view of others. If the Scriptures bee compared to a body, the Psalmes may well be the heart, they [Page] are so full of sweet affections, and passions. For in other portions of Scripture God speakes to us; but in the Psalmes, holy men speake to God and their own hearts: as

In this Psalme, we have the passionate passages of a broken, and a troubled spirit.

At this time David was a banished man, banished from his owne house, from his friends, and which troubled him most, from the house of God, upon occasion of Sauls persecution, who hunted him as a Partridge upon the mountaines, see how this workes upon him.

1. He layes open his desire springing 1. from his love. Love being the prime and leading affection of the soule from whence griefe springs, from being crossed in that we love. For the setting out of which his affection to the full, hee borroweth an expressiō from the Hart, no Hart being chased by the hunters, panteth more after the waters, then my verse 1. heart doth after thee O God, though hee found God present with him in exile, yet there is a sweeter presence of him in his ordinances which now hee wanted [Page] and tooke to heart: places and conditions are happy or miserable, as God vouchsafeth his gratious presence more or lesse, and therefore; When, O when shall it bee, that I appeare before God?

2. Then after his strong desire, hee 2. laies out his griefe, which he could not containe, but must needs give a vent to it in teares: and he had such a spring of griefe in him, as fedde his teares day and night, all the ease he found was to dissolve verse 2. this could of grief into the showre of teares.

But, why gives he this way to his griefe? Quest.

Because together with his exiling Answ. from Gods house, he was upbrayded by his enemies, with his religion: where is now thy God? Grievances come not alone, verse 3. but (as Iobs messengers) follow one another. These bitter taunts together with the remembrance of his former happinesse in communion with God in his house, made deepe impressions in his soule, when he remembred how hee went with the multitude into the house of God, verse 4. and ledde a goodly traine with him, being willing as a good Magistrate, and [Page] Master of a familie, not to goe to the house of God alone, nor to heaven alone but to carry as many as he could with him; Oh! the remembrance of this made him powre forth (not his words or his teares onely) but his very soule. Former favours and happinesse makes the soule more sensible of all impressions to the contrarie; hereupon finding his soule over sensible, he expostulates with himselfe; Why art thou cast downe O my souls and why art thou disquieted within me? &c.

But though the remembrance of the former sweetnes of Gods presence did somewhat stay him, yet his grief would not so be stilled, and therefore it gathers upon him againe; one griefe called verse 7. upon another, as one deep wave follows another without intermission, untill his soule was almost over whelmed under these waters; yet he recovers himselfe a little with looking up to God, who he expected would with speed and authoritie send forth his loving kindnesse with command to raise him up and comfort him, and give him matter of songs in [Page] the night. For all this, his unrulie griefe will not be calmed, but renues assaults verse 8. upon the returne of the reproach of his enemies. Their words were as swords unto him, and his heart being made very Vers. 10 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 Obser. 1. 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, [Page] 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 Obser. 2. spirit, that a gracious and living soule is most sensible of the want of spirituall meanes.

The reason is, because spirituall life Reason hath answerable taste, and hunger and thirst after spirituall helps.

Wee see in nature, that those things presse hardest upon it, that touch upon Acrius urgent quae necessitatis sunt, quam quae spectant ad voluptutem. the necessities of nature, rather then those that touch upon delights; for these further onely our comfortable being; but necessities uphold our being it [Page] 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 Obser. 3. 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 [Page] 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 Parts. 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 1. 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 2. 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 1. to come, which would yeeld him matter of praising God.

[Page] And then by a representation of God unto him, as a saving God in al troubles, 2. 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 Obser. 1. 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 1. Christ the Head was a man of many sorrowes. 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.

[Page] For the Body the Church, It may say from the first to the last as it is Psal. 129. 2. The Church hath beene and is full of sorows. 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 3. The members of the Church have been and are ful of crosses. 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, Acts 14. 22. according to the diversity of place, parts and grace, there is a different cup measured to every one.

[Page] And therefore it is but a plea of the flesh, to except against the Crosse, Never Vse. 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, Obser. 2. 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 Reas. 1. blood subject to the same passions, and made of the same mould, subject to the same impressions from without as other men; And their nature is upheld 2. with the same supports and refreshings as others, the withdrawing and want of which affecteth them. And besides those troubles they suffer in Common with other men, by reason of their new [Page] advancement and their new disposition they have in and from Christ their Head, they are more sensible in a peculiar 3. maner of those troubles that any way touch upon that blessed condition, from a new life they have in and from Christ, which will better appeare if we come more particularly to a discovery of the more speciall causes of this distemper, some of which are, 1 Without us. 2 Some within us.

CAP. II.

Of discouragements from without. Outward causes of disconragement.

1. GOD himselfe: who sometimes withdrawes the beames of his 1. God himselfe. countenance from his children, whereupon the soule even of the strongest Christian is disquieted; when together with the crosse, God himselfe seemes to be an enemie unto them. The child of God when hee seeth that his troubles are mixed with Gods displeasure, and perhaps his conscience tells him that God hath a just quarrell against [Page] him, because he hath not renewed his peace with his God, then this anger of A divine temptation, what. God puts a sting into all other troubles, and addes to the disquiet. There were some ingredients of this divine temptation (as wee call it) in holy David at this time: though most properly a divine temptation bee, when God appeares unto us as an enemy, without any speciall guilt of any particular sin, as in Iobs case.

And no marvaile if Christians bee from hence disquieted, when as the Sonne of God himselfe having alwayes before enjoyed the sweet communion with his Father, and now feeling an estrangement, that he might be a curse for us, complained in all his torments of nothing else; but My God, My God, why hast thou forsaken me? It is with the Mat. 27. 46 godly in this case, as with vapours drawne up by the Sunne, which (when the extracting force of the Sunne leaves them) fall downe againe to the earth from whence they are drawn. So when the soule, raised up and upheld by the beames of his countenance, is left of [Page] God, it presently begins to sinke. We see when the body of the Sun is partly hid from us (for totally it cannot in an Eclipse by the body of the Moone) that there is a drouping in the whole frame of nature: so it is in the soule, when there is any thing that comes between Gods gracious countenance and it.

Besides, if we looke downe to inferiour causes, the soule is oft cast down 2. In regard of Satan, who is all for casting downe. by Satan, who is all for casting downe, and for disquieting. For being a cursed spirit, cast and tumbled downe himself from heaven, where hee is never to come againe, is hereupon full of disquiet, carying a hell about himselfe, whereupon all that he labours for, is to cast downe and disquiet others, that they may bee (as much as he can procure) in the same cursed condition with himselfe. He was not ashamed to set upon Christ himselfe with this tempration of casting downe, and thinke [...] Christs members never low enough till he can bring them as low as himself.

By his envy and subtlety, wee were The devill envies our happinesse first, and last. driven out of Paradice at the first, and [Page] now hee envies us the Paradice of a good conscience: for that is our Paradice untill wee come to heaven; into which no serpent shall ever creepe to tempt us. When Satan seeth a man strongly and comfortably walke with God, he cannot endure that a creature of meaner ranke by creation then himselfe, should enjoy such happinesse. Herein, like (some peevish men which are his instruments) men too contentious, and bred up therein (as a Salamander in the fire,) who when they know the cause to be naught, and their adversaries to have the better title; yet (out of malice) they will follow them with suits and vexations, though they be not able to disable their opposites title: If their malice have not a vent in hurting some way, they will burst for anger.

It is just so with the devill, when he seeth men will to heaven, and that they have good title to it, then he followes them with all dejecting and uncomfortable tentations that he can: it is his continuall trade and course to seek his rest in our disquiet, he is by beaten practise [Page] and profession, a temper in his kinde.

Againe, what Satan cannot doe himselfe by immediate suggestions, that 3. Satans instruments, who are al for casting dovvne. he labours to work by his instruments, who are all for casting down of those who stand in their light, as those in the Psalme who cry, downe with him, downe with him, even to the ground; a character and stamp of which mens dispositions, we have in the verse before this text, Mine enemies (saith David) reproach me. As sweet and as compassionate a man as hee was, to pray and put on sackcleth Psa. 35. 13. for them, yet he had enemies, and such enemies, as did not suffer their malice only to boile and concoct in their own breasts, but out of the abundance of their hearts, they reproached him in words. There is nothing the nature of man is more impatient of, then of reproaches; for there is no man so meane, but thinkes himselfe worthy of some regard, and a reproachfull scorn shews an utter disrespect, which issues from the very superfluity of malice.

Neither went they behind his back, [Page] but were so impudent to say it to his face: a malicious heart and a slandering tongue goe together, and though shame might have suppressed the uttering of such words, yet their insolent cariage spake as much in Davids Psal. 39. 1. heart: We may see by the language of mens cariage what their heart saith, and what their tongue would vent, if they dared.

And this their malice was unwearied, for they said daily unto him, as if it had beene fed with a continuall spring: malice is an unsatiable monster, it will minister words, as rage ministers weapons. But what was that they said so reproachfully? and said daily? Where is verse 3. now thy God? they upbraid him with his singularity, they say not now, where is God? but, where is thy God, that thou dost boast so much on? as if thou hadst some speciall interest in Him. Where we see that the scope of the devill and wicked men is to shake the godlies Faith and confidence in their God. As Satan laboured to divide betwixt Christ and his Father. If thou [Page] beest the Son of God, command that these stones be made bread. So hee labours to Mat. 4. divide betwixt Father, and Son, and us; they labour to bring God in jealousie with David, as if God had neglected him, bearing himselfe so much upon God. They had some colour of this, for God at this time had vailed himselfe from David, as hee does oft from his best children for the better discovery of the malice of wicked men: And This was preached in the beginning of the troubles of the Church. doth not Satan tippe the tongues of the enemies of Religion now, to insult over the Church now lying a bleeding? What becomes of their Reformation, of their Gospell? Nay, rather whats become of your eyes, we may say unto them? For God is nearest to his children when hee seemes furthest off. In the mount of the Lord it shall be seene, God is Gen. 22. 14. with them and in them, though the wicked be not aware of it; it is all one, as if one should say betwixt the space of the new and old Moone, where is now the Moone? when as it is never nearer the Sun then at that time.

Where is now thy God? Quest.

[Page] Answ. In heaven, in earth, in me, every where but in the heart of such as aske such questions, and yet there they shall finde him too in his time, filling their consciences with his wrath; and then, Where is their God? where are their great friends, their riches, their honors, which they set up as a god? what can they availe them now?

But how was David affected with these reproaches? their words were as swords, as with a sword in my bones, &c. they spake daggers to him, they cut Vers. 10 him to the quicke when they toucht him in his God, as if he had neglected his servants, when as the devill himself regards those who serve his turn; touch a true godly man in his Religion, and you touch his life and his best freehold, he lives more in his God then in himselfe; so that we may see here, there is a murther of the tongue, a wounding tongue as well as a healing tongue: men think themselves freed from murther, A murther of the tongue. if they kill none, or if they shed no blood, whereas they cut others to the heart with bitter words. It is good [Page] to extend the Commandement to awake the conscience the more, and breed humility, when men see there is a murdering of the tongue. Wee see David therefore upon this reproach to be presently so moved, as to fall out with himselfe for it, Why art thou so cast down and disquieted ô my soule? This bitter taunt ran so much in his minde, that he expresseth it twice in this Psalme; He was sensible that they struck at God, through his sides; what they spake in scorne and lightly, hee tooke heavily. And indeed, when religion suffers, if there be any heavenly fire in the heart, it will rather break out, then not discover it selfe at all. We see by daily experience, that there is a speciall force in words uttered from a subtle head, a false heart, and a smooth tongue, to weaken the hearts of professors, by bringing an evill report upon the strict profession of religion: as the cunning and false spies did upon the good land, as if it were not onely in vaine, but dangerous 1 Iudg. 24. to appeare for Christ in evill times. If the example of such as have [Page] saint spirits will discourage in an army (as wee see in Gideons History) then Iudges 7. what will speech inforced both by example and with some shew of reason doe?

To let others passe, we need not goe further then our selves, for to finde causes of discouragement, there is a seminary 4. Discouragement comes from our selves. of them within us. Our flesh, an enemy so much the worse, by how much the nearer, will be ready to upbraide us within us, where is now thy God? why shouldest thou stand out in a profession that findes no better entertainment?

CAP. III.

Of discouragements from within.

BUt to come to some particular causes within us.

There is cause oft in the body of those in whom a melancholly temper prevaileth; darknesse makes men fearefull: Melancholly persons are in a perpetuall darknesse, all things seeme [Page] blacke and darke unto them, their spirits as it were dyed blacke. Now to him that is in darknesse, all things seem black and dark, the sweetest comforts are not lightsome enough unto those that are deepe in melancholly. It is (without great watchfulnesse) Satans bath; which hee abuseth as his owne weapon to hurt the soule, which by reason of its sympahy with the body is subject to be missed, as we see where Simile there is a suffusion of the eye by reason of distemper of humours, or where things are presented through a glasse to the eye; things seeme to be of the same colour: so, whatsoever is presented to a melancholly person, comes in a darke way to the soule. From whence it is that their fancy being corrupted, they 5. A deluded fancy causes disquietnesse. judge amisse, even of outward things, as that they are sicke of such and such a disease, or subject to such and such a danger, when it is nothing so; how fit are they then to judge of things removed from sense, as of their spirituall estate in Christ?

To come to causes more neere the 2. [Page] soule it selfe, as when there is want of that which should be in it, as of knowledge Causes privative, of discouragement in our selves. in the understanding; &c. Ignorance (being darknesse) is full of false feares; In the night time men think every bush a theefe; our forefathers in 1. Ignorance in the understanding. time of ignorance were frighted with every thing, therefore it is the policy of popish tyrants taught them from the prince of darknesse, to keep the people in darknesse, that so they might make them fearefull, and then abuse that fearefulnesse to superstition: that they might the better rule in their consciences for their owne ends; and that so having intangled them with false feares, they might heale them againe with false cures.

Againe, though the soule be not ignorant, 2. Forgetfulnesse causeth discouragement. yet if it be forgetfull and mindlesse, if, as Heb. 12. the Apostle saith, You have forgot the consolation that speaks unto you, &c. Wee have no more present actuall comfort, then we have remembrance: help a godly mans memory, and help his comfort, like unto charcoale which having once been kindled, [Page] are the more easie to take fire. He that hath formerly knowne things, takes ready acquaintance of them againe (as old friends:) things are not strange to him.

And further, want of setting due price upon comforts; as the Israelites were taxed 3. Not duely prizing of comforts. for setting nothing by the pleasant land. It is a great fault, when (as they said to Iob) the consolations of the Almighty seeme light, and small unto us, unlesse Iob 15. 11 we have some outward comfort which we linger after.

Adde unto this, a childish kinde of peevishnesse, when they have not what 4. A childish peevishnes. they would have (like children) they throw away al; which (though it be very offensive to Gods spirit) yet it seazeth often upon men otherwise gracious. Abraham himselfe (wanting children) undervalued all other blessings Gen. 16. Ionas, because hee was crossed of his gourd, was weary of his life. The like may be said of Elias, flying from Iezebel. This peevishnesse is increased by a 1 Kings too much flattering of their griefe, [...] farre as to justifie it. Like Ionas, I d [...] [Page] well to be angry even unto death, he would stand to it. Some with Rachel are so peremptory, Ionah 4. 9. that they will not be comforted, as if they were in love with their Ier 31. 15. grievances. Wilfull men are most vexed in their crosses: It is not for those to bee wilfull that have not a great measure of wisedome to guide their wils; for God delights to have his will of those that are wedded to their owne wils: as in Pharaob. No men more subject to discontentments, then those who would have all things after their owne way.

Againe, one maine ground is, False 5. False reasoning, erroneous discourse. reasoning, and errour in our discourse, as that wee have no grace when wee feele none, feeling is not alwayes a fit rule to judge our states by; that God hath rejected us, because we are crossed in outward things, when as this issues from Gods wisdome and love. How many imagine their failings, to be fallings, and their fallings, to be fallings away? Infirmities to be Presumptions: every sinne against Conscience, to be the sinne against the Holy Ghost [...]? unto [Page] which misapprehensions, weake and dark spirits are subject. And Satan (as a cunning Rhetorician) here inlargeth A double cunning of Satan, according to the humour of his patients. the fancy, to apprehend things bigger then they are, Satan abuseth confident spirits another contrary way: to apprehend great sinnes as little; and little as none. Some also, thinke that they have no grace, because they have not so much as growen Christians: whereas, there bee severall ages in Christ. Some againe, are so desirous and inlarged after what they have not, that they minde not what they have. Men may be rich, though they have not millions, and be not Emperors.

Likewise, some are much troubled, because they proceed by a false method 6. A fals method and order in judging of our estates and order in judging of their estates. They will begin with Election, which is the highest step of the ladder, whereas they should begin from [...] work of grace wrought within thei [...] hearts, from Gods calling them by hi [...] spirit, and their answer to his call, and so raise themselves upwards to know their Election by their answer to God [Page] calling. Give all diligence saith Peter to make your calling and election sure: 2 Pet. 1. your election by your calling. God descends downe unto us from election to calling, and so to sanctification: wee must ascend to him beginning where he ends. Otherwise it is as great folly as in removing of a pile of wood, to begin at the lowest first, and so (besides the needlesse trouble,) to be in danger to have the rest fall upon our heads. Which besides ignorance argues pride, appearing in this, that they would bring God to their conceits, and be at an end of their worke before they beginne.

This great secret of Gods eternall love to us in Christ, is hidden in his breast, and doth not appeare to us, un till in the use of meanes God by his spirit discovereth the same unto us; The spirit letteth into the soule so much life and sense of Gods love in particular to us, as draweth the soule to Christ, from whom it draweth so much vertue as changeth the frame of it, and quickneth it to duty, which duties are not [Page] grounds of our state in grace, but issues, springing from a good state before, and thus farre they helpe us, in judging of our condition, that thoug [...] they bee not to bee rested in, yet a [...] streames they lead us to the spring head of grace from whence they arise.

And of signes, some be more apt to deceive us, as being not so certaine, as delight and joy in hearing the word, as appeareth in the third ground: some are Mat. 13. 20 more constant and certaine, as love to those that are truly good, and to all such, and because they are such, &c. these as they are wrought by the spirit, so the same spirit giveth evidence to the soule of the truth of them, and leadeth us to faith from whence they come, and faith leads us to the discovery of Gods love made knowne to us inhearing the word opened. The same spirit openeth the truth to us, and our understandings to conceive of it, and our hearts to cloze with it by faith, not only as a truth, but as a truth belonging to us.

Now this faith is manifested, either [Page] by it selfe reflecting upon it selfe the light of faith discovering both it selfe, and other things, or by the cause of it, or by the effect, or by all; Faith is oft more knowne to us in the fruit of it, then in it selfe, as in plants the fruits are more apparant then the sappe and roote. But the most setled knowledge is from the cause, as when I know I beleeve, because in hearing Gods gracious promises opened and offered unto me, the spirit of God caryeth my soule to cleave to them as mine owne portion. Eph. 1. 13. Yet the most familiar way of knowledge of our estates is from the effects to gather the cause, the cause being oftentimes more remote and spirituall, the effects more obvious and visible. All the vigour and beauty in nature which we see, comes from a secret influence from the heavens which we see not; In a cleare morning we may see the beames of the Sun shining upon the top of hils and houses before wee can see the Sun it selfe.

Things in the working of them, doe issue from the cause, by whose force [Page] they had their being; but our knowing of things ariseth from the effect, where the cause endeth; wee know God must love us before wee can love him, and yet we oft first know that we love him; the love of God is the cause why wee 1 Iohn 4. 19. love our brother, and yet we know we love our brother whom we see more clearly, then God whom we doe not see. 1 Iohn 4. 20.

It is a spirituall peevishnesse that keepes men in a perplexed condition, that they neglect these helps to judge of their estates by, whereas God takes liberty to help us sometime to a discovery of our estate by the effects, sometimes by the cause, &c. And it is a sin to set light by any work of the spirit, and the comfort we might have by it, and therefore we may well adde this, a [...] one cause of disquietnesse in many, that they grieve the spirit, by quarrelling against themselves, and the work of the spirit in them.

Another cause of disquiet is, th [...] men by a naturall kinde of Popery fe [...] Comfort sought in sanctification. for their comfort too much in sanctification, neglecting justification, relyin [...] [Page] too much upon their own performances; Saint Paul was of another minde, accounting all but dung and drosse, compared Phillip. 3. to the righteousnesse of Christ. This is that garment, wherewith being deeked we please our husband, and wherein we get the blessing. This giveth satisfaction to the conscience, as satisfying God himselfe, being performed by God the Sonne, and approved therefore by God the Father; Hereupon the soule is quieted, and faith holdeth out this as a shield against the displeasure of God and temptations of Satan: why did the Apostles in their Prefaces joyne grace and peace together, but that we should seek for our peace in the free grace and favour of God in Christ.

No wonder why Papists maintaine doubting, who hold salvation by workes; because Satan joyning together with our consciences, will alwayes finde some flaw even in our best performances; Hereupon the doubting and misgiving soule comes to make this absurd demand, as, Who shall ascend to heaven? Psal. 24. 3. which is all one as to fetch Christ [Page] from heaven, and so bring him downe to suffer on the Crosse againe. Where as if we beleeve in Christ, wee are as sure to come to heaven as Christ is there: Christ ascending and descending with all that he hath done is ours. So that neither heighth nor depth can separate us from Gods love in Christ. Rom. 8. 39

But we must remember, though the maine pillar of our comfort bee in the To have and maintaine true comfort, we must grow up holinesse. free forgivenesse of our sinnes; yet if there be a neglect in growing in holinesse, the soule will never be soundly quiet, because it will be proane to question the truth of justification, and it is as proper for sinne to raise doubts and feares in the conscience, as for rotten flesh and wood to breed wormes. And therefore we may well joyne this as a 8. Want of a cleare conscience raises tumults in the soule. cause of disquietnesse, the neglect of keeping a cleare conscience. Sinne, like Achan, or Ionas in the ship, is that which causeth stormes within and without; where there is not a pure conscience there is not a pacified conscience, and therefore though some thinking to salve themselves whole in justification, [Page] neglect the cleansing of their natures; and ordering of their lives: yet in time of temptation, they will finde it more troublesome then they thinke. For a conscience guilty of many neglects and of allowing it selfe in any sin to lay claime to Gods mercy, is to doe as we see mountebanks sometimes do, who wound their flesh to try conclusions upon their owne bodies how soveraigne the salve is; yet oftentimes they come to feele the smart of their presumption, by long and desperate wounds. So God will let us see what it is to make wounds to try the preciousnesse of his Balme, such may goe mourning to their graves. And though (perhaps) with much wrastling with God, they may get assurance of the pardon of their sins, yet their conscience will bee still trembling (like as Davids though Nathan had pronounced unto Psal. 51. him the forgivenesse of his sin) till God at length speakes further peace, even as the water of the sea (after a storme) is not presently still, but moves and trembles a good while after the storm [Page] is over. A Christian is a new creature, and walketh by rule, and so far as hee walketh according to his rule peace is upon him. Loose walkers that regard not Gal. 6. 16. their way, must thinke to meet with sorowes instead of peace. Watchfulnesse is the preserver of peace. It is a deep spirituall judgement to find peace in an ill way.

Some againe, reap the fruit of their Ignorance of our Christian liberty. ignorance of Christian liberty, by unnecessary scruples and doubts. It is both unthankfulnesse to God, and wrong to our selves, to be ignorant of the extent of Christian liberty; It makes melody to Satan, to see Christians troubled with that Danger of abusing Christian liberty. they neither should or need. Yet there is danger in stretching Christian liberty beyond the bounds. For a man may condemne himself in that he approves, as in not walking circumspectly in regard of circumstances, and so breed his owne disquiet, and give scandall to others.

Sometimes also, God suffers men to 10. Want of imployment. be disquieted for want of imployment, who in shunning labour, procure trouble [Page] to themselves; and by not doing that which is needfull, they are troubled with that which is unnecessary. An unimployed life is a burden to it selfe. God is a pure Act, alwayes working, alwaies doing: and the neerer our soule comes to God, the more it is in action, and the freer from disquiet. Men experimentally feele that comfort in doing that which belongs unto them, which before they longed for, and went without; a heart not exercised in some honest labour workes trouble out of it selfe.

Againe, Omission of duties and offices 11. Omission of offices and duties of love. of love, often troubles the peace of good people; for even in the time of death when they looke for peace and desire it most, then looking backe upon their former failings and seeing opportunity of doing good wanting to their desire; (the parties perhaps being deceased to whom they owed more respect) are hereupon much disquieted, and so much the more, because they see now hope of the like advantages cut off.

[Page] A Christian life is full of duties, and the peace of it is not maintained without much fruitfulnesse and looking about us: debt is a disquieting thing to an honest minde, and duty is debt. Hereupon Rom. 13 8 the Apostle layeth the charge, that we should owe nothing to any man, but love.

Againe, one speciall cause of too 12. Want of resolution in good things. much disquiet, is, want of firme resolution in good things. The soule cannot but bee disquieted when it knowes not what to cleave unto, like a ship tossed with contrary windes; Halting is a deformed and troublesome gesture; so halting in religion, is not onely troublesome 1 Kings 18. 21. to others and odious, but also disquiets our selves. If God be God cleave to him; If the duties of religion be such as will bring peace of conscience at the length, be religious to purpose, practise them in the particular passages of life. Wee should labour to have a cleare judgement, and from thence a resolved purpose; a wavering minded man is inconstant in all his wayes. God will Iames 1. 6. not speake peace to a staggering spirit [Page] that hath alwayes its religion, and its way to choose. Uncertaine men are alwayes unquiet men, and giving too much way to passion maketh men in particular consultations unsetled. This is the reason why in particular cases when the matter concernes our selves, we cannot judge so clearely as in generall truths, because Satan raiseth a mist between us and the matter in question.

Positive Causes.

May be, 1. When men lay up their When mē lay up too much comfort in outward things. comfort too much on outward things which being subject to much inconstancy and change, breed disquiet. Vexation alwayes followes vanity, when vanity is not apprehended to be where it is. In that measure we are cast downe in the disappointing of our hopes, as wee were too much lifted up in expectation of good from them. Whence proceed these complaints; such a friend hath failed mee: I never thought to have fallen into this condition; I had setled my joy in this childe, in this friend, &c. but this is to build our comfort upon things that have no firm [Page] foundation, to build castles in the aire (as we use to say.) Therefore it is a good desire of the wiseman Agur, to desire God, to remove from us vanity and Prov. 30. lies, that is, a vaine and a false apprehension pitching upon things that are vaine and lying, promising a contentment to our selves from the creature, which it cannot yeeld; confidence in vaine things makes a vaine heart, the heart becomming of the nature of the thing it relies on; we may say of all earthly things as the Prophet speaketh, Here is not our rest. Mich. 2. 10

It is no wonder therefore, that worldly men are oft cast downe and disquieted, when they walke in a vaine shadow, Psal. 39. as likewise that men given much to recreations should be subject to passionate distempers, because here things fall out otherwise then they lookt for [...] recreations being about matters that are variable, which especially fals ou [...] in games of hazard, wherein they of [...] spare not Divine Providence it selfe, but break out into blasphemy.

Likewise men that graspe more businesses [Page] 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; 2. Too much relying upon the opinions of others. Sic leve sic parvum est animum quod laudis avarum, subruit aut reficit. 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 [Page] in the day of their trouble: It was Iob [...] case; and it is a heavy thing to have affliction Job. added to affliction: It was Hannahs case, who being troubled in spirit, 1 Sam. 1. 14. was censured by Eli, for distemper i [...] braine; but for vain men who live mo [...] to reputation then to conscience, i [...] cannot be that they should long enjoy setled quiet, because those in who [...] good opinion they desire to dwell a [...] ready often to take up contrary conceits upon slender grounds.

It is also a ground of overmuch trouble, when we looke too much and toolong 3. Too much looking and poring on evils, in our selves & abroad. 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 toomuch Philip. 4. 4 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 [Page] 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 Vse 1. all that hath beene sa [...] is, that wee bee not overhasty in consuring others, [Page] 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 Vse 2. 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.

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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 Obser. 1. 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 Joh. 14. 1. not bee troubled: The ground therefore of our disquiet is chiefly from our [Page] 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 w [...] are crost.

Therefore in all our troubles wee Vse. 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 conditio [...] 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.

[Page] Againe, wee see, it is the nature of sorow to cast downe, as of joy to lift up. Obser. 2. 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 Luk 18. 13 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 in sin, which is but a lifting up, to cast vs downe into deepe despaire at length, and so at last (if Gods mercy stop not his malice) hee will cast vs as low as himselfe, even into hell it selfe. Reason. How sorrow doth weaken the soule.

The ground hereof is, because as the joy of the Lord doth strengthen, so doth [Page] sorow weaken the soule. How doth i [...] weaken?

1. By weakning the execution o [...] the functions thereof, because it drinketh 1. up the spirits, which are the instruments of the soule.

2. Because it contracteth, and draweth the soule into it selfe from comm [...] nion 2. of that comfort it might ha [...] with God or man. And then the soule being left alone, if it falleth, hath no [...] to raise it up. Eccles. 4. 10

Therefore, if wee will prevent casting Vse. How to prevent casting downe. downe, let us prevent griefe the cause of it, and sinne the cause of th [...] Experience proves that true which th [...] Wiseman saies, Heavinesse in the he [...] of a man makes it stoope, but a good [...] Pro. 12. 25. makes it better. It bowes downe th [...] soule, and therefore our blessed Sav [...] our inviteth such unto him; Come [...] mee yee who are heavy laden with the b [...] den of your sinnes. The body bends u [...] der Matt. 11. a heavy burden, so likewise t [...] soule hath its burden. Why art thou c [...] downe ô my soule? Why so disquiet [...] &c.

[Page] Whence, wee see 1. that casting downe breeds disquieting: Because it Obser. 1. springs from pride, which is a turbulent Passion, when as men cannot stoope to Reason. that condition which God would have them in; this proceeds from discontentment, and that from pride. As we see, a vapour inclosed in a cloude causeth a terrible noise of thunder, whilst it is pent up there, and seeketh a vent; So all the noise within proceeds from a discontented swelling vapour. It is aire inclosed in the bowels of the earth which shakes it, which all the foure windes cannot doe.

No creature under heaven so low cast downe as Satan, none more lifted up in pride, none so full of discord; the impurest spirits are the most disquiet and stormy spirits, troublesome to themselves and others; for when the soule leaves GOD once, and lookes downewards, what is there to stay it from disquiet; remoove the needle from the pole starre, and it is alwaies stirring and trembling, never quiet till it be right againe. So displace the soule [Page] by taking it from God, and it will never bee quiet. The devill cast out of heaven and out of the Church, keepes a dooe, so doe unruly spirits led by him.

Now I come to the Remedies, Remedies against casting downe & disquieting

1. By expostulation with himselfe.

2. By laying a charge on himselfe, (trust in God.)

It is supposed here, that there is no reason (which the wisedome from above allowes to be a reason) why men should bee discouraged, although the wisedome from beneath which takes part with our corruption will seldome want a plea. Nay there is not onely no reason for it, but there are strog Reasons against discouragement. reasons against it, there being a world of evill in it.

For, 1. It indisposes a man to all good duties, it makes him like an instrument 1. It indisposes to all good duties. out of tune, and like a body out of joint, that moveth both uncomly and painfully. It unfits to duties to God, who loves a cheerefull giver, and especially a thanksgiver. Whereup [...] the Apostle joines them both together [Page] in all things be thankfull, and rejoyce evermore. In our communion with God in 1. Thess. 5. the Sacraments, joy is a chiefe ingredient. So in duties to men, if the spirit be dejected, they are unwelcome, and lose the greatest part of their life and grace; A cheerefull and a free spirit in duty is that which is most accepted in duty. We observe not so much what, as from what affection a thing is done.

2. It is a great wrong to God himselfe, 2. It Wrongs God, making us thinke amisse of him. and it makes us conceive blacke thoughts of him, as if He were an enemie. What an injury is it to a gracious father, that such whom he hath followed with many gracious evidences of his favour and love, should be in so ill a frame, as once to call it into question?

3. So, it makes a man forgetfull of 3. It makes a manforget former blessings, &c. all former blessings, and stops the influence of Gods grace, for the time present, and for that to come.

4. So againe, For receiving of good: It makes us unfit to receive mercies; a 4. It makes us unfit to receive good. quiet soule is the seate of wisdome. Therefore, Meeknesse is required for the [Page] receiving of that ingrafted word which i [...] able to save our soules. Till the Spirit o [...] Iames 1. 21. God meekens the soule, (say what yo [...] will) it mindes nothing, the soule i [...] not empty and quiet enough to receive the seed of the word. It is ill sowing i [...] a storme, so a stormy spirit will no [...] suffer the word to take place, Men [...] deceived when they thinke a dejected spi [...] to be an humble spirit. Indeed it is so when wee are cast downe in the sens [...] of our owne unworthinesse, and then as much raised up in the confidence o [...] Gods mercy. But when wee cast o [...] selves downe sullenly, and neglect ou [...] comforts, or undervalue them, it proceeds from pride, for it controules (a [...] much as in us lies) the wisdome and justice of God, when we thinke with our selves, why should it be so with us▪ as if we were wiser to dispose of ourselves then God is. It disposeth us for entertaining any temptation. Satan hath never more advantage then upo [...] 5. It hinders beginners comming into Gods wayes. discontent.

5. Besides, it keepes off beginne [...] from comming in, and entring into th [...] [Page] waies of God, bringing an ill report upon religion, causing men to charge it falsly for an uncōfortable way, whenas men never feele what true comfort meaneth, till they give up themselves to God. And it dampes likewise the spirits of those that walk the same way with us, when as wee should (as good travellers) cheere up one another both by word and example. In such a case, the wheeles of the soule are taken off, or else, (as it were) want oyle, whereby the soule passeth on very heavily and no good action comes off from it as it should, which breeds not onely uncomfortablenesse, but unsettlednesse in good courses. For a man will never go on comfortably and constantly in that which he heavily undertakes. Thats the reason why uncheerefull spirits seldome hold out as they should. Saint Peter knew this well, and therefore he willeth that there should be quietnesse and peace betwixt husband and wife, that their prayers be not hindred; Insinuating 1 Pet. 3. that their prayers are hindered by family breaches. For by that meanes, [Page] those two (that should be one flesh and spirit) are divided, and so made two, and when they should minde duty, their minde is taken up with wrongs done by the one to the other.

There is nothing more required for the performing of holy duties then uniting of spirits, and therefore God would not have the sacrifice brought to the altar, before reconciliation with Mat. 5. 24. our brother. He esteemes peace so highly, that he will have his owne service stay for it. We see when Moses came to Exodus 9. deliver the Israelites out of bondage, their minde was so taken up with their griefe, that there was no body within to give Moses an answere, their soules went altogether after their ill usage.

Therefore we should all endeavour Vse. and labour for a calmed spirit, that we may the better serve God in praying to him, and praising of him; and serve one another in love, that we may be fitted to doe and receive good: that wee may make our passage to heaven more easie and cheerefull, without drooping and hanging the wing. So [Page] much as wee are quiet and cheerefull upon good grounds, so much we live, and are as it were in heaven. So much as we yeeld to discouragement, we lose so much of our life and happinesse, cheerefulnesse being (as it were) that life of our lives, and the spirit of our spirits by which they are more inlarged to receive happinesse and to expresse it.

CAP. V.

Remedies of casting downe: To cite the soule: and presse it to give an account.

BUt to come to some helpes.

First, in that hee expostulates with himselfe, wee may observe, that, One way to raise a dejected soule is, to cite it before it selfe, and as it were to reason Obser. 1. the case. God hath set up a court in mans heart, wherein, the conscience hath the office, both of Informer, accuser, witnesse, and judge; And if matters The court of conscience in man. were well caryed within our selves, this prejudging would be a prevention of future judging. It is a great mercy [Page] of God, that the credit and comfort of man are so provided for, that hee may take up matters in himselfe, and so prevent publike disgrace. But if there be not a faire dispatch and transaction in this inferiour court within us, there will bee a review in a higher court. Therefore by slubbering over our matters, Iudgement must passe first or last without or within upon us. we put God and our selves to more trouble then needs. For a judgement must passe first, or last, either within us or without us, upon all unwarrantable distempers. We must not onely be ready to give an account of our faith, upon what Grounds we beleeve, but of all our actions, upon what grounds wee doe what wee doe, and of our Passions, upon what ground we are passionate, as in a well governed state, uprore and sedition is never stirred, but account must be given. Now in a mutiny the presence and speech of a venerable man, composeth the mindes of the disordered multitude, so likewise in a mutiny of the spirit, the authority that God hath put into reason (as a beame of himselfe) commands silence, and [Page] puts all in order againe.

And there is good reason for it, for man is an understanding creature, and Reason hath a rule given him to live by, and therefore is to be countable of every thought, word, action, passion. Therefore the first way to quiet the soule, is, to Distempers fall downe, when they are arraigned before Reason. aske a reason of the tumult raised, and then many of our distempers for shame will not appeare, because (though they rage in silent darknesse) yet they can say nothing for themselves, being summoned before strength of judgement and reason. Which is the reason why passionate men are loath that any court should be kept within them; but labour to stop judgement all they can. If men would but give themselves leave to Want of consideration, raises and maintaines our distempers consider better of it, they would never yeeld to such unreasonable motions of the soule: If they could but gaine so much of their unruly passions, as to reason the matter within themselves, to heare what their consciences can tell them in secret, there would not be such offensive breakings out. And therefore, if we be ashamed to heare others [Page] upbraidingus, let us for shame heare our selves; And if no reason can be given, what an unreasonable thing is it for a man endowed with reason to contrary his owne principles? and to be caried as a beast without reason; or if there be In discouragement, we crosse our own principles. any reason to be given, then, this is the way to scanne it, see whether it will hold water or not. We shall finde some reasons (if they may be so called) to be so corrupt and foule, that (if the judgement be not corrupted by them) they dare not bee brought to light, but alwaies appeare under some colour and pretext, for sin (like the devill) is affraid to appeare in its owne likenesse, and men seek out faire glosses, for foule intentions. The hidden secret reason is one, the open is another: the heart being corrupt sets the wit a worke, to Corruption of the heart sets the wit a worke. 1 King. 22 satisfie corrupt will; such kinde of men are afraid of their owne consciences (as Ahab of Michaiah) because they feare it would deale truly with them: and therefore they take either present order for their consciences, or else (as Felix put off Paul) they adjorne the Acts 24. 25 [Page] court for another time. Such men are strangers at home, afraid of nothing more then of themselves, and therefore in a fearefull condition, because they are reserved for the judgement of the great day, if God doth not before that set upon them in this world. If men caried away with their own lusts, would give but a little check, and stop themselves in their posting to hell, and aske, What have I done? What am I now The soules expostulation. about? Whither will this course tend? How will it end? &c. Undoubtedly men would begin to be wise; Would the blasphemer give away his soule for nothing (for there is no engagement of profit or pleasure in this, as in other sins, but it issues meerly out of irreverence, Blaspheming vvhence. and a superfluity of prophanesse;) would he (I say) draw so heavy a guilt upon himselfe for nothing, if he would but make use of his reason? Would an old man (when he is very neare his journies end) make longer provision for a short way if he would aske himselfe a Reason? But indeed Covetousnesse is an unreasonable vice.

