whole course and tenour of 〈◊〉 lives when wee are not off and on 〈◊〉 and downe It argues an ill state of body when it is very hot or very colâ—… or hot in one part and cold in anothâ—… so unevennesse of spirit argues a distemper a wise mans life is of one colour like it selfe The soule bred froâ—… heaven so farre as it is heavenly minded desires to be like heaven above all stormes uniforme constant not as things under the Sunne which are alwayes in changes constant onely in inconstancie Affections are as it were the winde of the soule and then the soule is carried as it should be when it is neither so becalmed that it moves not when it should nor yet tossed with tempests to move disorderly When it is so well balaced that it is neither lift up nor cast downe too much but keepeth a steddy course Our affections must not rise to become unruly passions for then as a river that overfloweth the bankes they carry much slime and soile with them Though affections be the winde of the soule yet unruly passions are the stormes of the soule and will overturne all if they be not suppressed The best as wee see in David here if they doe not steare their hearts aright are in danger of sudden gusts A Christian must neither be a dead sea nor a raging sea Our affections are then in best temper when they become so many graces of the Spirit as when love is turned to a love of God joy to a delight in the best things feare to a feare of offending him more then any creature sorrow to a sorrow for sinne c. They are likewise in good temper when they move us to all duties of love and mercy towards others when they are not shut where they should be open nor open where they should be shut Yet there is one case wherein exceeding affection is not over exceeding As in an extasie of zeale upon a suddâ—… apprehension of Gods dishonour and his cause trodden under foot It is better in this case rather scarce to be 〈◊〉 owne men then to be calme or quiet It is said of Christ and David that their hearts were eaten up with a holy zeale for Gods house In such a case Moses unparalleld for meekenesse was turned into an holy rage The greatnesse 〈◊〉 the provocation the excellencie of thâ—… object and the weight of the occasion beares out the soule not onely without blame but with great praise in such seeming distempers It is the glory of a Christian to be carried with full saile and as it were with a spring tide of affection So long as the streame of affection runneth in the due channell and if there bee great occasions for great motions then it is fit the affections should rise higher as to burne with zeale to be sicke of love to be more vile for the Lord as David to be counted out of our wits with Saint Paul to further the cause of Christ and the good of soules Thus we may see the life of a poore Christian in this world 1. he is in great danger if hee be not troubled at all 2. when he is troubled he is in danger to be over troubled 3. when he hath brought his soule in tune againe hee is subject to new troubles Betwixt this ebbing and flowing there is very little quiet Now because this cannot bee done without a great measure of Gods Spirit our helpe is to make use of that promise of giving the holy Ghost to them that aske it To teach us when how long and how much to grieve and when and how long and how much to rejoyce the Spirit must teach the heart this who as he moved upon the waters before the Creation so hee must move upon the waters of our soules for wee have not the command of our owne hearts Every naturall man is carried away with his flesh and humours upon which the devill rides and carries him whither he list he hath no better comsellors then flesh and blood and Sathan counselling with them But a godly mâ—…n is not a slave to his carnall affections but as David here labours to bring into captivity the first motiâ—… of sinne in his heart CAP. IX Of the soules disquiets Gods dealings 〈◊〉 power to containe our selves in order MOreover we see that the soule 〈◊〉 disquiets proper to it selfe besides thâ—… griefes of Sympathy that arise from the bodie for here the soule complaines 〈◊〉 the soule it selfe as when it is out of the body it hath torments and joyes of its owne And if these troubles of the soule be not well cured then by way of fellowship and redundance they will affect the outward man and so the whole man shall bee inwrapt in miserie From whence we further see that God when he will humble a man needs not fetch forces from without if hee let but our owne hearts loose wee shall have trouble and worke enough though we were as holy as David God did not onely exercise him with a rebellious sonne out of his owne loynes but with rebellious risings out of his own heart If there were no enemie in the world nor devill in hell we carry that within us that if it be let loose will trouble us more then all the world besides Oh that the proud creature should exalt himselfe against God and runne into a voluntary course of provoking him who cannot onely raise the humours of our bodies against us but the passions of our mindes also to torment us Therefore it is the best wisedome not to provoke the great God for are wee stronger then he that can raise our selves against our selves and worke wonders not onely in the great world but also in the little world our soules and bodies when he pleases We see likewise hence a necessity of having something in the soule above it selfe it must be partaker of a diviner nature then it selfe otherwise when the most refined part of our soules the very spirit of our mindes is out of frame what shall bring it in againe Therefore we must conceive in a godly man a double selfe one which must be denied the other which must denie one that breeds all the disquiet and another that stilleth what the other hath raised The way to still the soule as it is under our corrupt selfe is not to parlee with it and divide government for peace sake as if wee should gratifie the flesh in something to redeeme liberty to the spirit in other things for we shall finde the flesh will be too encroching Wee must strive against it not with subtilty and discourse so much as with peremptory violence silence it and vexe it An enemy that parlees will yeeld at length Grace is nothing else but that blessed power whereby as spirituall wee gaine upon our selves as carnall Holy love is that which wee gaine of selfe-love and so joy and delight c. Grace