[Page] If those also of the younger sort, woul [...] aske of themselves, Why God should [...] A lesson for young men. have the flower and marrow of their age [...] and why they should give their strength t [...] the devill? It might a little take them off from the devils service. But sin [...] is a worke of darknesse, and therefore shunnes not onely the light of grace, b [...] even the light of reason. Yet sinne s [...] dome wants a seeming reason, Men wi [...] not goe to hell without a shew of reason. B [...] Sin is unreasonable so much the more, as without reason, it pretends reasons. such be sophisticall fallacies, not reasons; and therefore sinners are said to play the sophisters with themselv [...] Satan could not deceive us, unlesse wee deceived our selves first, and are willingly deceived: wilfull sinners are blinde, because they put out the light of reason and so thinke God (like themselves) blinde too; and therefore they are deservedly Psal. 50. termed mad men and fooles for, did they but make use of that spa [...] of reason, it would teach them to reason thus; I cannot give an account of [...] wayes to my selfe: what account shall I, [...] can I give then, to the judge of all flesh [...] it be long?

[Page] And as it is a ground of repentance in stopping our course to ask what have I done? So likewise of faith and new obedience, to aske what shall I doe for the time to come? and then upon setling, the soule in way of thankes, will be ready to aske of it selfe, What shall I returne to the Lord? &c. So that the soule by this dealing with it selfe promoteth it selfe to all holy duties till it come to heaven.

The reason why wee are thus backward Reas. 1. Why wee are so backward to keepe court in our selves. Proverbs to the keeping of this court in our selves, is selfelove: we love to flatter our owne affections, but this selfelove, is but selfe-hatred in the end; (as the wiseman saies) he that regards not this part of wisdome, hates his owne soule, and shall eate the fruits of his owne wayes.

2. As likewise it issues from an irksomnesse 2. Irksomenesse of labour. of labour, which makes us rather willing to seeme base and vile to our selves and others, then to take paines with our owne hearts to be better, as those that are weary of holding the reines, give them up unto the horse necke, and so are driven whither the [Page] rage of the horse caryeth them: sparing a little trouble at first, doubles it in the end, as he who will not take the paines to cast up his bookes, his bookes will cast up him in the end. It is a blessed trouble that brings sound and long peace: Th [...] 1 Cor. 11. 31. labour saves God a labour, for therefore he judgeth us, because wee would not take paines with our selves befor.

3. And Pride also, with a desire of liberty, makes men thinke it to be a diminishing 3. Pride. of greatnesse and freedome, either to be curbed, or to curbe o [...] selves: We love to be absolute, and independant; but this, as it brought rui [...] upon our nature in Adam; so it will upon our persons. Men (as Luther w [...] wont to say) are borne with a Pope i [...] their belly, they are loath to give [...] account, although it be to themselves their wils are instead of a kingdome [...] Mens mihi pro regne. them.

Let us therefore (when any lawle [...] passions begin to stir) deale with o [...] soules as God did with Ionah; Doest th [...] well to be angry? to fret thus? This w [...] Jonah 4. be a meanes to make us quiet. For, al [...] [Page] what weake reasons have we often of strong motions; such a man gave mee no respect, such another lookt more kindly upon another man then upon me, &c. You have some of Hamans spirit, Esther 5. that for a little neglect, would ruine a whole nation. Passion presents Fa [...]it ira nocentes. men that are innocent as guilty to us, and because we will not seeme to bee mad without reason, Pride commands the wit, to justifie anger, and so one Passion maintaines and feeds another.

Neither is it sufficient to cite the soule Obser. 2. before it selfe; but, it must be pressed to give an account, as we see here, David doubles, and trebles the expostulation; as oft as any distemper did arise, so oft did he labour to keep it downe. If passions grow too insolent, Elies mildnesse will doe no good. It would prevent 1 Sam. 2. 24. much trouble in this kinde, to subdue betimes (in our selves and others) the first beginnings of any unruly passions and affections; which (if they be not well tutord and disciplined at the first) prove as headstrong, unruly and ill nurtured, children, who (being not chastened [Page] in time) take such a head, th [...] it is (oft) above the power of paren [...] to bring them in order. A childe set [...] liberty (saith Salomon) breeds shame ( [...] length) to his parents. Adonizeths example Pro. 29. 15. shewes this. The like may be sa [...] of the affections set at liberty; It is dangerous to redeeme a little quiet by yeelding to our affections which is never safely gotten but by mortificatio [...] of them.

Those that are in great place, [...] most in danger, by yeelding to themselves, to loose themselves; for they [...] so taken up with the person for a ti [...] put upon them, that they, both in lo [...] and speech, and cariage, often sh [...] that they forget both their natu [...] condition as men, and much more th [...] supernaturall as Christians; and the [...] fore are scarce counsellable by oth [...] or themselves, in those things that co [...] cerne their severed condition that co [...] cerneth another world. Whereas i [...] were most wisdome so to think of th [...] place they beare, whereby they are [...] led gods, as not to forget they must [...] Psal. 82. 6, 7. [Page] their person aside, and die like men: David himselfe that in this afflicted condition 2 Sam. 24. 4. could advise with himselfe, and checke himselfe, yet in his free and flourishing estate neglected the counsell of his friends. Agur was in jealousie of a full condition, and lest instead of saying, what have I done; why am I thus cast downe, &c? he should say, Who is the Lord? Prov. 30. 9.

Meaner men in their lesser sphaere, often shew what their spirits would be, if their compasse were inlarged.

It is a great fault in breeding youth, for feard of taking downe of their spirits, not to take downe their pride, and get victory of their affections; whereas a proud unbroken heart raiseth us more trouble often then all the world beside. Of all troubles; the trouble of a proud heart is the greatest; It was a great trouble to Haman to lead Mordecaies horse, which another man would Esther 6. 1. not have thought so; the moving of a straw is troublesome to proud flesh. And therefore it is good to heare the yoake from our youth, It is better to bee Lam. 3. 27. [Page] taken downe in youth, then to be broken in pieces by great crosses in age. First or last, selfe-deniall and victory over our selves is absolutely necessary; otherwise faith which is a grace that requireth selfe-deniall, will never b [...] brought into the soule, and beare ru [...] there.

But, what if pressing upon our soul [...] will not help? Quest.

Then speake to God, to Jesus Chri [...] Answ. by prayer, that as hee rebuked the windes and the waves, and went up [...] the Sea, so hee would walke upon o [...] soules and command a calme there. [...] is no lesse power to settle a peace in th [...] soule, then to command the seas to [...] quiet. It is Gods prerogative to rule [...] the heart, as likewise to give it up to [...] selfe, which (next to hell) is the great [...] judgement; which should draw us [...] Domine libera me a male homine meipso. the greater reverence and feare of [...] pleasing God. It was no ill wish of hi [...] that desired God, to free him from [...] ill man, himselfe.

[Page]

CAP. VI.

Other Observations of the same nature.

MOreover we see that a godly man Obser. 3. can cast a restraint upon himselfe, as David here staies himselfe in falling. There is a principle of grace, that stops the heart, and puls in the reines againe when the affections are loose. A carnall man, when he begins to be cast down, sinkes lower and lower, untill he sinks into despaire, as leade sinkes into the bottome of the sea. They sunke, they Exod. 15. 5 sunke, like leade in the mighty waters. A carnall man sinkes as a heavy body to the center of the earth, and staies not, if it be not stopped: There is nothing in him to stay him in falling, as we see in Achitophel, and Saul: who (wanting 2 Sam. 17. 23. a support) found no other stay, but the swords point. And the greater their parts and places are, the more they intangle themselves; and no wonder, for they are to encounter with God and his deputy conscience, who is [Page] King of Kings and Lord of Lords When Cain was cast out of his fathe [...] house, his heart and countenance w [...] alwaies cast downe, for, he had nothing in him to lift it upwards. But a godly man, though he may give a little w [...] to passion, yet (as David) he recover himselfe. Therefore as we would have any good evidence, that we have a [...] ter spirit in us then our owne, greate then the flesh or the world, Let us ( [...] all troubles we meet with) gather [...] our selves, that the streame of our [...] affections cary us not away too farre.

There is an art or skill of bear [...] There is an art of bearing troubles. troubles, (If we could learne it) with out overmuch troubling of our selves. As in bearing of a burden there is a way so to poize it, that it weigheth [...] over heavy: If it hanges all in one side it poizes the body downe. The greater part of our troubles we pull upo [...] our selves; by not parting our care [...] as to take upon us onely the care [...] duty, and leave the rest to God; a [...] by mingling our passions with o [...] crosses; & (like a foolish patient) ch [...] ing [Page] the pills which we should swallow downe. We dwell too much upon the griefe, when wee should remove the soule higher. Wee are nearest neighbours unto our selves; when we suffer griefe (like a canker) to eate into the soule; and (like a fire in the bones) to consume the marrow and drink up the spirits: we are accessary to the wrong done both to our bodies and soules: we wast our owne candle, and put out our light.

We see here againe, that a godly man Obser. 4. can make a good use of Privacy. When he is forced to be alone, he can talke with his God and himselfe; one reason whereof is, that his heart is a treasury and storehouse of divine truthes, whence he can speake to himselfe, by way of checke, or incouragement of himselfe: he hath a spirit over his own spirit, to teach him to make use of that store he hath laid up in his heart, the spirit is never neerer him then when by The cause why vvicked men cannot endure solitarinesse. way of witnesse to his spirit he is thus comforted; wherein the childe of God differs from another man, who cannot [Page] endure solitarinesse, because his heart is empty; he was a stranger to God before, and God is a stranger to him now. So that hee cannot goe to God as a friend; And for his conscience, that is ready to speake to him, that which he is loath to heare: and therefore, hee counts himselfe a torment to himselfe, especially in privacy.

We read of great Princes who after As Charles the ninth after the Mas [...]cre in France. Thuanus li. 57. Somn [...] post casum San [...]tholomaeum nocturni horrores plerumque interrumpebant & rursus adhibiti sympl oniaci expergefacto conciliabant. some bloody designes, were as terrible to themselves as they were formerly to others, and therefore could never endure to be awaked in the night, without Musique, or some like diversion. It may bee, wee may bee cast into such a condition, (where we have none in the world to comfort us) as in contagio [...] sicknesse, when none may come neare us, we may be in such an estate wherein no friend will owne us. And therefore let us labour now to bee acquainted with God and our owne hearts; an [...] acquaint our hearts with the comfor [...] of the holy Ghost, then, though wee have not so much as a booke to looke on, or a friend to talke with, yet we [...] [Page] may looke with comfort into the book of our own heart, and reade what God hath written there by the finger of his Ideo scribantur omnes libri ut emendetur unus. spirit: all bookes are written to amend this one booke of our heart and conscience; by this meanes we shall neverwant a Divine to comfort us, a Physitian to cure us, a Counseller to direct us, a Musitian to cheare us, a Controller to check us, because (by help of the word and spirit) we can be all these to our selves.

Another thing we see here, that God hath made every man a Governour over Obser. 5. himselfe. The poore man that hath none to governe him, yet may bee a King in himselfe. It is the naturall ambition of mans heart to desire governement, as we see in the Braemble; Well Iudges 9. then, let us make use of this disposition, to rule our selves. Absolom had high thoughts; O, If I were a King, I would doe so and so. So our hearts are ready to promise, if I were as such and such a man, in such and such a place, I would doe this and that.

But how dost thou manage thine [Page] owne affections? how dost thou rule in thine owne house? in thy selfe? doe not passions get the upper hand, and keepe reason under foot? When wee have learned to rule over our ow [...] spirits well, then we may be fit to rule over others. He that is faithfull in a little, Mat. 25. 21 shall be set over more. Hee that c [...] governe himselfe (In the Wise-man judgement) is better then he that can governe Pro. 16. 32. a City. Hee that cannot, is like a Citie without a wall, where those that are in may goe out, and the enemies without, may come in at their pleasure. So where there is not a governme [...] set up, there finne breaks out, and Setan breaks in without controule.

See againe, the excellency of the soule, that can reflect upon it selfe, [...] Obser. 6. judge of whatsoever comes from it: [...] godly mans care and trouble is especially about his soule, as David he [...] looks principally to that, because [...] All outward troubles are for to helpe the soule. outward troubles are for to helpe th [...] when God touches our bodies, our estates, or our friends, hee aimes at [...] soule in all. God will never remove [...] [Page] hand, till something be wrought upon the soule, as Davids moisture was as the drought in Summer, so that hee roared, Psalm. 32. and carried himselfe unseemely (for so great and holy a man) till his heart was subdued to deale without all guile with God in confessing his sinne, and then GOD forgave him the iniquitie thereof, and healed his body too. In sicknesse, or in any other trouble, It is best the Divine should bee before the Physician: and that men begin where God begins. In great fires men looke first to their Jewels, and then to their lumber; so our soule is our best Jewel: A carnall worldly man, is called, (and well called) a fleshly man, because his very soule is flesh, and there is nothing but the world in him. And therefore, when all is not well within, hee cries out, My Body is troubled, my state is broken, my friends faile me, &c. but all this while, there is no care for the poor soule to settle a peace in that.

The possession of the soule is the richest possession, no jewell so precious; the account for our owne soules, [Page] and the soules of others, is the greatest account, and therefore the care of soules should bee the greatest care: What an indignity is it that we should forget such soules to satisfie our lusts? to have our wils? to bee vexed with any, who by their judgement, example, or authority, stopp as we suppose our courses. Is it not the greatest pl [...] of the world; First to have their lu [...] 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 be [...] the issue of this but certaine destruction?

Of this minde are not onely t [...] dregs of people, but many of the m [...] refined sort, who desire to be emine [...] in the world; And to have their ow [...] desires herein, give up the liberty o [...] their owne judgements and consciences, [Page] 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 [Page] torment) wee might the more easily work upon them. But as they live by sense, as beasts, so they have no mo [...] thoughts of future times then [...], except at such times as conscience is awaked by some suddaine judgement, whereby Gods wrath is revealed fro [...] 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 incarna [...]e with the flesh.

Wee should therefore set our sel [...] to have most care of that, which Go [...] cares most for: which he breathed i [...] 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 muc [...] more vanitie to preferre the outward [Page] 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 Job 1. 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, 2. Sam. 17. 23. who set his house in order, We should set the soul first 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 [Page] 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. Th [...] Iob prevailed over Sathan and all his troubles at length. This tormente [...] proud persons to see godly men enjoy a calme and resolute frame of mind [...] in the midst of troubles; when th [...] enemies are more troubled in troubling them then they are in being troubled by them.

Wee see likewise here, how to fra [...] our complaints: David complaines n [...] Obser. 7. of God, nor of his troubles, nor of others, but of his owne soule, hee complaines of himselfe, to himselfe. A [...] [...] 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 o [...] them. A godly man complaines to Go [...] [Page] 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; [Page] their heart speakes what Ionas tong [...] spake. Oh, but here we should lay o [...] 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 allur [...] from a true good to a false by our ow [...] lusts, God tempts no man. Satan hath [...] power over us further then wee willingly Jam 1. 13. lie open to him, Satan wor [...] upon our affections, and then our affections worke upon our will. Hee do [...] not worke immediatly upon the wi [...] wee may thanke our selves in willing yeelding to our owne passions, fo [...] that ill Satan or his instruments draw us unto; Saul was not vexed with [...] evill spirit, till he gave way to his ow [...] 1. Sam. 16. evill spirit of envy first. The devill [...] tred not into Iudas untill his cove [...] Matt. 27. 3. heart made way for him. The Apo [...] strengtheneth his conceit against [...] and lasting anger from hence, th [...] this wee give way to the devill. I [...] dangerous thing to passe from G [...] Ephes. 4. [...] government, and come under Sata [...]

Satan mingleth himselfe with [...] [Page] 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 Obser. 8. [Page] a godly man hath most tr [...] 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 [...] Obser. 8. degrees of conflicts in the soule [...] man, whilst it is united to the body.

First, betweene one corrupt Pa [...] and another, as betweene Covetousn [...] 1. and Pride; Pride calls for expence, Covetousnesse for restraint; oft Pass [...] fight not onely against God and re [...] to which they owe a homage, but [...] against another; Sinne fights aga [...] sinne, and a lesser sinne is oftenti [...] overcome by a greater. The soul [...] this case, is like the Sea tossed [...] contrary windes; and like a kingdo [...] divided, wherein the subjects fig [...] both against their Prince, and on [...] gainst another.

Secondly, there is a naturall con [...] in the Affections whereby Nature see [...] 2. to preserve it selfe, as betwixt a [...] and feare; Anger cals for revenge, [...] of the law bindes the soule to be qui [...] [Page] 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 3. the light of reason helped by a naturall conscience. The Heathen could reason Major sum, & ad majora natus quam ut corporis mei fim mancipium. Senec. 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 [Page] men desirous to maintaine a great opinion of themselves, and to awe the inferiour sort by gravity of deportme [...] in cariage, will abstaine from that which otherwise their hearts [...] them unto, lest yeelding should rend [...] them despised, by laying themselves too much open; as because passion discovers a foole as hee is, and mak [...] wise man thought meaner then he is, therefore a prudent man will conc [...] his passion. Reason refined and rais [...] by education, example, and custome, doth breake in some degree the fo [...] of naturall corruption, and brings i [...] the soule, as it were, another nature and yet no true change; as we see [...] such as have beene inured to goo [...] courses, they feele conscience chec [...] ing them upon the first discontinuan [...] and alteration of their former goo [...] wayes, but this is usually from a for [...] impression of their breeding, as [...] boate moves some little time upon [...] water by vertue of the former stro [...] yet at length we see corruption prevailing over education, as in Ioas, [...] [Page] was awed by the reverent respect he bare to his uncle Iehojoda, he was good all his uncles dayes: And in Nero, in 2. Kings 12. 2. 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 4. 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.

[Page] Fiftly, there is yet a further degree of conflict betwixt the sanctified powers of the soule, and the flesh, not onely 5. 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 [Page] 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 Quest. 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, [Page] 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 2. 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 [Page] them; A good man suffers evill and doth good, a naturall man suffers good and doth evill.

Thirdly, A conscience guided by 3. 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 4. 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 [Page] 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 5. 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 6. be disquieted for being disquieted, as [Page] 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 Evils of sinne. sinne likewise there is, 1. a contrarietie 1. to Gods holy nature; and, 2. a contrariety 2. to the Divine nature and image stamped upon our selves; 3. a 3. weakning and disabling of the soule from good; and, 4. a hindring of our former communion with GOD, sinne 4. 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 [Page] 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 7 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 Psal. 66. 18 way. The desires of his soule were, that it might be so directed, that he might keep [...] Gods law. And if there had beene no Psal. 119. 5 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 bor [...] 1 Ioh. 3. 9. [Page] 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 Vse. 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, [Page] 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, which cannot brooke the most secret corruption, but rather casts it out by a holy complaint, as strength of nature doth poyson, which seekes its destruction. And [Page] let us bee in love with that worke of grace in us, which makes us out of love with the least stirrings that hinder our best condition.

Se [...] againe, We may be sinfully disquieted Obser. 9. for that which is not a sinne to be disquieted for. David had sinned if he had not beene somewhat troubled for the banishment from Gods house, and the blasphemie of the enemies of the Church; But yet (wee see) hee stops himselfe, and sharply takes up his soule for being disquieted: Hee did well in being disquieted, and in checking himselfe for the same; there were good grounds for both: He had wanted spirituall life if he had not beene disquieted. Hee abated the vigour and livelinesse of his life, by being over-much disquieted.

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CAP. VIII.

Of unfitting dejection: and when it is excessive. And what is the right temper of the soule herein.

§. 1.

THen, how shall we know when a man is Quest. cast downe and disquieted, otherwise then is befitting?

There is a 3. fold miscarriage of inward Answ. trouble.

1. When the soule is troubled for that [...] should not be vexed for, as Ahab, when 1 hee was crost in his will for Nab [...] vineyard.

2. In the ground, as when we grieve 2. for that which is good, and for that which wee should grieve for; but it is with too much reflecting upon o [...] owne particular.

As in the troubles of the state [...] Church, we ought to be affected; b [...] not because these troubles hinder any liberties of the flesh, and restrain pride of life, but from higher respects: A [...] [Page] that by these troubles God is dishonoured, the publike exercises of Religion hindred, and the gathering of soules thereby stopped: As, the States and Common-wealths which should be harbours of the Church, are disturbed; as lawlesse courses and persons prevaile; as Religion and Justice is triumphed over, and trodden under. Men usually are grieved for publique miseries from a spirit of selfe-love only, because their owne private is imbarqued in the publique. There is a depth of deceit of the heart in this matter.

3. So for the measure, when wee trouble our selves (though not without 3 cause) yet without bounds.

The spirit of man is like unto moist elements, as ayre and water, which have no bounds of their owne to containe them in, but those of the vessell that keepes them: water is spilt and lost without something to hold it; so it is with the spirit of man, unlesse it be bounded with the Spirit of God. Put the case a man be disquieted for sinne (for which not to be disquieted is a sin) [Page] yet we may looke too much, and too long upon it, for the soule hath a double eye, one to looke to sinne, another to looke up to Gods mercy in Christ. Having two objects to looke on, wee may sinne in looking too much on the one, with neglect of the other.

§. 2.

Seeing then, disquieting and dejectin Quest. for sinne is necessary, how shall wee k [...] when it exceeds measure?

First, when it hinders us from holy duties,Answ. 1or in the performance of them, by distraction or otherwise; whereas they are given to carry us to that which is pleasing to GOD, and good to our selves.

Griefe is ill when it taketh off the soule from minding that it should, and so indisposeth us to the duties of o [...] callings. Christ upon the Crosse was grieved to the utmost, yet it did not take away his care for his mother; so the good theefe in the middest of his pangs laboured to gaine his fellow, and Luk. 23. 42 to save his owne soule, and to glorifie Christ. If this be so in griefe of body [Page] which taketh away the free use of reason, and exercise of grace more then any other griefe, then much more in griefe from more remote causes, for in extremity of body the sicknesse may be such, as all that wee can performe to God is a quiet submission, and a desire to bee carried unto Christ by the prayers of others; we should so minde our griefe as not to forget Gods mercy, or our owne duty.

Secondly, when wee forget the 2 grounds of comfort, & suffer our minde to runne onely upon the present grievance, it is a sinne to dwell on sinne and turmoile our thoughts about it, when we are called to thankfulnesse. A Physitian in good discretion forbids a dish at sometimes to prevent the nourishment of some disease, which another time hee gives way unto. So wee may and ought to abstaine from too much feeding our thoughts upon our corruptions in case of discouragement, which at other times is very necessary. It should be our wisedome in such cases to change the object, and labour to take [Page] off our minds, and give them to that which calls more for them; Griefe oft presseth unseasonably upon us, when there is cause of joy, and when we are called to joy; as Ioab justly found fault with David for grieving too much, when GOD had given him the victory, and rid him and the State of a traiterous sonne. GOD hath made some dayes for joy, and joy is the proper worke of those dayes. This is the Psal. 118. 24. day which the Lord hath made. Some in a sicke distemper, desire that which increaseth their sicknesse; so some that are deepely cast downe, desire a wakening ministery, and what ever may cast them downe more; whereas they should meditate upon comforts, and get some sweet assurance of Gods love. Joy is the constant temper which the soule should bee in, Rejoyce evermore, 1. Thes. 5. 16. (saith the Apostle.) If a sinke bee stirred, we stir it not more, but goe into a sweeter roome. So wee should thinke of that which is comfortable, and of such trueths as may raise up the soule, and sweeten the spirit.

[Page] Thirdly, Griefe is too much, when it inclines the soule to any inconvenient 3. courses: (for if it bee not lookt to it is an ill counsellor) when either it hurts the health of our bodies, or drawes the soule (for to ease it selfe) to some unlawfull liberty. When grief keeps such a noise in the soule, that it will not heare what the messengers of God, or the still voice of the Spirit saith, as in combustions, loud cries are scarce heard: so in such cases the soule will neither heare it selfe, nor others. The fruit of this overmuch trouble of spirit, is increase of trouble.

§. 3.

3. Another question may bee, Quest. What that sweet and holy temper is, the soule should be in, that it may neither bee faulty in the defect, nor too much abound in griefe and sorow.

1. The soule must bee raised to a Answ. right griefe.

2. The griefe that is raised, though it bee right yet it must bee bounded. Before wee speake of raising griefe in [Page] the godly, wee must know there are some who are altogether strangers to any kinde of spirituall griefe, or trouble at all; such must consider, that the way to prevent everlasting trouble, i [...] 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 i [...] 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: Fo [...] 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 li [...]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 God [...] books: for a man to bee thus, and not [Page] 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 Jude 23. 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 [Page] the way to heaven.

But for raising of a right grief in the 1. Right grief, hovv raised. soule of a holy man, looke what is the state of the soule in it selfe, in wh [...] 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 heres 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 Levit. 16. 29. 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 fe [...] 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 wit [...] [Page] 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 2. 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 Ierem. 9. 1. 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 [Page] 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 earn [...] prayer to God. (as Melanchton [...] well) If I cared for nothing, I would pr [...] Si nil curarem, nil orarem. for nothing.

2. Griefe being thus raised, must, 2. Griefe to be bounded. as wee said before, bee bounded a [...] guided.

1. God hath framed the soule a [...] planted such affections in it, as may answere 1. When our affections are pliable all his dealing towards his children; that when he enlargeth himselfe towards them, then the soule sho [...] enlarge it selfe to him againe; when [...] opens his hand wee ought to open o [...] hearts; when hee shewes any token [...] displeasure we should grieve; when [...] troubles us, wee should trouble a [...] grieve our selves. As God any [...] discovereth himself, so the soule sho [...] be in a sutable pliablenesse. Then [...] [Page] 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 2. Whē fit to have communion with God. 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 Abrahā whē he Gen. 22. 5. was to sacrifice, left whatsoever might hinder him at the bottome of the Mount. When we let our affections so farre into [Page] the things of the world, as we can [...] take them off when wee are to de [...] with God; it is a signe of spirituall i [...] temperancie. It is said of the Israelites that they brought Aegypt with the [...] into the wildernesse; so many bring th [...] world in their hearts with them, wh [...] they come before God.

But because our affections are ne [...] well ordered without judgement, [...] 3. When our affections are suber▪ dinate. 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 exec [...] as wee affect. This harmony with [...] breeds uniformity and constancie [...] our resolutions, so that there is ( [...] were) an even thred drawne throug [...] 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 col [...] or hot in one part, and cold in anoth [...] so unevennesse of spirit argues a distemper; a wise mans life is of one colour like it selfe. The soule bred fro [...] [Page] 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, 4. [Page] when they become so many graces of the Spirit; as when love is turned to When our affections become graces. 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 5 When fit to perform duties. 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 In case of Gods dishonour, exceeding affection is no excesse. affection is not over exceeding, As in an extasie of zeale upon a sudd [...] 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 th [...] object, and the weight of the occasion, beares out the soule, not onely without [Page] 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 Cant. 25. 1 Sam. 6. 12 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 The life of a Christi [...] an is a life of trouble. 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 Ioh. 11. 13. that aske it. To teach us when, how [Page] 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 m [...]n is not a slave to his carnall affections, but (as David here) labours to bring into captivity the first moti [...] 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 th [...] Obser. 1. griefes of Sympathy that arise from the bodie; for here the soule complaines [...] [Page] 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 Obser. 2. 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! [Page] Therefore it is the best wisedome not to provoke the great God, for are wee 1 Cor. 10. 22. 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 Obser. 3. 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, [Page] 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 labours to winne ground of the old man, untill at length it be all in all; Indeed wee are never our selves perfectly, till we have wholly put off our selves. Nothing should bee at a greater distance to us then our selves. This is the reason why carnall men that have nothing above themselves but their corrupt selfe, sinke in great troubles, having nothing within to uphold them, whereas a good man is wiser then himselfe, holier then himselfe, stronger then himselfe, there is something in him more then a man. There be evills that the spirit of man alone out of the goodnesse of nature cannot beare, but the spirit of man assisted with an higher spirit, will support and carry him through. It is a good [Page] trial of a mans condition to know what he esteemes to be himselfe. A godly man counts the inner man, the sanctified part, to be himselfe, whereby hee stands in relation to Christ and a better life. Another man esteemes his contentment in the world, the satisfaction of his carnall desires, the respect hee findes from men by reason of his parts, or something without him, that he is master of, this he counts himselfe, and by this hee values himselfe, and to this he makes his best thoughts and endevours serviceable; And of crosses in these things he is most sensible, and so sensible, that he thinks himself undone if hee seeth not a present issue out of them.

That which most troubles a good man in all troubles, is himselfe, so farre as he is unsubdued; he is more disquieted with himselfe, than with all troubles out of himselfe; when hee hath gotten the better once of himselfe, whatsoever falls from without, is light; where the spirit is enlarged, it cares not much for outward bondage; where [Page] the spirit is lightsome, it cares not much for outward darkenesse; where the spirit is setled, it cares not much for outward changes; where the spirit is one with it selfe, it can beare outward breaches; where the spirit is sound, it can beare outward sicknesse. Nothing can bee very ill with us, when all is well within. This is the comfort of a holy man, that though hee bee troubled with himselfe, yet by reason of the spirit in him which is his better selfe, hee workes out by degrees, what ever is contrary. As Spring-water being cleere of it selfe, workes it selfe cleane, though it be troubled by something cast in; as the Sea will endure no poysonfull thing, but casts it upon the shore. But a carnall man is like a Spring corrupted, that cannot worke it selfe cleare, because it is wholly tainted; his eye and light is darknesse, and therefore no wonder if hee seeth nothing. Sinne lieth upon his understanding, and hinders the knowledge of it selfe; it lies close upon the will, and hinders the striving against it selfe.

[Page] True selfe that is worth the owning, is when a man is taken into a higher condition and made one with Christ, and esteemes neither of himselfe nor others, as happy for any thing according to the flesh. 1. Hee is under the law and government of the Spirit, and so farre as he is himselfe, works according to that principle: 2. He labours more and more to be transformed into the likenesse of Christ, in whom hee esteemeth that hee hath his best being. 3. He esteemes of all things that befall him, to bee good or ill, as they further or hinder his best condition. If all bee well for that, hee counts himselfe well, whatsoever else befals him.

Another man when hee doth any thing that is good, acts not his owne part; but a godly man when hee doth good, is in his proper element; what another man doth for by ends and reasons, that hee doth from a new nature; which if there were no Law to compell, yet would moove him to that which is pleasing to Christ. If hee bee drawen aside by passion or temptation, [Page] that hee judgeth not to bee himselfe, but taketh a holy revenge on himselfe for it, as being redeemed and taken out from himselfe; hee thinkes himselfe no debtor, nor to owe any service to his corrupt selfe. That which he plots and projects and works for is, that Christ may rule every where, and especially in himselfe, for he is not his owne but Christs, and therefore desires to bee more and more emptied of himselfe, that Christ might bee all in all in him.

Thus we see, what great use there is of dealing with our selves, for the better composing and setling of our souls. Which though it bee a course without glory and ostentation in the world, as causing a man to retire inwardly into his owne breast, having no other witnesse but God and himselfe; and though it bee likewise irksome to the flesh, as calling the soule home to it selfe, being desirous naturally to wander abroad, and be a stranger at home: Yet it is a course both good in it selfe, and makes the soule good.

[Page] For by this meanes the judgement is exercised and rectified, the will and affections ordered, the whole man put into an holy frame fit for every good action. By this the tree is made good, and the fruit cannot but be answerable; by this the soule it selfe is set in tune, whence there is a pleasant harmony in our whole conversation. Without this, wee may doe that which is outwardly good to others, but wee can never bee good our selves. The first justice begins within, when there is a due subjection of all the powers of the soule to the spirit, as sanctified and guided by Gods Spirit; when justice and order is first established in the soule, it will appeare from thence in all o [...] dealings. Hee that is at peace in himselfe, will bee peaceable to others, peaceable in his family, peaceable in the Church, peaceable in the State; The soule of a wicked man is in perpetuall sedition; being alwayes troubled in it selfe, it is no wonder if it be troublesome to others. Unity in our selves is before union with others. Vnitas [...]te unionem.

[Page] To conclude this first part, concerning intercourse with our selves. As wee desire to enjoy our selves, and to live the life of men, and of Christians, which is, to understand our wayes: as we desire to live comfortably, and not to be accessary of yeelding to that sorrow which causeth death: As wee desire to answere GOD and our selves, when we are to give an account of the inward tumults of our soules: As we desire to be vessells prepared for every good worke, and to have strength to undergoe any crosse: As we desire to have healthy soules, and to keep a Sabbath within our selves: As wee desire not onely to doe good, but to be good in our selves: So let us labour to quiet our soules, and often ask a reason of our selves, Why we should not be quiet?

[Page]

CAP. X.

Meanes not to bee overcharged [...] sorrow.

TO helpe us further herein, besid [...] that which hath beene formerly spoken,

1. Wee must take heed of building an ungrounded confidence of happinesse 1. Changes must be forethought of for time to come: which ma [...] us when changes come, 1. Unacquainted with them; 2. takes away expectation of them; 3. and preparati [...] for them. When any thing is strange and sudden, and lights upon us unfurnished and unfenced, it must needs p [...] 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 beforehand against all assaults, as men use to keepe out the Sea, by raising bankes; and if a breach bee made, to repaire [...] presently.

[Page] 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 Quae alii diu patiendo levia faciūt, sapiens levia facit diu cogitando. 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. Ioh. 16. 33. Satan deludes with faire promises: but [Page] when the contrary falls out, hee leave his followers in their distresses. Wee desire peace and rest, but wee seeke i [...] not in its owne place; there is a rest for Gods people, but that is not here, nor yet, Heb. 4. 9. but it remaines for them; they rest fr [...] 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, Rev. 14. 13. that wee shape not in o [...] Caution. 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 w [...] is bred onely by their causelesse fea [...]. 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 th [...] which may never come to passe. It was rashnesse in David to say, I sh [...] 1 Sam. 27. 1 [Page] 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 2. with sorrow, when that which we feare is fallen upon us, we must then beforehand 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 [Page] that rent. Those that love too [...] will alwayes grieve too much. It is t [...] greatnesse of our affections which c [...] seth the sharpnesse of our afflictions. [...] that cannot abound without pride a [...] high-mindednesse, will not want wi [...] out-too-much dejectednesse. Love [...] planted for such things as can retu [...] love: and make us better by loving them, wherein we shall satisfie our lo [...] to the full. It is pitty so sweet an affection should be lost: So sorrow is [...] sinne, and for other things as they m [...] sinne the more bitter to us. The [...] of a Christian should be a meditati [...] 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 the [...] 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 [Page] 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 Col. 3. 1. & 5. 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 [Page] high a price upon themselves, when others will not come to their price, are discontent. Those whose condition i [...] 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 s [...] 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 o [...] power (by Gods grace) to live so, th [...] 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 o [...] 3 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 ow [...] [Page] 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? 2 Sam. 12. 9 That the seeds of deniall of Christ had lyen hid in the zealous affection of Mat, 26. 72. 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 [Page] 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 of [...] pleasing and calme disposition; b [...] afterwards when changes come, like Iobs wife, they are discovered. Th [...] that which in nature is unsubdued, openly appeares.

3. Temptations likewise have a [Page] searching power to bring that to light in us which was hidden before. Sathan hath beene a winnower, and a sister, of Luke 22. 3. old: hee thought if Iob had beene but Iob 1. touched in his body, hee would have cursed God to his face.

Some men out of policie conceale their passion, untill they see some Aperta perdunt odia vindictae locum. 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 Solve Le [...] nem & senties. 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 4. 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 [Page] 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 [Page] 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 5. We must crush the first motions of sin. (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 [Page] 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. Si [...] like rust, or a Canker, will by little a [...] 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, t [...] 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 hinder [...] 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 [Page] 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, to the offence of the strong, to the griefe of Gods Spirit in us, to the disturbance of our owne spirits in doing good, and to the disheartning of us in troubling of our inward peace, and thereby weakning our assurance. Therefore let us stop beginnings as much as may be; and so soone as they begin to rise, let us begin to examine what raised them, and [Page] whither they are about to carry us. The way to be still, is to examine o [...] Psal. 4. selves first. And then censure what stands not with reason. As David doth, when he had given way to unbefitting thoughts of Gods providence, So foolish, saith he, was I, and as a [...] Psal. 73. 22. before thee.

Especially, then looke to these sinfull stirrings, when thou art to deale with God. I am to have communion with a God of peace; What then doe turbulent thoughts and affections i [...] my heart? I am to deale with a patie [...] God, why should I cherish reveng [...] thoughts? Abraham drove away t [...] birds from the sacrifice, Gen. 15. 11. Troublesome thoughts like birds [...] come before they be sent for, but they should finde entertainment accordingly.

6. In all our grievances, let us lo [...] to something that may comfort us, [...] 6. well as discourage: looke to that wee enjoy, as well as that wee want. As i [...] prosperity God mingles some crosses to diet us; so in all crosses there [...] [Page] something to comfort us. As there is a vanity lies hid in the best worldly good: So there is a blessing lies hid in the worst worldly evill. GOD usually maketh up that with some advantage in another kinde, wherein wee are inferiour to others. Others are in greater place, So they are in greater danger. Others bee richer, so their cares and s [...]res be greater; the poore in the world may bee richer in faith than they. The Iam. 2. 5. soule can better digest and master a low estate than a prosperous, and is under some abasement i [...] is in a lesse distance from God. Others are not so afflicted as we, than they have lesse experience of Gods gracious power than wee. Others may have more healthy bodies, but soules lesse weaned from the world. We would not change conditions with them, so as to have their spirits with their condition? For one halfe of our lives, the meanest are as happy and free from cares, as the greatest Monarch: that is, whilest both sleepe; and usually the sleepe of the one, is sweeter than the sleepe of the [Page] other. What is all that the earth ca [...] afford us, if God deny health? and this a man in the meanest condition may enjoy. That wherein one man diff [...] from another, is but title, and but for a little time; Death levelleth all.

There is scarce any man, but the good hee receives from God is more than the ill hee feeles, if our unthankfull hearts would suffer us to thinke [...] Is not our health more than our sickenesse? doe we not enjoy more than we want, I meane, of the things that are necessary? Are not our good dayes more than our evill? but we would go to heaven upon Roses, and usually o [...] crosse is more taken to heart, than [...] hundred blessings. So unkindly [...] deale with God. Is God indebted to us, doth hee owe us any thing? those that deserve nothing, should be cont [...] with any thing.

Wee should looke to others as good as our selves (as well as to our selves) and than we shall see it is not our owne case onely; who are we that we should looke for an exempted condition from [Page] those troubles which Gods dearest children are addicted unto.

Thus when we are surprised contrary to our looking for and liking, wee should study rather how to exercise some grace, than give way to any passion. Thinke, now is a time to exercise our patience, our wisedome, and other graces. By this meanes wee shall turne that to our greatest advantage, which Satan intendeth greatest hurt to us by. Thus we shall not onely master every condition, but make it serviceable to our good. If nature teach Bees, not onely to gather hony out of sweet flowers, but out of bitter: Shall not grace teach us to draw even out of the bitterest condition, something to better our soules? We learne to tame all creatures, even the wildest, that wee may bring them to our use; and why should wee glve way to our owne unruly passions?