God should take his Spirit from us there is enough in us to defile a whole world And although wee bee ingrafted into Christ yet wee carry about us a relish of the old stocke still David was a man of a good naturall constitution and for grace a man after Gods owâ—… heart and had got the better of himselfe in a great measure and had learned to overcome himselfe in matter of revenge as in Sauls case yet now wee see the vessell is shaken a little and the dregs appeare that were in the bottome before Alas wee know not our oâ—… hearts till we plow with Gods heiâ—… till his Spirit bringeth a light into our soules It is good to consider how this impure spring breaks out diversly in the divers conditions wee are in there is no estate of life nor no action wee undertake wherein it will not put forth it selfe to defile us It is so full of poyson that it taints whatsoever wee doe both our natures conditions and actions In a prosperous condition like Dâ—…vid we thinke we shall never be 〈◊〉 Under the Crosse the soule is troubled 〈◊〉 drawne to murmur and to be sulleâ—… and sink downe in discouragement 〈◊〉 be in a heat almost to blasphemy 〈◊〉 weary of our callings and to quaâ—… with every thing in our way See 〈◊〉 folly and fury of most men in this for â—…s silly wormes to contradict the great God And to whose perill is it Is it not our own Let us gather our selves with all our wit and strength together Alas what can wee doe but provoke him and get more stripes Wee may be sure hee will deale with us as wee deale with our children if they be froward and unquiet for lesser matters we will make them cry and be sullen for something Refractory stubborne horses are the more spurred and yet shake not off the rider CAP. XII Of originall righteousnesse naturall corruption Satans joyning with it and our duty thereupon §. 1. BVt here marke a plot of spirituall treason Sathan joyning with our corruption setteth the wit on worke to perswade the soule that this inward rebellion is not so bad because it is naturall to us as a condition of nature rising out of the first principles in our creation and was curbed in by the bridle of original righteousnesse which they would have accessary and supernaturall and therefore alledge that concupiscence is lesse odious and more excusable in us and so no great danger in yeelding and betraying our Souleâ—… unto it and by that meanes perswading us that that which is our deadliest enemie hath no harme in it nor meaneth any to us This rebellion of lusts against the understanding is not naturall as our nature came out of Gods hands at the first For this being evill and the caâ—… of evill could not come from God whâ—… is Good and the cause of all good and nothing but good who upon the creation of all things pronounced them good and after the creation of man pronounced of all things that they were very good Now that which is ill and very ill cannot be seated at the same time in that which is good and very good God created man at the first right he of himselfe sought out many inventions As God beautified the heaven with starres and decked the earth with variety of plants and hearbs and flowers So hee adorned man his prime creature here below with all those endowments that were fit for a happy condition and originall righteousnesse was fit and due to an originall and happy condition Therefore as the Angels were created with all Angelicall perfections and as our bodies were created in an absolute temper of all the humours so the soule was created in that sweet harmony wherein there was no discord as an instrument in tune fit to be moved to any duty as a cleane neat glasse the soule represented Gods image and holinesse §. 2. Therefore it is so farre that concupiscence should be naturall that the contrary to it namely Righteousnesse wherein Adam was created was naturall to him though it were planted in mans nature by God and so in regard of the cause of it was supernaturall yet because it was agreeable to that happy condition without which he could not subsist in that respect iâ—… was naturall and should have beene derived if hee had stood together with his nature to his posterity As hear iâ—… the ayre though it hath its first impression from the heate of the Sunne yet is naturall because it agreeth 〈◊〉 the nature of that element and though man be compounded of a spirituall and earthly substance yet it is naturall that the baser earthly part should be subject to the Superiour because where thâ—… is different degrees of worthinesse it is fit there should be a subordination of the meaner to that which is in ordâ—… higher The body naturally deâ—… food and bodily contentments yet iâ—… a man indued with reason this desire iâ—… governed so as it becomes not inorâ—…nate A beast sinnes not in its appetâ—… because it hath no power above to order it A man that lives in a soliâ—… place farre remote from company may take his liberty to live as it pleasâ—… him but if he comes to live under the government of some well ordered Citie then hee is bound to submit to the â—…wes and customes of that Citie under penalty upon any breach of order So the risings of the soule howsoever in other creatures they are not blameable having no commander in themselves above them yet in man they are to bee ordered by reason and judgement Therefore it cannot be that concupiscence should be naturall in regard of the state of creation It was Adams sin which had many sinnes in the wombe of