7. It were good to have in our eye, the beauty of a well ordered soule, and 7. wee should thinke that nothing in this world is of sufficient worth to put us [Page] out of frame. The sanctified so [...] should be like the Sunne in this, whi [...] though it worketh upon all these in [...] riour bodies, and cherisheth them [...] light and influence; yet is not mov [...] nor wrought upon by them againe, b [...] keepeth its owne lustre and distance [...] ▪ So our spirits being of a heave [...] breed, should rule other things bene [...] them, and not be ruled by them. It [...] a holy state of soule to bee under t [...] power of nothing beneath it selfe; A [...] we stirred? than consider, It this m [...] ter worth the losse of my quiet? Wh [...] wee esteeme, that wee love, what wee love, we labour for; And therefore [...] us esteem highly of a cleare calme temper, whereby we both enjoy our God, and our selves, and know how to ra [...] all things else. It is against nature f [...] inferiour things to rule that, which th [...] wise Disposer of all things hath set above them. Wee owe the flesh neither suit nor service, wee are no debt [...] to it,

The more wee set before the so [...] that quiet estate in heaven, which t [...] [Page] soules of perfect men now enjoy, and it selfe ere long shall enjoy there, The more it will be in love with it, and endevour to attaine unto it. And because the soule never worketh better, than when it is raised up by some strong and Anima nunquam melius agit, quā ex imperio alicujus insignis affectus. sweet affection; let us looke upon our nature, as it is in Christ, in whom it is pure, sweet, calme, meeke, every way lovely. This sight is a changing sight, love is an affection of imitation, we affect a likenesse to him we love. Let us learne of Christ to be humble and meeke, and then wee shall finde rest to our soules. Math. 11. 29. The setting of an excellent idea and platforme before us, will raise and draw up our soules higher, and [...]ke us sensible of the least movings of spirit, that shall be contrary to that, the attainement whereof wee have in our desires. He will hardly attaine to meane things, that sets not before him higher perfection. Naturally we love to see symetry and proportion, even in a dead picture, and are much taken with some curious peece. But why should wee not rather labour to keepe the affections of the [Page] soule in due proportion? Seeing a me [...] and well ordered soule is not on [...] lovely in the sight of men and Ang [...] but is much set by, by the great Go [...] himselfe. But now the greatest care [...] those that set highest price upon the [...] selves is, how to compose their o [...] ward carriage in some gracefull m [...] ner, never studying how to compose their spirits; and rather how to [...] the deformity of their passions then [...] cure them. Whence it is that the fou [...] inward vices are covered with the fairest vizards, and to make this the worse, all this is counted the b [...] breeding.

The He [...]wes placed all their happinesse in peace, and when they wo [...] comprise much in one word, they would wish peace. This was that the Angels brought newes of from heav [...] at the birth of Christ. Now peace [...] seth out of quietnesse and order, a [...] God that is the God of peace, is the God [...] 1 Cor. 14. 33. order first. What is health, but when [...] the members are in their due posit [...] and all the humors in a setled quie [...] [Page] Whence ariseth the beauty of the world, but from that comely order wherein every creature is placed; the more glorious and excellent creatures above, and the lesse below? So it is in There must be an uniformity in the lives of Christians. the soule; the best constitution of it is when by the Spirit of God it is so ordered, as that all be in subjection to the Law of the minde. What a sight were it for the feet to be where the head is, and the earth to be where the heaven is, to see all turned upside downe? And to a spirituall eye it seemes as great a deformity, to see the soule to be under the rule of sinfull passions.

Comelinesse riseth out of the fit proportion of divers members to make up one body, when every member hath a beauty in it selfe, and is likewise well suited to other parts; A faire face and a crooked body, comely upper parts, and the lower parts uncomely, suit not well; because comelinesse stands in onenesse, in a fit agreement of many parts to one; when there is the head of a man, and the body of a beast, it is a monster in nature; And is [Page] it not as monstrous for to have an understanding head, and a fierce untame [...] heart? It cannot but raise up a holy indignation in us against these risings, when wee consider how unbeseeming they are; What doe these base pass [...] in a heart dedicated to God, and given up to the government of his Spirit? what an indignity is it for Princes to goe a foot, and servants on horse-ba [...] for those to rule, whose place is to [...] ruled? as being good attendants, b [...] bad guides. It was Chams curse to be [...] sevant of servants.

8. This must be strengthned with a strong selfe-denial, without which there 8 can be no good done in Religion.

There be two things that most trouble us in the way to heaven; corruption within us, and the crosse without [...], that which is within us must be deni [...], that that which is without us may b [...] endured. Otherwise we cannot follow him by whom wee looke to be saved Christians must deny themselves The gate, the entrance of Religion, [...] narrow, we must strip our selves of o [...] selves before we can enter; if we bring [Page] any ruling lust to Religion, it wil prove a bitter root of some grosse sinne, or of apostacie and finall desperation.

Those that sought the praise of men, Ioh. 12. 43. more than the praise of God, could not beleeve, because that lust of ambition, would, when it should be crossed, draw them away. The young man thought it better for Christ to lose a Disciple, than that hee should lose his possession, Mat. 19. 22 and therefore went away as hee came: The third ground came to nothing, because the Plough had not gone deepe Mat. 13 22. enough to breake up the rootes, whereby their hearts were fastned to earthly contentments. This selfe-deniall wee must carry with us through all the parts of Religion, both in our active and passive obedience; for in obedience there must be a subjection to a superiour, but corrupt selfe, neither is subject, Rom. 8. nor can be, it will have an oare in every thing, and maketh every thing, yea, Religion serviceable to it self. It is the Idol of the world, or rather the god that is set highest of all in the soule; & so God himselfe is made but an Idol. It is hard [Page] to deny a friend who is another selfe, harder to deny a wife that lyeth in the bosome, but most hard to deny our selves. Nothing so neere us as our selves to our selves, and yet nothing so farre off. Nothing so deare, & yet nothing so malicious & troublesome. Hypocrites would part with the fruit of their body, Mic. 6. sooner than the sinne of their soules.

CAP. XI.

Signes of victory over our selves, and of [...] subdued spirit.

BVt how shall we know, whether we have by grace got the victory over our selves Quest. or not?

I answer, if in good actions we stand not so much upon the credit of the Answ. 1. action, as upon the good that is done. What we doe as unto God, wee looke for acceptance from God. It was Ion [...] his fault to stand more upon his owne reputation, than the glory of Gods mercy. It is a prevailing signe, when though there be no outward encouragements, [Page] Nay, though there be discouragements, yet wee can rest in the comfort of a good intention. For usually inward comfort is a note of inward sincerity. Iehu must be seene, or else all 2 Kings 10. 16. is lost.

2. It is a good evidence of some prevailing, when upon Religious 2. grounds wee can crosse our selves in those things unto which our hearts stand most affected, this sheweth wee reserve GOD his owne place in our hearts.

3. When being privie to our owne inclination and temper, wee have gotten 3. such a supply of spirit, as that the grace which is contrary to our temper appeares in us. As oft wee see, none more patient, than those that are naturally enclined to intemperancie of passion, because naturall pronenesse maketh them jealous over themselves. Some, out of feare of being over-much moved, are not moved so much as they should be: This jealousie stirreth us up to a carefull use of all helps; Where grace is helped by nature, there a little [Page] grace will goe farre; but where there is much untowardnesse of nature, there much grace is not so well discerned. Sowre wines need much sweetning. And that is most spirituall which hath least helpe from nature, and is wonne by prayer and paines.

4. When wee are not partiall when the things concerne our selves. Da [...] 4. could allow himselfe another m [...] wife, and yet judgeth another m [...] worthy of death for taking away a p [...] mans lambe. Men usually favour themselves 2. Sam. 12. 4. too much, when they are Chancellors in their owne cause, and measure all things by their private interest. Hee hath taken a good degree in Christs Schoole, that hath learned to forget himselfe here.

5. It is a good signe, when upō discovery of selfe-feeking we can gaine upon 5. our corruption; and are willing to search and to be searched, what our inclination is, and where it faileth. Th [...] which we favour, we are tender of, [...] must not be touched. A good heart, when any corruption is discovered by [Page] a searching Ministry, is affected as if it had found out a deadly enemy. Touchinesse and passion argues guilt.

6. This is a signe of a mans victory 6. over himselfe, when hee loves health and peace of body and minde, with a supply of all needfull things, chiefly for this end, that hee may with more freedome of spirit serve God in doing good to others. So soone as grace entreth into the heart, it frameth the heart to be in some measure publique: and thinks it hath not its end, in the bare enjoying of any thing, untill it can improve what it hath for a further end. Thus to seeke our selves, is to deny our selves, and thus to deny our selves, is truely to seeke our selves. It is no selfe-seeking, when wee care for no more then that, without which we cannot comfortably serve God. When the soule can say unto GOD, Lord as thou wouldest have mee serve thee in my place; so grant me such a measure of health and strength, wherein I may serve thee.

But what if God thinks it good, that Object. [Page] I shall serve him in weaknesse, and in want, and suffering.

Then, it is a comfortable signe of Answ. gaining over our owne wills, when we can yeeld our selves to bee disposed of by God, as knowing best what is good for us. There is no condition but therein we may exercise some grace, and honour GOD in some measure. Yet because some enlargement of conditi [...] is ordinarily that estate wherein wee are best able to doe good in; wee may in the use of meanes desire it, and upon that, resigne up our selves wholly unto GOD, and make his will our will, without exception or reservation, and care for nothing more than wee can have with his leave and love. This I [...] had exercised his heart unto; where▪ upon in that great change of condition, hee sinned not, that is, fell not into Job [...]. the sinnes incident to that dejected and miserable state; into sinnes of rebellion and discontent. He caried his crosses comely, with that stayednesse and resignednesse, which became a holy man.

[Page] 7. It is further a cleare evidence of a spirit subdued, when wee will discover 7. the truth of our affection towards God and his people, though with censure of others. David was content to endure the censure of neglecting the state and Majesty of a King, out of joy for setling the Arke. Nehemiah could Neh. 2. 3. not dissemble his griefe for the ruines of the Church, though in the Kings presence: It is a comfortable signe of the wasting of selfe-love, when wee can be at a point what becomes of our selves, so it goe well with the cause of God and the Church.

Now the way to prevaile still more over our selves, (as when we are to do or suffer any thing, or withstand any person in a good cause, &c.) is, not to thinke that we are to deale with men, How to get the mastery of our selves. yea, or with Devils so much as with our selves. The Saints resisted their enemies to death, by resisting their owne corruptions first: if we once get the victory over our selves, all other things are conquered to our ease. All the hurt Satan and the world doe us, is, [Page] by correspondency with our selves. A [...] things are so farre under us, as wee a [...] Te vince & mundus tibi victus est, &c. above our selves.

For the further subduing of our selves, it is good to follow sinne to the first Hold and Castle, which is corrup [...] nature; The streames will leade us to the Spring head: Indeed the most apparant discovery of sinne is in the outward carriage; wee see it in the fr [...] before in the root; as wee see grace in the expression before in the affection: But yet wee shall never hate sinne thorowly, untill we consider it in the poysoned root from whence it ariseth.

That which least troubles a natural man, doth most of all trouble a tr [...] Christian; A naturall man is sometimes troubled with the fruit of his corruption, and the consequents of guilt and punishment that attend it; but a true hearted Christian, with corruption it selfe; this drives him [...] complaine with St. Paul, O wr [...] man that I am, who shall deliver me, [...] Rom. 7. from the members onely, but from [...] body of death? Which is as noysom [...] [Page] to my soule, as a dead carrion is to my senses; which together with the members, is marvellously nimble and active; and hath no dayes, or houres, or minuits of rest; alwayes laying about it to enlarge it selfe, and like spring-water, which the more it issueth out, the more it may.

It is a good way, upon any particular breach of our inward peace, presently to have recourse to that which breeds and foments all our disquiet. Lord, what doe I complaine of this my unruly passion? I carry a nature about me subject to breake out continually opon any occasion; Lord, strike at the root, and dry up the fountaine in mee. Thus David doth arise from the guilt of those two foule sinnes, of Murther Psal. 51. and Adultery; to the sinne of his nature, the root it selfe; As if hee should say, Lord, it is not these actuall sinnes that defile mee onely; but if I looke backe to my first conception, I was tainted in the spring of my nature.

This is that here which put Davids soule so much out of frame; For from [Page] whence was this contradiction? An [...] whence was this contradiction so unwearied, in making head againe and againe against the checks of the spirit, in him? Whence was it that Corruptio [...] would not be said Nay? Whence were these sudden and unlookt for objections of the flesh? But from the remainder of old Adam in him, which like a Michel within us is either scofing [...] the wayes of God; or as Iobs wife, fretting and thwarting the motions of Gods spirit in us; which prevailes the more, because it is homebred in [...]: whereas holy motions are strangers to most of our soules. Corruption is loth that a new commer in should take so much upon him as to controule: As the Sodomites thought much that Lot being a stranger should intermeddle amongst Gen. 19. 9. them. If God once leave us as heedid Hezekiah to trie what is in us, what should he find but darknesse, rebellion, unrulinesse, doubtings, &c. in the best of us? This flesh of ours hath principles against all Gods principles, and lawes against all Gods lawes, and reasons against [Page] all GODS reasons. Oh! if wee could but one whole houre seriously think of the impure issue of our hearts, it would bring us downe upon our knees in humiliation before God. But wee can never whilest we live, so thorowly as we should, see into the depth of our deceitfull hearts, nor yet bee humbled enough for what we see; For though we speake of it and confesse it, yet we are not so sharpned against this corrupt flesh of ours, as wee should. How should it humble us, that the seeds of the vilest sinne, even of the Sinne against the holy Ghost is in us? and no thanke to us that they breake not out. It should humble us to heare of any great enormous sinne in another man, considering what our owne nature would proceed unto if it were not restrained. We may see our owne nature in them as face answering face; If 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 [Page] man of a good naturall constitution; and for grace, a man after Gods ow [...] 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 1 Sam. 24. 6 dregs appeare that were in the bottome before. Alas, wee know not our o [...] hearts, till we plow with Gods hei [...] 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 D [...] vid) we thinke we shall never be [...] Psal. 30. 6. Under the Crosse the soule is troubled [...] drawne to murmur, and to be sulle [...] and sink downe in discouragement, [...] be in a heat almost to blasphemy, [...] weary of our callings, and to qua [...] with every thing in our way. See [...] [Page] folly and fury of most men in this, for [...]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 [Page] to us, as a condition of nature, rising out of the first principles in our Most of the most dangerous opinions of Popery, as Justification by works, state of perfection, merit, satisfaction, supererogation, &c. spring frō hence that they have sleight cō ceits of cō cupiscence as a condition of nature; Yet some of them as Michael Bayns professor at Lovane, &c. are sound in the point. 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 Soule [...] 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 ca [...] of evill, could not come from God wh [...] 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 Answ. time in that which is good and very Gen. 1. good: God created man at the first, [Page] 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 [Page] 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 i [...] was naturall, and should have beene derived (if hee had stood) together with his nature, to his posterity. As hear i [...] 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 th [...] is different degrees of worthinesse, it is fit there should be a subordination of the meaner to that which is in ord [...] higher. The body naturally de [...] food and bodily contentments, yet i [...] a man indued with reason, this desire i [...] governed so as it becomes not inor [...] nate: A beast sinnes not in its appet [...] because it hath no power above to order it. A man that lives in a soli [...] place farre remote from company, may take his liberty to live as it pleas [...] [Page] him; but if he comes to live under the government of some well ordered Citie; then hee is bound to submit to the [...]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 [Page] 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 1 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, [...] 2. light bodies are not wearied in th [...] motion upwards, nor heavie bodies i [...] their motion downwards, nor a streame in its running to the Sea, because it [...] naturall: Hence it is that the old man [...] never tyred in the works of the flesh, [...] never drawne dry. When men cannot act sinne, yet they will love sinne, and act it over againe by pleasing though [...] [Page] of it, and by sinfull speculation suck out the delight of sinne; and are grieved, not for their sinne, but because they want strength and opportunity to commit it; If sinne would not leave them, they would never leave sinne. This corruption of our nature is not wrought in us by reason and perswasions, for then it might be satisfied with reasons, but it is in us by way of a naturall inclination, as iron is caried to the Loadstone; And till our natures be altered, no reason will long prevaile, but our sinful disposition as a streame stopt for a little while, will breake out with greater violence. 3. Being naturall it needs no help, as the earth needs no tillage 3. to bring forth weeds. Whē our corrupt nature is carried contrary to that which is good, it is caried of it selfe. As when Sathan lyes or murthers, it comes from his owne cursed nature; and though Sathan joyneth with our corrupt nature, yet the pronenesse to sinne and the consent unto it, is of our selves.

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§. 3.

But how shall we know, that Satan Quest. joynes with our nature, in those actions unto which nature it selfe is pro [...]? Then Satan addes his helpe, when [...] Answ. nature is carried more eagerly then ordinary to sinne; as when a streame runnes violently, wee may know t [...] there is not onely the tide, but the winde that carrieth it.

So in sudden and violent rebellious it is Satan that pusheth on nature [...] to it selfe of God. A stone falls downward by its owne weight, but if it [...] very swiftly, wee know it is thro [...] downe by an outward mover. Though there were no Devill, yet our corrupt nature would act Satans part against [...] selfe, it would have a supply of wickednesse, Nemo se palpet de suo, Satan est, &c. Aug, (as a Serpent hath poyson) from it selfe, it hath a spring to feed [...].

But that man whilest he lives here [...] not altogether excluded from hope [...] happinesse, and hath a nature not [...] large and capable of sinne as Sat [...] whereupon hee is not so obstinate [...] [Page] hating God, and working mischiefe as hee, &c. Otherwise there is for kinde the same cursed disposition, and malice of nature against true goodnes in man, which is in the devils and damned spirits themselves.

It is no mitigation of sinne, to plead it is naturall, for naturall diseases (as leprosies) that are derived from Parents, are most dangerous, and least curable; Neither is this any excuse, for because as it is naturall, so it is voluntary, not onely in Adam, in whose loines wee were, and therefore sinned; but likewise in regard of our selves, who are so farre from stopping the course of sin either in our selves or others, that wee feed and strengthen it, or at least give more way to it, and provide lesse against it then wee should, untill wee come under the government of grace; and by that meanes, we justifie Adams sinne, and that corrupt estate that followeth upon it, and shew, that if we had beene in Adams condition our selves, wee would have made that ill choice which hee made. And though [Page] this corruption of our nature be necessary to us, yet it is no violent necessity from an outward cause, but a necessity that we willingly pull upon our selves, and therefore ought the more to humble us; for the more necessarily we sin, Suspira [...]a ligatus, non ferro aliqu [...], sed mea ferreavolūtate, vellē meum tenebet ini [...]icus & inde mihi catenam secerit, Aug. Confess. the more voluntarily, and the more voluntarily, the more necessarily; the will putting it selfe voluntarilie into these fetters of sinne. Necessity is no plea, when the will is the immediate cause of any action: Mens hearts tell them they might rule their desires if they would; For tell a man of any dish which hee liketh, that there is poyson in it, and he will not meddle with it; So tell him Quicquid si [...] imperavit animus, [...]. Seneca. that death is in that sinne which hee is about to commit, and he will abstaine if hee beleeve it be so; if hee beleeve it not, it is his voluntary unbeleefe and atheisme.

If the will would use that soveraigntie it should, and could at the first, wee should bee altogether freed from this necessity. Men are not damned because they cannot do better, but because they will do no better; If there were no will [Page] there would be no hell; For men willingly submit to the rule and law of sin, C [...]sset voluntas propria & non erit infernus they plead for it, and like it so well, as they hate nothing so much as that which any way withstandeth those lawlesse lawes.

Those that thinke it their happinesse to doe what they will, that they might bee free, crosse their owne desires, for this is the way to make them most perfect slaves. When our will is the next immediate cause of sinne, and our consciences beare witnesse to us that it is so; then conscience is ready to take Gods part in accusing our selves: Our consciences tell us to our faces, that we might doe more then wee doe to hinder sinne; and that when wee sinne, it is not through weaknesse, but out of the wickednesse of our nature:

Our Consciences tell us that wee sinne not onely willingly, but often with delight, (so farre forth as wee are not subdued by grace, or awed by something above us,) and that wee esteeme any restraint to bee our misery. And where by grace the will is strengthened, [Page] so, that it yeelds not a full consent, yet a gracious soule is humbled even for the sudden risings of corruption that prevent deliberation. As here David, though he withstood the risings of his heart, yet hee was troubled, that hee had so vile a heart that would rise up against God, and therefore takes it downe. Who is there that hath not cause to be humbled, not only for his corruption, but that hee do [...] not resist it with that strength, nor labour to prevent it with that diligence, which his heart tells him he might?

Wee cannot have too deepe apprehensions of this breeding sinne, the [...] ther and nurse of all abominations, for the more we consider the height, the depth, the breadth, and length of it, the more shall wee bee humbled in our selves, and magnifie the height, the Ephes. 3. 18 depth, the breadth, and the length of Gods mercy in CHRIST. The favourers of nature are alwayes the enemies of grace; This which some think and speake so weakly and faintly of, is a worse enemy to us then the devill [Page] himselfe; a more neere, a more restlesse, a more traiterous enemy, for by intelligence with it the Devill doth us all the hurt he doth, and by it maintaines [...]orts in us against goodnesse. This is that which either by discouragement or contrariety hinders us from good; or else by deadnesse, tediousnesse, distractions, or corrupt aimes hinders us in doing good, this putteth us on to evill, and abuseth what is good i [...] us, or from us, to cover or colour sinne; and furnishes us with reasons either 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 [Page] 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 Sixefold duty in respect of naturall corruption. it is discovered in the Scriptures, but as it discovers it selfe in our owne hearts; this must must be done by the 1. light and teaching of Gods Spirit, who [Page] 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 2. 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, [Page] 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 partic [...]r Evills of not bewailing our corrupt nature. 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 1 deep and through consideration of sin; no desire to be new moulded, without which we can never enter into so holy 2. a place as heaven; no selfe deniall till 3. we see the best things in us are enmity against God; no high prizing of Christ, 4. without whō our natures, our perso [...], and our actions are abominable in Go [...] 5. 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 3. with the curse annexed, which forbids not onely particular sinnes, but all the kindes, degrees, occasions, and furtherances of sinne in the whole breadth [Page] 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 Rom. 7. 9. 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 [Page] the purity and holinesse of God; the bringing of our soules into whose presence will make us to abhorre our selves Iob 42. 6. (with Iob) in dust and ashes; contraries are best seene by setting one neere the other; Whilest we looke onely on o [...] 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 4. 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 [Page] 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 [Page] are more corrupted: and sinke deeper into rebellion then others.

Sometimes God suffers this corruption to breake out in civill men, ye [...] 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 sti [...] up in the soule a fresh hatred and r [...] 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; Caution. this must be a comfort after [...] surprisalls, not an encouragement before.

5. And because the divine nat [...], wrought in us by divine truth together 5. 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 [Page] 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 6. downe, as S. Paul did, and to strengthen 2 Cor. 12. 8 thy prayer, claime the promise of the new couenant that God would circumcise our hearts, and wash us with cleane water, Ezek. 36. 25. 27. 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 Zach. 13. Ierusalem to wash in.

Herein consists our comfort, 1. that 1. Christ hath all fulnesse for us, and that our nature is perfect in him; 2. That 2. Christ in our nature hath satisfied divine justice, not onely for the sinne of [Page] our lives, but for the sinne of our nature. And 3. that hee will never give over untill by his spirit hee hath made 3. 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 4. 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 endeavo [...] 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 [Page] 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.

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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 Sinfulnes and vanity seated in the imagination is a cause of much disquiet. 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 evill [...]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: thereup [...] 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 co [...] [Page] 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 pers [...]; Hence arise all those false pre [...]dice against the wayes of holinesse, [Page] as they in the Acts were shy in entertaining the truth, because it was a way every where spoken against. The doctrine of Act. 28. 22 the Crosse, hath the crosse alwayes following it, which imagination counte [...] 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 apprehend [...] greater happinesse in outward go [...]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 [Page] 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 others, in that which is generally thought to make us happy and esteemed amongst men; if wee bee not the onely men yet wee will bee somebody in the world, some thing we will haue to bee highly esteemed for, wherein if we be crossed we count it the greatest misery that can befall us.

And which is worse, a corrupt desire of being great in the opinion of others, creepes into the profession of religion, if we live in those places wherein it brings credit or gaine; men will sacrifice their very lives for vaine glory: It is an evidence a man lives more to opinion and reputation of others, then to Conscience, when his griefe is more for being disappointed of that approbation which hee expects from men, then [Page] for his miscarriage towards GOD. It marres all in religion, when wee goe about heavenly things with earthly affections, and seeke not CHRIST i [...] Christ, but the world: What is Popery but an artificiall frame of me [...] braine to please mens imaginations by outward state and pompe of Cere [...] nies, like that golden image of Nebuch [...] nezar, wherein hee pleased himselfe so, that to have uniformity in worshipping the same, he compelled all [...]der paine of death to fall downe before it; Dan. 36. this makes superstitious persons alwaies cruell, because superstitious devises a [...] the brats of our owne imagination, which we strive for more, then for the purity of Gods worship; hence it is likewise that superstitious persons a [...] restlesse (as the woman of Samaria) i [...] their owne spirits, as having no bottome, but fancie in stead of faith.

§. 2.

Now the reason why imagi [...] How sinfull imaginatiōs work upon the soule. works so upon the soule, is, hee arise [...] stirres up the affections answerable [...] [Page] the good or ill which it apprehends, and our affections stirre the humors of the body, so that oftentimes both our soules and bodies are troubled hereby.

Things worke upon the soule in this order. 1. Some object is presented. 2. Then it is apprehended by imagination as good and pleasing, or as evill and hurtfull. 3. If good, the desire is [...]ried to it with delight: if evill, it is rejected with distast, and so our affections are stirred up sutably to our apprehension of the object. 4. Affections sti [...] up the spirits. 5. The spirits raise the humours, and so the whole man becomes moved and oftentimes [...]pered; this falleth out by reason of [...]e Sympathy betweene the soule and body whereby what offendeth one re [...]deth to the hurt of the other.

And we see conceived troubles have the same effect upon us, as true. Iacob was as much troubled with the imagination of his sonnes death, as if hee had been dead indeed; imagination though it bee an empty windy thing, yet it hath reall effects. Supertious persons [Page] are as much troubled for negle [...] ing any voluntarie service of ma [...] i [...] vention, as if they had offended agai [...] the direct commandement of God: [...] superstition breeds false feares, and [...] feare brings true vexation; it tr [...] formes God to an Idoll, imagining li [...] to be pleased with whatsoever ple [...] our selves, when as wee take it ill [...] those who are under us should take [...] rection from themselves, and not fr [...] us, in that which may content us. [...] perstition is very busie, but all in v [...] in vaine they worship mee saith God, [...] how can it choose but vexe and [...] Matt. 15. 9 quiet men, when they shall take a gr [...] deale of paines in vaine, and whi [...] worse, to displease most in that wh [...] in they thinke to please most. Go [...] blasteth all devised service with [...] demand, Who required these thing [...] Esay 1. 12. your hands? It were better for [...] aske our selves this question be [...] hand, Who acquired this? Why doe [...] trouble our selves about that which we [...] have no thanke for? Wee should not bring God downe to our owne imag [...] nations, [Page] but raise our imaginations up to God.

Now imagination hurteth us, 1. By false representations. 2. By preventing reason, and so usurping a censure of things, before our judgements try them, whereas the office of imaginati [...] is to minister matter to our understanding to worke upon, and not to leade it, much lesse misleade it in any thing. 3. By forging matter out of it selfe without ground; the imaginarie grievances of our lives are more then the reall. 4. As it is an ill instrument of the understanding to devise vanity and mischiefe.

§. 3.

The way to cure this malady in us, The 1. remedy for hurtfull imaginations. is 1. To labour to bring these risings of our soules into the obedience of Gods truth and Spirit; for imagination of it selfe, if ungoverned, is a wilde, and a ranging thing; it wrongs not onely 2. Cor. 10. 5. the frame of Gods worke in us, setting the baser part of a man above the high [...]r, but it wrongs likewise the worke [Page] of God in the creatures and every thing else, for it shapes things as it selfe pleaseth, it maketh evill good, if it pleaseth the senses, and good evill, if it be d [...] gerous and distastfull to the out [...] man; which cannot but breed an [...] quiet and an unsetled soule. As if [...] were a god, it can tell good and evill at its pleasure, it sets up and pulls do [...] the price of what it listeth: By rea [...] of the distemper of imagination, the life of many is little else but a dream; Many good men are in a long dreame of [...] sery, and many bad men in as long [...] dreame of happinesse, till the ti [...] awaking come, and all because they [...] too much led by appearances; and as i [...] a dreame men are deluded with [...] joyes, and false feares: So here; wi [...] cannot but breed an unquiet and [...] unsetled soule, therefore it is neces [...] that God by his word and spirit sh [...] erect a government in our hea [...] [...] captivate and order this licentious [...] culty.

2. Likewise it is good to pre [...] 2 reall things to the soule, as the [...] [Page] riches, and true misery of a Christian, the true honour and dishonour, true beauty and deformity, the true noblenesse and debasement of the soule; What ever is in the world, are but Shadowes of things in comparison of those true realties which Religion affords; and why should wee vexe our selves about a vaine shadow? Psal. 39. 6.

The Holy Ghost to prevent further mischiefe by these outward things, gives a dangerous report of them, calling them vanity, unrighteous Mammon, Luke 15. 9. Pro. 23. 5. entertaine riches, thornes, yea nothing; because though they be not so in themselves, yet, our imagination over-valuing them, they prove so to us upon triall; Now knowledge that is bought by triall is often deere bought, and therefore God would have us prevent this by a right conceit of things before hand, least trusting to vanity wee vanish our selves, and trusting to nothing wee become nothing our selves, and which is worse, worse then nothing.

3. Oppose serious consideration, against 3 vaine imagination, and because [Page] our imagination is prone to raise false objects, and thereby false conceits, and discourses in us; Our best way herein is to propound true objects for the minde to worke upon; as, 1. to consider the greatnesse and goodnesse of Almighty God, and his love to us in Christ. 2, the joyes of heaven, and the torments of hell. 3. the last and strict day of accou [...]. 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 rig [...] conceits of things, and to discourse upon true grounds of them, and thinke with it selfe, that if these things be so i [...] 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 [...]ind o [...] 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 [Page] 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 Mat. 12. 35. Ma'a mens, maltis animus. 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 1 Sam. 24. 13. 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 [Page] thinke no evill either of God or man, and not onely so, but it carries the bent of 1 Cor. 13. 5 the whole soule with it to good, so that we love God not onely with all our heart, Mat. 22. 27 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 2 Kings 2. 20. 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 w [...] looke for from a Viper but poyson? A man naturally is either weaving spid [...] Esay 59. 5. webbs or hatching Cockatrices egges, th [...] is, his heart is exercised either in va [...] or mischiefe, for not onely the frame [...] the heart, but what the heart frameth i [...] evill continually. A wicked man that i [...] Gen. 6. 5. besotted with false conceits, will ad [...] [Page] of no good thoughts to enter.

5. Even when wee are good and devise 5. 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 Zach. 12. 10. pierced with our sinnes, and amongst other, with these sinnes of our spirits, who hath redeemed us from our vaine 1 Pet. 18. 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 [Page] 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, Luk. 19. 47 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 Bernard. [Page] 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 [Page] 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 6. 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 [...]r selves in an evill way; thoughts against [Page] the necessity of exact and circumspect walking with God, &c. When these Ephes. 5. 15 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 Ier. 4. 14. 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 7. 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 [Page] 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 Phil. 4. 8. 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.

[Page] 8. It should be our wisedome likewise to place our selves in the best conveniency 8. 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. Eccles. 1. 2. 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 Iob 31. 1. [Page] eyes are in the corners of the earth, saith Solomon. Pro. 17. 24.

Sometimes the ministring of some Praeclara cogitatio. 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. Beza in his life. 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 th [...] wits; but when hee comes neerer and heares the musicke, and sees that e [...] rie motion is exactly done by art; Now he changes his minde, and is [...] [Page] 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 [Page] 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 Doctrinae praedestinationis incipit a vulneribus Christi. 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. 2. Tim. 1. 9

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 Eccles. 12. 10. finde out pleasing and acceptable words; and our Saviour CHRISTS maner of teaching was, by a lively representati [...] 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, [Page] 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 Luk. 10. 32 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, Pro. 15. 15 what will our meeting together in heaven be? The Scripture by such like [Page] 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 sh [...] ning of evill, by such like representations as agree with their fancies, as to ha [...]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 [...]e of the Sacraments, but to help our s [...]les by our senses, and our faith by imagination; as the soule receives much [...]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 se [...]e 1 Cor. 2. 9. nor eare heard, neither came into the heart of man by imagination stirred up from [Page] 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 [Page] 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 Est atiquid quod ex magno viro vel tacente proficias. 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 9. our soules in order every morning, and to strengthen and perfume our spirits with some gracious meditations, especially [Page] 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 fr [...]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 Object. accountable for them.

This is a false plea, for God hath a Answ. Imaginations and thoughts not free. soveraignty over the whole soule, and [Page] 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 2 Cor. 10. 5 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. 1 Cor. 14. 25.

There ought to be in man a conformity to the truth and goodnesse of things, or else 1. wee shall wrong o [...] owne soules with false apprehensions, 1. and 2. the creature, by putting a fashion upon it otherwise then God hath 2. made, and 3. we shall wrong God himselfe the Author of goodnesse, who cannot 3 have his true glory but from a right apprehension of things as they art; [Page] 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 Job 27. 12. 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 Ioh 6. 46. come out of Nazareth?

It is an indignity for men to be led with [...]urmizes and probabilities, and so to passe a rash judgement upon persons and things: Oftentimes falshood hath a fairer glosse of probability then truth, [...]d vices goe masqued under the appearance [Page] of vertue, whereupon seeming likenesse breeds a mistake of one thing Similitude mater errorum. for another; and Sathan oftentimes casts a mist before our imagination, that so wee might have a mishapen conceit of things; by a spirit of elusion he makes worldly things appeare bigger to us, and spirituall things lesser then indeed they are; and so by sophisticating of things our affections come to be missed. Imagination is the wombe, and Sathan the father of all monstrous conceptions and disordered lusts, which are well called deceitfull lusts, and lusts of ignorance, foolish Eph. 4. 22. 1 Tim. 6. 9. and noysome lusts, because they both spring from errour and folly, and lead unto it.

We see even in Religion it selfe, how the world (together with the helpe of the God of the world) is led away, if not to worship images, yet to worship the image of their owne fancie; And where the truth is most professed, yet people are prone to fancie to themselves such a breadth of Religion, as will altogether leave them comfortlesse, when things shall appeare in their true colours; they [Page] will conceit to embrace truth without hatred of the world, and Christ without his crosse, and a godly life without persecution, they would pull a rose without pricks; Which though it may stand with their owne base ends for a while, yet will not hold out in times of change, when sicknesse of body and trouble of minde shall come; Empty conceits are too weake to encounter with reall griefes.

Some thinke Orthodoxe and right opinions to bee a plea for a loose life, whereas there is no ill course of life but springs from some false opinion. God will not onely call us to an account how we have beleeved, disputed and reasoned, &c. but how we have lived. Our care therefore should be to build our profession not on seeming appearances, but upon sound grounds, that the gates of hell cannot prevaile against. The hearts of many are so vaine, that they delight to be blowne up with flattery, because they would have their imagination pleased (yea even when they cannot but know themselves abused,) and [Page] are grieved to have their windy bladder pricked, and so to bee put out of their conceited happinesse. Others out of a tediousnesse in serious and setled thoughts entertaine every thing as it is offered to them at the first blush, and suffer their imaginations to carry them presently thereunto without further judging of it: the will naturally loves variety and change, and our imagination doth it service herein, as not delighting to fixe long upon any thing; hereupon men are contented both in religion, and in common life to bee misled with prejudices upon shallow grounds. Whence it is that the best things and persons suffer much in the world, the power and practise of Religion is hated under odious names, and so condemned before it is understood; Whence wee see a necessity of getting spirituall Eye salve, for without true knowledge the heart cannot be good. Prov. 19. 2.

It is just with God that those who take liberty in their thoughts should bee given up to their owne imaginations, to delight in them, and to be out of conceit [Page] with the best things, and so to reape the fruit of their owne waies; Nay, even the best of Gods people, if they take liberty herein, God will let loose their imagination upon themselves, and suffer them to bee intangled and vexed with their owne hearts; Those that give way to their imaginations, shew what their actions should be, if they dared; for if they forbeare doing evill out of conscience, they should as well forbeare imagining evill; for both are alike open to God and hatefull to him; and therefore oft where there is no conscience of the thought, God gives men up to the deed. The greatest, and hardest worke of a Christian is least in sight, which is the well ordering of his heart; some buildings have most workmanship under ground; it is our spirits that God who is a Spirit hath most Ioh. 4. 24. communion withall; and the lesse freedome wee take to sinne here, the more argument of our sincerity, because there is no lawes to binde the inner man but the law of the spirit of grace, whereby wee are a law to our [Page] selves. A good Christian begins his repentance where his sinne begins, in his thoughts, which are the next issue of his heart. God counts it an honour when wee regard his all-seeing eye so much, as that wee will not take liberty to our selves in that which is offensive to him, no not in our hearts, wherein no creature can hinder us; It is an argument that the Spirit hath set up a kingdome and order in our hearts, when our spirits rise within us against any thing that lifts it selfe up against goodnesse.

§. 5.

Many flatter themselves, from an impossibility of ruling their imaginations, Object. and are ready to lay all upon infirmity and naturall weaknesse, &c.

But such must know that if wee bee sound Christians, the Spirit of GOD Answ. Not impossible to [...]ule the imagination, and how. will enable us to doe all things (Evangelically) that we are called unto, if we give way without checke to the motions thereof; where the Spirit is, it is such a light, as discovers not onely dunghills, but motes themselves, even [Page] light and flying imaginations, and abaseth the soule for them, and by degrees purgeth them out; and if they presse (as they are as busie as flies in Summer) yet a good heart will not owne them, nor allow himselfe in them, but casts them off, as hot water doth the scumme, or as the stomacke doth that which is noisome unto it, they finde not that entertainement here which they have in carnall hearts, where the scumme soakes in; which are stewes of uncleane thoughts, shambles of cruell and bloody thoughts, Exchanges and shops of vaine thoughts, a very forge and mynt of false, politicke, and undermining thoughts, yea often a little hell of confused and blacke imaginations. There is nothing that more moveth a godly man to renew his interest every day in the perfect righteousnesse and obedience of his Saviour, then these sinfull stirrings of his soule, when hee findes something in himselfe alwayes inticing and drawing away his heart from God, and intermingling it selfe with his best performances. Even good [Page] thoughts are troublesome if they come unseasonably, and weaken our exact performance of duty.

§. 6.

But here some misconceits must be Misconceits about imagination, to be avoided. taken heed of.

1. As wee must take heed that wee account not our imaginations to be religion; So we must not account true religion, 1. and the power of godlinesse to bee a matter of imagination onely; as if holy men troubled themselves more then needs, when they stand upon religion and conscience, seeking to approve themselves to God in all things, and indeavouring (so farre as frailty will permit) to avoid all appearances of evill. Many men 1. Thess. 5 22. are so serious in vanities, and reall in trifles, that they count all, which dote not upon such outward excellencies as they doe (because the Spirit of GOD hath revealed to them things of a higher nature) to be fantasticks and humorous people, and so impute the worke of the spirit to the flesh, Gods worke to Satan, which comes neare unto blasphemy: [Page] 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 Act. 26. 24. 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 Mat. 11. 19 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 2. 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 [Page] 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 Eccles. 7. 17. 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 1. Cor. 3. 16, 17. [Page] 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 3. 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 [Page] 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 mis [...] ceit paid home with loathsome bitternesse. Outward good and outward evill and the affections of delight and sorr [...] 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 dam [...] 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 [Page] 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 re [...]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, This a very pertinent doctrine, and why. 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 [Page] 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 Laesa phantasia. 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? [Page] 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 [Page] 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 [Page] 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 Divers principles of mans actions. be divers principles of mens actions, as 1. naturall inclination, inclining us to some courses more then others, 2. custome, 1. which is another nature in us, 2. 3. imagination, apprehending things upon 3. 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 4. of things. 5. Faith, which is a spirituall 5. 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. [Page] 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 There is a helpe for us against troublesin others 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 Pro. 17. 17. 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 [Page] 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 1. is sutable, and fit to our present occasion, they can meet with our grievance, so cannot bookes so wel. 2, what comes 2. from a living friend, comes lively, as helped by his spirit. 3, in regard of our selves, what they say is apprehended 3. 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 [Page] 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 1. Sam. 2. 25. when they would heare no counsell; God fills such men with their owne Pro. 14. 14. wayes. Men in great place often in the abundance of all things else, want the Ideo amicus deest quia nihildeest. 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 bal [...] to heale them, usually such perish without Prov. 29. 1. remedy, because to be wilfully miserable is to bee doubly miserable, for it [Page] 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 [Page] 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 [Page] 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 [Page] 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 Iob 2. 12. 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 Iob 6. 14. 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 1. his loving affection hath a cherishing sweetnesse in it. 2. The expression of 2. love in reall comforts and services by supplying any outward want of the patry troubled, prevailes much; th [...] Christ made way for his comforts to [Page] 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 3 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 Luk. 1. 41. 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 [...]ne heat will easily so [...]der together.

[Page]

§. 2.

In him that shall stay the minde of Graces necessary in dealing with another. 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 1. in season, and to conceale that which may set the cure backwards. 2. Faithfulnesse with liberty, not to conceal [...] 2. 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 3. hope all, and not to bee easily provoked by 1. Cor. 13. 6. the way wardnesse of him we deale with. Short spirited men are not the best comforters: God himselfe is said Act. 13 18. to beare with the manners of his people in [...] the wildernesse: It is one thing to beare with a wise sweet moderation that Non est ide [...]re, si quid ferendam est, & probare si quid probanduns non est. 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 [Page] 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 Further directions. 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, [Page] 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 3. 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 Acts 16. 31 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 [Page] 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 [Page] 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 Col. 3. 14. 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, Psal. 41. 1. and crowne hereafter, that God hath honoured us, to be instruments of spirituall [Page] good to others. It is an injunction to cōfort the feeble minded, & there is an heavie imputatiō on those that cōforted 1. Thess. 5. 14. not the weaks: when men will not owne men in trouble, but as the herd of Deere forsake & push away the wounded Deere Ezek. 34 4 frō them: And those that are any wayes cast downe, must stoope to those wayes which God hath sanctified to convey cōfort; 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 cōfort others, in their Si illatas molestias lingua dicat, a conscientia dolor emanat, vulnera enim clausa plus cruciant. Greg. 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 [Page] 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 Mat. 4. Gen. 3. to the glory of Christs victory, that he overcame him in a single combat, and in a place of such disadvantage. Those [Page] 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 Eccles. 4. 9. are better than one. 1. Because if one fall, the other may lift him up: as that 1. 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; 2. 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 I [...]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 [Page] courage & comfort into them. 3. If any give an on-set upon them, there is two to withstand it, Spirit joyning with Spirit; 3. and because there is an acquaintance of spirits as well as of persons, those are Solatium vitae, haeere cuipectus aperias. Ambros. 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. 2. Sam. 1. 20. 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 Phil. 2. 27. recovery of Epaphroditus.

§. 4.

But there are divers miscarriages in Miscarriages in the party that needs to be comforted. 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 1. acknowledge the true ground of their grievance, pretending sorrow for one [Page] thing, when their hearts tell them it ariseth from another; Like the Lap [...]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 2. Sam. 23. 15. when men have not onely whom they desire, but such also who are fit and dexterous in dealing with a troubled [Page] 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 3. 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 [Page] 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 Iob 2. 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 [...]isses the right wards, and so we l [...]e bound still. Opening of our estate to another is not good, but when it is necessary, and it is not necessary, [Page] 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 Quest. to us, nor the rebuke of our owne hearts will quiet the soule; Is there no other remedy left?

[Page] 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 Quest. 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 Answ. 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 [Page] 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 [Page] 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 Ergone it a liberi esse volunt, ut nec Deum volunt habere Dominum? Aug. de Spir. & Lit. 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 Iohn 15. good desire, and the blossome of a good resolution, and the fruit of a good action, all comes from GOD. Indeed [Page] the understanding is ours whereby wee know what to doe, and the will is ours whereby wee make choice of what is Certum est, nos velle cū volumus, sed ille facit ut velimus. Aug. 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 Duties. strength inabling to it. Therefore we must both depend upon God as the 1. first Mover, and withall set all the inferiour wheeles of our soules a going 2. 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 [Page] 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 Obser. 1. 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 [Page] 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; 2. 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 helped [...]; 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 divisi [...] [Page] 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 Rom. 8. 28. the best.

§. 4.

3. Againe, hence wee see, that the spirit of God by these inward speeches 3. 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 p [...]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 [...]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 ha [...]h his wit and his grace ready about him) who is [Page] 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.

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§. 5.

4. We see likewise here a further use of Soliloquies or speeches to our own hearts; 4. 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 [Page] 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 Iam. 5. 17. 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 5. 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 Gen. 8. 11. 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 [Page] 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 Object. offence God is offended, and therefore not to be trusted.

It is true, where faith is not above naturall conscience; but a conscience Answ. Trust in God, tho an offended God. 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 [Page] 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 Psal. 97. 10 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 6. 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 [Page] 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 Vnde hoc montrum, & quare istud? Aug. Confess. a kinde of astonishment; ‘The soule commands the body and it yeelds (saith [Page] 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 Non ex toto vult non ex toto imperat, in tantum non sit quod imperat, in quantum non vult. 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) 7. to a firme and peremptory resolution, and not stand wavering and as it were equally ballanced betwixt God and other [Page] 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 theres 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, Esay 26. 3. 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; [Page] 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 [Page] Gods power and not our owne, and bee strong in the Lord, and not in our selves, Ephes. 6. 10. 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, Psal. 80. 19 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 Animus aeger semper errat. 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 [Page] 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 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 8. 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 [Page] 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 [Page] 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 Jussisti Domine & sic est, ut omnis inordinatus affectus sibi sit poena. Aug. 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. Gen. 3.

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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 [Page] 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 God and the Soule must be brought together by trust. against all distempers, it is necessary that wee should bring the object and the act (God and the Soule) together; [Page] 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 Ionah 1. 17 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 Dan. 3. 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 Esa. 28. 29. 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 [Page] 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 1. 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 [Page] 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, 2. there is a subsisting of three persons, every one so set out unto us, as fitted for us to trust in: the Father as a Creator, the Sonne as a Redeemer, the Holy Ghost as a Comforter, and all this in reference to us: God in the first person hath decreed the great work of our salvation, and all things tending to the accomplishment of it: God in the second person hath exactly and fully answered that decree and plot, in the worke of our redemption; God in the third person, discovers and applyes all unto us, and fits us for communion with the Father and the Sonne from whom he proceeds;

3. GOD cannot be comfortably 3. thought upon out of Christ our mediator in whom hee was reconciling the 1 Cor. 5. 19. world to himselfe, as being a friend both to God and us, and therefore fit to bring God and the soule together, being a middle person in the trinity; In Christ Gods nature becomes lovely to [Page] us, and ours to God: otherwise there is an utter enmity betwixt his pure and our impure nature: Christ hath made up the vaste gulfe betweene God and us; there is nothing more terrible to thinke on, then an absolute God out of Christ.

4. Therefore for the better drawing of us to trust in God, we must conceive 4. of him under the sweet relation of a Father; Gods nature is Fatherly now unto us, and therefore lovely.

5. And for further strengthning our faith, it is needfull to consider 5. what excellencies the Scripture giveth unto God, answerable to all our necessities; what sweet Names God is pleased to be knowne unto us by sor our comfort, as a mercifull, gracious, long suffering Exo. 34. 6. God, &c.

When Moses desired to see the glory of God, God thus manifested himself, in the way of goodnesse, I will m [...] all my goodnesse passe before thee. Exod. 33. 16.

Whatsoever is good in the creature, is first in God as in a fountaine and it is in God in a more emi [...] [Page] manner and fuller measure. All grace and holinesse, all sweetnesse of affection, all power and wisdome, &c. as it is in him, so it is from him, and we come to conceive these properties to bee in God, 1. by feeling the comfort and power of 1. them in our selves; 2. by observing 2. these things in their measure to be in the best of the creatures, whence wee arise to take notice of what grace and what love, what strength and wisdome &c. is in God, by the beames of these which we see in his creature, with adding in our thoughts fulnesse peculiar to God, and abstracting imperfections, incident to the creature; for that is in God in the highest degree, the sparkles whereof is but in us.

6. Therefore it is fit that unto all 6. other eminencies in God, wee should strengthen our faith by considering those glorious singularities, which are altogether incommunicable to the creature, and which gives strength to his other properties, as that God is not onely gracious and loving, powerfull, wise, &c. but that he is infinitely, [...], [Page] and unchangeably so. All which are comprised in and drawne from that one name Iehovah as being of himselfe, and giving a being to all things else, of nothing, and able when it pleaseth him to turne all things to nothing againe.

As God is thus, so he makes it good by answerable actions and dealing towards 7. What God is, hee maketh good by providence. us, by his continuall providence; the consideration whereof is a great stay to our faith, for by this providence God makes use of all his former excellencies for his peoples good; for the more comfortable apprehension of which, it is good to know that Gods providence is extended as farre as his creation. Every creature (in every element and place whatsoever) receiveth a powerfull influence from God, who doth what pleaseth him, both in heaven, and earth, in the sea, and all places; But we must know, God doth not put things into a frame, and then leave them to their owne motion, as wee doe clocks, after wee have once set them right, and ships after wee have once built them, commit them to winde and [Page] waves; but as hee made all things, and knowes all things, so (by a continued kind of creation) he preserves all things in their being and working, and governes them to their ends: Hee is the first mover that sets all the wheeles of the creature a working: One wheele may move another, but all are moved by the first. If God moves not, the clock of the creature stands. If God should not uphold things, they would presently fall (to nothing) from whence they came. If God should not guide things, Sathans malice, and mans weaknesse, would soone bring all to a confusion. If God did not rule the great family of the world, all would breake and fall to pieces, whereas the wise providence of God, keepeth every thing on its right hinges. All things stand in obedience to this providence of God, and nothing can withdraw it selfe from under it; If the creature withdraw it selfe from one order of providence, it falls into another; If man (the most unruly and disordered creature of all) withdraw himselfe from Gods gracious government [Page] of him to happinesse, hee will soone fall under Gods just government of him to deserved misery; If hee shakes off Gods sweet yoake, he puts himselfe under Sathans heavy yoake, who (as Gods executioner) hardens him to destruction; and so whiles hee rushes against Gods will, he fulfils it. And whilst he will not willingly doe Gods will, Gods will is done upon him against his will.

The most casuall things fall under providence, yea (the most disordered thing in the world, (sinne) and (of sins the most horrible that ever the Sunne beheld) the crucifying of the Lord of life, was guided by a hand of providence to the greatest good. For that which is ca suall in regard of a second cause, is not so in regard of the first, whose providence is most cleerely seene in casuall events that fall out by accident, for in these the effect cannot be ascribed to the next cause, God is said to kill him, Deut. 19. 5 who was unwarily slaine by the falling of an axe or some instrument of death.

And though man hath a freedome in working, and (of all men) the Hearts of [Page] Kings are most free, yet even these are guided by an over ruling power, as the rivers of water are carryed in their channels, whither skilfull men list to Prov. 21. 1. derive them.

For setling of our faith the more, God taketh liberty in using weake meanes to great purposes, and setteth aside more likely and able meanes, yea sometimes he altogether disableth the greatest meanes, and worketh often by no meanes at all. It is not from want of power in God, but from abundance & multiplying of his goodnesse, that hee useth any means at all: there is nothing that he doth by meanes, but hee is able to doe without meanes.

Nay, God often bringeth his will to passe by crossing the course and stream of meanes, to shew his own soveraignty, and to exercise our dependance; and maketh his very enemies, the accomplishers of his owne will, and so, to bring about that which they oppose most. Hence it is that we beleeve under hope against hope. Ps. 135. 6.

But wee must know, Gods manner [Page] of guiding things is without prejudice of the proper working of the things themselves; hee guideth them sweetly according to the instincts hee hath put into them; for,

1. He furnishes creatures with a vertue and power to worke, and likewise 1. with a manner of working sutable to their owne nature, as it is proper for a man (when he workes) to worke with freedome, and other creatures by naturall instinct, &c. 2. God maintaineth both the power and manner of working, 2. and perfecteth and accomplisheth the same by acting of it, being neerer to us in all wee doe, then we are to Intimior intimo nostro. our selves. 3. He applies and stirres up our abilities and actions, to this or that 3. particular as he seeth best. 4. Hee suspends or removes the hinderances of 4. all actions, and so powerfully, wisely, and sweetly orders them to his owne ends. When any evill is intended, God either puts bars and letts to the execution of it, or else limiteth and boundeth the same both in regard of time and measure, so that our enemies either [Page] shall not doe the evill at all, or else not so long a time, or not in such a height of mischiefe, as their malice would cary them to: The rod of the wicked may light upon the backe of the righteous, but Psal. 125. 3 it shall not rest there. God knowes how to take our enemies off, sometimes by changing, or stopping their wills, by offering considerations of some good or ill, danger or profit to them; sometimes by taking away, and weakning all their strength, or else by opposing an equall or greater strength against it. All the strength our enemies have rests in God; who if hee denies concourse and influence, the arme of their power, (as Ieroboams when he stretcht it out against the Prophet) shrinkes up presently.

God is not onely the cause of things and actions, but the cause likewise of the cessation of them, why they fall not out at all. God is the cause why Deus est prima causa cujuscun (que) non esse. things are not as well as why they are; The cause why men favour us not, or (when they doe favour us) want present wisdome and ability to help us, is [Page] from Gods withdrawing the concurrence of his light and strength from them. If a skilfull Physitian doth us no good, it is because it pleaseth God to hide the right way of curing at that time from him. Which should move us to see God in all that befalls us, who hath sufficient reason, as to doe what he doth, so not to doe what hee doth not, to hinder, as well as to give way.

The God of spirits hath an influence into the spirits of men, into the principles and springs of all actions; Otherwise he could not so certainely foretell things to come. God had a worke in Absaloms heart in that he refused the best counsell; there is nothing independant of him, who is the mover of all things, and himselfe unmoveable.

Nothing so high, that is above his providence; Nothing so low, that is beneath it; Nothing so large, but is bounded by it; Nothing so confused, but God can order it; Nothing so bad, but he can draw good out of it. Nothing so wisely plotted, but God can disappoint it, as Achitophells counsell; Nothing [Page] so simply and unpolitiquely caried, but hee can give a prevailing issue unto it: Nothing so freely caried, in regard of the next cause, but God can make it necessary in regard of the event: Nothing so naturall, but he can suspend in regard of operation, as heavy bodies from sinking, fire from burning, &c.

It cannot but bring strong security to the soule, to know that in all variety of changes, and intercourse of good and bad events, God and Our God, hath such a disposing hand. Whatsoever befalls us, all serves to bring Gods electing love, and our glorification together. Gods providence serveth his purpose to save us. All sufferings, all blessings, all ordinanoes, all graces, all common gifts, nay our very falls, yea Sathan himselfe, with all his instruments, as over-mastered, and ruled by God, have this injunction upon them, to further Gods good intendment to us, and a prohibition to doe us no harme. Augustus taxed the world for civill ends, but Gods providence used this as a meanes for Christ [Page] to bee borne at Bethieem. Ahashueresh could not sleepe, and thereupon calls for Esther 6. 1. the Chronicles, the reading of which occasioned the Iewes delivery. God oft Divinum consilium dum devitatur impletur, humana sapientia dum reluctatur comprehenditur. Greg. disposeth little occasions, to great purposes. And by those very wayes whereby proud men have gone about to withstand Gods counsells, they have fulfilled them, as we see in the story of Ioseph and Moses, in the thing wherein they dealt proudly, He was above them. Ex. 10. 11.

CAP. XVII.

Of Graces to be exercised in respect of divine Providence.

VVEE are under a providence that is above our own; which should bee a ground unto us, of exercising those graces that tend to settle the soule in all events. As,

1. Hence to lay our hand upon our mouthes, and command the soule an holy silence, not daring to yeeld to the least rising of our hearts against God. I was dumbe, and opened not my mouth, Psal. 39. 9. [Page] because thou didst it, saith David. Thus Aaron when hee had lost his two sonnes, both at once, and that by fire, and by fire from heaven, which caried an evidence of Gods great displeasure with it, yet Lev. 10. 1, 2. held his peace. In this silence and hope is our strength. Flesh and blood is proane to expostulate with God, and to question his dealing, as we see in Gedeon, Ieremie, Asaph, Habacuck, and others. If the Lord be with us, why then is all this befallen us? but after some strugling betweene the flesh and the spirit the conclusion will be, yet howsoever matters goe, God is good to Israel. Where a fearefull Psal. 73. 1. spirit, and a melancholy temper, a weake judgement, and a scrupulous and raw conscience meete in one, there Sathan and his, together with mens owne hearts, which like Sophisters are continually cavilling against themselves, breed much disquiet, and makes the life uncomfortable. Such therefore should have a speciall care as to grow in knowledge, so to sticke close to sure and certaine grounds, and bring their consciences to the rule. Darknesse [Page] causeth feares. The more light, the more confidence. When we yeeld up our selves to God, we should resolve upon quietnesse, and if the heart stirres, presently use this check of David, Why art thou disquieted?

Gods wayes seeme oft to us full of contradictions, because his course is to bring things to passe by contrary meanes. There is a mystery not onely in Gods decree concerning mans eternal estate, but likewise in his providence, as why he should deale unequally with men, otherwise equall. His judgements are a great depth, which we cannot fadome, but they will swallow up our thoughts and understandings. God oft wraps himselfe in a cloude, and 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 [Page] and linking together of one thing with another.

2. Hence likewise proceeds a holy resigning of our selves to God, who doth 2. all things according to the counsell of his owne will. His will is a wise will, it is Voluntas Dei, necessitas rei. 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 2 Sam. 15. 26. 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 1 Sam. 3. 18. 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 Acts 21. 14 to proceed out of the heart and mouth Vox vere Christianorum. of a Christian.

Wee may desire and long after a change of our condition, when wee looke upon the greevance it selfe, but [Page] yet rembember still that it be with reservation, when wee looke upon the will of God, as How long Lord, holy and Rev. 6. 10. 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. 3. 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 [Page] 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 fort. Our owne will takes away God, Propria voluntas Deū quantum in ipsa eximit. 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 Prov. 3. 6. Esa. 48. 10. 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 [Page] 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 overruling allcalamities, much more a Christian. For a man to be in this estate, is to enjoy heavē in the world under heaven; Gods Kingdome comes where his will [...] 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 o [...] direction, assistance, and bringing aboue of things to o [...]r desired issue, yea above [Page] 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, 4. 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 [...]yes of hell and of death? unto whom [...]e are so neere, that he caries our names in his breast, and on his shoulders, as the [...]igh Priests did those of the twelve Tribes. Though his Church seemes a [...]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 Quest. 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 1. Answ. [Page] 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 Summa ratio quae pro religione sacit. 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 2. must not set up our selves. Wee must not consult with flesh and blood either in our selves or others, for selfelove 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 3. will is manifest, further deliberation is [Page] 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 [Page] 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 Nimis angusta innocentia [...]st ad legem bonam esse. 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 [Page] 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 5. 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 [Page] 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 Sententia boni viri. 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 [Page] 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, 6. [Page] 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 7. 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 8. [Page] 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 suggesting unto us, this is the way, walke in it. Wee owe God this respect, to depend upon [Page] him for direction in the particular passages of our lives, in regard that hee is our Soveraigne, and his will is the rule, and we are to be accountable to him, as our Iudge. It is God onely that can see through businesses, and all helps and lets that stand about,

After we have rolled our selves upon God, wee should immediately take that course he enclines our hearts unto, without further distracting feare. Otherwise it is a signe wee commit not our way unto him, when we do not quietly trust him, but remain stil as thoughtfull, as if wee did not trust him. After Phil. 2. 4. prayer and trust followes the peace of God, and a heart void of further dividing care. Wee should therefore presently question our hearts, for questioning his care, and not regard what feare will be ready to suggest, for that is apt to raise conclusions against our selves, out of selfe-conceited grounds, whereby wee usurpe upon GOD, and wrong our selves.

It was a good resolution of the three young men in Daniel, We are not carefull Dan. 3. [Page] to answer thee O King. We know our duty, let God doe with us as hee pleaseth. If Abraham had hearkened to the voice of nature, hee would never have resolved to sacrifice Isaack, but because he cast himselfe upon Gods providing, God in the Mount provided a Ramme in stead of his Sonne.

CHAP. XVIII.

Other grounds of trusting in God: namely the Promises. And twelve directions about the same.

§ 1.

BUt for the better setling of our trust There must be a discovery of the mind of God, as well as of his nature. in God, a further discovery is necessary then of the nature and providence of God; for though the nature of God be written in the book of the Creatures in so great letters, as hee that runs may reade; and though the providence of God appeares in the order and use of things; yet there is another booke whereby to know the will of God towards us, and our duty towards him: We must [Page] therefore have a knowledge of the promises of God, as well as of his providence; for though God hath discovered himselfe most graciously in Christ unto us, yet had we not a word of promise, wee could not have the boldnesse to build upon Christ himselfe; therefore from the same grounds (that there is a God) there must be a revealing of the will of God, for else we can never have any firme trust in him further then hee offers himselfe to be trusted; Therefore hath God opened his heart to us in his word, and reached out so many sweet promises for us to lay hold on, and stooped so low, (by gracious condescending mixed with authority) as to enter into a covenant with us to perform all things for our good: for Promises are (as it were) the stay of the soule in an imperfect condition, and so is faith in them, untill all promises shall end in performance, and faith in sight, and hope in possession.

Now these promises are 1. for their 1. spring from whence they proceed, fre [...] ing agements of God; for if hee had not [Page] bound himselfe, who could? and 2. they are for their value pretious, and 3. for 2. their extent large, even of all things that conduce to happinesse; and 4. for their 3. vertue quickning and strengthning the 4. soule, as comming from the love of God, and conveying that love unto us by his Spirit in the best fruits thereof: and 5. for their certainty, they are as sure as the Love of God in Christ is, upon 5. which they are founded, and from which nothing can separate us. For all promises are either Christ himselfe, Rom 8. 39. (the promised seed) or else they are of good things made to us in him and for him, and accomplished for his sake; they are all made first to him as heire of the promise, as Angell of the covenant, as head of his body, and as our Elder brother, &c. for promises being the fruits of Gods love, and Gods love being founded first on Christ, it must needs follow that all the promises are both made, and made good to us in and through him, who is yesterday and to day, and for ever the same. Heb. 13. 8.

That wee should not call Gods love [Page] into question, he not onely gives us his word, but a binding word his promise, 1. and not only a naked promise, but hath 2. entred into Covenant with us, founded upon full satisfaction by the blood of 3. Christ, and unto this Covenant sealed by the blood of the Lord JESUS, he hath added the seales of Sacraments, and unto this he hath added his oath, that there 4. might be no place left of doubting to 5. the distrustfull heart of man; there is no way of securing promises amongst men, but God hath taken the same to himselfe, and all to this end, that we might not onely know his mind towards us, but be fully perswaded of it, that as verily as he lives, he will make good what ever he hath promised for the comfort of his Children. What greater assurance can there be, then for Being it selfe [...]o lay his being to pawne? and for life it selfe to lay life to pawne, and all to comfort a poore soule?

The boundlesse and restlesse desire of mans spirit will never bee stayed without some discovery of the chiefe good, and the way to attaine the same: [Page] men would have beene in darknesse about their finall condition, and the way to please God and to pacifie and purge their consciences, had not the word of God set downe the spring and cause of all evill, together with the cure of it, and directed us how to have communion with God, and to raise our selves above all the evill which wee meet withall betwixt us and happines, and to make us every way wise to salvation. Hence it is that the Psalmist preferres the manifestation of God by his [...]d, before the manifestation of him, Psal. 19. 7. in his most glorious works.

And thus wee see the necessity of a double principle for faith to rely on, 1. God, and 2. the word of God revealing his will unto us, and directing us to make use of all his Attributes, Relations, and providence for our good; and this [...]rd hath its strength from him who gives a being and an accomplishment unto it; for words are as the authority of him that uttereth them is; When wee looke upon a Grant in the word of a King, it stayes our mindes, because wee [Page] know he is able to make it good; and why should it not satisfie our soules to looke upon promises in the word of a God? whose words, as they come from his truth and expresse his goodnesse, so they are all made good by his power and wisedome.

By the bare word of God it is that the heavens continue, and the earth (without any other foundation) hangs in the mids of the world; therefore well may the soule stay it selfe on that, even when it hath nothing else in sight to relye upon; By his word it is that the covenant of day and 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, Trust must answer the truth of God. 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 [Page] 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 Why saith so requisite in Christians. the soule, and 2. by emptying enlargeth it, and 3. seasoneth and fitteth the soule to joyne with so gracious an object, and 1. 4. filleth it by carrying it out of it selfe 2. unto God, who presently (so soone as 3. he is trusted in) conveyes himselfe and 4. 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 Iere. 31. 3. meerely of grace; And no grace fitter then that which gives all to Christ, [Page] 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, Mat. 9. 20. 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, [Page] there must needs follow sweet satisfaction.

§. 2.

For the better strengthning of our Directiōs about trusting. 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 1. It must be by divine light. 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 [Page] 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 Esa. 54. 13 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 ma [...]e [Page] of our will, that so it may be sutable and levell to divine things, and rellish them 2. By subduing and changing the will. 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 3. By carying the whole soule to God. 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 [Page] 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 4. By putting cases to our selves. 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; Psal. 3. 6. Psal. 46. 3. Psal. 27. 3. 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 5. By fitting the promise to every condition of our lives. 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 [Page] so see all good things in Christ made over to us.

We should labour likewise for a single heart to trust in God onely; there is 6. By trusting in God alone. no readier way to fall then to trust equally to two stayes, whereof one is rotten, and the other sound; therefore as in point of doctrine wee are to relie upon Christ onely, and to make the Scriptures our rule onely; So in life and conversation, what ever wee make use of, yet we should enjoy and relye upon God onely; for either God is trusted alone or not at all, those that trust to other things with God, trust not him but upon pretence to cary their double mindes with lesse check.

Againe, labour that thy soule may answer all the Relations wherein it 7. stands to God, by eleaving to him 1. as 1. a Father by trusting on his care, 2. as a 2. teacher, by following his direction, 3. as 3. a Creator by dependance on him, 4. as a husband by inseparable affection of love 4. to him, 5. as a Lord by obedience, &c. And then we may with comfort expect 5. whatsoever good these Relations can [Page] yeeld: All which, God regarding more our wants, and weaknesses, then his owne greatnesse, hath taken upon him. Shall these Relations yeeld comfort 8. By trusting God for all things in all times. from the creature, and not from God himselfe, in whom they are in their highest perfection? Shall God make other fathers and husbands faithfull, and not be faithfull Himselfe? All our comfort depends upon labouring to make these Relations good to our soules.

And as we must wholly and only trust in God, so likewise we must trust him in all conditions and times, for all things that we stand in need of, untill that time comes, wherein wee shall stand in need of nothing: for as the same care of God moved him to save us, and to preserve us in the world till we be put in possession of salvation; So the same faith relyes upon God for heaven and all necessary provision till wee come thither; It is the office of Faith to quiet our soules in all the necessities of this life, and we have continuall use of trusting while wee are here: For even when we have things, yet God still [Page] keepes the blessing of them in his own hands, to hold us in a continuall dependance upon him: God traines us up this way, by exercising our trust in lesser matters, to fit us for greater; thus it pleaseth God to keepe us in a depending condition, untill he see his owne [...]me; but so good is God that as he intends to give us what wee wait for, so will he give us the grace and spirit of faith, to sustaine our soules in waiting till we enjoy the same. The unrulinesse of a naturall spirit is never discovered more, then when God deferres, therefore we should labour the more not to withdraw our attendance from God.

Further we must know that the condition of a Christian in this life, is not 9. By trusting God when it sees no helpe. to see what he trusts God for, (hee lives by faith and not by sight) and yet that there is such a vertue in faith, which makes evident and present things to 2 Cor. 5. 7. come and unseene: Because God where he gives an eye of faith, gives also a glasse of the word to see things in, and by seeing of them in the truth and power of him that promiseth, they become present, [Page] not only to the understāding to apprehēd thē, but to the will to rest upō thē, & to the affections to joy in thē: It is the nature of faith to work, whēit seethnothing, and oftentimes best of all then, because God shewes himself more clearly in his power, wisdome, & goodness, at such times; and so his glory shines most, and faith hath nothing else to looke upon then, whereupon it gathers all the forces of the soule together, to fasten upon God.

It should therefore be the chiefe care of a Christian to strengthen his faith, Why God suffers his children to fall into great extremities. that so it may answer Gods maner of dealing with him in the worst times; for God usually (1. that he might perfectly mortifie our confidence in the 1. creature, and 2. that he might the more indeere his favours and make them fres [...] 2. and new unto us, and 3. that the glory of deliverance may bee entirely hi [...], 3. without the creatures sharing with him; and 4. that our faith and obedience may be tryed to the uttermost, and discovered) 4. suffers his children to fall into great extremities before he will reach forth his hand to help them, as in Iobs [Page] case, &c. Therefore Christians should much labour their hearts to trust in God in the deepest extremities that may be fall Christians should trust God most in the worst times. them, even when no light of comfort appeares either from within, or without, yea, then (especially) when all other comforts faile; despaire is oft the ground of hope; when the darknesse of the Esa. 50. 10 night is thickest, then the morning begins to dawne; that which (to a man unacquainted with Gods dealings) is a ground of utter despaire, the same (to a mā acquainted with the waies of God) is a rise of exceeding comfort; for infinite power, & goodnes can never be at a loss, neither can faith which looks to that ever be at a stand, whence it is that both God and Faith worke best alone; In a hopelesse estate a Christiā will see some doore of hope opened, 1. because God 1. shewes himself neerest to us, when we stand most in need of him; help Lord, for vain is the help of man: God is never more seen then in the Mount; He knowes Psal. 31. 7. our soules best, & our souls know him best in adversity; thē heis most wōderful in his Saints. 2 because our praiers thē are (strōg 2. [Page] cryes) fervent and frequent; God is sure to heare of us at such a time, which pleaseth him well, as delighting to heare the voice of his Beloved.

For our better incouragement in these sad times, and to helpe our trust 10. By calling to minde former experiences of Gods love. in God the more, we should often call to minde the former experiences, which either our selves or others have had of Gods goodnesse, and make use of the same for our spirituall good; Our Fathers trusted in thee, (saith the head of Psal. 22. 4. the Church) and were not confounded; Gods truth and goodnesse is unchangeable, he never leaves those that trust in him; so likewise in our owne experiences, Psal. 9. 10. we should take notice of Gods dealing [...] with us in sundry kindes, how many wayes he hath refreshed us, and how good we have found him in our worst times; After wee have once tryed him and his truth, we may safely trust him; God will stand upon his credit, he never failed any yet, and he will not begin to breake with us; If his nature and his word, and his former dealing hath beene sure and square, why should our [Page] hearts be wavering? thy word (saith the Psalmist) is very pure (or tryed) therefore Psal. 119. 140. Psal. 12. 6. thy servant loveth it; the word of God is as silver tryed in the furnace, purified seven times; It is good therefore to observe and lay up Gods dealings; Experience is nothing else, but a multiplyed remembrance of former blessings, which will 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 Christians should cō municate their experiences. another their mutuall experiences; this hath formerly beene the custome of Gods people. Come and heare all ye that Psal. 66. 19 [...]re God, and I will declare what he hath done for my soule; And David urgeth this as a reason to God for deliverance, Ps. 142. 7. 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 [Page] 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;) o [...] 11. By walking in the wayes of God. 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, [Page] 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 [...]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 12. By setting a high price upon Faith. [...]aith; the very try all whereof is more [...]ious then gold, what then is the grace of faith it selfe, and the promises 1 Pet. 1. 7. which it layeth hold on? certainely they transcend in worth whatever may draw us from God; whence it is that [Page] 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 Luke 17. 6 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 Hos. 8. 12. God are brought into the heart by faith, what is there in the whole world th [...] can out bid them? Assurance of these things upon spirituall grounds, overrules both sense and reason, or what ever else prevailes with carnall hearts.

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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 The meanes to get an high esteeme of Faith, is to undervalue all things else 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 [...]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 [Page] 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? Object.

Yes, so farre as they are subordinace to God our chiefe stay, with reservation Answ. and submission to the Lord, onely [Page] 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 1. 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 Co [...] versation 2. false objects of trust breeds false Comforts, & true feares; for in what measure we trust in any thing that is uncertaine, in the same measure will [Page] our griefe bee when it failes us; the more men relye upon deceitfull Crutches the greater is their fall; God can neither indure false objects, nor a double object, (as hath beene shewed) for a man to rely upō any thing equally in the same ranke with himselfe; for the propounding of a double object, argues a double heart, and a double heart is alwayes Iames 1. 8. unsetled, for it will regard God no longer then it can injoy that which it joynes together with him; Therefore it is said you cannot serve two Masters, Luk. 16. 13 not subordinate one to another; whence it was that our Saviour told those worldly men which followed him, that they could not beleeve in him, because Ioh. 5. 44. they sought honour one of another; and in case of competition, if their honour and reputation should come into question, they would be sure to be fals to Christ, and rather part with him then their [...] vne credit and esteeme in the world.

David (here) by charging his soule to trust in God, saw there was nothing else that could bring true rest and quiet unto him; for whatsoever is besides [Page] God, is but a creature; and what ever is in the creature, is but borrowed, and at Gods disposing, and changeable, or else it were not a creature; David saw his error soone, for the ground of his disquiet was trusting something else besides God, therefore when he began to say, My hill is strong, I shall not bee moved, &c. then presently his soule was troubled. Psal. 30. 6. Out of God there is nothing fit for the soule to stay it selfe upon; for

1. Outward things are not fitted to 1. the spirituall nature of the soule; they are dead things and cannot touch it being a lively spirit, unlesse by way of [...]aint.

2. They are beneath the worth of the 2. soule, and therefore debase the soule, & draw it lower then it selfe. As a Noble woman, by matching with a meane person much injures her selfe, especially when higher matches are offered. Earthly things are not given for Stayes wholly to rest on, but for Comforts in our way to Heaven; they are no more fit for the soule, then that which hath many angles is fit to fill up that which [Page] is round, which it cannot doe, because of the unevennesse and void places that will remaine; Outward things are never so well fitted for the soule, but that the soule will presently see some voidnesse and emptinesse in them, and in it selfe in cleaving to them; for that which shall be a fit object for the soule, must be 1. for the nature of it spirituall; (as the soule it selfe is) 2. constant, 3. full, and satisfying, 4. of equall continuance with it, and 5. alwayes yeelding fresh contents: we cast away flowers, after once we have had the sweetnesse of thē, because there is not still a fresh supply of sweetnesse. What ever comfort is in the creature, the soule will spend quickly, and looke still for more; whereas the comfort we have in God is undefiled and fadeth not away; How can wee trust to that for comfort, which by very trusting proves uncomfortable to us? Outward things are onely so far forth good, as wee doe not trust in them; thornes may bee touched, but not rested on, for then they will pierce; we must not set our hearts upon those things [Page] which are never evill to us, but when we set our hearts upon them. Psa. 62. 10

By trusting any thing but God, wee make it 1. an Idoll, 2. a curse and not a Jere. 17. 5. blessing, 3. it will prove a lying vanity, not yeelding that good which wee looke for, and 4. a vexation bringing that evill upon us we looke not for.

Of all men Solomon was the fittest to judge of this, because 1. hee had a large heart able to comprehend the variety of things, and 2. (being a mighty King) had advantages of procuring all outward things that might give him satisfaction, and 3. he had a desire answerable, to search out and extract what ever good the creature could yeeld; and yet upon the tryall of all, hee passeth this verdict upon all, that they are but vanity; Eccles. 1. 2. whilest he laboured to find that which he sought for in them, hee had like to have lost himselfe; and seeking too much to strengthen himselfe by forreine combination, hee weakned himselfe the more thereby, untill he came to know where the whole of man consists. Eccles. 12. 13. So that now wee need not try further [Page] conclusions after the peremptory sentence of so wise a man.

But our nature is still apt to thinke there is some secret good in the forbidden fruit, and to buy wisedome dearly, when wee might have it at a cheaper rate, even from former universall experience.

It is a matter both to be wondred at and pittyed, that the soule having God in Christ set before it, alluring it unto him, that hee might raise it, inlarge it, and fill it, and so make it above all other things, should yet debase & make it selfe narrower and weaker by leaning to things meaner then it selfe.

The Kingdome, Soveraignty, and large command of Man, continueth while he rests upon God, in whom hee raignes (in some sort) over all things under him; but so soone as he removes from God to any thing else, hee becomes weake and narrow and slavish presently; for,

The soule is as that which it relyes upon; if on vanity it selfe becomes vain; for that which contents the soule must [Page] satisfie all the wants and desires of it, which no particular thing can doe, and the soule is more sensible of a little thing that it wants, then of all other things which it injoyes.

But see the insufficiency of all other things (out of God) to support the soul, in their severall degrees. First, All outward things can make a man no happier, 1. then outward things can doe, they cannot reach beyond their proper spheare: but our greatest grievances are spirituall. And as for inward things, whether 2. gifts or graces, they cannot be a sufficient stay for the minde; for 1. gifts as policy, and wisedome, &c. they are at the best very defective, especially when wee trust in them; for wisedome Esa. 47. 10 makes men often to rebell and thereupon God delighteth to blast their projects: None miscarry oftner then men of the greatest parts; as none are oftner drowned then those that are most skilfull in swimming, because it makes them confident.

And for grace though it be the beginning of a new creature in us, yet it is [Page] but a creature, and therefore not to be trusted in, nay by trusting in it we imbase it, and make it more imperfect; so farre as there is truth of grace, it breeds distrust of our selves, and carryes the soule out of it selfe to the fountaine of strength.