it that brought this disorder upon the Soule Adams person first corrupted our nature and nature being corrupted corrupts our persons and our persons being corrupted encrease the corruption of our nature by custome of sinning which is another nature in us as a streame the farther it runnes from the spring head the more it enlargeth its channell by the running of lesser rivers unto it untill it empties it selfe into the Sea So corruption till it be overpowred by grace swelleth bigger and bigger so that though this disorder was not naturall in regard of the first creation yet since the fall it is become naturall even as wee call that which is common to the whole kinde and propagated from parents to their children to bee naturall So that it is both naturall and against nature naturall now but against nature in its first perfection And because corruption is naturall to us therefore 1. we delight in it whence it comes to passe that our soules are carried along in an easie current to the committing of any sinne without opposition 2. Because it is naturall therefore it is unwearied and restlesse 〈◊〉 light bodies are not wearied in thâ—… motion upwards nor heavie bodies iâ—… their motion
to maintaine what is evill or shifts to translate it upon false causes or sences to arme us against whatsoever shall oppose us in our wicked waies Though it neither can nor will be good yet it would bee thought to be so by others and enforces a conceit upon it selfe that it is good It imprisons and keepes downe all light that may discover it both within it selfe and without it self if it lie in its power It flatters it selfe and would have all the world flatter it too which if it doth not it frets especially if it bee once discovered and crossed hence comes all the plotting against goodnesse that sinne may reigne without controule Is it not a lamentable case that man who out of the very principles of nature cannot but desire happinesse and abhorre misery yet should bee in love with eternall misery in the causes of it and abhorre happinesse in the wayes that leade unto it This sheweth us what a wonderfull deordination and disorder is brought upon mans nature For every other creature is naturally carried to that which is helpfull unto it and shunneth that which is any way hurtfull and offensive Onely man is in love with his owne bane and fights for those lusts that fight against his soule §. 4. Our duty is 1. to labour to see this sinfull disposition of ours not onely as it is discovered in the Scriptures but as it discovers it selfe in our owne hearts this must must be done by the light and teaching of Gods Spirit who knowes us and all the turnings and windings and by-wayes of our soules better then wee know our selves Wee must see it as the most odious and lothsome thing in the world making our natures contrary to Gods pure nature and of all other duties making us most indisposed to spirituall duties wherein wee should have neerest communion with God because it seizeth on the very spirits of our mindes 2. Wee should looke upon it as worse then any of those filthy streames that come from it nay then all the impure issues of our lives together there is more fire in the fornace then in the sparkles There is more poyson in the root then in all the branches for if the streame were stopt the branches cut off and the sparkles quenched yet there would bee a perpetuall supply as in good things the cause is better then the effect so in ill things the cause is worse Every fruit should make this poysonfull root more hatefull to us and the root should make us hate the fruit more as comming from so bad a root as being worse in the cause then in it selfe the affection is worse then the action which may be forced or counterfeited Wee cry out upon particâ—…r sinnes but are not humbled as wee should be for our impure dispositions Without the sight of which there 〈◊〉 be no sound repentance arising from the deep and through consideration of sin no desire to be new moulded without which we can never enter into so holy a place as heaven no selfe deniall till we see the best things in us are enmity against God no high prizing of Christ without whoÌ„ our natures our persoâ—… and our actions are abominable in Goâ—… sight nor any solid peace setled in the soule which peace ariseth not from the ignorance of our corruption or compounding with it but from sight and hatred of it and strength against it 3. Consider the spiritualnesse and large extent of the law of God together with the curse annexed which forbids not onely particular sinnes but all the kindes degrees occasions and furtherances of sinne in the whole breadth and depth of it and our very nature it selfe so farre as it is corrupted For want of which we see many alive without the law joviall and merry from ignorance of their misery who if they did but once see their natures and lives in that glasse it would take away that livelinesse and courage from them and make them vile in their owne eyes Men usually looke themselves in the lawes of the State wherin they live and thinke themselves good enough if they are free from the danger of penall statutes this glasse discovers onely foule spots grosse scandalls and breakings out Or else they judge of themselves by parts of nature or common grace or by outward conformity to Religion or else by that light they have to guide themselves in the affaires of this life by their faire and civill carriage c. and thereupon live and die without any sense of the power of godlinesse which begins in the right knowledge of our selves and ends in the right knowledge of God The spiritualnesse and purity of the law should teach us to consider the purity and holinesse of God the bringing of our soules into whose presence will make us to abhorre our selves with Iob in dust and ashes contraries are best seene by setting one neere the other Whilest we looke onely on oâ—… selves and upon others