And for any workes that proceed from grace, by trusting thereunto they 3. prove like the reede of Aegypt, which not only deceives us, but hurts us with the splinters: Good workes 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 4. therefore called our trust. All the glorious [Page] 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 [Page] 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 We should labour to subdue the first inclination of our soules to the creatures. 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 ad [...]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 [Page] 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 [...]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 1 Cor. 13. 11. 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 [Page] 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 13. Our trusting should follow Gods order of promising. 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 [Page] 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 Eph. 1. 20. 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 [Page] 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 [Page] 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 Defects in life rise frō defects in trust. 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 [Page] (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 [Page] 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 Sathans study is to unloose our hearts frō God. 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. Heb. 3. 12. Therefore wee should especially take heed of it as wee love our lives, yea our best life which ariseth from the [Page] 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, What trust in God is. 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 [Page] good, which GOD sees expedient for us.

Now that we may discerne the truth The tryall of trust. of our trust in God the better, wee must know that true trust, is willing to be 1. It can and is willing to endure tryall. 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, Psal. 39. 7. 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 2. It looks to all the promises. 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 Fides non eligit objectum. make him Heire, doubts not but he will provide him food and nourishment, [Page] 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 3. It makes the soule bold, God, for it is grounded upon the discovery of Gods love first to us, and seeth a warrant from him for whatsoever it 1. 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; 4. yet hūble. 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, its owne sinfulnesse and Gods mercy, its owne humble obedience, and Gods command; hence it is that the [Page] 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; Motus ex indigentia▪ 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; 5. Trust is dependant it lookes upon all things it hath or desires to have, as comming from God and his free grace and power; it desireth not onely wisdome, but to be wise in his wisdome, to see in his light, to be strong in his strength, the thing it selfe contents not this grace of trust, but Gods blessing and love in the thing, it cares not for any thing further then it can have it with Gods favour and good liking.

[Page] Hence it is that trust is an obsequions and an observing grace, stirring up the 6. and obsequions. soule to a desire of pleasing God in all things, and to a feare of displeasing him; Hee that pretends to trust the Lord in a course of offending, may trust to this that God will meet him in another way then he lookes for: Hee that is a tenant at curtesie will not offend his Lord; hence it is that the Apostle inforceth that exhortation to work out our salvation with feare and trembling, Phil. 2. 12, 13. because it is God that worketh the will and the deed, and according to his good pleasure not ours; Therefore faith is an effectuall working grace, it workes in Heaven with God, it workes within us commanding all the powers of the soule, it workes without us conquering whatsoever is in the world on the right hand to draw us from God, or [...]n the left hand to discourage us; it works against Hell and the powers of darknesse; and all by vertue of trusting as it draweth strength from God; It stirres up all other graces and keepes them in exercise, and thereupon the acts of other [Page] graces are attributed to faith as Heb. 11. It breeds a holy jealousie over our selves, lest we give God just cause [...] stop the influence of his grace to [...]ds us, so to let us see that wee stand [...]ot by our owne strength: Those that take liberty in things they either know [...] doubt will displease God, shew they want the feare of God, and this want of feare shewes their want of dependancy, and therefore want of trust; dependancy is alwayes very respective, it studieth contentment and care to comply; this was it made Enoch walke with God, Heb. 12. 5. [...]d studie how to please him; when wee know nothing can doe us good or hurt but God, it drawes our chiefe care to approve our selves to him. Obedience of faith and obedience of life will goe together; and therefore he that commits his soule to God to save, will commit his soule to God to sanctifie and guide in a way of well pleasing: Not 1 Pet. 4. onely the tame, but the most savage creatures, will bee at the beck of those that seede them, though they are ready to fall violently upon others; disobedience [Page] therefore is against the principles of nature.

This dependancy is either in the use of meanes, or else when meanes failes 7. It serveth Gods providence in the use of meanes. us; true dependancy is exactly carefull of all meanes. When God hath set down a course of meanes, wee must not expect that God should alter his ordinary course of providence for us; deserved disappointment is the fruit of this presumptuous confidence; the more wee depend on a wise Physitian, the more we will observe his directions, and bee carefull to use what hee prescribes; yet we must use the meanes [...] meanes, and not set them in Gods room, for that is the way to blast our hopes; The way to have any thing taken away and not blest, is to set our heart too much upon it. Too much griefe in parting with any thing, shewes too much trust in the enjoying of it; And therefore he that uses the meanes in faith will alwayes joyne prayer unto God, from whom as every good thing comes, so likewise doth the blessing and successe therof; where much indeavour is and little [Page] seeking to God, it shewes there is little trust; the Widdow that trusted in God, continued likewise in prayers day and Tim. 5. 5. right.

The best discovery of our not relying too much on meanes, is, when all meanes faile, if we can still relye upon God, as being still where he was, and hath wayes of his owne for helping of us, either immediately from himselfe, or by setting a worke other meanes (and those perhaps very unlikely) such as we thinke not of. God hath wayes of his [...]ne. Abraham never honoured God more, then when he trusted in God for [...]son against the course of nature, and when he had a son, was ready to sacrifice him, upon confidence that God Gen. 2. 2. would raise him from the dead againe. This was the ground upon which Daniell with such great authority reprooved Baltbazar that he had not a care to glorifie God, in whose hand his breath was, Dan. 5. 23. and all his wayes. The greatest honour we can doe unto God, is when wee see nothing but rather all contrary to that we looke for, then to shut our eyes to [Page] inferiour things below and looke altogether upon his Al sufficiency; God can convey himselfe more comfortably to us when he pleaseth without meanes then by meanes. True trust as it sets God highest in the soule, so in danger and wants it hath present recourse to him, as the Conyes to the Rockes.

And because Gods times and seasons Pro. 30. 25 are the best, it is an evidence of true 8. It runnes not before God. trust when we can waite Gods leisure, and not make hast and so runne before God; for else the more hast the worse speed; God seldome makes any promise to his Children, but he exerciseth their trust in waiting long before, as David for a Kingdome, Abraham for a sonne, the whole world for Christs comming, &c.

One maine evidence of true trust in God is here in the text, wee see here it 9. It stills and quiets the soule upon good grounds. hath a quieting and stilling vertue, for it stayes the soule upon the fulnesse of Gods love joyned with his ability to supply our wants and releeve our necessities, though faith doth not (at the first especially) so stay the soule, as to [Page] take away all suspitious feares of the contrary: There be so many things in trouble that presse upon the soule, as hinder the joyning of God and it together, yet the prevailing of our unbeliefe is taken away, the raigne of it is broken. If the touch of Christ in his abasement on earth drew vertue from him, certain it is that faith cānot touch Christ in heaven, but it will draw a quieting and sanctifying vertue from him, which will in some measure stop the issues of an unquiet spirit; the Needle in the Compasse will stand North, though with some trembling.

A Ship that lyes at Anchor may bee something tossed, but yet it stil remains so fastned, that it cannot bee caried away by winde or weather; the soule after it hath cast anchor upon God, may (as we see here in David) be disquieted a while, but this unsetling tends to a deeper setling; the more we beleeve, the more we are established; faith is an establishing grace, by faith we stand, and stand fast, and are able to withstand whatsoever opposeth us. For what can [Page] stand against God, upon whose truth and power faith relyes? The devill feares not us, but him whom 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 i [...] 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 [Page] 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 [...]le, that is, the highest; and the crea [...]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 un [...] God, the onely way to bring peace Psal. 29. 2. [...]o the soule: Thus if wee can bring [...] hope and trust to the God of hope, [...] trust, we shall stand impregnable [...]n all assaults, as will best appeare in [...]ese particulars.

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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; i [...] [Page] 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 [...]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 Nihil est tentatio vel universi mundi & totius inferni in unum conflata, ad eam qua Deus contrarius homini ponitur. Luther 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 [...]n almighty spirit?

If all the temptations of the whole world, and hell it selfe were mustered [Page] 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 Tentatio blasphemiarum. is, to entertain bitter thoughts against God, and especially against the grace and goodnesse of God, wherein he desires to make himselfe most knowne [Page] 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 [Page] 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 Ion. 2. 4. 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 Isay 50. 10 them to trust in him, though thereappeare to the eye of sense and reason nothing but darknesse: Here make use of that sweet Relation of God in Christ, becomming a Father to us: Doubtlesse [Page] thou art our Father: flesh would make a doubt of it, and thou seemest to hide Esa. 63. 16 thy face from us, yet doubtlesse thou art our Father, and hast in former time shewed thy selfe to be so, wee will not leave thee till we have a blessing from thee, till we have a kinder looke from thee: This wrastling will prevaile at length, and we shall have such a sight of him, as shall bee an encouragement for the time to come, when we shall be able to comfort others, with those comforts 2 Cor. 1. 4. whereby we have been refreshed our selves. With the Saints case remember the Saints course, which is to trust in God. So Christ the Head of the Church commits himselfe to that God, whose favour for the present he felt not; So Iob resolves upon trust though God should kill him.

But these holy persons were not troubled Object. with the guilt of any particular sin, but I feele the just displeasure of God kindled against me for many and great offences.

True it is, that sinne is not so sweet Answ. in the committing, as it is heavy and [...]itter in the reckoning. When Adam [Page] had once offended God, Paradise it selfe was not Paradise to him. The presence of God which was most comfortable before, was now his greatest terrour, had not God out of his free infinite and preventing mercy come betwixt him and hell, by the promise of the blessed seed. This seed was made sin to satisfie for sinne; sinne passive in himselfe 2 Cor. 5. 21 to satisfie for sinne active in us.

When God once charges sinne upon the soule, Alas who shall take it off? When the great God shall frowne, the smiles of the creature cannot refresh us. Sinne makes us afraid of that which should be our greatest comfort; it puts a sting into every other evill; upon the seazing of any evill, either of body, soule, or condition, the guilty soule is imbittered and enraged; for from that which it feeles, it fore-speakes to it selfe worse to come. It interprets all that befalls, as the messengers of an angry God, sent in displeasure to take revenge upon it. This weakneth the courage, wasteth the spirits, and blasteth Psal. 38. the beauty even of Gods dearest ones. [Page] There is not the stoutest man breathing, but if God sets his conscience against him, it will pull him downe, and lay him flat, and fill him with such inward terrors, as he shall be more afraid of himselfe, then of all the world beside. This were a dolefull case, if God had not provided in Christ a remedy for this great evill of evills, and if the holy Spirit were not above the conscience, able as well to pacifie it by the sense of Gods love in Christ, as to convince it of sinne, and the just desert thereby.

But my sinnes are not the sinnes of an ordinary Object. man, my spots are not as the spots of the rest of Gods children.

Conceive of Gods mercy as no ordinary Answ. mercy, and Christs obedience as no ordinary obedience. There is something in the very greatnesse of sin, that may encourage us to goe to God, for the greater our sinnes are, the greater the glory of his powerfull mercy in pardoning, and his powerfull grace in healing will appeare. The great God delights to shew his greatnesse in the [Page] greatest things; Even men glory, when they are put upon that, which may set forth their worth in any kinde. God delighteth in mercy, it pleaseth him (nothing Mic. 7. 18. so well) as being his chiefe Name, which then we take in vaine, when we are not moved by it to come unto him.

That which Sathan would use as an argument to drive us from God, wee should use as a strong plea with him. Lord the greater my sins are, the greater will be the glory of thy pardoning mercy. David after his hainous sinnes, cries not for mercy, but for abundance of mercy, according to the multitude of thy mercies, doe away nine offences: his mercy Psal. 51. is not only above his own works, but above ours too. If we could sin more then he could pardon, then wee might have some reason to despaire. Despaire is a high point of Atheisme, it takes away God and Christ both at once. Iudas in betraying our Saviour, was an occasion of his death as man, but in despairing he did what lay in him to take away his life as God.

When therefore Conscience joyning [Page] with Sathan, sets out thy sinne in its [...]ours, labour thou by faith to set out God in his colours, infinite in mercy and loving kindnesse. Here lies the art of a Christian; It is divine Rhetorick thus to perswade and set downe the soule. Thy sinnes are great, but Adams was greater, who being so newly advanced above all the creatures, and taken into so neare an acquaintance with God, and having ability to persist in that condition if he would, yet willingly overthrew himselfe and all his whole posterity, by yeelding to a temptation, which though high (as being promised to bee like unto God,) yet such as hee should and might have resisted; No sinne we can commit, can be a sinne of so tainting and spreading a nature, yet as he fell by distrust, so he was recovered by trusting, and so must we by relying on a second Adam, whose obedience and righteousnesse from thence Rom. 5. 17 raignes, to the taking away not only of that one sinne of Adam, and ours in him, but of all, and not onely to the pardon of all sinne, but to a right of everlasting [Page] life. The Lord thinkes himself disparaged, when wee have no higher Gods mercy not to be limited. thoughts of his mercy, then of our sins, when we bring God downe to our Model, when as, the heavens are not so much higher then the earth, then his thoughts of Isay 55. 8. love and goodnesse, are above the thoughts of our unworthinesse. It is a kinde of taking away the Almighty, to limit his boundlesse mercy in Christ, within the narrow scantling of our apprehension; yet infidelity doth this, which should stirre up in us a loathing of it above all other sinnes. But this is Sathans fetch, when once he hath brought us into sins against the Law, then to bring us into sinnes of a higher nature, and deeper danger, even against the blessed Gospell, that so there may be no remedy, but that mercy it selfe might condemne us.

All the aggravations, that conscience and Sathan helping it, are able to raise sinne unto, cannot rise to that degree of infinitenesse, that Gods mercy in Christ is of. If there be a spring of sin in us, there is a spring of mercy in him, and a fountaine opened daily to wash [Page] our selves in. If we sin oft, let us do as S. Paul, who prayed oft against the prick Zac. 13. 1. of the flesh. If it be a devill of long continuance, yet fasting and prayer will drive him out at length.

Nothing keepes the soule more downe, then sinnes of long continuance, because corruption of nature hath gotten such strength in them, as nature Isay 55. 8. is added to nature, and custome doth so Sinnes of continuance dangerous. determine and sway the soule one way, that men thinke it impossible to recover themselves, they see one linke of sin draw on another, all making a chain to fasten them to destruction, they thinke of necessity they must be damned because custome hath bred a necessity of sinning in them, and conceive of the promise of mercy, as only made to such as turn from their sinfull courses, in which they see themselves so hardened, that they cannot repent.

Certaine it is, the condition is most lamentable, that yeelding unto sinne brings men unto. Men are carefull to prevent dangerous sicknesses of body, and the danger of law concerning their [Page] estates; but seldome consider into what a miserable plight their sinnes which they so willingly give themselves up unto, will bring them in. If they doe not perish in their sins, yet their yeelding will bring them into such a dolefull condition, that they would give the whole world, if they were possessours of it, to have their spirits at freedome from this bondage and feare.

To such as blesse themselves in an ill way upon hope of mercy, we dare not speake a word of comfort; because God doth not, but threatens his wrath, shall burne to hell against them. Yet How to deale with such, as have lived long in sinne. because while life continues there may be as a space, so a place, and grace for repentance, these must be dealt withall in such a maner, as they may be stayed and stopped in their dangerous courses, there must be a stop before a turne.

And when their consciences are throughly awaked with sense of their danger, let them seriously consider whither sin, and Sathan by sin is carying of them, and lay to heart the justice of God, standing before them as an Angell [Page] with a drawne sword, ready to fall upon them if they post on still.

Yet to keep them from utter sinking, let them consider withall, the unlimited mercy of God, as not limited to any person, or any sin, so not to any time; there is no prescription of time can binde God, his mercy hath no certaine date that will expire, so as those that fly unto it, shall have no benefit. Invincible mercy will never be conquered, Bonitas invicti non vincitur, & infinita miserecordia non finitur. Fulgent. and endlesse goodnesse never admits of bounds or end.

What kinde of people were those that followed Christ, were they not such as had lived long in their sinfull courses? He did not onely raise them that were newly dead, but Lazarus that had lyen foure dayes in the grave. They thought Christs power in raising the dead, had reached to a short time onely, but hee would let them know, that hee could as well raise those that had been long as lately dead. If Christ be the Physitian, it is no matter of how long continuance the disease be. He is good at all kinde of diseases, and will [Page] not endure the reproach of disability to cure any. Some diseases are the reproaches of other Physitians, as being above their skill to helpe, but no conceit more dangerous when we are to deale with Christ.

‘The blessed Martyr Bilney was much offended when he heard an eloquent Preacher enveighing against sin, saying thus. Behold, thou hast lyen rotten in thy owne lusts, by the space of sixty yeares, even as a beast in his owne dung, and wilt thou presume in one year to goe forward towards heaven, and that in thine olde age, as much as thou wentest backward from heaven to hell in sixty yeares? Is not this a goodly argument (saith Bilney?) Is this preaching of repentance in the name of Jesus? It is as if Christ had dyed in vaine for such a man, and that hee must make satisfaction for himselfe. If I had heard (saith he) such preaching of repentance in times past, I had utterly despaired of mercy:’ We must never thinke the doore of hope to bee [Page] shut against us, if we have a purpose to [...]e unto God. As there is nothing more injurious to Christ, so nothing more foolish and groundlesse then to distrust, it being the chiefe scope of God in his word to draw our trust to him in Christ, in whom is alwayes open a breast of mercy for humbled sinners to flye unto.

But thus farre the consideration of our long time spent in the devils service should prevaile with us, as to take more shame to our selves, so to resolve more strongly for God and his wayes, and to account it more then sufficient that wee have spent already, so much precious time to so ill purposes, and the lesse time we have, to make the more [...]st, to worke for God, and bring all the honour wee can to Religion in so little a space. Oh how doth it grieve those that have felt the gracious power of Christ in converting their soules, that ever they should spend the strēgth of their parts in the worke of his and their enemie. And might they live longer, it is their full purpose for ever to [Page] renounce their former wayes. There is bred in them an eternall desire of pleasing God, as in the wicked there is an eternall desire of offending him, which eternity of desires God lookes to in both of them, and rewards them accordingly, though hee cuts off the thred of their lives.

But God in wisdome will have the conversions of such as have gone on in a course of sinning (especially after light revealed) to be rare and difficult. Birthes in those that are ancienter, are with greater danger then in the younger sort. God will take a course, that his Cavendu [...] est vulnus, quod dolore curatur. grace shall not be turned into wantonnesse. He oft holds such upon the rack of a troubled conscience, that they and others may feare to buy the pleasure of sinne at such a rate. Indeed where sinne abounds, there grace superabounds, but then it is where sinne that abounded in the life, abounds in the conscience in griefe and detestation of it, as the greatest evill. Christ groaned at the raising of Lazarus, which he did not at others, because that though to an Almighty [Page] power all things are alike easie, yet hee will shew that there be degrees of difficulties in the things themselves, and make it appeare to us that it is so. Therefore those that have enjoyed long the sweet of sinne, may expect the bitterest sorrow and repentance for sinne.

Yet never give place to thoughts of despaire, as comming from him that would overturne the end of the Gospell, which layes open the riches of Gods mercy in Christ, which riches none set out more then those that have beene the greatest of sinners, as we see in Paul. We cannot exalt God more then by taking notice, and making use of that great designe of infinite wisdome in reconciling justice and mercy together, so as now he is not only mercifull, but just in pardoning sinnes. Our Saviour Rom. 3. 26. as he came towards the latter age of the world, when all things seemed desperate, so hee comes to some men in the latter part of their dayes. The mercy shewed to Zacheus, and the good theefe was personall, but the comfort intended [Page] by Christ was publike, therefore still still 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 Ier. 3. 2. 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 Object. the same sin againe and againe.

If Christ will have us pardon our brother seaventy seaven times, can wee Answ. 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 [Page] 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, [Page] 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 Object. houre may be past.

That is counsell to thee, it is not past Answ. 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, [Page] 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, Luke 15. 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 Caution shelter for the presumptuous, but only open an harbour for the truly humbled soule, to put himselfe into,

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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 Object. 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 Answ. 1. 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 Sorow not required for it selfe: as sorow. 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 [Page] 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 Ans. 2. The greatest sorow can make no satisfaction for sinne. 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 Ans. 3. 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 [Page] 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 Causes of our want of griefe for sinne. griefe for sin are these. First, a want of serious consideration, and dwelling long enough upon the cause of griefe, 1. Want of consideration. 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 Vse of crosses. 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 2. Want of a divine worke. 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, [Page] perhaps God holds us off from it, to [...]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 3. A kinde of doublenes of heart. 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 Selfe-deniall. brought to such a degree of sincerity and simplicity, as to be willing to give God leave to worke this sorow, not to bee 2 Cor. 7. 10. 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 [Page] hearts were brought to a sto [...]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 4. 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 5. Because God sees not griefe so fit for one disposition as another. 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 [Page] so unkinde to take it ill at Gods hands, when he, (out of gentlenesse and forhearance) ministers not to us that chur [...]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 Earnest desire of too much sorow for sin dangerous. 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 Mr. Leaver. 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 [Page] to come unto him, and therefore such [...] are sensible that they are not sen [...] 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 o [...] 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 Caution 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 The most constant state of the soule, in regard of sinne. our conscience tells us we are enabled.

The most constant state the soule can bee in, in regard of sin, is, upon [Page] judgement to condemne it upon right [...]nds, and to resolve against it. Thereupon Repentance is called an af [...]isdome and change of the minde. And [...]s disposition is in Gods children at [...] times. And for affections, love of that [...]ich is good, and hatred of that which [...] evill; these likewise, have a setled [...]tinuance in the soule. But, griefe [...] sorow rise and fall as fresh occasions [...]re offered, and are more lively stirred [...] upon some lively representation, to [...] soule of some hurt wee receive by [...]e, and wrong wee doe to God in it. [...]e reason hereof is, because till the [...]e be separated from the body, these [...]ctions have more communion with [...] body, and therefore they cary more [...]ward expressions, then dislike, or [...]omination in the minde doth. We [...] to judge of our selves more by that [...]ich is constant, then by that which is [...]ing and flowing.

But, what is the reason that the affecti [...]s Quest. doe not alwayes follow the judgement, [...] the choise or refusall of the will?

Our soule being a finite substance, is Answ. 1. [Page] 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 2. if griefe be somewhat to seeke.

3. Sometimes when God calleth [...]o griefe, and the judgement and will goeth 3. 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, 4. 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 A neverfailing character of a good soule. surest and never-failing Character of a good soule.

5. Oft times God in mercy takes us off 5. 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 degre [...] Quest. wherein the soule may stay it selfe from uncomfortable thoughts about its condition [...]

[Page] Ans. 1. When we finde strength against that sin [...]ich formerly we fell into, and ability to [...]e in a contrary way: for this answers 1. When the soule is sufficiently humbled. 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, [...]hich is by smart to prevent their childrens boldnesse of offending for the time to come.

2. When that which is wanting in 2. gri [...]fe, is made up in feare. Here there is [...] great cause of complaint of the [...]nt of griefe, for this holy affection is Feare is the awbād of the soul [...] [...]band of the soule, whereby it is [...]pt from starting from God and his [...]yes.

3. When after griefe wee finde in 3. [...]rd peace; for true griefe being Gods [...]orke in us, hee knowes best how to [...]easure it. Therefore, whatsoever [...]e God brings my soule into, I am [...] rest in his goodnesse, and not except [...]gainst his dealing. That peace and joy, [...]ich riseth from griefe in the use of [...]eanes, and makes the soule more [...]ble and thankfull to God, and lesse [Page] censorious and more pitifull to others: is no illusion, nor false light.

The maine end of griefe and sorow is, t [...] make us value the grace and mercy of God 4. in Christ, above all the contentments which sinne feeds on. Which where it is found, we may know that griefe for sin, hath enough possessed the soule before. The sufficiency of things is to be judged by an answerablenesse to their use and ends: God makes sinne bitter, that Christ may be sweet: that measure of griefe and sorow is sufficient, which brings us, and holds us to Christ.

Hatred, being the strongest, deepest, and steadiest affection of the soule against 5. that which is evill; Griefe for sinne is then right, when it springs from hatred, and encreaseth further hatred against it.

Now the soule may bee knowne to hate sin, when it seekes the utter [...] lishing How to know that we hate sin rightly. of it, for hatred is an imp [...] ble, and irreconcileable affection.

True hatred is caried against [...] 1. whole kinde of sin, without respect [...] 2. any wrong done to us, but only out of [Page] meere Antipathie, and contrariety of [...]sposition to it. As the Lambe hateth [...]he whole kinde of Wolves, and man [...]eth the whole kinde of Serpents. A load does us no harme, but yet wee [...]e it.

That which is hatefull to us, the [...]earer it is, the more wee shun and ab [...]orre 3. it, as venomous Serpents, and [...]full creatures, because the neerenesse of the object affects us more deeply. Therefore, if our griefe spring [...]om true hatred of sinne, it will make [...]o new league with it, but grieve, for [...] sinne, especially for our owne particular sinnes, as being contrary to the worke of Gods grace in us, then is griefe [...] affection of the new creature, and every way of the right breed.

But for fuller satisfaction in this case, 4. [...]e must know there is sometimes griefe [...] sin in us, when we thinke there is none: [...] wants but stirring up by some quickning word; the remembrance of Gods [...]avours and our unkindnesse, or the a [...] [...]aking of our consciences by some [...]osse, will raise up this affection feelingly [Page] in us. As in the affection of love, many thinke that they have no love to God at all: yet let God be dishonoured in his name, truth, or children, and their love will soone stirre and appeare in just anger.

In want of griefe for sinne, we must remember, 1. That wee must have this What wee must doe in want of griefe for sinne. affection from God, before we can bring it unto God.

And therefore, in the second place, Our chiefe care should be, not to harden 1. our hearts against the motions of 2. the spirit, stirring us to seasonable griefe, for that may cause a judicial hardnesse from God. God oft inflicteth some spirituall judgement (as a correction upon men) for not yeelding to his spirit at the first, they feele a hardnesse of heart growing upon them: This made the Church complaine, Why hast thou hardened our hearts from thy Isay 63. feare? which if Christians did well consider, they would more carefully entertaine such impressions of sorow, as the spirit in the use of the meanes, and observation of Gods dealing toward [...] [Page] tselves or others, shall worke in [...]m, then they doe. It is a saying of [...], Let a man grieve for his sinne, and [...] for his griefe. Though wee can nei [...]er love, nor grieve, nor joy of our [...]es, as we should, yet our hearts tell [...], wee are often guilty of giving a [...]ck to the spirit, stirring these affecti [...] in us, which is a maine cause of the [...]y sharp afflictions wee endure in [...]is life, though Gods love in the main [...]er of salvation be most firme unto [...]

We must not thinke to have all this [...]fe at first, & at once, for oftentimes 3. [...]n deeper after a sight and feeling of Gods love then it was before. God is a [...] Agent, and knowes every mans se [...]ll mould, and the severall services [...]is to use them in, and oft takes liber [...] afterwards to humble men more [...]en he hath inabled them better to [...]e it) then in their first entrance in [...] Al a Christians grief is not at first. Religion: Griefe before springs [...]monly from selfe-love, and feare [...]ger. Let no man suspect his estate [...]se God spares him in the beginning. [Page] For Christians many times meete with greater trials after their conversion then ever they thought on. When men take little fines, they means to take the greater rent. God will have his children first or last to feele what sin is, and how much they are beholding to him for Christ.

This griefe doth not alwayes arise fr [...] Griefe arises not alwayes frō our poring on sinne. poring on sinne, but by oft considering of the infinite goodnesse of God in Christ, and thereby reflecting on our owne unworthinesse, not onely in regard of sinne past, but like wise of the sin that hangeth upon us, and issues daily from [...] The more holy a man is, the more hee sees the holinesse of Gods nature, with whom he desires to have, communion, the more he is grieved that there shoul be any thing found in him, displeasing to so pure a Majestie.

And as all our griefe comes no [...] [...] first, so God will not have it come [...] once, but to be a streame alwayes [...] ning, fed with a spring, yet withiin [...] bankes, though sometimes deep [...] sometimes shallower. Griefe for s [...] [Page] i [...] like a constant streame; griefe for [...]her things is like a torrent, or swelling waters, which are soone up, soone downe, what it wants in greatnesse, is made up in continuance.

Againe, If wee watch not our nature, 4. That there may be a spice of Popery in this our earnest desire of much griefe. there will be a spice of Popery, (which is a naturall Religion) in this great desire of [...]re griefe [...] as if we had that, then we had something to satisfie God withall, [...]nd so, our mindes will run too much [...]pon workes. This griefe must not [...]ly bee wrought by God revealing [...] sinne, and his mercy unto us in Christ: But when it is wrought, wee [...]st altogether rest (in a sense of our [...]e emptinesse) upon the full satisfa [...]on and worthinesse of Christ our Sa [...].

All this that hath beene said, tends The scope of this discourse of griefe. [...] to the abating of our desire to have [...] tender and bleeding heart for sinne: [...] that in the pursuit of this desire, we [...] not cast downe so as to question our [...]es, if we feele not that measure of [...]se which we desire and endeavour [...]: Or, to refuse our portion of joy [Page] which God offers us in Christ. Considering, griefe is no further good, then it makes way for joy: which caused our Saviour to joyne them together: Blessed are the mourners, for they shall bee Mat. 5. comforted. Being thus disposed, wee may commit our souls to God in peace, notwithstanding Satans troubling of us in the houre of temptation.

CHAP. XXIII.

Other spirituall causes of the soules trouble, discovered, and removed: and object [...] ons answered.

ANother thing that disquiets and That the great conflict in us betwixt grace and corruption doth also much cast us downe. Proximorum odiae sunt acerbissima. casts downe the soule very much, is, that inward conflict betwixt gr [...] and corruption: this makes us most worke, and puts us to most disquietment. It is the trouble of troubles, [...] have two inhabitants so neare in one soule, and these to strive one against another, in every action, and at [...] times in every part and power in [...]e the one carying us upward, higher [...]d [Page] higher still, till we come to God: the [...]er, pulling us lower and lower, fur [...]r from him. This cannot but breed a [...]t disquiet, when a Christian shall bee Rom. 7. [...] on to that which he would not, and hin [...]d from that which hee would doe, or [...]led in the performance of it. The [...]re light there is to discerne, and life [...]f Orace to be sensible hereof; and the [...]re love of Christ, and desire from [...]ove to be like to him, the more irkesome will this be: no wonder then that [...] Apostle cryed out, O wretched man Rom. 7. [...] lam, &c.

Here is a speciall use of Trust, in the That the sight and sense of this sharpe conflict, should cause us to trust the more in God. [...]e mercy of God in justification, (con [...]ing all is stained that comes from [...]) it is one maine end of Gods leaving [...] in this conflicting condition, that [...] may live and die by faith in the per [...]st righteousnesse of Christ, whereby [...] God more, then if wee had [...] righteousnesse of our owne. [...] by likewise, wee are driven to [...]e use of all the promises of Grace, [...]d to trust in God for the perfor [...]ce of them, in strengthening his [Page] owne party in us, and not only to trus [...] in God for particular graces, but for hi [...] Spirit which is the spring of all grac [...] which we have through and fr [...] Christ: who will helpe us in this fight, untill hee hath made us like himselfe. We are under the government of Grace, sinne is deposed from the rule it had; and shall never recover the right it had againe; It is left in [...] for matter of exeroise, and ground of triumph.

Oh (say some) I shall never hold out, as good give over at first as at last, I [...] Object. Of pe [...]severance to the end, answered. such strong inclinations to sinne in me, and such weaknesse to resist temptation, that I feare) I shall but shame the cause; I [...] one day perish by the hand of Satan, stre [...] thening my corruption.

Why art thou thus troubled? Trust Answ. in God, Grace will be above Nature, God above the devill, the Spirit [...] the flesh. Be strong in the Lord, the battell is his, and the victory ou [...] before hand. If wee fought in our [...] cause and strength; and with our weapons, it were something: but as [...] fight in the power of God, so are [...] [Page] [...] by that mighty power through faith [...] salvation. It lyes upon the faithful [...]e Pet. 2. of Christ, to put us into that pos [...]on of glory which he hath purcha [...] for us: therefore charge the soule [...]ake use of the promises, and rely [...]n God for perfecting the good [...]ke that he hath begun in thee.

Corruptions be strong, but stronger [...] that is in us, then that corruption [...] is in us. When wee are weake in [...]owne sense, then are we strong in [...], who perfecteth strength in our [...]nesse fel [...] and acknowledged. Our [...]ptions are Gods enemies as well [...]rs, and therefore in trusting to [...] and fighting against them, wee [...] bee sure hee will take our part a [...]st them.

But I have great impediments, and ma [...] discouragements in my Christian course. Object.

What is our impediments be Moun [...]s, faith is able to remove them; Who Answ. [...]hou O Mountaine (saith the Pro [...]t.) What a world of impediments Zach. 4. 7. [...]t there betwixt Egypt and the land [...] Canaan, betwixt the returne out of [Page] Babylon and Ierusalem, yet faith removed all, by looking to Gods power and truth in his promise. The looking too much to the Anakims and Grants, and too little to Gods omnipotency, s [...] the Israelites out of Canaan, and p [...] God to his oath, that they should never enter into his rest, and it will exclude o [...] Psal 95. soules from happinesse at length, if looking too much upon these Anakims within us and without us, wee basely despaire and give over the field, considering all our enemies are not onely conquered for us by our Head, but shall be conquered in us, so that in strength of assistance we fight against them. God gave the Israelites enemies into their hands, but yet they must fight it o [...]r, and what coward will not fight wh [...] he is sure of help and victory.

But I cary continually about mee a [...] Object. rupt heart, if that were once changed, I could have some comfort.

A new heart is Gods creature, a [...] Answ. hee hath promised to create it in us. A creating power cannot only bring somthing out of nothing, but contrary [...] [Page] of contrary. Where we are sure of Gods [...]h, let us never question that power [...] which all things are possible. If our [...]rts were as ill, as God is powerfull [...]d good, there were some ground of [...]scouragement. In what measure we [...]e up our hearts to God, in that mea [...] wee are sure to receive them bet [...]. That Grace which inlargeth the [...]art to desire good, is therefore given, [...]hat God may encrease it, being both a [...]rt and a pledge of further grace. There is a promise of powring cleane [...]er upon us, which faith must sue out. Christ hath taken upō him to purge his [...]se, and make her fit for himselfe. Ephes. 5.

But I have many wants and defects to Object. [...]supplyed.

It pleaseth him, that in Christ all ful [...]sse Answ. shall dwell, from whose fulnesse [...]ce sufficient is dispensed to us, an [...]erable to the measure of our faith, [...]hereby we fetch it from the fountain. The more we trust, the more we have. When we looke therefore to our owne [...]nt, we should look withall to Christs [...]nesse, and his neernesse to us, and [Page] take advantage from our misery, to re [...] upon his al sufficiencie, whose fulnesse ours, as himselfe is. Our fulnesse wi [...] our life is hid in Christ, and distille [...] into us, in such measure as his wisdo [...] thinketh fit, and as sheweth him to b [...] a free agent, and yet so as the blame f [...] want of grace lyeth upon us, seeing h [...] is before hand with us in his offers o [...] grace, and our owne consciences will tell us, that our failings are more from cherishing of some lust, then from unwillingnesse in him to supply us with grace.

But God is of pure eyes, and cannot endure such sinfull services as I performe. Object.

Though God be of pure eyes, y [...] he looks upon us in him, who is blame Answ. lesse and without spot, who by vertue of his sweet smelling sacrifice, appear [...] for us in heaven, and mingles his o [...] with our services, and in him will God be known to us by the name of a kind [...] Father, not onely in pardoning our defects, but accepting our endeavou [...] Wee offer our services to God, not [...] our owne name, but in the name of o [...] [Page] high Priest, who takes them from us, & [...]ents them to his Father, as stirred [...] by his spirit, and perfumed by his [...]dience. Ionas his prayer was min [...]d with a great deale of passion and [...]perfection, yet God could discerne [...]ething of his owne in it, and pitty [...] pardon the rest.

CHAP. XXIV.

[...]utward troubles disquieting the spirit: and comforts in them.

AS for the outward evills that we meet withall in this life; they are either [...], 1. As deprive us of the comforts our 1. [...]e is supported withall; or else, 2. they 2. [...]g such misery upon our nature or condi [...]n that hinders our well-being in this [...]d.

For the first, Trust in God, and take 1. For outward evils. [...]t of his al-sufficiency whatsoever we [...]t. Sure we are by his promise, that [...]e shall want nothing that is good. [...]hat he takes away one way, hee can [...]e another, what he takes away in Amaziah. [Page] one hand, he can give in another, wha [...] he with-holds one way, he can supply in a better. Whatsoever comfort wee have in goods, friends, health, or any other blessings, it is all conveyed by him, who still remaines though these be taken from us. And wee have him bound in many promises for all that is needfull for us. We may sue him upon his owne bond; can we thinke that he who will give us a Kingdome, will fa [...] us in necessary provision to bring us thither, who himselfe is our portion?

As for those miseries which our weake nature is subject to, they are all 2. For the miseries of this life, of our nature and condition. under Christ, they come and goe at his command, they are his messengers sent for our good, and called back again when they have done what they came for. Therefore looke not so much upon them, as to him for strength and comfort in them, mitigation of them, and grace to profit by them.

To strengthen our faith the more in God, he calleth himselfe, a Buckler for defence from ill, and an exceeding great reward for a supply of all good. A sunne [Page] for the one, and a shield for the other. [...]st him then with health, wealth, [...]od name, all that thou hast. It is not [...]an to take away that from us which [...]d will give us, and keepe for us. It [...]ot in mans power to make others [...]ceive what they please of us.

Among crosses, this is that which [...]quieteth not the minde least, to bee [...]ceived in matter of trust, when as if [...]e had not trusted, wee had not beene deceived. The very feare of being dis [...]pointed, made David in his hast [...]ke all men were lyars. But as it is a Psal. 116. [...]pe crosse, so nothing will drive us [...]er unto God, who never faileth his.

Friends often prove as the reed of E [...]t, Iob 6. 15. as a broken staffe, and as a deceitfull [...]ke, that failes the weary passenger [...] Summer time, when there is most [...]ed of refreshing; and it is the unhap [...]esse of men otherwise happy in the [...]rld, that during their prosperous [...]dition, they know not who be their [...]nds, for when their condition de [...]es, it plainly appeares, that many [...]e friends of their estates, and not of [Page] their persons: But when men will know us least, God will know us most, he knowes our soules in adversity, and knowes them, so as to support and comfort them, and that from the spring head of comfort, whereby the sweetest comforts are fetcht. What God conveyed before by friends, that he doth now instill immediately from himselfe. The immediate comforts are the strongest comforts. Our Saviour Christ told his Disciples, that they would leave him alone, yet (saith he) I am not alone, but Joh. 16. 32. the Father is with me. At S. Pauls first Solus non est cui Christus comes est. Cypr. appealing, all forsooke him, but the Lord stood by him. Hee wants no company, that hath Christ for his companion. I Tim. 17. looked for some to take pitty (saith David) but there was none. This unfaithfulnesse Ps. 69. 120 of man, is a foile to set out Gods truth, who is never neerer then when trouble is neerest. There is not so much as a shadow of change in him or his love.

It is just with God, when we lay too much weight of confidence upon any creature, to let us have the greater fal [...] Man may faile us, and yet bee a good [Page] man, but God cannot faile us and bee God, because he is truth it selfe. Shall God be so true to us, and shall not wee be true to him and his truth?

The like may be said in the departure Comfort in departure of friends. of our friends. Our life is oft too much in the life of others, which God takes unkindly: How many friends have we in him alone? who rather then we shall want friends, can make our enemies our friends. A true beleever [...]to Christ as his Mother, Brother, and Mat. 12. 50 Sister, because he caries that affection [...]o them, as if they were Mother, Brother, and Sister to him indeed. As Christ makes us all to him, so should we make him all in all to our selves. If all comforts in the world were dead, we have them still in the living Lord.