amongst whom we live we think our selves to be some body It is an evidence of some sincerity wrought in the soule not to shunne that light which may let us see the soul corners of our hearts and lives 4. The consideration of this likewise should enforce us to carry a double guard over our soules David was very watchfull yet we see here he was surprized unawares by the sudden rebellion of his heart we should observe our hearts as governours doe rebells and mutinous persons Observation awes the heart We see to what an excesse sinne groweth in those that deny themselves nothing nor will be denied in any thing who if they may doe what they will will doe what they may who turne liberty into licence and make all their abilities and advantages to doe good contributary to the commands of overruling and unruly lusts Were it not that God partly by his power suppresseth and partly by his grace subdueth the disorders of mans nature for the good of society and the gathering of a Church upon earth Corruption would swell to that excesse that it would overturne and confound all things together with it selfe Although there bee a common corruption that cleaves to the nature of all men in generall as men as distrust in GOD selfe-love a carnall and worldly disposition c. yet God so ordereth it that in some there is an ebbe and decrease in others God justly leaving them to themselves a flow and encrease of sinfulnesse even beyond the bounds of ordinary corruption whereby they become worse then themselves either like beasts in sensuality or like devills in spirituall wickednesse though all be blinde in spirituall things yet some are more blinded though all be hard hearted yet some are more hardened though all be corrupt in evill courses yet some are more corrupted and sinke deeper into rebellion then others Sometimes God suffers this corruption to breake out in civill men yeâ—… even in his owne children
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 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 Ghostâ—… unto which misapprehensions weake and dark spirits are subject And Satan as a cunning Rhetorician here inlargeth 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 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 theiâ—… hearts from Gods calling them by hiâ—… spirit and their answer to his call and so raise themselves upwards to know their Election by their answer to God calling Give all diligence saith Peter to make your calling and election sure 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 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 thougâ—… they bee not to bee rested in yet aâ—… 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 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 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 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 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 love our brother and yet we know we love our brother whom we see more clearly then God whom we doe not see 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 aâ—… 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 thâ—… men by a naturall kinde of Popery feâ—… for their comfort too much in sanctification neglecting justification relyinâ—… too much upon their own performances Saint Paul was of another minde accounting all but dung and drosse compared 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 which is all one
our courses Is it not the greatest plâ—… of the world First to have their luâ—… satisfied Secondly to remove either by fraud or violence whatsoever standeth in their way And thirdly to put colours and pretences upon this to delude the world themselves imploying all their carnall wit and worldly strength for their carnall aimes and fighting for that which-fights against their owne soules For what will beâ—… the issue of this but certaine destruction Of this minde are not onely tâ—… dregs of people but many of the mâ—… refined sort who desire to be emineâ—… in the world And to have their owâ—… desires herein give up the liberty oâ—… their owne judgements and consciences to the desires and lusts of others to bee above others they will bee beneath themselves having those mens persons in admiration for hope of advantage whom otherwise they despise and so substituting in their spirits man in the place of GOD lose heaven for earth and bury that divine sparke their soules capable of the Divine nature and fitter to be a sanctuary and temple for God to dwell in then by clozing with baser things to become base it selfe We need not wonder that others seeme base to carnall men who are base both in and to themselves It is no wonder they should bee cruell to the soules of others who are cruell to their owne soules that they should neglect and starve others that give away their owne soules in a manner for nothing Alas upon what poore termes do they hazard that the nature and worth whereof is beyond mans reach to comprehend Many are so carelesse in this kinde that if they were throughly perswaded that they had soules that should live for ever either in blisse or torment wee might the more easily work upon them But as they live by sense as beasts so they have no moâ—… thoughts of future times then 〈◊〉 except at such times as conscience is awaked by some suddaine judgement whereby Gods wrath is revealed froâ—… heaven against them But happy were it for them if they might die like beasts whose miserie dies with them To such an estate hath sinne brought the soule that it willingly drowneth it selfe in the senses and becomes in some sort incarnaâ—…e with the flesh Wee should therefore set our selâ—… to have most care of that which Goâ—… cares most for which he breathed iâ—…to us at first set his owne image upon gave so great a price for and values above all the world besides Shall all our study bee to satisfie the desires 〈◊〉 the flesh and neglect this Is it not a vanity to preferre the casket before the jewel the shell before the pearle the gilded potsheard before the treasure and is it not mucâ—… more vanitie to preferre the outward condition before the inward The soule is that which Satan and his hath most spite at for in troubling our bodies or estates hee aimes at the vexation of our soules As in Iob his aime was to abuse that power God had given him over His children body and goods to make him out of a disquieted spirit blaspheme God It is an ill method to beginne our care in other things and neglect the soule as Achitophel who set his house in order when hee should have set his soule in order first Wisedome begins at the right end If all bee well at home it comforts a man though he meets with troubles abroad Oh saith he I shall have rest at home I have a loving wife and dutifull children so whatsoever we meet withall abroad if the soule be quiet thither we can retire with comfort See that all bee well within and then all troubles from without cannot much annoy us Grace will teach us to reason thus God hath given mine enemies power over my liberty and condition but shall they have power and liberty over my spirit It is that which Satan and they most seeke for but never yeeld Oh my soule And thus a godly man will become more then a conquerer when in appearance hee is conquered the cause prevailes his spirit prevailes and is undaunted A Christian is not subdued till his spirit be subdued Thâ—… Iob prevailed over Sathan and all his troubles at length This tormenteâ—… proud persons to see godly men enjoy a calme and resolute frame of mindâ—… in the midst of troubles when thâ—… enemies are more troubled in troubling them then they are in being troubled by them Wee see likewise here how to fraâ—… our complaints David complaines nâ—… of God nor of his troubles nor of others but of his owne soule hee complaines of himselfe to himselfe Aâ—… 〈◊〉 he should say Though all things else be out of order yet O my soule thou shouldst not trouble mee too thou shouldst not betray thy selfe unto troubles but rule oâ—… them A godly man complaines to Goâ—… yet not of God but of himselfe a carnall man is ready to justifie himselfe and complaine of God He complaines not to God but of God at the least in secret murmuring hee complaines of others that are but Gods violls hee complaines of the grievance that lies upon him but never regards what is amisse in himselfe within Openly he cries out upon fortune yet secretly he strike that God under that Idoll of fortune by whose guidance all things comes to passe whilst he quarrells with that which is nothing hee wounds him that is the cause of all things like a gouty man that complaines of his shooe and of his bed or an aguish man of his drinke when the cause is from within So men are disquieted with others when they should rather bee disquieted and angry with their owne hearts We condemne Ionas for contending with God and justifying his unjust anger but yet the same risings are in men naturally if shame would suffer them to give vent to their secret discontent their heart speakes what Ionas tongâ—… spake Oh but here we should lay oâ—… hand upon our mouth and adore God and command silence to our soules No man is hurt but by himselfe first Wee are drawen to evill and allurâ—… from a true good to a false by our owâ—… lusts God tempts no man Satan hath 〈◊〉 power over us further then wee willingly lie open to him Satan worâ—… upon our affections and then our affections worke upon our will Hee doâ—… not worke immediatly upon the wiâ—… wee may thanke our selves in willing yeelding to our owne passions foâ—… that ill Satan or his instruments draw us unto Saul was not vexed withâ—… evill spirit till he gave way to his owâ—… evill spirit of envy first The devill 〈◊〉 tred not into Iudas untill his coveâ—… heart made way for him The Apoâ—… strengtheneth his conceit against 〈◊〉 and lasting anger from hence thâ—… this wee give way to the devill Iâ—… dangerous thing to passe from Gâ—… government and come under Sataâ—… Satan mingleth himselfe with 〈◊〉 owne passions therefore wee should blame our selves first bee ashamed of
with our owâ—… hearts than with the trouble it selfe We are not hurt till our soules be hurt God will not have it in the power of any creature to hurt our soules but by our owne treason against our selves Therfore we should have our hearts in continuall jealousie for they are ready to deceive the best In suddaine encounters some sinne doth many times discover it selfe the seed whereoflyeth hid in our natures which wee thinke our selves very free from Who would have thought the seeds of murmuring had lurked in the meeke nature of Moses That the seeds of murther had lurked in the pittifull heart of David That the seeds of deniall of Christ had lyen hid in the zealous affection of Peter towards Christ If passions breake out from us which we are not naturally enclined unto and over which by grace wee have got a great conquest how watchfull need wee be over our selves in those things which by temper custome and company wee are carried unto and what cause have wee to feare continually that wee are worse than we take our selves to be There are many unruly passions lye hid in us untill they be drawne out by something that meeteth with them either I by way of opposition as when the truth of God spiritually unfolded meets with some beloved corruption it swelleth bigger the force of Gunpowder is not knowne untill some sparke light on it and oftentimes the stillest natures if crossed discover the deepest corruptions Sometimes it is drawne out by dealing with the opposite spirits of other men Oftentimes retyred men know not what lies hid in themselves 2. Sometimes by crosses as many people whilest the freshnesse and vigour of their spirits lasteth and while the flower of age and a full supply of all things continueth seeme to be ofâ—… pleasing and calme disposition