Sicknesses are harbingers of death, Comfort in sicknes. and in the apprehension of many they bee the greatest troubles, and tame great spirits, that nothing else could [...]me, herein wee are more to deale with God then with men, which is one comfort sicknesse yeeldeth above other troubles. It is better to bee troubled [Page] with the distempers of our owne bodies, then with the distempers of other mens soules; In which wee have not onely to deale with men, but with the devill himselfe, that ruleth in the humours of men.

The example of Asa teaches us in this case, not to lay too much trust upon Meanes not to be relyed on. the Physitian, but with Hezekich first, looke up to God, and then use the meanes. If God will give us a quietus est, and take us off from businesse by sicknesse, then we have a time of serving God by patient subjection to his will. If he meanes to use our service any further, hee will restore our health and strength to doe that worke he sets us about. Health is at his command, and sicknesse stayes at his rebuke. In the meane, the time of sicknesse is a time of purging from that defilement wee gathered in our health, till wee come purer out, which should move us the rather willingly to abide Gods time. Blessed is that sicknesse that proves the Optimi sumus dum infirmi sumus. health of the soule. Wee are best, for the most part, when wee are weakest. [Page] Then it appeares what good profici [...]s we have been in time of health.

Carnall men are oft led along by [...]lse hopes suggested by others, and cherished by themselves, that they shal [...]ye still, and doe well, till death comes, and cuts off their vaine confidence, and their life both at once, before ever they are acquainted what it is to trust in God aright, in the use of meanes. Wee should labour to learne of S. Paul in desperate cases, to receive the sentence of [...]h, and not to trust in our selves, but in God that raiseth the dead. Hee that 2 Cor. 1. 9. raiseth our dead bodies out of the [...]ave, can raise our diseased bodies out of the bed of sicknesse, if he hath a plea [...]e to serve himselfe by us.

In all kinde of troubles, it is not the ingredients that God puts into the C [...]p so much afflicts us, as the ingredi [...]ts of our distempered passions mingled with them. The sting and coare Sin the greatest trouble. of them all is sinne: when that is not [...]ely pardoned, but in some measure [...]led, and the proud flesh eaten out, [...]n a healthy soule will [...]eare any [Page] thing. After repentance, that trouble that before was a correction, becomes now a triall and exercise of grace. Strike Lord (saith Luther) I'beare any thing willingly, because my sinnes are forgiven. We should not be cast downe so much about outward troubles, as about sinne, that both procures them, and invenomes them. We see by experience, when conscience is once set at liberty, how chearefully men will goe under any burthen: therefore labour to keep out sinne, and then let come what will come.

It is the foolish wisdome of the Avoid not trouble by finne. world to prevent trouble by sin, which is the way indeed to pull the greatest trouble upon us. For sinne dividing betwixt God and us, moveth him to leave the soule to intangle it selfe in [...]s owne wayes. When the conscience is cleare, then there is nothing between God and us to hinder our trust. Outward troubles rather drive us neerer unto God, and stand with his love. But sin defileth the soule, and sets it further from God. It is well doing that inables 1 Pet. 4. 3. 21. [Page] us to commit our soules cheerefully [...]to him. Whatsoever our outward condition be, if our hearts condemne us [...], we may have boldnesse with God. In Iohn 1. my trouble our care should be, not to avoid the trouble, but sinfull miscari age in and about the trouble, and so trust God. It is a heavy condition to be under the burthen of trouble, and under the burthen of a guilty conscience both at once. When men will walke in the light of their owne fire, and the sparkes which they have kindled themselves, it is just with God, that they should lye downe Esay 50. [...]lt in sorow.

Whatsoever injuries we suffer from those that are ill affected to us, let us commit our cause to the God of vengeance, and not meddle with his prerogative. He will revenge our cause better then we can, and more perhaps then we desire. The wronged side, is the [...]er side, Me [...]or est tristitia, iniqua patientis, quam [...]titia, iniqua facientis. Aug. If in stead of meditating revenge, we can so overcome ourselves, [...] to pray for our enemies, and deserve well of them, wee shall both sweeten our owne spirits, and prevent a sharpe [Page] temptation which wee are prone unto, and have an undoubted argument, that we are sonnes of that Father that doth good to his enemies, and members of that Saviour that prayed for his persecutors. And withall by heaping coales upon Luk. [...]3. 34 our enemies, shall melt them either to conversion, or to confusion.

But the greatest triall of trust, is in our last encounter with death, wherein we shall finde not only a deprivation of all comforts in this life, but a confluence Comfort in the houre of death. of all ill at once, but wee must know, God will be the God of his unto death, and not only unto death, but in death. We may trust God the Father with our bodies and soules which he hath created; and God the Sonne, with the bodies and soules which he hath redeemed; and the holy Spirit, with those bodies and soules that he hath sanctified. We are not disquieted when wee put off our cloathes and goe to bed, because we trust Gods ordinary providence to raise us up againe. And why should we be disquieted when we put off our bodies, and sleep our last sleep, considering [Page] we are more sure to rise out of [...] graves, then out of our beds. Nay, we are raised up already in Christ our [...]d: who is the resurrection and the life, Ioh. 11. 25 in whom we may triumph over death, that triumpheth over the greatest Mo [...]chs, as a disarmed and conquered enemie. Death is the death of it selfe, and not of us. If we would have faith ready to die by, wee must exercise it well in living by it, and then it will no more faile us, then the good things we lay hold on by it, untill it hath brought [...] into heaven, where that office of it is [...]aid aside: here is the prerogative of a true Christian above an hypocrite and a worldling, when as their trust, and the thing they trust in, failes them, then a true beleevers trust stands him in greatest stead.

In regard of our state after death, a Comfort from the state after death. Christian need not bee disquieted, for the Angels are ready to doe their office in carying his soule to Paradise, those [...]ansions prepared for him. His Saviour Iohn 14. 2. will bee his Judge, and the Head will [...]t condemne the members: then hee [Page] is to receive the fruit and end of his Faith, the reward of his Hope; which is so great and so sure, that our trusting in God for that, strengtheneth the heart to trust him for all other things in our passage; so that the refreshing of our faith in these great things, refreshes its dependance upon God for all things here below. And how strong helpes have we to uphold our Faith, in those great things which wee are not able to conceive of, till wee come to possesse them? Is not our husband there? and hath hee not taken possession for us? doth he not keep our place for us? Is not our flesh there in him? and his spirit below with us? have we not some first fruits and earnest of it before hand? Is not Christ now a fitting and preparing of us daily, for what he hath prepared and keepes for us? Whither tends all we meete with in this world, that comes betwixt us and heaven, as desertions, inward conflicts, outward troubles, and death at last, but to fit us for a better condition hereafter, and [...]y Faith therein, to stirre up a strong [Page] desire after it? Comfort one another with [...]se things, saith the Apostle? these bee 1 Thes. [...]. [...] things will comfort the soule.

CHAP. XXV.

Of the defects of gifts, disquieting the [...]le. As also the afflictions of the Church.

AMong other things, there is nothing more disquiets a Christian, [...]at is called to the fellowship of Christ and his Church here, and to [...]ory hereafter, then that he sees himselfe unfurnished, with those gifts that [...] fit for the calling of a Saint, As [...]ewise for that particular standing [...]d place wherein God hath set him in [...] world, by being a member of a bo [...] politick.

For our Christian calling, wee must Comfort in regard of our generall calling. [...]ow that Christianity is a matter ra [...]er of grace then of gifts, of obedience then of parts. Gifts may come from a more common worke of the [...]pirit, they are common to castawayes, [Page] and are more for others then for our selves. Grace comes from a peculiar favour of God, and especially for our owne good. In the same duty, where there is required both gifts and grace, (as in prayer) one may performe it with evidence of greater grace, then another of greater parts. Moses (a man not of the best speech) was chosen before Exod. 7. 11 Aaron, to speak to God, and to strive with him by Prayer, whilst Israel fought with Amaleck, with the sword. It is a businesse more of the heart then of the tongue, more of groanes then of words, which groanes and sighes, the Spirit will alwayes stirre up even in the worst condition. Yet for parts there is no member, but it is fitted with some abilities, to doe service in the body, and by faith may grow up to a greater measure. For God calls none to that high condition, but whom in some measure hee fits to bee an usefull member, and endues with a publique spirit.

But that is the measure which Christ thinkes fit; who will make up that in [Page] the body, which is wanting in any par [...]lar member. God will encrease the [...]asure of our gifts, as occasion shall [...] offered to draw them forth: for there is not the greatest, but may have [...] both of the parts, and graces of the [...]nest in the Church. And here the [...]le may by a spirit of faith goe to God in this maner. Lord, the estate of Christianity unto which thy love in Christ hath called, and advanced mee, is an high condition; and there is need of a great measure of grace, to uphold the credit and comfort of it. Whom thou callest unto it, thou dost in some [...]asure furnish, to walke worthy of it. Let this be an evidēce to my soul of the [...]th of thy call, that I am enabled by the Spirit for those duties that are required; in confidēce of which assistāce, I will set upō the work: Thou hast promised to give wisdome to thē that ask it, & to [...]id none with their unworthinesse. Iam. 1. 5. Nay, thou hast promised the spirit of all grace to those that begge it; it is that which I need, and it is no more then thou hast promised.

[Page] Onely it must bee remembred, that we doe not walke above our parts and Caution graces, the issue whereof will be discouragement in our selves, and disgrace from others.

The like may be said for our particular calling, wherein we are to expresse Directions for a comfortable use of our particular calling. the graces of our Christian calling, and serve one another in love, as members of the State as well as of the Church, therefore every one must have 1. a calling, Gal. 5. 13. 2. a lawfull, 3. a usefull calling, 4. a calling fitted for his parts, that he may be Par [...]s negoti [...]. even for his businesse, 5. a lawfull entrance, and calling thereunto, 6. and [...] lawfull demeanour in the same. Though the Orbe and Sphere we wal [...] in be little, yet we must keepe within the bounds of it, because for our cariage in that, wee must give a strict account, and there is no calling so meane, but a man shall finde enough to give a good account for. Our care must be to know our worke, and then to doe it, and so to doe it, as if it were unto God, with conscience of moderate diligence; for over-doing, and overworking any [Page] thing, comes either from ostentation, [...] distrust in God: And negligence is [...] farre from getting any blessing, that [...]rings us under a curse for doing Gods Ier. 48. 10. [...] negligently. For we must thinke [...] callings to be services of God who [...] appointed us our standing there [...]

That which belongs to us in our cal [...]ng, is care of discharging our duty, [...] which God takes upon him, is assi [...]ce and good successe in it. Let us [...]e our worke, and leave God to doe [...] owne. Diligence and trust in him [...] onely ours, the rest of the burthen is [...]. In a Family the Fathers and the [...]sters care is the greatest, the childs [...] is onely to obey, and the servants [...] doe his worke, care of provision and [...]ection doth not trouble them. Most of our disquietnesse in our calling, [...] that wee trouble our selves about [...] worke. Trust God and be doing, [...] let him alone with the rest. Hee [...]nds upon his credit so much, that it [...]ll appeare we have not trusted him [...]vaine, even when we see no appearance [Page] of doing any good. Peter fish [...] all night and catched nothing, yet up on Christs word hee casts in his net againe, and caught so many fish as brak [...] his net. Covetousnesse (when men wi [...] Luke 5. 6. be richer then God would have them troubles all, it troubles the house, the whole family, and the house within u [...] our precious soule, which should bee [...] quiet house for Gods spirit to dwell in, whose seat is a quiet spirit. If me [...] would follow Christs method, and seeke first the Kingdome of heaven, all other things would bee cast upon them. Mat. 6. 33. If thoughts of insufficiency in our places discourage us, remember what God saith to Moses, when he pretended disability to speake, Who hath made [...] mouth, have not I the Lord? All o [...] Exod. 4. 11 sufficiency for every calling is from God.

But you will say, Though by Gods blessing my particular condition be comfortable, Object. yet the state of Gods people abroad, [...] the miseries of the times disquiet me.

We complaine of the times, but let Answ. us take heed wee bee not a part of the [Page] misery of the times: that they be not [...] worse for us. Indeed hee is a dead [...]mber, that takes not to heart the ill Hab. 3. [...] the times, yet here is place for that [...]plaint, Help Lord. In these tem [...] Psal. 12. doe as the Disciples did, Cry to [...]ist to rebuke the tempests and [...]mes. This is the day of Iacobs trou [...], let it also be the day of Iacobs trust; [...] the body doe as the head did in the Comfort in regard of the afflictions of the Church. [...] case, and in time it shall bee with [...] body as it is with the head.

In this case it is good to lay before [...] all the promises made to his [...]rch, with the examples of his pre [...] in it, and deliverance of the same [...]rmer times. God is never neerer [...] Church then when trouble is neere: [...]en in earth they conclude an utter [...]throw, God is in heaven conclude [...] a glorious deliverance: usually af [...] the lowest ebbe, followes the high [...] spring tide. Christ stands upon [...] Zion. There is a Counsell in [...]aven, that will dash the mould of all [...]trary Counsels on earth; and [...]ich is more, God will worke the [Page] raising of the Church, by that very meanes by which his enemies seek to ruine it. Let us stand still and behold the salvation of the Lord. God gave too deare a price for his Church, to suffer it long in the hands of mercilesse enemies.

As for the seeming flourishing of the enemies of Gods Church, it is but for a time, and that a short time, and a measured time, The wicked plot against the Psal. 37. 12 just, they are plotters and plowers of mischiefe; they are skilfull and industrious Iob 4. 8. in it, but they reape their owne ruine. Their day is a comming, and their pi [...] is in digging: take heed therefore of fretting, Psal. 37. 12 Psal. 94. 13 because of the man that bringeth wicked devices to passe; for the armes of Psal. 37. 7. Psal. 37. 17 Reade Psalmes 10. 37. 94. 129. &c. the wicked shall be broken. Wee should help our faith by observing Gods executing of judgement in this kinde. It cannot but vexe the enemies of the Church, to see at length a disappointing of their projects, but then to see the mould of all their devices turned upon their owne heads, will more torment them.

[Page] In this case, it will much comfort to goe into the Sanctuary, for there wee shall be able to say, Yet God is good to [...]. Psal. 73. God hath an Arke for his, there is no condition so ill, but there is Balme in Gilead, comfort in Israel. The depths [...]f misery, are never beyond the depths of mercy. God oft for this very end, strips his Church of all helpes below, that it may onely rely upon him: and that it may appeare that the Church is ruled by an higher power then it is opposed by. And then is the time when we may ex [...]ct great deliverances of the Church, when there is a great faith in the great God.

From all that hath beene said, wee see, that the only way to quiet the soul is, to lay a charge upon it to trust God, [...]d that unquietnesse and impatiency, me symtomes and discoveries of an un [...] leeving heart.

[Page]

CHAP. XXVI.

Of divine reasons in a beleever. Of his minding to praise God, more then to bee delivered.

TO goe on. [I shall yet praise him.]

In these words David expresseth the reasons and grounds of his trust, namely from the interest hee had in God by experience and speciall covenant, wherein in generall we may observe, that those who truly trust in God, Back faith with strong reason. labour to back their faith with sound arguments; faith is an understanding grace, it knowes whom it trusts, and for what, and upon what grounds it trusts: Reason of it selfe cannot finde what we should beleeve, yet when God hath discovered the same, faith tells us there is great reason to beleeve it; faith useth reason (though not as a ground yet) as a sanctified instrument to finde out Gods grounds, that it may rely upon them. He beleeves best, that knowes best why hee should beleeve; Confidence, and love, and other affections of [Page] the soule, though they have no reason grafted in them, yet thus farre they are reasonable, as that they are in a wise man raised up, guided, and laid downe with reason, or else men were neither to be blamed nor praised for ordering their affections a right; whereas not only civill vertue, but grace it selfe is especially conversant in ruling the affections by sanctified reason.

The soule guides the will and affections, otherwise then it doth the outward members of the body. It swayes the affections of confidence, love, joy, &c. as a Prince doth his wiser subjects, and as Counsellors doe a well ordered State [...] ministring reasons to them, but the [...]le governes the outward members by command, as a master doth a slave, [...]his will is enough. The hand and foot * Stat pro ratione volunt [...]. [...]ve upon command, without regarding any reason, but wee will not trust [...] rejoyce in God without reason, or a [...] of reason at the least.

Sinne it selfe never wanted a reason, Sin hath its reason. [...] as it is, but we call it unreasonable, [...]use it hath no good reason for it; [Page] for reason being a beame of God, cannot strengthen any worke of darknesse. God having made man an understanding creature, guides him by a way sutable to such a condition, and that is the reason why God in mercy yeelds so far to us in his word, as to give us so many reasons of our affiance in him. What is encouragement and comfort, but a demonstration to us of greater reasons to raise us up, then there are to cast us downe.

Davids reasons (here) are drawne partly from some promise of deliverance, and partly from Gods nature and dealing with him, whom, as he had formerly found an healing, & a saving God, so he expects to finde him still; and partly from the covenant of grace hee is my God.

The chiefe of his reasons are fetched from God, what he is in himselfe, and what hee is and will be to his children, and what to him in particular; though godly men have reasons for their trst, yet those reasons be divine and spirituall as faith it selfe is: for as naturally as [Page] beames come from the Sunne, and branches from the roote, even so by divine A godly mans reasons are divine. discourse one truth issueth from another. And as the beames and the Sunne, as the roote and branches are all of one nature, so the grounds of comfortable truths, and reasons taken from those grounds, are both of same divinity and authority, though in time of temptation discourse is oft so troubled, that it cannot see how one truth riseth from another; this is one priviledge of heaven, that our knowledge there shall not be so much discoursive, proving one thing by another, as definitive, seeing things in their grounds with a more present view: the soule being then raised and enlarged to a present conceiving of things, and there being no flesh and blood in us, to raise objections that must be satisfied with reasoning.

Sometimes in a clearer state of the soule, faith hath not so much use of reasons, but upon neere and sweet communion with God, and by reason of some likenesse betweene the soule that hath a divine nature stamped upon it, [Page] and God, it presently without any long discourse, runneth to God as it were by a supernaturall instinct, as by a naturall instinct a childe runneth to his Father in any distresse. Yea, and from that common light of nature, which discovereth there is a God, even naturall men in extremities will runne to God, and God as the Author of nature will sometimes heare them, as he doth the yong Ravens that cry unto him; but comfortably, and with assurance onely those have a familiar recourse unto him, that have a sanctified sutable disposition unto God, as being well acquainted with him.

Sometimes againe faith is put to it to use reasons to strengthen it selfe, and therefore the soule studieth arguments to help it selfe by, either from inward store laid up in the soule, or else it hearkeneth, and yeelds to reasons suggested by others; and there is no gracious heart, but hath a frame sutable and agreeable to any holy and comfortable truth that shall be brought and enforced upon it; there is something in his [Page] spirit that answers what ever comes from the spirit of God: though perhaps it never heard of it before, yet it presently claimes kindred of it, as comming from the same blessed Spring, the [...]ly Spirit; and therefore a gracious heart sooner takes comfort then another, as being prepared to close with it.

The reasons here brought by David, are not so much arguments to convince his judgement, as motives and inducements to encline his will to trust in God, for trusting being a holy relying upon God, carieth especially the will to him; now the will is led with the goodnesse of things, as the understanding is led with truth; the heart must be sweetned with consideration of love and mercy in him whom we trust, as well as convinced of his ability to doe us good, the cords that draw the heart to trust, are the cords of love, and the cords of love are especially the love of him to us whom we love; and therefore the most prevailing reasons that carie the whole heart, are such as are drawne from the sweetnesse of [Page] 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 [Page] hearts to referre it to the chiefe good, as [...]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 f [...] 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 [...]efe end, wherein its happinesse con [...]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 [Page] 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 [Page] that we should intend his glory, and [...]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 [...]d comfort shall be mine, so the praises shall be thine.

It is little lesse then blasphemy, to We ought not to praise God in doing evill. praise God for that which by unlawfull shifts we have procured; for be [...]des the bypocrisie of it (in seeming to sacrifice to him, when we sacrifice in [...]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 [...]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, ex [...]eamly hardening the heart.

It is an argument of Davids sincerity here, that he meant not to take any [Page] 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. 2 Tim. 4. 18.

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 1 Sam. 27. 10. 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 s [...] 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 [Page] when he gives it. In this case God most [...]sseth, where he most crosseth, and [...]st curseth where the deluded heart [...]nkes he blesseth most.

CHAP. XXVII.

[...]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 [...]ith me, yet as I have a cause, so I [...]ve a spirit to praise God; when we [...]e at the lowest, yet it is a mercy that [...]e are not consumed, we are never so ill, [...]t it might be worse with us; whatsoever is lesse then hell is undeserved. [...] is a matter of praise, that yet we have [...]e and opportunity to get into a [...]essed condition. The Lord hath afflicted Psal. 18. 18 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 1. [Page] 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 2. lot of the righteous. God limits both measure Psal. 125. 3. and time.

3. Hee is present in mixing some comfort, and so allaying the bitternesse 3. of a crosse.

4. Yea, and he supports the soule by inward strength; so as though it faint, 4. yet it shall not utterly faile.

5. God is present in sanctifying a crosse for good, and at length when he 5. 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.

[Page] If Gods children have cause to praise God in their worst condition, what diffe [...]ce Object. is there betwixt their best estate and their worst?

Howsoever Gods children have con [...]uall Answ. occasion to praise God, yet [...]ere be some more especiall seasons of praising God then others, there bee dayes of Gods owne making, of purpose to [...]joyce in, wherein we may say; This is the day which the Lord hath made, let us Psal. 118. 24. rejoyce therein. And this I thinke is [...]iefly intended here. David comforts [...]imselfe with this, that however it was [...]w with him, yet God would deale so [...]iously with him hereafter, that he [...]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 [...]ction straitens our hearts. There [...]re the Apostle thought it the fittest [...]y in affliction to pray, Is any afflicted Iam. 5. 13. [...] him pray; saith Iames, Is any joyfull, let [...] sing Psalmes, shewing that the day [...]ejoycing is the fittest day of prai [...] God. Every worke of a Christian [Page] 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 Psal. 51. 15 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 Praise is most comly in prosperity. 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 i [...] 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 i [...] 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 pr [...] sing in our hearts. There is alwayes [Page] ground of communion with God in [...]e of these kindes, till wee come to Christians have continuall ground of communion with God. [...]at condition wherein all wants shall be supplied, where indeed is only matter of praise. Yet praising God in this [...]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 a [...] him) to have those that will make his [...]e (as it is in it selfe, so) great in the [...]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 [...]ch comfort, that he could not but joy in the fore-thoughts of that time, wher [...] Thoughts of praise should be precious to us. he should have fresh occasion of his [...]mer acquaintance with GOD. Thoughts of this nature enter not into [...]eart that is strange to God.

It is a speciall Art in time of misery, [...] thinke of matter of joy, if not for the [...]sent, yet for the time to come; for [Page] 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 [Page] 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 Heb. 11. 1. s [...]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 [...]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 Object. is come which David had, hee had particular promises which we want.

Though we want Vrim and Thum [...]; and the Prophets to foretell us Answ. what the times to come shall be, yet we have the Canon of Scripture enlarged, [...]e live under a more glorious manifestation 1. of Christ, and under a more plentifull shedding of the Spirit, wherby [Page] 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 Deut. 31. 6. and in water, that he will give an issue to the temptation, and that the issue of all Heb. 12. 11 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 Psal. 84. 11 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 2. 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 3. [Page] 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 particularFred. Myco.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 come1.to the Crowne. 2. That hee might 2.seale the truth with his heart blood. 3. And that the Gospell might be restored3.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 [Page] 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, Psal. 31. 19 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 [Page] come, but layes much of it out daily before such as have eyes to behold it.

Now Gods maine end in revealing [...]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 [...]osse and despise shame, but the joy of Heb. 12. 2. 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 h [...] had the promise of a Kingdome, was p [...]t off a long time ere he was invested to it; Abraham was an olde man before he enjoyed his sonne of the Promise; Waiting upon God a necessary duty. 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 [Page] 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 [Page] must so waite, that we provoke not in [...]e meane time his patience on whom [...]e depend, by putting forth our hand to any evill, which indeed is a crossing of our hopes. Therefore waiting upon What it is to waite upon God 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. [Page] The presence of things to come is such to faith, as it makes it despise the pleasure of sinne for a season. What evidence Heb. 11. 25 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 [Page] causeth a thankfull heart, which (to a [...]e Christian) is a greater blessing then [...]e deliverance it selfe, as making the [...]ule better. David doth acknowledge with humble admiration, that a heart [...]larged comes from God, Who am I (saith he) and who are my people?

He mentioneth here praising God, in [...]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, No easie matter to praise God aright. 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 [...]pleasing; our soules will not be long [...] [...]e, and it is harsh to us to go about [Page] 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, putting man out of the power and possession of himselfe; and therefore David here, when he had thoughts of praising God, was faine to take up the quarrell betwixt him and his soule first; Praising sets all the parts and graces of the soule aworke; and therefore the soule had need gather it selfe and its strength together to this duty.

It requires especially selfe-denyall, from a conscience of our own wants, Self denyal requisite in praising God. weaknesses, and unworthinesse; it requires a giving up of our selves, and all ours to be at Gods dispose; the very ground and the fruit which it yeelds are both Gods; and they never gave themselves truly up to God, that are not ready to give all they have to him whensoever he calls for it; thankfulnesse is a sacrifice, and in sacrifices there must be killing before offering, otherwise the sacrifice will be as the offering up of [Page] some uncleane creature; thanksgiving is [...] Incense, and there must be fire to [...]rne that Incense; thanksgiving requires not onely affections, but the heat of affections; there must be some assu [...]ce of the benefit wee praise God [...]or; and it is no easie matter to maintaine assurance of our interest in the best things.

Yet in this case if we feele not sense What a Christian should doe in want of assurance. of assorance, it is good we should praise God for what we have; we cannot deny but God offers himselfe in mercy to us, and that he intends our good thereby, for so wee ought to construe his mercifull dealing towards us, and not have him in jealousie without ground; if we being our hearts to be willing to praise God, for that wee cannot but acknowledge comes from him, hee will be ready in his time to shew himselfe more clearely to us; we taste of his goodnesse [...]ny wayes, and it is accompanied with much patience, and these in their natures leade us not onely to repentance, Rom. 2. 4. but likewise to thankfull acknowledgement; and wee ought to follow that [Page] which God leades us unto, though hee hath not yet acquainted us with his secrets.

It is good in this case to help the Resolutiō necessary in Christianity. soule with a firm resolution, and to back resolution with a vowe, not onely in generall that we will praise, but particularly of something within our owne power, (provided it prove no snare to us.) For by this meanes the heart is perfectly gayned, and the thing is as good as done in regard of Gods acceptance, and our comfort; because strong resolutions discover sincerity without any hypocriticall reservation and hollownesse. Alwayes so much sincerity as a man hath, so much will his inward peace be. Resolution as a strong streame beares downe all before it; little good is done in Religion without this, and with it all is as good as done.

So soone as we set upon this worke, wee shall feele our spirits to rise higher and higher as the waters in the Sanctuary, as the soule growes more and more heated; see how David riseth by degrees, Be glad in the Lord, and then, rejoyce Psal. 32. 11. [Page] ye righteous, and then, showt for ioy [...] yee that are upright in heart, the spirit of God will delight to carry us along [...]n this duty, untill it leaves our spirits in heaven, praising God with the Saints [...]d glorious Angels there; to him that [...]h and useth it shall be given; hee that Mat. 25. 19. [...]weth God aright, will honour him by trusting of him; hee that honours [...]m by trusting him, will honour him by praying; and he that honours him by prayer, shall honour him by praises; hee [...]at honours him by praises here, shall perfect his praises in heaven; and this will quit the labour of setting and kee [...]ing the soule in tune; this trading with God is the richest trade in the world; when we returne praises to him, [...] returnes new favours to us, and so an everlasting ever-encreasing intercourse betwixt God and the soule is maintained; David here resolved to praise God, [...]use hee had assurance of such a de [...]rance, as would yeeld him a [...]ound of praising him.

Praising of God may well be called Praise, a sweet Incense. [...]ense, because as it is sweet in it selfe, [Page] and sweet to God, so it sweetens all that comes from us. Love and Ioy are sweet in themselves, though those whom wee love and joy in, should not know of our affection, nor returne the like; but wee cannot love and joy in God, but hee will delight in us; when we neglect the praising of God, we lose both the comforts of Gods love, and our owne too; It is a spirituall judgement to want o [...] lose the sight or sense of Gods favours, for it is a sign of want of spirituall life, or at least livelinesse; it shewes wee are not yet in the state of those whom God hath chosen, to set forth the riches of his glory upon.

When we consider that if we answer not kindnesse, and favour shewed unto us by men, we are esteemed unworthy of respect (as having sinned against the bond of humane society and love) wee cannot but much more take shame to our selves, when wee consider the disproportion of our carriage, and unkind behaviour towards God; when in stead of being temples of his praise, wee become graves of his benefits; what a vanity [Page] is this in our nature, to stand upon exactnesse of justice, in answering petty curtesies of men, and yet to passe by the Vnthankfulnes most hainous towards God. substantiall favours of God, without scarce taking notice of them? the best breeding is to acknowledge greatest respects where they are most due; and to think, that if unkindnesse and rudenesse be a sinne in civility, it is much more in Religion; the greatest danger of unthankfulnesse, is in the greatest matter of all; if wee arrogate any spirituall strength to our selves in spirituall actions, wee commit either sacriledge in robbing God of his due; or mockerie, by praising him for that which we hold to be of our selves; if injustice be to be condemned in man, much more in denying God his due, Religion being the first due. It takes much from thankfulnesse, when we have common conceits of peculiar favours, praise is not comely in the mouth of fooles, Godloves no Mal. 1. 8. blind sacrifice.

We should therefore have wisdome and judgement, not onely to know upon what grounds to be thankfull, but in [Page] what order, by discerning what be the best and first favours whence the rest proceed, and which adde a worthiness to all the rest; it is good to see blessings, as they issue from grace and mercy. It much commends any blessing, to see Gods love in every mercy chiefly to be looked at. the love and favour of God in it, which is more to be valued then the blessing it selfe; as it much commends any thing that comes from us, when we put a respect of thankfulnesse, and love to God upon it; and if we observe we shall find the unkindnesse of others to us, is but a correction of our unkindnesse to God.

In praising God, it is not good to delay, but take advantage of the freshnesse Not to delay our praises. of the blessing; what we adde to delay, we take from thankfulnesse, and withall, lose the prime and first fruits of our affections; It is a wise redeeming of time, to observe the best seasons of thankfulnesse; a cheerefull heart will best close with a cheerefull duty; and therefore it is not good to waste so fit a temper in frivolous things, but after some contentment given to nature, let God have the fruit of his owne planting; [Page] otherwise it is even no better then the refreshing of him that standeth by a good fire, and cryeth Ah, ah, I [...] warme. Isa. 44. 16.

David doth not say, I will thanke God, but I shall priase him; (though hee intends that) Thankes is then best when it tends to praising, and there ends; for thankes alone shewes respect to our [...] good onely, praises to Gods glory, and in particular to the glory of such excellencies whence the benefit comes; and from thence the soule is enlarged to thinke highly of all Gods excellenties.

Hanna upon particular thankes for 1 Sam. 2. 1. hearing her about a childe, takes occasion to set out Gods other excellencies, and riseth higher and higher, from one to many, from the present time, to that which was to come, from particular favours to her selfe, she stirres up others to praise God for his mercy to them; So David, Deliver me, O God, and my tongue shall sing of thy praises; Hee propounds Psal. 51. this as an ingagement to the Lord to helpe him, because it should [Page] tend to the inlargement of his glory; he was resolved to improve Gods favour this way.

The Spirit of God workes like new [...]ine, enlarging the spirit from one degree Our thankes should bee large. of praising God to another; and because it foresees the eternity of Gods love, (as farre as it can) it endeavours an eternity of Gods praise; a gracious heart upon taste of favour shewed to it selfe, is presently warmed to spread the praise of God to others, and the more it sees the fruit of trusting God, and his truth in performing promise, the more it still honours that trusting, as knowing that it lyes upon Gods honour, to honour those that honour him; blessing will 2 Sam. 30. procure blessing; the soule hath never such freedome from sinne, as when it is in a thankfull frame; for thankfulnes issues from a heart truly humbled, and emptied of it selfe, truly loving and rejoycing in God; and upon any sinne the spirit is grieved and straitned, and the lips sealed up in such a heart; for the conscience upon any sinne, lookes upon it not only as disobedience against [Page] Gods will and authority, but as un [...]ankfulnesse to his goodnesse, and this [...]elteth a godly heart most of all; Whē Nathan told David God had done this, 2 Sam. 12 8. [...]d this for him, and was ready to doe nore, he could not hold in the confessi [...] of his sinne, but relented and gave in presently.

We ought not onely to give thanks, We should study Gods praises. but [...]o be thankfull, to meditate and study the praises of God. Our whole life should be nothing else but a continuall [...]lessing of his holy name, endeavouring to bring in all we have, and to lay i [...] out for God and his people, to see where he hath any receivers; our goodnesse is nothing to God, wee need bring Psal. 16. 2. [...] water to the fountaine, nor light to the Sun. Thankfulnesse is full of invention, it deviseth liberall things; though it be our duty to be good Stewards of our talents, yet thankfulnesse addes a lustre, and a more gracious acceptance, as having more of that which God calls for.

Our praising God should not bee as Praise should be free. sparkes out of a flint, but as water out [Page] of a spring, naturall, ready, free, as Gods love to us is; mercy pleases him, so Mic. 7. 8. should praises please us; It is our happinesse when the best part in us, is exercised about the best and highest worke; it was a good speech of him that said, If God had made me a Nightingale, I would have sung as a Nightingale, but now God hath made mee a man, I will sing forth the praises of God, which is the worke of a Saint onely; All thy workes blesse thee, and thy Saints praise thee; All things are either blessings in Ps. 145. 10. their nature, or so blessed, as they are made blessings to us by the over-ruling comming of him, who maketh all things serviceable to his, even the worst things in this sense are made spirituall to Gods people against their owne nature; how great is that goodnesse which makes even the worst things good?

Little favours come from no small love, but even from the same love that The least mercy to be prized. God intends the greatest things to us, and are pledges of it; the godly are more thankfull for the least favours, then worldly men for the greatest; the [Page] affection of the giver inhaunces the [...].

O then let us labour to improve, [...]oth what we have, and what we are [...]o his glory: It discovers that we love God, (not onely with all our understanding, heart, and affection, but) when with all our might and power, so farre as we have advantage by any part, relati [...], or calling whatsoever we endeavour [...]o doe him service, wee cannot have a [...]eater honour in the world, then to be honoured of God, to be abundant in this kinde.

Our time here is short, and we shall Our praise should be reall. [...] ere long bee called to a reckoning, [...]refore let us study reall praises. Gods blessing of us is in deed, and so should ours be of him. Thankes in words is good, but in deeds is better; leaves are good, but fruit is better, and of fruit, that which costs us most. True praise requires our whole man, the judgement to esteeme, the memory to treasure up, the will to resolve, the affections to de [...]ght, the tongue to speake of, and the [...]e to expresse the rich favours of God: [Page] what can we thinke of? what can we call to minde? what can we resolve upon? what can we speake? what can we expresse in our whole course, better then the praises of him, of whom, and through whom, and to whom wee and all Rom. 11. 36. things are.

Our whole life should speake nothing but thankfulnesse; every condition and place we are in, should be a witnesse of our thankfulnesse; this will make the times and places wee live in, the better for us; when wee our selves are monuments of Gods mercy, it is fit we should be patternes of his praises, and leave monuments to others; Wee should thinke life is given us, to doe something better then life in: we live not to live; our life is not the end of it selfe, but the praise of the giver; God hath joyned his glory and our happinesse together; it is fit that wee should referre all that is good to his glory, that hath joyned his glory to our best good, in being glorified in our salvation.

David concludes, that he should certainly [Page] praise God, because he had prayed [...]to him. Prayers be the seeds of prai [...], I have sowen, therefore I will reap; [...]at we receive as a fruit of our pray [...], is more sweet then what wee have [...] a generall providence.

But how doe wee know that God heares Object. [...] prayers?

1. If we regard them our selves, and Answ. [...]ect an issue; prayer is a sure adven [...]re, 1. we may well looke for a returne.

2. It is a signe God hath heard our 2. prayers, when hee stirres up thankful [...]e aforehand upon assurance; thankfulnesse cannot be without either the [...]ce of God, by which we are thank [...]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 [Page] 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, whē he makes the way 3. 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 4. 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; Psal. 50. 15 and then both his direction and promise that we shall glorifie him; When troubles [Page] stirre up prayer, Gods answer to them will stirre up praises. David when [...] saith, I shall praise God, presupposes [...]d would deliver him, that he might [...]ve ground of praising his name. And [...] knew God would deliver him, be [...]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 [...]lp in an afflicted condition, for thankfulnesse springs from love, and love rejoy [...] in suffering. Thankfulnesse raises Acts. 15. 21 [...]e soule higher then it selfe, it is a tra [...]g with God, whereby as we by him, [...]o be gaines by us. Therefore the Saints [...]d this as a motive to God, that hee would grant their desires, because the [...]ing praise him, and not the dead. If Isay 38. 19 God expect praise from us, sure he will [...]t us into a condition of praise.

Unthankfulnesse is a sinne detestable [...]th to God and men, and the lesse pu [...]hment it receives from humane [Page] lawes, the more it is punished inward [...] by secret shame, and outwardly by publique hatred, if once it prove notorious. When Gods arrests come forth fo [...] denying him his tribute, he chiefly eye [...] 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 u [...] with his blessings? who would requi [...]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 Vse 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 wil [...] 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 Psal. 50. 23. [Page] him. When our wills therefore cary us [...] that which God wills above all, wee [...]y well expect he will satisfie our de [...]es. The living God is a living foun [...]ine never drawne dry, he hath never [...]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 [...]keth his heart a kinde of heaven, A 2 Cor. 6. 16 Temple, a holy of holies, wherein Incense [...] offered unto God. It is the sweetest [...]anch of our Priestly office, to offer [...]p these daily sacrifices; It is not only [...]e beginning, but a further entrance [...] our heaven upon earth, and shall bee [...]e day our whole imployment for e [...]r.

Praise is a just and due tribute for all Praise is a just and due debt. [...]s blessings; for what else especially [...]e the best favours of God call for at [...]r hands? How doe all creatures [...]aise God, but by our mouthes? It is [Page] 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 Praising of God, A duty without exception. 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 Psal. 103. 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 [Page] lookes not to quantity, but to propor [...]ion; he accepts a mite where there is [...]o more to be had.

But how shall we be enabled to this great Quest. [...]y?