bâ—… afterwards when changes come like Iobs wife they are discovered Thâ—… that which in nature is unsubdued openly appeares 3. Temptations likewise have a searching power to bring that to light in us which was hidden before Sathan hath beene a winnower and a sister of old hee thought if Iob had beene but touched in his body hee would have cursed God to his face Some men out of policie conceale their passion untill they see some advantage to let it out as Esau smoothered his hatred untill his fathers death When the restraint is taken away Men as wee say shew themselves in their pure naturalls unloose a Tyger or a Lyon and you know what he is 4. Further let us see more every day into the state of our owne soules what a shame is it that so nimble and swift a spirit as the soule is that can mount up to heaven from thence come downe into the earth in an instant should whilest it lookes over all other things over-looke it selfe that it should bee skilfull in the story almost of all times and places and yet ignorant of the story of it selfe that we should know what is done in the Court and Countrey and beyond the Seas and be ignorant of what is done at home in our owne hearts that we should live knowne to others and yet die unknowne to our selves that we should be able to give account of any thing better then of our selves to our selves This is the cause why we stand in our owne light why wee thinke better of our selves than others and better then is cause This is that which hindreth all reformation for how can wee reforme that which wee are not willing to see and so wee lose one of the surest evidences of our sincerity which is a willingnesse to search into our hearts and to bee searched by others A sincere heart will offer it selfe to triall And therefore let us sift our actions and our passions and see what is flesh in them and what is spirit and so separate the precious from the vile It is good likewise to consider what sinne we were guilty of before which moved GOD to give us up to excesse in any passion and wherein we have grieved his Spirit Passion will bee 〈◊〉 moderate when thus it knowes it must come to the triall and censure This course will either make us weary of passion or else passion will make us weary of this strict course Wee shall find it the safest way to give our hearts no rest till we have wrought on them to purpose and gotten the mastery over them When the soule is invred to this dealing with it selfe it will learne the skill to command and passions will be soone commanded as being invred to be examined and checked As wee see doggs and such like domesticall creatures that will not regard a stranger yet will be quieted in brawles presently by the voice of their Master to which they are accustomed This fits us for service Unbroken spirits are like unbroken horses unfit for any use untill they be thorowly subdued 5. And it were best to prevent as much as in us lieth the very first risings before the soule bee overcast Passions are but little motions at the first but grow as Rivers doe greater and greater the further they are carried from their Spring The first risings are the more to bee looked unto because there is most danger in them and we have least care over them Siâ—… like rust or a Canker will by little aâ—… little eate out all the graces of the soule There is no staying when we are once downe the hill till we come to the bottome No sin but is easier kept out tâ—… driven out If wee cannot prevent wicked thoughts yet wee may deny them lodging in our hearts It is our giving willing entertainment to sinfull motions that increaseth guilt and hinderâ—… our peace It is that which moveth God to give us up to a further degree of evill affections Therefore what we are afraid to doe before men we should bee afraid to thinke before God It would much further our peace to keep our judgements cleare as being the eye of the soule whereby we may discerne in every action and passion what is good and what is evill as likewise to preserve rendernesse of heart that may checke us at the first and not brooke the least evill being discovered When the heart begins once to be kindled it is easie to smother the smoke of passion which otherwise will fume up into the head and gather into so thicke a cloud as wee shall lose the sight of our selves and what is best to bee done And therefore David here labours to take up his heart at the first his care was to crush the very first insurrections of his soule before they came to break forth into open rebellion stormes we know rise out of little gusts Little risings neglectd cover the soule before wee are aware If wee would checke these risings and stifle them in their birth they would not breake out afterwards to the reproach of Religion to the scandall of the weake
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 thoughâ—… 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 to bring forth weeds WheÌ„ 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 §. 3. But how shall we know that Satan joynes with our nature in those actions unto which nature it selfe is proâ—… Then Satan addes his helpe when 〈◊〉 nature is carried more eagerly then ordinary to sinne as when a streame runnes violently wee may know tâ—… 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 throâ—… 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 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 Satâ—… whereupon hee is not so obstinate 〈◊〉 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 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 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 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 there would be no hell For men willingly submit to the rule and law of sin 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 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 doâ—… 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 â—…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 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 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 â—…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 iâ—… us or from us to cover or colour sinne and furnishes us with reasons either