Enter into a deep consideration of Gods Answ. [...]rs, past, present, and to come; think How we may attaine to praise God in some acceptable maner. of the greatnesse and suteablenesse of them [...] our condition, the seasonablenesse [...]d necessity of them every way unto [...] Consider how miserable our life [...]re without them, even without 1. A deepe consideration of favours. [...]mon favours; but as for spirituall [...]ours, that make both our naturall [...]d civill condition comfortable, our [...]y life were death, our light were [...]nesse without these. In all favours [...]ke not of them so much, as Gods [...]cy and love in Christ which swee [...] them. Thinke of the freenesse of [...] love, and the smallnesse of thy own [...]rts. How many blessings doth God [...]tow upon us, above our deserts, yea, [...]e our desires, nay, above our very [...]ghts? He had thoughts of love to [...] when wee had no thoughts of our [...]es. What had we been if God had [Page] not been good unto us? How many blessings hath God bestowed upon us, that we never prayed for? and yet we are not so ready to praise God, as to pray unto him; this more desire of what we want, then esteeming of what we have, shews too much prevailing of self-love. But

Secondly, comparing also our selves 2. By comparing our selves with others. with others, will adde a great lustre to Gods favour, considering wee are all hewed out of one Rock, and differ nothing from the meanest, but in Gods free love. Who are wee that God should single us out for the glory of his rich mercy?

Considering likewise, that the blessings 3. That Gods blessings to us are, as if we onely were cared for. of God to us, are such as if none but we [...]d them, and God cares for us, as if hee [...] none else to care for in the world besides. These things well pondered, should set the greater price upon Gods blessings, what are we in nature and grace, b [...] Gods blessings? What is in us, about us, above us? What see we, taste wee, enjoy we, but blessings? All wee have or hope to have, are but dead favou [...] [Page] to us, unlesse we put life into them by [...] spirit of Thankfulnesse. And shall we [...]e as dead as the earth, as the stones [...]ee tread on? Shall we live as if wee were resolved God should have no praise by us? Shall we make our selves God, ascribing all to our selves? Nay, shall we (as many doe) fight against God with his owne favours, and turne Gods blessings against himselfe? Shall we abuse peace to security? Plenty to ease, promises to presumption, gifts to pride? How can we please the devill better then thus doing? Oh! the wonderfull patience of God, to continue [...]e to those whose life is nothing else, [...] a warring against him the giver of [...]e.

As God hath thoughts of love to us, so should our thoughts be of praises to [...]m, and of doing good in our places [...]o others for his sake. Think with thy selfe. Is there any I may honour God by releeving, comforting, counselling? [...] there any of Ionat hans race? Is there 2 Sam. 9. 1. [...]y of Christs deare ones? I will doe good to them, that they together with Psal. 118. 1 [Page] me, and for me may praise God. As David here checks himselfe for the failing and disquietnesse of his Spirit, and as a cure thereof, thinkes of praising God. So let us (in the like case) stir up our soules as he did, and say, Praise the Lord, O my soule, and all that is within me, Psal. 103. 1 set forth his holy name. Wee never use our spirits to better purpose, then when by that light we have from God, wee stirre them up to looke back againe to him.

By this it will appeare to what good purposes we had a being here in the The excellent use of Thanksgiving. world, and were brought into communion with Christ by the Gospell. The cariage of all things to the right end, shewes, whose we are, and whither we tend. It abundantly appeares by God [...] revealing of himselfe many wayes to us, as by Promises, Sacraments, Sabbaths, &c. that hee intended to raise up our hearts to this heavenly duty. The whole gracious dispensation of God in Christ tends to this, that our cariage should be nothing else, but an expression of Thankfulnesse to him; that by a [Page] free cheerefull and gracious disposition, we might shew we are the people of Gods free grace, set at liberty from the spirit of bondage, to serve him without Luk. 1. 74. feare, with a voluntary child-like service, all the dayes of our lives.

CHAP. XXIX.

Of Gods manifold salvation for his people. And why open, or expressed in the countenance.

Proceed.

[Hee is the salvation of my countenance.]

As David strengthens his trust in God, by reason fetcht from the future goodnesse of God apprehended by faith, so hee strengthens that reason with another reason fetcht from God, whom he apprehends here as the salvation of his countenance. Wee need reason against reason, and reason upon reason, to steele and strengthen the soule against the on-set of contrary reasons.

[Page] He is the salvation of my countenance, that is, He will so save as I shall see, and my enemies shall see it; and upon seeing, my countenance shall bee cheared and lifted up; Gods saving kindnesse shall be read in my countenance, so that all who looke on mee, shall say, God hath spoken peace to my soule, as well as brought peace to my condition.

He saith not salvation, but salvations: That God is not onely salvation, but salvations to his people. because as our life is subject to many miseries, in soule, body, and state, publique and private, &c. so God hath ma ny salvations: If we have a thousand troubles, he hath a thousand wayes of Mille mali species, mille salutis erunt help; as he hath more blessings then one, so hee hath more salvations then one. He saves our soules from sin, our bodies from danger, and our estates from trouble. He is the redeemer of his people, and not onely so, but with him is plenteous redemption of all persons, of Psal. 130. 7 all parts both of body and soule, from all ill, both of sinne and misery, for all times, both now and hereafter. He is an everlasting salvation.

David doth not say, God will save [Page] me; but God is salvation it self, and nothing but salvation. Our sinnes onely stop the current of his mercy, but it being above all our sinnes, will soone scatter that cloud, remove that stop, and then we shall see and feele nothing but salvation from the Lord. All his Psal. 25. 10 vayes are mercy and peace to a repentant soule that casts it selfe upon him.

Christ himselfe is nothing else but salvation clothed in our flesh. So olde Luke 2. 29. Simeon conceived of him, when he had him in his armes, and was willing thereupon to yeeld up his spirit to God, having seen Christ the salvation of God: when we embrace Christ in the armes of our Faith, we embrace nothing but salvation. Hee makes up that sweet name given him by his Father, and brought from heaven by an Angell to Luke 2. 14 the full: a name in the Faith of which, it is impossible for any beleeving soule to sinke.

The devill in trouble presents God to us, as a revenging destroyer, and unbeleefe presents him under a false vizard; but the skill of faith is, to present [Page] him as a Saviour clothed with salvation. Wee should not so much looke Thinke of God as a Saviour in trouble. what destruction the devill and his threaten, as what salvation God promiseth. To God belongs the issues of death, and of all other troubles which Psal. 68. 20. are lesser deathes. Cannot he that hath vouchsafed an issue in Christ from eternall death, vouchsafe an issue from all temporall evills? If hee will raise our bodies, can he not raise our conditions? He that brought us into trouble, can easily make a way out of it when hee pleaseth. This should bee a ground of resolute and absolute obedience, even in our greatest extremities, considering God will either deliver us (from death, or by death, and) at length out of death.

So then, when we are in any danger, we see whither to goe for salvation, even Whither to flye in our troubles. to him that is nothing else but salvation; but then we must trust in him (as David doth) and conceive of him as salvation, that we may trust in him. If we will not trust in salvation, what will we trust in? and if salvation it self cannot [Page] 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 Whom to returne Praise to in all our deliverances. 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 Luke 1. 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 Ps. 116. 13. 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 [Page] 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, Iohn 14. 6. and the life.

David addeth (He is the salvations of God first cheeres the heart, and then the outward man. 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 S [...] 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 Quest. of our countenance?

[Page] Answ. I answer: God onely graciously [...]nes in the face of Jesus Christ, which [...] with the eye of faith beholding, receive those beames of his grace, and re [...]ct them backe againe. God shineth [...]on us first, and we shine in that light [...]f his countenance upon us. The joy of Psal. 51. 12 salvation, (especially of spirituall and [...]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 1. Why God will have the salvation of his people appeare openly. 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 [...]eading and multiplying of joy to others. 2. 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 ma [...], and the joy of many meet in one; by which meanes, as many lights together make the greater [Page] 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 Psal. 142. 7 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 Psal. 69. 6 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 3. of his people, the more to [Page] 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 2 Sam. 1. 20. 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 Esth. 6. 13. learned.

This is a comfort to us in these times of Iacobs trouble and Zions sorrow: The [Page] captivity of the Church shall returne, as rivers in the South. Therefore the Church may say, Reioyce not over me O Psa. 126. 1. my enemy, though I am fallen, I shall rise Micah. 7. 8. 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 Zach. 12. 2 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 Luke 18. 5. 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 Moses [...] the Mount, would doe more good then many souldiers in the valley. If wee would lift up our hearts and hands to [Page] 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 Hal [...]luiahs by private brabbles, coldnesse and indifferency in Religion. The Church begins at this time a little to lift up her head again: Now is the time to follow God with prayers, that hee would perfect his owne worke, and plead his owne cause; that he would be revenged not onely of ours, but his enemies: that he would wholly free his Church from that miserable bondage. These beginnings give our faith some [...]old to be encouraged to goe to God, for the fulfilling of his gracious promise, that the Church may rejoyce in the salvation of the Lord. God doth but look for some to seek unto him: Christ doth but stay untill hee is awaked by our prayers. But it is to be feared, that [Page] God hath not yet perfected his worke in Zion. The Church is not yet fully prepared for a full and glorious deliverance. If God had once his ends in the humiliation of the Church for sinnes past, with resolution of reformation for the time to come, then this age perhaps might see the salvation of the Lord, which the generations to come shall be witnesse of: wee should see Zion in her perfect beauty. The generations of those that came out of Egypt, saw and enjoyed the pleasant land which their progenitors were shut out of: who by reason of their murmuring, and looking back to Egypt, and forgetfulnesse of the wonders which God had done for, and before them, perished in the wildernesse.

There is little cause therefore of envying the present flourishing of the Vse enemies of the Church, and of joyning and colluding with them; for it will prove the wisest resolution to resolve to fall and rise with the Church of Christ, considering the enemies themselves shall say, God hath done great [Page] things for them: Kings shall lay their Crowns at Christs feet, and bring all their Rev. 21. 24 glory to the Church.

And for every Christian, this may be a comfort, that though their light for a time may be eclipsed, yet it shall break forth. David at this time was accounted [...] enemie of the State, & had a world of false imputations laid upon him, which hee was very sensible of; yet (wee see here) he knew at length God would bee the salvation of his countenance.

But some (as Gideon) may object, if Object. [...] intend to be so gracious, why is it thus with us?

The answer is, Salvation is Gods own Answ. worke, humbling and casting downe is his strange worke, whereby he comes to his owne worke. For, when hee intends to save, he will seeme to destroy first: and when hee will justifie, he will condemne first: whom hee will revive, hee will kill first. Grace and goodnesse countenanced by God, have a native [...]red Majesty in them, which maketh [...]e face to shine, and borroweth not [Page] its lustre from without, which God at length will have to appeare in its owne likenesse, howsoever malice may cast a vaile thereon, and disguise it for a time. And though wickednesse (as it is base borne, and a child of darknesse) may shelter it selfe under authority a while, yet it shall hide it selfe and runne into corners. The comfort of comforts is, that at that great day, (the day of all dayes) that day of the Revelation of the righteous Iudgement of God; the rightous shall then shine as the Sunne in the Dan. 12. firmament, then Christ will come to be glorious in his Saints, and will be the salvation of the countenance of all [...]. Then all the workes of darknesse shall be driven out of countenance, and adjudged to the place from whence they came. In the meane time let us (with David) support our selves with the hopes of these times.

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CHAP. XXX.

Of God, our God, and of particular application.

[MY God.]

These words imply a speciall That Davids interest in God, was a speciall foundation of his trusting in God. interest that the holy man had in God, (as his God) being the ground of all which was said before; both of the duty of trusting, and of praising, and of the salvation that hee expected from God. He is my God, therefore be not disqui [...]d but trust him. He is my God, therefore hee will give mee matter to praise him, and will be the salvation of my countenance; God hath some speciall ones in the world, to whom he doth as it were [...]e over himselfe, and whose God he [...] by vertue of a more speciall covenant; whence we have these excellent expressions. I will be your God, and you Ier. 31. 3 [...]. 2 Cor. 6. 18. shall be my people: I will be your Father, and you shall be my sonnes and daughters. Since the fall wee having lost our communion with God the chiefe good, our happinesse stands in recovering againe [Page] fellowship with him. For this end wee were created, and for this redeemed, and for effecting of this, the Word and Sacraments are sanctified to us, yea, and for this end God himselfe (out of the bowels of his compassion) vouchsafed to enter into a gracious covenant with us, founded upon Jesus Christ, and his satisfaction to divine justice; so that by Faith wee become one with him, and receive him, as offered of his Father to be all in all to us.

Hence it is, that CHRIST hath his name Immanuel, God with us. Not onely Why Christ hath his name Immanuel. because hee is God, and man too, (both natures meeting in one person) but because being God in our nature, he hath undertooke this office to bring God and us together. The maine end of Christs comming and suffering, was to reconcile, and to gather together in one; and (as Peter expresseth it) to bring man againe to God. Immanuel is the bond 1 Pet. 3. 18 of this happy agreement, and appeares for ever in heaven to make it good. As the comfort hereof is great, so the foundation of it is sure and everlasting, God [Page] will be our God, so long as he is Christs God; and because hee is Christs God. Ioh. 20. 10. Thus the Father of the faithfull, and all other holy men before Christ, apprehended God to be their God in the Messias to come. Christ was the ground of their interest. Hee was yesterday to them as well as to day to us. Hence it is that God is called the portion of his people, Heb. 13. Psa. 73. 26. Mal. 3. 25. Psal. 71. and they his jewels: he their onely rock and strong Tower, and they his peculiar ones.

Well may we wonder that the great Vse God should stoope so low, to enter into such a covenant of grace and peace, founded upon such a Mediator, with such utter enemies, base creatures, sinfull dust and ashes as we are. This is the wonderment of Angels, a torment of devils, and glory of our nature and persons; and will be matter of admiration, That there must be on our part an appropriating of God, as he tenders himselfe to be our God. and praising God unto us for all eternity.

As God offereth himselfe to be ours in Christ (else durst we lay no claime to him) so there must be in us an appropriating grace of faith, to lay hold of [Page] this offer. David saith here, My God. But by what spirit? by a spirit of faith, which looking to Gods offer, maketh it his owne whatsoever it layes hold of God offereth himselfe in covenant, and Faith catcheth hold thereon presently. With a gracious offer of God, there goeth a gracious touch of his spirit to the soule, giving it sight and strength, whereby (being ayded by the same spirit) it layeth hold on God shewing himselfe in love. God saith to the soule, I am thy salvation, and the soule saith againe, Thou art my God. Faith is nothing else, but a spirituall eccho, returning that voice bark againe, which God first speakes to the soule. For what acquaintance could the soule claime with so glorious a Majesty, if he should not first condescend so low, as to speake peace, and whisper secretly to the soule, that he is our loving God and Father, and wee his peculiar ones in Christ, that our sinnes are all pardoned, his justice fully satisfied, and our persons freely accepted in his deere Sonne.

But to come more particularly to [Page] the words [My God] The words are pregnant; in the wombe of them, all that is graciously & comfortably good is contained; they are the spring head of all particular blessings. All particular Relations and Titles that it pleaseth God to take upon him, have their strength from hence, that God is our God. More cannot be said, and lesse will not serve the turne. Whatsoever else we have, if we have not God; it will prove but an empty Cisterne at last. He is our proper element, every thing desires to live in its owne element, fishes in the Sea, Birds in the ayre; in this they are best preserved.

There is a greater strength in this [My God] then in any other Title, it is more then if he had said My King, or My Lord; these are words of soveraignty and wisdome; but this implies not onely infinite power, soveraignty, and wisdome, but likewise infinite bounty and provident care; so that when wee are said to be Gods people, the meaning is, that wee are not onely such over whom God hath a power and command, [Page] but such as towards whom hee shewes a loving and peculiar respect.

In the words is implied, 1. A propriety and interest in God. 2. An improvement 1. of the same for the quieting 2. of the soule.

David (here) layes a particular claim, Particular faith necessary, and why. by a particular faith unto God. The reason, is, 1. The vertue of faith is as to lay hold, so to appropriate to it self, 1. and make its owne whatever it layes hold on, and it doth no more in this, then God gives it leave by his gracious promises to doe.

2. As God offers, so faith receives, but God offers himselfe in particular to the 2. beleeving soule by his spirit, therefore our faith must be particular. That which the Sacraments seale, is a peculiar interest in Christ; This is that which hath alwayes upheld the Saints of God, and that which is ever joyned with the life of Christ in us. The life that I live (saith Paul) is by the faith of the Sonne of Gal. 2. 20. God, who loved me, and gave himselfe for me. The spirit of faith is a spirit of application.

[Page] This is implyed in all the Articles of our faith; we beleeve God to be our father, and Christ to be borne for us, that he dyed for us, and rose againe for our good, and now sits at the right hand of God, making requests for us in particular.

3. This is that which distinguishes the faith of a true Christian, from all 3. hypocrites and cast-awayes whatsoever. Were it not for this word of possession [Mine] the devill might say the Creed to as good purpose as we; He beleeves there is a God and a Christ, but that which torments him is this, he can say [My] to never an Article of [...]aith.

4. A generall apprehension of Gods goodnesse and mercy may stand with 4. desperation. Take away My from God, Tolle meum tolle Deum. and take away God himselfe in regard of comfort; what comfort was it for Adam, when he was shut out of Paradise to looke upon it after he had lost [...]t? The more excellencies are in God, [...] more our griefe if we have not our [...]rt in them: the very life blood of [Page] the Gospell, lyes in a speciall application of particular mercy to our selves. All relations that God and Christ have taken upon them, imply a necessity of application; What if God be a rock of salvation if we doe not rest upon him? What if he be a foundation, and we doe not build on him? What if hee offers himselfe as a husband, if we will not accept of him, what availes it us? How can we rejoyce in the salvation of our soules, unlesse we can in particular say, I rejoyce in God my Saviour.

5. Without particular application, we can neither entertaine the love of 5. God, nor returne love againe, by which meanes we lose all the comfort God intends us in his word, which of purpose was written for our solace and refreshment; Take away particular faith, and we let out all the spirits of cheerefull and thankfull obedience.

This possessive particle [My] hath place in all the golden chaine of our salvation. The first spring of all Gods claime to us as his is in his election of [...] we were by grace his before we were, [Page] those that are his from that eternall love, [...] gives to Christ; this is hid in the breast [...] God, till he calls us out of the rest of [...] world into Cōmunion with Christ, [...] answering of which call (by faith) [...] become one with Christ, and so [...] with him. Afterwards in justifica [...] wee feele God experimentally to [...] reconciled unto us, whence arises [...] and inward peace. And then upon [...]her sanctification God delights in us [...] his, bearing his owne image, and we [...]om a likenesse to God, delight in him [...] [...]rs in his Christ, and so this mutu [...] interest betwixt God and us, conti [...] untill at last God becomes all in all [...]o us.

But how can a man that is not yet in the Object. [...] of grace say with any comfort, [My God?]

Whilest a man regards iniquity in his Answ. [...] without any remorse or dislike of [...]e same, if he saith my God, his heart [...]ll give his tongue the lye, however in [...] outward profession, and opinion [...] others, hee may beare himselfe as if [...] were his, upon false grounds. For [Page] there can be no more in a conclusion then it hath from the principle an [...] premises out of which it is drawne. Th [...] principle (here) is, that God is the God of all that trust in him. Now if wee ca [...] make it good, that wee truly trust in God, we may safely conclude of comfort from him; for the more certaine clearing of which, try your selves by the signes of trust delivered.

It is no easie matter to say in truth of heart [My God] the flesh will still labour for supremacy, God should bee all in all unto us, but this will not bee till these bodies of flesh (together with the body of sinne) bee laid aside. Hee that sayes God is [my God] and doth not yeeld up himselfe unto God, raiseth a building without a foundation, layeth a claim without a title, and claimeth a title without an evidence, reckoning upon a bargain, without consent of the party with whom he would contract.

But if a man shall out of the sight and sense of sin, thirst after mercy in Christ, and call unto God for pardon, then God who (is a God hearing prayer and) delighteth Psal. 65. 2. [Page] to be knowne by the name of [...]cifall, will bee ready to close and [...]t with the desire of such a soule, so [...]re as to give it leave to relye upon [...] for mercy, (and that without pre [...]ption) untill he further discovers [...]selfe graciously unto it; upon sense [...] which grace, the soule may bee en [...]aged to lay a farther claime unto [...]od, having further acquaintance with [...]. Hence are those exhortations so [...] in the Prophets, to turne unto the Zach. 1. 3. [...]dour God, because upon our first re [...]ion to turne unto God, wee shall [...]de him alwayes ready to answer [...]se desires, that hee stirres up by his [...] spirit in us.

Wee are not therefore to stay our [...]ing unto God, till wee feele him, [...]ing to our hearts, I am thy God, but [...]hen he prevents us by [...]s grace, ina [...]ng us to desire grace, let us follow [...] worke begun, in the strength of [...]at grace we have, and then God will [...]ther manifest himself in mercy to us

Yet God before we can make any [...]ng towards him, lets into our [Page] hearts some few beames of mercy thereby drawing us unto him, and reaching us out a hint to lay hold upon.

And as sinne causeth a distance betwixt God and us, so the guilt of sinne in the cōscience, causes further strangenesse, insomuch that we dare not loo [...] up to heaven, till God open a little crevise to let in a little light of comfor [...] (at least) into our soules, whereby we are by little and little drawne neerer to him. But this light at the first is so little, that in regard of the greater Ien [...] of sinne, and a larger desire of grace, the soule reckons the same as no light at all, in comparison of what it desires and seekes after. Yet the comfort is, that this dawning light will at length cleere up to a perfect day.

Thus we see how this claime of God to be our God, is still in growth untill full assurance, and that there is a great distance betwixt the first act of faith in cleaving to God, offering himselfe in Christ to be ours, and betweene the last fruit of faith, the cleere and comfortable feeling, that God is our God indeed. [Page] Wee first by faith apply our selves to [...], and then apply God to us, to be [...]; The first is the conflicting exercise [...] faith, the last is the triumph of faith; [...]refore faith properly is not assu [...]ce. And to comfort us the more, the [...]ises are specially made to the act of [...]th, suller assurance is the reward of [...].

If God hath not chosen mee in Christ Object. [...]e his, what ground have I to trust in [...]? I may cast away my selfe upon a vaine [...]ence.

We have no ground (at first) to trou [...] Answ. our selves about Gods election. Se [...] things belong to God; Gods re [...]led will is, That all that beleeve in [...]ist shall not perish. It is my duty Ioh. 3. 15. [...]refore knowing this, to beleeve, by [...]ing whereof, I put that question, [...]ther God be mine or no? out of all [...]estion; for all that beleeve in Christ, [...] Christs, and all that are Christs are [...]. It is not my duty to look to Gods secret counsell, but to his open offer, in [...]ation, and command, and thereupon to adventure my soule. And this adventure [Page] of faith will bring at length a rich returne unto us. In warre men will adventure their lives, because they thinke Quis pollicetur serēti proventum; naviganti portum; militanti victoriam? Jdeo Navigantes vitam ven tis credunt, &c. Salvian. Ideo terris [...] credimus ut cum usuris credita recipi [...]us. some will escape, and why not they? In traffique beyond the Seas many adventure great estates, because some grow rich by a good returne, though many miscarry. The husbandman adventures his seed, though sometime the yeare proves so bad, that he never sees it more. And shall not we make a spirituall adventure in casting our selves upon God, when wee have so good a warrant as his command, and so good an encouragement as his promise, that hee will not faile those that rely on him? God bids us draw neere to him, and hee will draw neere to us. Whilest wee in Gods owne wayes draw neere to him, and labour to entertain good thoughts of him, hee will delight to shew himselfe favourably unto us. Whilest we are striving against an unbeleeving heart, he wil come in and help us, and so fresh light will come in.

Pretend not thy unworthinesse and inability, to keepe thee off from God, [Page] for this is the way to keep thee so still, [...]f any thing help us, it must be God, and [...] ever hee help us, it must be by cast [...]g our selves upon him, for then hee will reach out himselfe unto us in the promise of mercy to pardon our sinne, [...]d in the promise of grace to sanctifie [...]r natures. It was a good resolution [...]f the Lepers, If we enter into the City, the 2 Reg. 7. 4. [...]ine is there, and we shall dye, (say they) [...]f we sit still, we shall die also: Let us there [...]e fall into the hoast of Assyrians, if they Omnia in rebus humanis spes futurorum agunt. [...]ve us, we shall live; if they kill us, we shall [...] dye; So we should reason, if wee sit [...]ll under the load of our sin wee shall [...], if we put our selves into the hands [...]f Christ, if he save us we shall live, if [...] save us not, wee shall but die. Nay [...]ely, he will not suffer us to die. Did [...]er Christ thrust any back from him, [...]at put themselves upon him? Unlesse [...] were by that meanes to draw them [...] neerer unto him, as we see in the [...] of Canaan. His denyall was but [...] increase her importunity. We should [...]refore doe as she did, gather all ar [...]ments to help our faith. Suppose I [Page] am a dogge (saith shee) yet I am one of the family, and therefore have right to the crummes that fall. So Lord, I have beene a sinner, yet I am thy creature; and not onely so, but such a creature as thou hast set over the rest of the works of thy hands; and not onely so, but one whom thou hast admitted into thy Church by Baptisme, whereby thou wouldst binde me to give my selfe unto thee before hand, and more then this thou hast brought me under the means, and therein hast shewed thy will concerning my turning towards thee. Thou hast not onely offered me conditions of peace, but wooed me by thy Ministers to give up my selfe unto thee, as thine in thy Christ. Therefore I dare not suspect thy good meaning towards me, or question thy intendment, but resolve to take thy counsell, and put my selfe upon thy mercy. I cannot thinke if thou hadst meant to cast me away, and not to owne mee for thine, thou wouldst ever have kindled these desires in me. But it is not this state I rest in, my purpose is to wait upon thee, [Page] untill thou dost manifest thy selfe far [...]er unto me. It is not common fa [...]ours that will content me (though I [...] unworthy of these) because I heare [...] choyse blessings towards thy chosen people, that thou entrest into a peculiar [...]venant withall, sure mercies, and such Isay 55. 3. [...] accompany salvation. These be the [...]vours I waite for at thy hand. O visite Ps. 106 4, 5 [...] with the salvation of thy chosen. O remember mee with the favour of thy people, that I may see the good of thy [...]sen. Whilest the soule is thus exerci [...]d, more sweetnesse falls upon the will [...] affections, whereby they are drawne [...]ll neerer unto God. The soule is in a [...]ting and a thriving condition: For [...]d delights to shew himselfe gracious [...] those that strive to be well perswa [...]d of him, concerning his readinesse [...] shew mercy to all that look towards [...] in Christ. In worldly things, how [...] wee cherish hopes upon little [...]ounds? if there shineth never so little [...]pe of gaine or preforment, wee make [...]er it. Why then should we forsake [...]owne mercy, (which God offers to [Page] 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 1 Reg. 20. 33. 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 Esay 65. 2. 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 [Page] God in Christ to make over himselfe [...]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 [...]hen to make it usefull unto us, by li [...]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 1. 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 [...]e begins first unto us. Therefore if [...]e be Gods, it is a certaine signe that [Page] 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 1 Ioh. 4. 19 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 1 Iohn 20. 16. her. If we say to God I am thine, it is because he hath first said unto us, thou Dicat anima, secura dicat, Deus meus es [...]u, qui dicit ani [...] nostra Salus tua ego sum. Aug. in Psal. 132. Cant. 6. 3. 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 [ [...] 2. [Page] 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 appropriati [...] 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, Psal 63. 1, 2, 3. &c. 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 [...]ith marrow and fatnesse. So S. Paul proved Christ to be his Lord, by accounting Phil. 3. 8. all things else as dung and drosse in [...]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 [Page] 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 Amor tuus, Deus tuus. it selfe, yet we make it our God. The [Page] 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 3. 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 Exod. 20. 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 Nemini fit injuria cui praeponitur Deus. the other.

When we know we are a peculiar people, wee cannot but bee Zealous of good Tit. 2. 14. workes. If I be a Father, where is mine bo [...]r? Speciall relations are speciall enforcements Mal. 1. 6. to duty.

4. The spirit of God which knowes the deep things of God, and the depths 4. [Page] 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 2 Tim. 1. 12. 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 Lam. 3. 24 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 [Page] us, onely it discovers it selfe by its own [...]eames. So all the Angels and Saints [...] heaven cannot discover to our soules [...]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 Rom. 5. 5. onely teaches this language to say my God. It is infused onely into sanctified hearts, and therefore oft-times meane Mat. 11. 25 men enjoy it, when great, wise, and learned persons are strangers to it.

5. The spirit when it witnesseth 5. 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 6. Special favours shew God to be our God. to be his, by speciall love-tokens, that [...]e bestowes upon them. As 1. the speciall graces of his spirit. Princes children are knowne by their costly jewels, 1. [Page] 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 2. 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 3. 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 [Page] 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 4. 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 Rom. 8. 28. 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 7. 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 2 Reg 9. 32 sayes, I am the Lords, and another calls [Page] himselfe by the name of Jacob, and another subscribes with his hand unto the Esay 44. 6. Lord, its a blessed signe. Thus the Patriarchs, and Prophets, Apostles, and Martyrs, were not ashamed of God, and God was not ashamed to own thē. Provided Heb. 11. 16 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 Rev. 18. 4. 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 [Page] that which is wholesome in meates, [...]nd severs the contrary. The good [...]hat is to be had by God, is by clea [...]ing to him and him onely. God loves [...] ingenuous and full protestation, if [...]alled to it. It shewes the coldnesse of [...]he times whē there is not heat enough [...]f zeale to separate from a contrary [...]ith. God is a jealous God; and so wee [...]all finde him at last. When the day of severing comes, then they that have [...]ood for him, shall not onely be his, but his treasure and his jewels. Mal. 3. 17.

There is none of us all, but may some time or other fall into such a great extremity, that when wee looke [...]bout us, we shall finde none to help [...]s: at which time we shall throughly [...]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 [...]s? O beloved, the whole world cannot [Page] 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 comfort to us by these things, yet when they are gone, he reserves the comfort in himself still, and can convey that, and more in a purer and sweeter way, where hee plants the grace of faith to fetch it from him. Why then should we weaken our interest in God, for any thing this earth affords? What unworthy wretches are those, that to please a sinfull man, or to feede a base lust, or to yeeld to a wicked custome, will (as much as in them lyeth) lose their interest in God? Such little consider what an excellent priviledge it is to have a sure refuge to flye unto in time of trouble. God wants not wayes to maintaine his, without being beholding to the devill. He hath all help hid in himselfe, and will then most shew it, when it shall make most for his owne glory. If God be ours, it is a [Page] shame to bee beholding to the devill, that ever it should bee said Sathan by base courses hath made us rich. God thinkes any outward thing too meane for his children, severed from himselfe, therefore he gives his Son the expresse [...]age of himselfe unto them. For which cause David when he had even studied to reckon up the number of Gods choise blessings, concludes with advancing of this above all, yea rather happy Ps. 144. 15. [...]e they whose God is the Lord. If this will not satisfie the soule, what can? Labour therefore to bring thy soule to this point with God, Lord if thou seest it [...]t, take away all from me, so thou leavest [...]e thy selfe, whom have I in heaven but thee, and there is none on earth that I de [...]re Psal. 73. 25. in comparison of thee.

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CHAP. XXXII.

Of improving our evidences for comfort in severall passages of our lives.

THat wee lose not any measure of comfort in this so sweet a priviledge, We ought to branch out the severall excellencies in God for our speciall uses. wee must labour for skill to improve, & implead the same in the severall passages and occasions of our lives, and let it appeare in the retaile, that whatsoever is in God is mine: If I am in a perplexed condition, his wisdome is mine: If in great danger, his power is mine; If I lie sighing under the burthen of sinne, his grace is mine: If in any want, his all-sufficiency is mine. My God (saith S. Paul) will supply all your Phil. 4. 19. wants. If in any danger, I am thine Lord, save me, I am thine, the price of thy Sonnes blood, let me not be lost, thou hast given me the earnest of thy Spirit, and set thy seale upon me, for thy own, let me neither lose my bargaine, nor thou thine. What is Religion it selfe but a spirituall bond? whereby the soule is tyed to God as its owne, and [Page] then singles out of God whatsoever is [...]eedfull for any occasion: and so binds God with his owne covenant and pro [...]ise. Lord thou hast made thy selfe to bee [...]ine, therefore now shew thy selfe so, and [...] exalted in thy wisdome, goodnesse, and [...]er, for my defence. Towalke comforta [...]ly in my Christian course, I need much [...]race, supply me out of thy rich store. I [...]d wisdome to goe in and out inoffensively [...]fore others, furnish me with thy spirit. I [...]ed patience and comfort, thou that art [...] God of all consolation, bestow it on me.

In time of desertion put Christ be [...]ixt God and thy soule, and learne to [...]peale from God out of Christ, to God in Christ. Lord looke upon my [...]aviour, that is neere unto thee as thy [...]nne, neere to me as my Brother, and [...]ow intercedes at thy right hand for [...]e; though I have sinned, yet he hath [...]ffered, and shed his precious blood to [...]ake my peace. When we are in any [...]ouble, let us still wait on him, and lye [...] his feet, and never let him goe, till [...]e cast a gracious looke upon us.

So, if we be to deale with God, for [Page] the Church abroad, we may alleadge unto him that whatsoever provocations are therein, and deformity in regard of abuses and scandals: yet it is his Church, his people, his inheritance, his name is called upon in it, and the enemies of it are his enemies. God hath engaged himselfe to the friends of the Church, that they shall prosper that love it, and Psal. 122. 6 therefore we may with a holy boldnesse presse him, for a blessing upon the same.

So for our children and posterity, we may encline God to respect them, because they are under his covenant, who hath promised to be our God, and the God of our seed; Thine they were, thou gavest them me; all that I have is thine, these Iohn 17. are those children which thou of thy rich grace hast given me. They are thine, more then mine. I am but a meanes under thee to bring them into the world, and to bee a Nurse unto thy children; Take care therefore of thine owne children I beseech thee (especially) when I can take no care of them my selfe, thou slumberest not, thou dyest not, I must.

[Page] Flesh and blood think nothing is cared for, but what it seeth cared for by itselfe. It hath no eyes to see a guard of Providence, a guard of Angells. It takes no knowledge that that is best cared for, that God cares for. Those that have God for their God, have enlarged hearts as they have enlarged comforts. They have an everlasting spring that supplies them in all wants, refreshes them in all troubles, and then runnes most clearely and freshly, when all other streames in the world, are dryed and stopt up. Were we skilfull in the [...]t of faith, to improve so great an interest, what in the world could much dismay us? faith will set God against all.

It should fill our hearts with an holy indignation against our selves, if either we rest in a condition, wherein we cannot truly say God is [Our God] or (if when we can in some sincerity of heart say this) that we make no better advantage thereby, and maintaine not our selves answerable to such a condition. What a shame is it for a Noble mans [Page] sonne to live like a beggar? for a great rich man, to live like a poore peasant? to famish at a banquet? to fall when we have so many stayes to lay hold on? Whereas if we could make this cleare to our soules, that God is ours, and then take up our thoughts, with the great riches wee have in him, laid open in Christ, and in the promises, wee need trouble our selves about nothing, but onely get a large vessell of faith, to receive what is offered, nay enforced upon us.

When we can say, God is our God, it is more then if we could say, heaven is mine; or whatever good the creature affords, is mine. Alas, what is all this, to be able to say, God is mine, who hath in him the sweetnes of all these things, and infinite more? If God bee ours, goodnesse it selfe is ours. If hee be not ours, though we had all things else, yet ere long nothing would be ours. What a wondrous comfort is this, that God hath put himselfe over to be ours? That a beleeving soul may say with as great confidence (and greater too) that God [Page] is his, then he can say his house is his, [...]is treasure is his, his friends are his? Nothing is so much ours as God is ours, because by his being ours in covenant, all other things become ours: And if God be once ours, well may we trust in him. God and ours joyned together, make up the full comfort of a Christian. [God] there is all to be had; but what is that to me, unlesse he be my God? Al-sufficiency with propriety, fully stay [...]h the soule.

David was now banished from the Sanctuary, from his friends, habitation, and former comforts; but was he banished from his God? No, God was his God still. When riches, and friends, and life it selfe, cease to be ours, yet God never loseth his right in us, nor wee our interest in him. This comfort that God is ours, reacheth unto the resurrection of our bodies, and to life everlasting. God is the God of Abraham, (and so of every true beleever) even when his body is turned into dust. Hence it is that the loving kindnesse of the Lord, is better then life, because when life departs, yet wee [Page] live for ever in him. When Moses saw the people drop away so fast in the wildernesse, and wither like grasse, thou art our foundation (saith he) from one generation to another: thou art God from everlasting to everlasting. When wee leave the world, and are no more seene here, yet we have a dwelling place in God for ever. God is ours from everlasting in election, and to everlasting in glory, protecting us here, and glorifying us hereafter. David that claimed God to be his God is gone, but Davids God is alive. And David himselfe (though his flesh see corruption yet) is alive in his God still.

That which is said of wily persons that are full of fetches, and windings, and turnings in the world, that such will never breake, may much more truly bee said of a right godly man, that hath but one grand policie, to secure him in all dangers, which is to runne to his God, as to his tower of offence and defence: such a one will never bee at a desperate losse so long as God hath any credit, because hee never faileth those [Page] that flye unto him, and that because [...]s mercy and truth never fayles. The [...]ry lame and the blinde, the most shift [...]e creatures when they had gotten [...]e strong hold of Syon, thought then 2 Sam. 5. 6, 7. [...]ey might securely scorne David and [...] hoast, because though they were [...]eak in themselves, yet their hold was [...]rong; but wee see their hold failed [...]em at length, which a Christians will [...]ever doe.

But God seemes to have small care of Object. [...]se that are his in the world, those who [...]leeve themselves to be his jewels, are [...]nted the off-scouring of the world, [...]nd most despised.

We must know that such have a glo [...]ious Answ. life in God, but it is hidden with Coloss. 3. Christ in God, from the eyes of the [...]orld, and sometimes from their owne; [...]ere they are hidden under infirmi [...]ies, afflictions, and disgraces, but yet [...]ever so hidden, but that God some [...]imes lets downe a beame of comfort [...]nd strength, which they would not [...]ose to be freed from their present con [...]ition, though never so grievous. God [Page] comes more immediatly to them now▪ then formerly he was used; nay, even when God seems to forsake them (and to be their enemy) yet they are supported with such inward strength, that they are able to make good their claim with Christ their head, and cry my God still; God never so departs, but hee alwayes leaves somewhat behind him, which drawes and keeps the heart to him. Wee are like poore Hagar, who when the bottle of water was spent, fell a Gen. 21. 19 crying, when there was a fountain close by, but her teares hindered her from seeing it; When things goe ill with us in our trades and callings, and all is spent, then our spirits droope, and wee are at our wits end, as if God were not where he was. Oh consider, if wee had all and had not God, wee had nothing: If we have nothing, and have God, we have enough, for wee have him that hath all, and more then all at his command. If wee had all other comforts that our hearts can desire, yet if God withdraw himselfe, what remaines but a curse and emptinesse? What makes [Page] heaven but the presence of God? And [...]hat makes hel but the absence of God? [...]t God be in any condition, though [...]ver so ill, yet it is comfortable, and [...]lly wee finde more of God in trou [...]e, then when we are out of trouble; [...]e comforts of Religion never come [...]l other faile. Cordials are kept for [...]tings. When a curtaine and a vaile [...]drawne betwixt us and the creature, [...]en our eyes are onely upward to [...]d and hee is more clearely seene [...] us.