unto blasphemy they imagine good men to be led with vaine conceits but good men know them to bee so led Not onely St. Paul but CHRIST himselfe were counted besides themselves when they were earnest for God and the soules of his people But there is enough in Religion to beare up the soule against all imputations laid upon it the true children of wisedome are alwayes able to justifie their Mother and the conscionable practise of holy duties is founded upon such solid grounds as shall hold out when heaven and earth shall vanish 2. Wee must know that as there is great danger in false conceits of the way to heaven when we make it broader than it is for by this meanes wee are like men going over a bridge who thinke it broader then it is but being deceived by some shadow sinck downe and are suddenly drowned So men mistaking the strait way to life and trusting to the shadow of their owne imagination fall into the bottomlesse pit of hell before they are aware In like manner the danger is great in making the way to heaven narrower then indeed it is by weake and superstitious imaginations making more sinnes than God hath made The Wisemans counsell is that we should not make our selves over wicked nor bee foolisher than we are by devising more sinnes in our imagination than we are guilty of It is good in this respect to know our Christian liberty which being one of the fruits of Christs death we cannot neglect the same without much wrong not onely to our selves but to the rich bounty and goodnesse of God So that the due rules of limitation bee observed from authority piety sobriety needlesse offence of others c. we may with better leave use all those comforts which God hath given to refresh us in the way to heaven then refuse them the care of the outward man bindes conscience so farre as that wee should neglect nothing which may helpe us in a cheerefull serving of GOD in our places and tend to the due honour of our bodies which are the temples of the Holy Ghost and companions with our soules in all performances So that under this pretence wee take not too much liberty to satisfie the lusts of the body Intemperate use of the creatures is the nurse of all passions because our spirits which are the soules instruments are hereby inflamed and disturbed it is no wonder to see an intemperate man transported into any passion 3. Some out of their high and ayery imaginations and out of their iron and flintie Philosophy will needs thinke outward good and ill together with the affections of griefe and delight stirred up thereby to bee but opinions and conceits of good and evill onely not true and really so founded in nature but taken up of our selves But though our fancy be ready to conceit a greater hurt in outward evils then indeed there is as in poverty paine of body death of friends c. yet wee must not deny them to bee evills that wormewood is bitter it is not a conceit onely but the nature of the thing it selfe yet to abstaine from it altogether for the bitternesse thereof is a hurtfull conceit That honey is sweet it is not a conceit onely but the naturall quality of it is so yet out of a taste of the sweetnesse to think wee cannot take too much of it is a misâ—…ceit paid home with loathsome bitternesse Outward good and outward evill and the affections of delight and sorrâ—… rising thence are naturally so and depend not upon our opinion This were to offer violence to nature and to take man out of man as if hee were not flesh but steele Universall experience from the sensiblenesse of our nature in any outward grievance is sufficient to damâ—… this conceit The way to comfort a man in griefe is not to tell him that it is onely a conceit of evill and no evill indeed that he suffers this kinde of learning will not downe with him as being contrary to his present feeling but the way is to yeeld unto him that there is cause of grieving though not of ever-grieving and to shew him grounds of comfort stronger then the griefe he suffers We should weigh the degrees of evill in a right ballance and not suffer fancie to make them greater then they are So as that for obtaining the greatest outward good or avoiding the greatest outward ill of suffering wee should give way to the least evill of sinne This is but a policy of the flesh to take away the sensiblenesse of evill that so those cheeks of conscience and repentance for Sinne which is oft occasioned thereby might be taken away that so men may goe on enjoying a stupid happinesse never laying any thing to heart nor afflicting their soules untill their consciences awaken in the place of the damned and then they feele that griefe reâ—…ne upon them for ever which they laboured to put away when it might have beene seasonable to them §. 7. I have stood the longer upon this because Sathan and his instruments by bewitching the imagination with false appearances misleadeth not onely the world but troubleth the peace of men taken out of the world whose estate is laid up safe in Christ who notwithstanding passe their few dayes here in an uncomfortable wearisome and unnecessary sadnesse of spirit being kept in ignorance of their happy condition by Sathans jugling and their own mistakes and so come to heaven before they are aware Some againe passe their dayes in a golden dreame and drop into hell before they thinke of it but it is farre better to dreame of ill and when wee awake to finde it but a dreame then to dreame of some great good and when we awake to finde the contrary As the distemper of the fancie disturbing the act of reason oftentimes breeds madnesse in regard of civill conversation So it breeds likewise spirituall