In the divis [...]on of things, GOD be [...]eaths God, the Saints portion. himselfe to those that are his, for their portion, as the best portion he can give them. There are many goodly things in the world, but none of these are a Christians portion, there is in him to supply all good, and remove all [...], untill the time come that we stand in need of no other good. It is our chief wisdome to know him, our holinesse to love him, our happinesse to enjoy him. There is in him to be had, whatsoever can truly make us happy. Wee goe to our treasure, and our portion in all our [Page] wants, we live by it, and value our selves by it. God is such a portion, that the more wee spend on him, the more wee may▪ Our strength may faile, and our heart Psal. 73. 26. may faile, but God is our portion for ever. Every thing else teaches us by the vanity and vexation wee find in them, that our happinesse is not in them, they send us to God; they may make us worse, but better they cannot. Our nature is above them, and ordained for a greater good; they can goe but along with us for a while, and their end swallowes up all the comfort of their beginnings, as Pharaohes leane Kine swallowed up the fat. If we have no better portion here then these things, we are like to have hell for our portion hereafter. What a shame will it be hereafter when we are stript of all, that it should be said, Loe this is the man, that tooke not God for his portion. If God be once ours, he goes for ever along with us, and when earth will hold us no longer, heaven shall. Who that hath his senses about him, would perish for want of water, when there is a fountaine by [Page] him? or for hunger that is at a feast? [...]od alone is a rich portion: O then let [...] labour for a large faith, as we have a [...]rge object; If we had a thousand times [...]ore faith, wee should have a thousand [...]mes more increase of Gods blessings. When the Prophet came to the wid [...]es house, as many vessels as shee had [...]re filled with oyle; wee are straitned in [...]or owne faith, but not straitned in our 1 Reg. 17. 14. God. It fals out oft in this world, that Gods people are like Israel at the red [...]ea, invironed with dangers on all [...]des: What course have wee then to [...]ake, but onely to looke up and wait for [...]he salvation of our God? This is a breast full of consolation, let us teach our hearts to suck, and draw comfort from [...]ence.

Is God our God, and will he suffer any thing to befall us for our hurt? Will he lay any more upon us, then he gives us strength to beare? Will hee suffer any wind to blow upon us, but for good? Doth he not set us before his face? Will a Father or Mother suffer a child to be wronged in their presence, if they can [Page] help it? Will a friend suffer his friend to be injured, if he may redresse him? And will God that hath put these affections into Parents and friends, neglect the care of those hee hath taken so neere unto himselfe? No surely, his eyes are open to looke upon their condition; his eares are open to their prayers; a booke of remembrance is written of all their good desires, speeches, and actions; Mal. 3. 16. hee hath bottles for all their teares, their very sighs are not hid from him, he hath written them upon the palmes of his hands, and cannot but continually Isay 46. 16 looke upon them. Oh let us prize the favour of so good a God, who though he dwels on high, yet will regard things so low, and not neglect the meane estate of any; Nay, especially, delights to be called the comforter of his Elect, and the God of those that are in misery, and have none to flye unto but himselfe.

But wee must know that God onely thus graciously visits his owne children, he visits with his choysest favours those onely that feare his name. As for those that either secretly undermine, or [Page] openly oppose the cause, and Church [...] God, and joyne with his enemies; [...]ch as savour not the things of God, [...]t commit spirituall Idolatry, and A [...]ltery with Gods enemies, the world, [...]d the devill; God will answer these, [...] once he did the Israelites, (when in [...]eir necessity they would have forced [...]cquaintance upon him) Goe to the gods [...]m you have served, to the great men Iudges 10. 14. [...]hose persons you have obeyed for ad [...]antage? to your riches, to your plea [...]re, which you have loved more then God or goodnesse? you would not lose [...] base custome, an oath, a superfluity, a [...]hing of nothing for me, therefore I will not owne you now. Such men are more impudent then the devill himself, [...]hat will claim acquaintance with God [...] last, when they have caried themselves as his enemies all their dayes. [...]athan could tell Paul and Sylas, they [...]ere the servants of the living God, but [...]e would not make that plea for himselfe, Act. 16. 17 knowing that he was a cursed creature.

Miserable then is their condition [Page] who live in the world, (nay in the Church) without God. Such are in [...] worse estate then Pagans and Iews; for living in the house of God, they are strangers from God, and from the covenant of grace; usurping the name of Christians, having indeed nothing to doe with Christ.

Some of these like spirituall vagabonds, as Cain, excommunicate themselves from Gods presence in the use of the meanes; or rather like devils, that will have nothing to doe with God, because they are loath to be tormented before their time; they thinke every good Sermon, an arraigning of them, and therefore keep out of reach.

Others will present themselves under the meanes, and cary some savour away with them of what they heare, but it is onely till they meete with the next temptation, unto which they yeeld themselves presently slaves. These shrowd themselves under a generall profession, as they did, who called themselves Iewes, and were nothing lesse. But alas, an empty title, will [Page] bring an empty comfort at last. It was [...]old comfort to the rich man in flames, Luke 16. that Abraham called him sonne. Or to [...], that Christ called him friend. Or [...]o the rebellious Iewes, that God stiles [...]em his people. Such as our profession [...], such will our comfort be. True profession of Religion, is another thing, then most men take it to be; it is made [...] of the outward duty, and the inward [...] too, which is indeed the life and [...]ule of all. What the heart doth not [...] Religion, is not done. Quod cor non facit non fit.

God cares for no retainers, that will [...]ely we are his livery, but serve themselves. What hast thou to doe to take his [...] into thy mouth, and hatest to be refor [...]d? Psal. 50. Saul lived in the bosome of the Church, yet (being a cruell Tyrant) [...]hen he was in a desperate plunge, his [...]tward profession did him no good. [...]d therefore when he was invironed [...]ith his enemies, he uttered this dole [...] complaint, God hath sorsaken mee, 1 Sam. 2 [...]. 15. [...] the Philistims are upon me: A pitti [...] case; yet so will it be with all those [...] rest in an outward profession, thinking [Page] it enough to complement with God, when their hearts are not right within them. Such will at length bee forced to cry, Sicknesse is upon mee, death is upon me, hell is before me, and God hath forsaken me. I would none of God heretofore, Now God will have none of me. When David himselfe had offended God by numbring the people, then God counted him but plaine David, Goe and say to David, &c. whereas 2 Sam. 24. 12. before when hee purposed to build a Temple, then goe tell my servant David. 2 Sam. 7. 5 When the Israelites had set up an Idoll, then God Fathers them on Moses, THY people which thou hast brought out of Egypt, Exod. 32. 7 he would not owne them as at other times, then; they are MY people still whilest they keep covenant. No care, no present comfort in this neere relation.

The price of the Pearl is not known till all else be sold, and we see the necessary use of it. So the worth of God in Christ is never discerned, till we see our lost and undone condition without him, till conscience flyes in our faces, [Page] and dragge us to the brink of hell; then [...]ver we taste how good the Lord is, wee [...] say, Blessed is the people whose God is [...] Lord. Heretofore I have heard of [...] loving kindnesse, but that is not a [...]sand part of what I see and feele. [...]e joy I now appreheud is unuttera [...], unconceiveable.

Oh then when we have gotten our [...]les possest of God, let our study be, [...] preserve our selves in his love, to [...]ke close with him, that he may de [...]t to abide with us, and never for [...]e us. How basely doth the Scripture [...]ak of whatsoever stands in our way? [...] makes nothing of them. What is [...], but vanity, and lesse then vanity? [...] nations, but as a drop of the bucket, as Isay 40. 15 [...] dust of a ballance; things not at all [...]siderable. Flesh lookes upon them [...] through a multiplying glasse, making [...]m greater then they are; but faith [...] God doth) sees them as nothing.

This is such a blessed condition, as What preserves the sense of Gods favour. [...] well challenge all our diligence in [...]ouring to be assured of it; neither is [...] to bee attained or maintained without [Page] 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 Our pains cannot bee spent to better purpose, then in crossing of our selves for God. 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, [Page] 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 [...]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 [...]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 uphold [...]h his dejected, it stilleth his unquiet soule: it leadeth him to the rock that was higher then he, and there stayeth him. It [...]eth him with comfortable hopes of better times to come. It sets him above himselfe, and all troubles and feares whatsoever.

[Page] 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 Psal. 51. 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.

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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 [Page] such a case, as if God and thou ha [...] 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 God to be trusted though never tryed. 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 [Page] true, I dare build all my happinesse up [...] it. As Paul, I know whom I have trust [...]d, I have tryed him, he never yet failed [...]e, I am not now to learn how faithfull [...]e is to those that are his. Every new experience is a new knowledge of God, [...]nd should fit us for new encounters. If we have been good in former times, God remembers the kindnesse of our Ier. 2. [...]. [...]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 [...]aste of God, the more we shall be led [...]o rely on him, for that which as yet we neither see nor feele: Because thou hast Psal. 63. 7. [...]een my helper (saith David) therefore in [...]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 [...]hy love, and in thy gifts.

Yea, when there is no present [Page] 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; vessels are something the better for that liquor they keep not, but runs through them.

[Page] But if experience should wholly fail, [...]ere is such a divine power in faith, as Faith alo [...] a sufficient support. [...] very little beame of it, having no other help then a naked promise, will uphold the soule; howsoever we must neglect no help, for God oft suspends his comfort, till wee have searched all our helps. Though we see no light, yet we ought to search alcrevises for light, and rejoyce in the least beam of light, Cum omnium incertus sit eventus, ad [...]a accedimus de quibus [...] sperandum esse credimus. Sen. that we may see day by. It is the nature of true faith, to search and pry into every corner; and if after all nothing appeares, then it casts it selfe upon God, as in the first conversion, when it had nothing to looke upon, but the offer of free mercy. If at that time without former experience, wee did trust God, Why not now, when we have forgotten our experience? the chiefe grounds of trusting God, are alwayes the same, whether we feele, or feel not; nay, though for the present wee feele the contrary, faith will never leave wrastling, till it hath gotten a blessing. When faith is driven to work alone, having nothing but God, and his bare [Page] promise to rely upon, then God thinks it lies upon his credit to shew himselfe as a God unto us. Gods power in creating light out of darknes, is never more exalted, then when a guilty soul is lifted up by God to look for mercy, even when he seems armed with justice, to execute vengeance upon him; then the The conformity of the soul to Christ. soul is brought to a neere conformity unto Christ, who 1. when he had the guilt of the sins of the whole world upon 1. him. 2. When he was forsaken, and 2. that after he had enjoyed the sweetest communion with his Father that ever creature could do. And not only so, but 3. felt the weight of Gods just displeasure against sin; and 4. was abased lower 3. then ever any creature was, yet still hee 4. held fast God, as his God.

In earthly matters, if we have a Title to any thing by gift, contract, inheritance, or howsoever, wee will not bee wrangled out of our right. And shall we not maintain our right in God, against all the tricks & cavils of Satan, & our own hearts? We must labor to have something, that we may shew that we [Page] are within the covenant. If we be never [...] little entred into the covenāt, we are [...]e. And herein lies the speciall cōfort [...] sincerity, that though our grace bee [...]ttle, yet it is of the right stampe, and [...]hews us, that we are servants, and sons, though unworthy to be so. Here a little [...]uth will goe farre. Hence it is that the [...]aints in all their extremities, stil alledg somthing, that shews that they are within the covenāt, We are thy childrē, thy people, & thy servāts, &c. God is mindful of his covenant, but is well pleased, that we should mind him of it too; & minde it our selves to make use of it, as David doth here. Hee knew if he could bring His soul to His God, all would be quiet.

God is so ready to mercy, that he delighteth in it, and delighteth in Christ, through whom hee may shew mercy notwithstāding his justice, as being fully satisfied in Christ. Mercy is his name that he will be known by. It is his glory which we behold in the face of Christ, who is nothing but grace and mercy it selfe. Nay, he plead [...] reasons for mercy, even from the sinfulnesse and misery [Page] of his creature, and maintaines his owne mercy against all the wrangling cavills of flesh and blood, that would put mercy from them, and hearken more willingly to Sathans objections, then Gods arguments, till at length God subdues their spirits so farre, as they become ashamed for standing out so long against him. How ready will God be to shew mercy to us when we seeke it, that thus presseth upon us, when we seeme to refuse it? If God should take advantage of our way wardnesse, what would become of us? Sathans course is to discourage those that God would have encouraged, and to encourage those whom God never speakes peace unto, and hee thinkes to gaine both wayes. Our care therefore should be, when we resolve upon Gods wayes, to labour that no discouragement fasten upon us, seeing God and his word speake all comfort to us.

And because the best of a Christian is to come, we should raise up our spirits to waite upon God, for that mercy which is yet to come. All inferiour [Page] waitings for good things here, doe but [...]aine us up in the comfortable expe [...]ation of the maine.

This waiting on God, requires a great Waiting difficult. strength of grace, by reason not onely [...] of the excellency of the things wai [...]ed 1. for, (which are farre beyond any thing we can hope for in the world.) [...]ut 2. in regard of the long day which 2. God takes before hee performeth his promise, and 3. from thence the tediousnesse 3. of delay. 4. The many troubles 4. of life in our way. 5. The great 5. apposition we meet with in the world. [...]. and scandalls oft times even from 6. them that are in great esteeme for Religion. 7. together with the untoward [...]esse of our nature in being ready to be 7. put off by the least discouragement. In these respects there must be more then [...] humane spirit to hold up the soule, [...]d cary it along to the end of that which we wait for.

But if God be our God, that love which engaged him to binde himselfe to us in precious promises; will furnish [...] likewise with grace needfull, till we [Page] be possessed of them. Hee will give us leave to depend upon him both for happinesse, and all sanctifying and quieting graces, which may support the soule, till it come to its perfect rest in God. For God so quiets the hearts of his children, as withall, he makes them better, and fitter for that which he provides for them, grace and peace goe together; Our God is the God of grace and peace, of such graces as breed peace.

1. As he is a God of love, nay love it selfe to us, so a taste of his love, raising 1. up our love is better then wine, full of nothing but encouragement; it will fetch up a soule from the deepest discouragement: this grace quickneth all other graces, it hath so much spirits in it as will sweeten all conditions. Love inables to waite, as Iacob for Lea seaven Gen. 39. yeares. Nothing is hard to love; it caries all the powers of the soule with it.

2. As he is a God of hope, so by this grace as an anchor fastned in heaven 2. within the vaile, he stayeth the soule; that though as a Ship at Anchor, it may be tossed and moved, yet not removed [Page] from its station. This hope as corke, will [...]eep the soul (though in some heavinesse) from sinking, and as an Helmet Ephes. 6. [...]eare off the blowes that they endanger not our life.

3. As God is a God of hope, so by 3. hope of patience, which is a grace wher [...]y the soule resigneth up it self to God [...]n humble submission to his will, because he is our God, as David in extremity comforted himselfe in the Lord his God. Patience breeds comfort, because it brings experience with it of Gods ow [...]ing of us to be His. The soul shod and Ephes. 6. [...]enced with this, is prepared against all [...]bs and thornes in our way, so as wee [...]e kept from taking offence. All troubles we suffer, doe but help patience to its perfect worke, by subduing the unbroken Rom. 53. sturdinesse of our spirits, when wee feele by experience, wee get but more blowes, by standing out against God.

4. The Spirit of God (likewise) is a spirit of meeknesse, whereby though the 4. [...]ul be sensible of evill, yet it mode [...]tes such distempers, as would otherwise [Page] rob a man of himselfe; and together with patience keepeth the soul in possession of it selfe. It stayes murmurings and frettings against God or man. It sets and keepes the soul in tune. It is that which God (as hee workes so hee) much delights in, and sets a price upon it, as the chiefe ornament of the soul. The Zeph. 2. 3. meek of the earth seek God, and are hid in the day of his wrath: whereas high spirits that compasse themselves with pride as with a chain, thinking to set out Psal. 73. 6. themselves by that which is their shame, are looked upon by God a farre off. Meek persons will bow, when others break; they are raised when others are pluckt down, and stand when others that mount upon the wings of vanity fall; these prevaile by yeelding, and are Lords of themselves, and other things Mat. 5. 5. else, more then other unquiet spirited men: the blessings of heaven and earth attend on these.

5. So likewise contentednesse with our estate, is needfull for a waiting condition, 5. and this we have in Our God being able to give the soul full satisfaction. [Page] For outward things God knowes [...]ow to dyet us; If our condition be not [...] our minde, he will bring our minde [...] our condition. If the spirit bee too [...]gge for the condition, it is never qui [...], therefore God will levell both. Those wants be well supplyed that are made up with contentednesse, and with [...]hes of a higher kinde. If the Lord [...]e our Shepheard, we can want nothing Psal. 23. This lifteth the weary hands and feeble Heb. 12. 12 [...]ees, even under chastisement, wherein though the soule mourneth in the sence of Gods displeasure, yet it rejoyceth in his Fatherly care.

6. But patience and contentment are [...]o low a condition for the soul to rest 6. [...], therefore the spirit of God raiseth it vp to a spirituall enlargement of joy. So much joy, so much light, and so much hight, so much scattering of darknesse of [...]pirit. We see in nature how a little light will prevaile over the thickest clouds of darknesse, a little fire wastes a great [...]eale of drosse. The knowledge of God to be our God, brings such a light of joy into the soul, as driveth out [...] dark uncomfortable [Page] conceits; this light makes lightsome. If the light of knowledge alone makes bold, much more the light of joy arising from our communion and interest in God. How can wee enjoy God, and not joy in him? A soule truely cheerefull rejoyceth that God whom it loveth, should think it worthy to endure any thing for him. This joy often ariseth to a spirit of glory, even in matter of outward abasement; if the trouble accompanyed with disgrace continue, the spirit of glory rests upon us, and it will rest so long, untill it make us more then Conquerours, even then when we seeme conquered: for not onely the cause, but the spirit riseth higher, the more the enemies labour to keepe it under, as we see in Stephen. Acts 7.

With this joy goeth a spirit of courage and confidence. What can daunt that soule, which in the greatest troubles hath made the great God to be its owne? Such a spirit dares bid defiance to all opposite power, setting the soule above the world, having a spirit larger and higher then the world, and seeing [Page] all (but God) beneath it, as being in heaven already in its head. After Moses and Micah had seene God in his favour to them, how little did they regard the angry countenances of those mighty Princes that were in their times, the terrours of the world? The courage of a Christian is not onely against sensible danger, and of flesh and bloud, but against principalities, and powers of darknesse, against the whole kingdome of Sathan, the god of the world, whom hee knowes shortly shall be trodden under his feet. Sathan and his may for a time exercise Rom. 16. 20. us, but they cannot hurt us. True beleevers are so many Kings and Queens, so many Conquerours over that which others are slaves to: they can overcome themselves in revenge, they can despise those things that the world admires, and see an excellency in that which the world sets light by, they can set upon spirituall duties, which the world cannot tell how to goe about, and endure that which others tremble to think of, and that upon wise reasons, and a sound foundation, they can put off themselves, [Page] and be content to be nothing, so their God may appeare the greater, and dare undertake and undergoe any thing for the glory of their God. This courage of Christians among the Heathens Tertul [...]in Apologet. was counted obstinacy, but they knew not the power of the spirit of Christ in his, which is ever strongest, when they are weakest in themselves, they knew not the privy armour of proofe that Christians had about their hearts, and thereupon counted their courage to be obstinacy.

Some think the Martyrs were too prodigall of their bloud, and that they might have beene better advised; but such are unacquainted with the force of the love of God kindled in the heart of his childe, which makes him set such a high price upon Christ and his truth, that he counts not his life dear unto him; Act. 20. 24. He knowes hee is not his owne, but hath given up himselfe to Christ, and therefore all that is his, yea if hee had more lives to give for Christ, hee should have them. He knowes he shall be no looser by it. Hee knowes it is not a [Page] losse of his life, but an exchange for a better.

We see the creatures that are under us, will be couragious in the eye of their Masters, that are of a superiour nature above them, and shall not a Christian be couragious in the presence of his great Lord and Master, who is present with him, about him, and in him? undoubtedly hee that hath seene God once in the face of Christ, dares look the grimmest creature in the face, yea death it selfe under any shape. The feare of all things flyes before such a soule. Onely a Christian is not ashamed of his confidence. Why should not a Christian be as bold for his God, as others are for the base gods they make to themselves?

7. Besides a spirit of courage (for 7. establishing the soule) is required a spirit of constancie, whereby the soule is steeled and preserved immoveable in all conditions, whether present or to come, and is not changed in changes. And why? but because the spirit knows that God on whom it rests is unchangeable. [Page] We our selves are as quick-silver unsetled and moveable, till the spirit of constancie fixe us. We see David sets out God in glorious termes, borrowed from all that is strong in the creature, to shew that hee had great reason to be constant, and cleaving to him, He is my Psal. 18. rock, my Buckler, the horn of my salvation, my high Tower, &c. God is a rock so deep, that no flouds can undermine, so high, that no waves can reach though they rise never so high, and rage never so much. When wee stand upon this rock that is higher then wee, wee may over-looke all waves, swelling, and foaming, and breaking themselves, but not hurting us. And thereupon may triumphantly conclude with the Apostle, That neither height, nor depth shall ever Rom. 8. 39 separate us from the love of God. Whatsoever is in the creature he found in his God, and more aboundant; the soule cannot with an eye of faith look upon God in Christ, but it will be in its degree as God is quiet and constant, the spirit aimeth at such a condition, as it beholdeth in God towards it selfe.

[Page] This constancy is upheld by endeavouring to keepe a constant sight of God, for want of which it oft fares with us, like men, that having a City or Tower in their eye, passing through uneven grounds, hils and dales, sometimes get the sight thereof, sometimes lose it, and sometimes recover it againe, though the Tower be still where it was, and they neerer to it thē they were at first. So it is oft with our uneven spirits; when once wee have a sight of God, upon any present discouragement, wee let fall our spirits, and lose the sight of him, untill by an eye of faith we recover it againe, and see him still to be where he was at first. The cherishing of passions take away the sight of God, as clouds take away the sight of the Sun, though the Sunne be still where it was, and shineth as much as ever it did. We use to say, when the body of the Moon is betwixt the Sunne and us, that the Sunne is eclipsed, when indeed not the Sunne but the earth is darkned, the Sun loseth not one of its glorious beames. God is oft neere us, as he was unto Iacob, [Page] and we are not aware of it. God was neere the holy man Asaph, when hee thought him far off. I am continually Psal. 73. 27 with thee (saith hee) thou holdest me by my right hand. Mary in her weeping passion could not see Christ before her, hee seemed a stranger unto her. So long as we can keep our eye upon God, we are above the reach of sin or any spirituall danger.

CHAP. XXXIV.

Of confirming this trust in God. Seeke it of God himselfe. Sins hinder not: nor Satan. Conclusion and Soliloquie.

§ 1.

BUt to returne to the drawing out of our trust by waiting. Our estate in this world is still to waite, and happy it is that we have so great things to wait for; but our comfort is, that wee have not onely a furniture of graces, one 2 Pet. 1. 5. strengthening another as stones in an arch, but likewise GOD vouchsafeth some drops of the sweetnesse of the [Page] things wee wayte for, both to encrease our desire of those good things, as likewise to enable us more comfortably to wayte for them. And though we should die wayting, onely cleaving to the promise with little or no taste of the good promised; yet this might comfort us, that there is a life to come, that is a life of sight and sense, and not onely of taste but of fulnesse, and that for evermore. Psal. 16. ult. Our condition here is to live by faith and not by sight, onely to make our living by faith more lively, it pleaseth God when he sees fit, to encrease our earnest of that we looke for. Even here God waytes to be gracious to those that wayte for him. And in heaven Christ Esay 30. 18 waytes for us, wee art part of his fulnesse; Eph. 1. 23. Joh. 17. 24. it is part of his joy that we shall be where he is, he wil not therefore be long without us. The blessed Angels and Saints in heaven wayte for us. Therefore let us be content as strangers, to wayte a while till we come home, and then wee shall be for ever with the Lord; there is our eternall rest, where we shall enjoy both our God and our selves in [Page] perfect happinesse, being as without need, so without desire of the least change. When the time of our departure thither comes, then we may say as David, Enter now my soule into thy rest. This is the rest which remaineth for Gods Psal. 116. Heb. 49. people, that is worth the waiting for, when we shall rest from all labour of sinne and sorow, and lay our heads in the bosome of Christ for ever. Rev. 14.

It stands us therefore upon to get this great Charter more and more confirmed to us (that God is our God) for it is of everlasting use unto us. It first begins at our entring into covenant with God, & continues not only unto death, but entreth into heaven with us. As it is our heaven upon earth to enjoy God as ours, so it is the very heaven of heaven, that there we shall for ever behold him, and have communion with him.

The degrees of manifesting this propriety in God are divers, rising one upon Degrees of our propriety in God. Pro. 4. 18. another, as the light cleares up by little and little till it comes to a perfect day. 1. As the ground of all the rest, wee apprehend 1. [Page] God to be a God of some peculiar persons, as favourites above others. 2. From hence is stirred up in the soul 2. a restlesse desire, that God would discover himselfe so to it, as he doth to those that are his, that he would visite our soules with the salvation of his chosen. 3. Hence followes a putting of the soul 3. upon God, an adventuring it selfe on his mercy. 4. Upon this, God when he seeth fit, discovers by his spirit that he 4. is Ours; 5. Whence followeth a dependance 5. on him as ours, for all things that may cary us on in the way to heaven. 6. Courage and boldnesse in setting 6. our selves against whatsoever may oppose us in the way, As the three young men in Daniel, Our God can deliver Dan. 3. So Psa. 115. 3. us if he will. Our God is in heaven, &c. 7. After which springs a sweet spirituall security, whereby the soule is freed 7. from slavish feares, and glorieth in God as Ours in all conditions. And this is termed by the Apostle, not onely assurance, but the riches of assurance. Yet Col. 2. 2. this is not so cleare, and full as it shall be in heaven, because some clouds may [Page] after arise out of the remainder of corruption, which may something over-cast this assurance, untill the light of Gods countenance in heaven for ever scatters all.

There being so great happinesse in this neerenesse betwixt God and us, no wonder if Sathan labour to hinder the same, by interposing the guilt and hainousnesse of our sinnes, which he knows of themselves will worke a separation: But these upon our first serious thought of returning, will be removed. As they could not hinder our meeting with God, so they may cause a strangenesse for a time but not a parting, a hiding of Gods countenance, but not a banishing of us from it. Peter had denied Christ, and the rest of the Apostles had left him all alone. Yet our Saviour after his Resurrection forgets all former unkindnesses, he did not so much as object it to them, but sends Mary, who her selfe had been a great sinner, as an Apostle Iohn 20. to the Apostles, and that presently to tell them that he was risen, his care would have no delay. Hee knew they [Page] were in great heavinesse for their unkindnesse. Though he was now entred into the first degree of his glory, yet we see his glory made him not forget his poore Disciples. Above all he was most carefull of Peter, as deeper in sinne then the rest, and therefore deeper in sorow. Goe tell Peter, he needs most comfort. But what is the message? that I ascend not to my Father alone, but to your Father, not to my God onely, but to Your God.

And shall not wee bee bold to say so after Christ hath taught us, and put this claime into our mouthes? If once we let this hold goe, then Sathan hath us where he would, every little crosse then dejects us. Sathan may darken the joy of our salvation, but not take away the God of our salvation. David after his crying sinne of murther prayes, Restore unto me the Ioy of thy salvation, this hee had lost; but yet in the same Psalme hee Psal. 51. prayes, Deliver mee from blood O God, thou God of my salvation; therefore whatsoever sence, reason, temptation, the law, or guilt upon conscience shall say, Nay however God himselfe, by his [Page] strange cariage to us may seeme to be, yet let us cast our selves upon him, and not suffer this plea to be wrung from us, but shut our eyes to all, and look upon God All-gracious and All-sufficient, who is the Father, the begetter of comfort, the God the Creator of consolation, not onely of things that may comfort, but 2 Cor. 1. 3. of the comfort it self conveied through these unto us. Who is a God like unto our God, that passeth by the sinnes of the remnant Mic. 7. 18. of his people. This should not bee thought on without admiration, and indeed there is nothing so much deserves our wonderment as such mercy, of such a God, to such as we.

Since God hath avouched us to be his peculiar people, let us avouch him; and Deu. 26. 18 since he hath past his word for us, let us passe our words for him that we will be his, and stand for him, and to our power advance his cause. Thus David out of an enlarged spirit saith, Thou art my God, and I will praise thee, thou art MY Ps. 119. 28 God, and I will exalt thee. Whatsoever wee engage for God, wee are sure to bee gainers by. The true Christian [Page] is the wisest Merchant, and makes the best adventure. He may stay long, but is sure of a safe and a rich returne. A godly man is most wise for himselfe. We enter on Religion, upon these tearmes to part with our selves, and all, when God shall call for it.

§. 2.

God much rejoyceth in sinners converted, as monuments of his mercy, and because the remembrance of their Ex ipso dolore suo cō puncti, inardescunt in amore dei. Damna praecedentia lucris sequentibus compensant. Greg. former sinnes, whers them on to bee more earnest in his service, especially after they have felt the sence of Gods love, they even burn with a holy desire of honouring him, whom before they dishonoured, and stand not upon doing or suffering any thing for him, but cheerefully embrace all occasions of expressing obedience. God hath more worke from them then from others; why then should any be discouraged?

Neither is it sinnes after our conversion, that nullifie this claime of God to be Ours. For this is the grand difference [Page] betwixt the two covenants, that now God will bee mercifull to our sins, if our hearts by faith be sprinkled with the Heb. 10. 22. blood of Christ. Though one sinne was enough to bring condemnation, yet the free gift of grace in Christ, is of many offences unto justification. And we have a sure ground for this; for the righteousnesse of Christ is Gods righteousnesse, and God will thus glorifie it, that it shall stand good to those that by faith apply it against their daily sinnes, even till at once we cease both to live, and sin. For this very end was the Son of God willingly made sin, that we might be freed from the same. And if all our sins laid upō Christ could not take away Gods love frō him, shal they take away Gods love from us, when by Christs blood our souls are purged from them?

O mercy of all mercies, that when we were once his, and gave away our selves for nothing, and so became neither his, nor our owne, that then hee would vouchsafe to become ours, and make us his by such a way, as all the Angels in heaven stand wondring at, [Page] even his Sonnes not onely taking our nature and miserable condition, but our [...] upon him, that that being done away, wee might through Christ have boldnesse with God as ours, who is now in heaven appearing there for us, untill he brings us home to himselfe, and presents us to his Father for his for ever.

Thinke not then onely that wee are Gods and he Ours, but from what love and by what glorious meanes this was brought to passe; What can possibly disable this claime, when God for this end hath founded a covenant of peace so strongly in Christ, that sin it selfe cannot disanull it? Christ was therefore manifest, that he might destroy this greatest 1 Ioh. 3. 5. 8. worke of the devill. Forgivenesse of sins now is one chiefe part of our portion in God. It is good therefore not to pore and plod so much upon sinne and vilenesse by it, as to forget that mercy that rejoyceth over judgement. If wee once be Gods, though wee drinke this deadly poison, it shall not hurt us. God will Mar. 16. 18 make a medicine, an antidote of it; and for all other evills the fruit of them is [Page] by Gods sanctifying the same, the taking away sinne out of our natures; so that lesser evils are sent to take away the greater. If God could not over-rule evils to his owne ends, hee would never suffer them.

§. 3.

I have stood the longer upon this, because it is the one thing needfull, the one thing wee should desire, that this one God, in whom, and from whom is all good, should be ours. All promises of all good in the new covenant, spring first from this, that God will be ours, and we shall be his. What can we have more? Ier. 32. and what is in the world lesse that will content us long, or stand us in any stead, especially at that time when all must be taken from us? Let us 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, [Page] 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? Iob 34. 29 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 Isay 45. 11 the care and charge of that upon mee. [Page] 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 Tutius & jucundius loquor ad meum Jesum quam ad aliquem sanctorum dei, &c. Quod ego sum fieri dignatus est Deus, [...] 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. [Page] Our God, and our Man, our God-Man is ascended into the high Court of heaven factus est quod angeli. Ad c [...]riam Dei sui Dei tui, praecessit Deus tuns homo tuns, tunica tua indutus illic assiduè pro nobis interpellet. Aug. Heb. 5. 1. 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 [Page] 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. Its 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 Iohn 17. 4. 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 [Page] 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 Iob 22. 21 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 [Page] 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 [Page] 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 in himselfe, out of his goodnesse would stoop low to us. And we should delight in the meditation of him, not onely as good to us, but as good in himselfe; because goodnesse of bounty springs from goodnesse of disposition, he doth good because he is good.

A naturall man delights more in Gods gifts, then in his grace. If he desires grace, it is to grace himselfe, not as grace, making him like unto God, and issuing from the first grace the free favour of God; by which meanes men Dona Dei sine Deo. come to have the gifts of God without God himselfe. But alas, what are all other goods without the chiefe good? they are but as flowers, which are long in planting, in cherishing and growing, but short in enjoying the sweetnesse of them. David here joyes in God himselfe, he cares for nothing in the world, but what he may have with his favour, and what ever else he desires, hee desires [Page] onely that he may have the better ground from thence to praise his God.

§. 4.

The summe of all is this, The state of Gods deare children in this world, is to bee cast into variety of conditions, wherein they consisting of nature, flesh, and spirit, every principle hath its owne and proper working. They are sensible as flesh and blood, they are sensible to discouragement as sinfull flesh and blood; but they recover themselves as having a higher principle (Gods spirit) above flesh and blood in them.

In this conflicting state, every principle labouring to maintaine it selfe, at length by helpe of the spirit, backing and strengthening his owne worke, grace gets the better, keeping nature within bounds, and suppressing corruption. And this the soule (so farre as it is spirituall) doth by gathering it selfe to it selfe, and by reasoning the case so farre, till it concludes, and joynes upon this issue, that the onely way to attaine [Page] sound peace, is (when all other meanes faile) to trust in God. And thereupon he layes a charge upon his soule so to doe, is being a course grounded upon the highest reason, even the unchangeable goodnesse of God, who out of the riches of his mercy, having chosen a people in this world, which should be to the glory of his mercy, will give them matter of setting forth his praise, in shewing some token of good upon them, as being those on whom he hath fixed his love, and to whom hee will appeare not onely a Saviour, but salvation it selfe. Nothing but salvation; as the Sunne is nothing but light, so whatsoever proceeds from him to them, tends to further salvation. All his wayes towards them leade to that; which wayes of his, though for a time they are secret, and not easily found out, yet at length God will be wonderfull in them to the admiration of his enemies themselves, who shall be forced to say, God hath done great things for them; and all from this ground, that God is our God [Page] in covenant. Which words are a stearne that rule and guide the whole text.

For why should we not be disquieted when we are disquieted? Why should we not be cast downe when we are cast downe? Why should we trust in God as a Saviour? but that he is [our God,] making himselfe so to us in his choisest favours: doing that for us, which none else can doe, and which he doth to none else that are not his in a gracious maner. This blessed interest and intercourse betwixt Gods spirit and our spirits, is the hindge upon which all turns: without this, no comfort is comfortable; with this, no trouble can be very trouble some.

Without this assurance there is little comfort in Soliloquies; unlesse, when we speake to our selves, wee can speake to God as ours. For in desperate cases, our soule can say nothing to it selfe, to still it selfe, unlesse it be suggested by God; Discouragements will appeare greater to the soule then any comfort, unlesse God comes in as ours.

See therefore Davids art, hee demands [Page] of himselfe why hee was so cast downe? The cause was apparant, because there was troubles without, and terrours within, and none to comfort, Well, grant this saith the spirit of God Soliloquie. in him (as the worst must be granted) yet saith the Spirit, Trust in God.

So I have.

Why then, waite in trusting? Light is sowen for the righteous, it comes not upon the suddaine, we must not think to sowe and reape both at once. If trouble be lengthened, lengthen thy patience.

What good will come of this?

God will waite to doe thee that good, for which thou shalt praise him; he will deale so graciously with thee, as he will deserve thy praise, he will shew thee his salvation. And new favours will stirre thee up to sing new songs: every new recovery of our selves or friends, is as it were a new life, and ministers new matter of praise. And upon offering this sacrifice of praise, the heart is further enlarged to pray for fresh blessings. Wee are never fitter to pray, then after praise.

[Page] But in the meane time I hang down my head, whilest mine enemies carie themselves highly, and my friends stand aloofe.

God in his owne time (which is best for thee) will be the salvation of thy countenance; he will compasse thee about with songs of deliverance, and make it appeare at last, that he hath care of thee.

But why then doth God appeare as a stranger to me?

That thou shouldst follow after him with the stronger faith and prayer, hee withdrawes himself, that thou shouldst bee the more earnest in seeking after him. God speakes the sweetest comfort to the heart in the wildernesse. Happily thou art not yet low enough, nor purged enough. Thy affections are not throughly crucified to the world, and therefore it will not yet appeare that it is Gods good will to deliver thee. Wert thou a fit subject of mercy, God would bestow it on thee.

But what ground hast thou to build thy selfe so strongly upon God?

He hath offered, and made himselfe [Page] to be [My God,] and so hath shewed himselfe in former times; And I have made him My God, by yeelding him his Soveraignty in my heart. Besides the present evidence of his blessed spirit, clearing the same, and many peculiar tokens of his love, which I daily doe enjoy; though sometimes the beams of his favour are eclipsed. Those that are Gods, besides their interest and right in him, have oft a sense of the same even in this life, as a fore-taste of that which is to come. To the seale of grace stamped upon their hearts, God super-adds a fresh seale of joy and comfort, by the presence and witnesse of his Spirit. And shewes likewise some outward token for good upon them, whereby he makes it appeare, that hee hath set a part him that is godly for himselfe, Psal. 4. 3. as his owne.

Thus we see that discussing of objections in the consistory of the soule, settles the soule at last. Faith at length silencing all risings to the contrary. All motion tends to rest, and ends in it; God is the center and resting place of [Page] the soule, and here 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.

[Page]

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 [Page] 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. 2 [...]5. In comforting one another. 218

Complaine of thy selfe, not of God, nor others. 74

[Page] 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 [Page] 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

[Page]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

[Page] 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

[Page] 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. [Page] 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

[Page] 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

[Page] 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

[Page] 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.

[Page] 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 [Page] 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

[Page] 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.

[Page]

Information about this book

Title statement

The soules 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 / by R. Sibbs ...

Sibbes, Richard, 1577-1635.

Edition statement

1635

Publication

Publisher

Text Creation Partnership,

Place of publication

Ann Arbor, MI ; Oxford (UK) :

Date

2003-05 (EEBO-TCP Phase 1).

ID [DLPS]

A12198

ID [STC]

STC 22508.5

ID [STC]

ESTC S95203

ID [EEBO-CITATION]

21348469

ID [OCLC]

ocm 21348469

ID [VID]

23925

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This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal. The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission.

Series

Early English books online.

Notes

(EEBO-TCP ; phase 1, no. A12198)

Transcribed from: (Early English Books Online ; image set 23925)

Images scanned from microfilm: (Early English books, 1475-1640 ; 1715:4)

Source

— The soules 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 / by R. Sibbs ..., Sibbes, Richard, 1577-1635.. The second edition..

Extent

[28], 572 [i.e. 574], [14] p.

Printed by M.F. for R. Dawlman at the Brazen serpent in Pauls-churchyard,. London :: 1635.. (Title in ornamental border.) (Signatures: A⁸ B⁸(B2+ X⁴) C-2P⁸.) (Numbers 27 and 28 repeated in pagination.) (Includes index.) (Includes marginal notes.) (Imperfect: tightly bound and stained with slight loss of print.) (Reproduction of original in the Bodleian Library.)

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