madnesse carrying men to those things which if they were in their right wits they would utterly abhorre therefore wee cannot have too much care upon what wee fixe our thoughts And what a glorious discovery is there of the excellencies of Religion that would even ravish an Angell which may raise up exercise fill our hearts We see our fancie hath so great a force in naturall conceptions that it oft sets a marke and impression upon that which is conceived in the wombe So likewise strong and holy conceits of things having a divine vertue accompanying of them transforme the soule and breed spirituall impressions answerable to our spirituall apprehensions It would prevent many crosses if we would conceive of things as they are When trouble of minde or sicknesse of body and death it selfe commeth what will remaine of all that greatnesse which filled our fancies before then we can judge soberly and speake gravely of things The best way of happinesse is not to multiply honours or riches c. but to cure our
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 thought upon out of Christ our mediator in whom hee was reconciling the 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 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 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 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 God c. When Moses desired to see the glory of God God thus manifested himself in the way of goodnesse I will mâ—… all my goodnesse passe before thee Whatsoever is good in the creature is first in God as in a fountaine and it is in God in a more emiâ—… 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 them in our selves 2. by observing 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 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 〈◊〉 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 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 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 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 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 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 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
till God in judgement gave him up to what his covetous heart led him unto A man is not fit to deliberate till his heart be purged of false aymes for else God will give him up to the darknesse of his owne spirit and he will bee alwayes warping unfit for any byas Where the aymes are good there God delighteth to reveale his good pleasure Such a soule is levell and suitable to any good counsell that shall bee given and prepared to entertaine it In what measure any last is favoured in that measure the soule is darkned Even wise Solomon whilest he gave way to his lust had like to have lost his wisdome We must looke to our place wherein God hath set us if we be in subjection to others their authority ought to sway with us Neither is it the calling of those that are subjects to enquire over-curiously into the mysteries of government for that both in peace and war breeds much disturbance and would trouble all designes The lawes under which we live are particular determinations of the law of God in some duties of the second table For example The Law of God sayes Exact no more then what is thy due But what in particular is thy due and what another mans the lawes of men determine and therefore ought to be a rule unto us so farre as they reach though it be too narrow a rule to be good only so farre as mans law guides unto Yet law being the joynt reason and consent of many men for publique good hath an use for guidance of all actions that fall under the same Where it dashes not against Gods law what is agreeable to law is agreeable to conscience The law of God in the due enlargement of it to the least beginning and occasions is exceeding broad and allowes of whatsoever stands with the light of reason or the bonds of humanity civility c. and whatsoever is against these is so farre against Gods law So that higher rules be looked to in the first place there is nothing lovely or praise-worthy among men but ought to be seriously thought on Nature of it selfe is wilde and untamed and impatient of the yoke but as beasts that cannot endure the yoke at first after they are enured a while unto it beare it willingly cary their work more easily by it So the yoke of obedience makes the life regular and quiet The meeting of authority and obedience together maintaines the order and peace of the world So of that Question Though blindfold obedience such as our Adversaries would have be such as will never stand with sound peace of conscience which alwayes lookes to have light to direct it for else a blinde conscience would breed blinde feares yet in such doubtfull cases wherein we cannot winde out our selves we ought to light our candles at others whom we have cause to thinke by their place and parts should see further then wee In matters of outward estate wee will have men skilfull of our counsell and Christians would finde more sound peace if they would advise with their godly and learned Pastors and friends Where there is not a direct word there is place for the counsell of a prudent man And it is a happinesse for them whose businesse is much and parts not large to have the benefit of those that can give ayme and see further then themselves The meanest Christian understands his owne way and knowes how to doe things with better advantage to his soule then a gracelesse though learned man yet is still glad of further discovery In counsell there is peace the thoughts being thus established When wee have advised and served Gods providence in the use of meanes then if it fall out otherwise then wee looke for wee may confidently conclude that God would not have it so otherwise to our griefe we may say it was the fruit of our owne rashnesse Where we have cause to thinke that wee have used better meanes in the search of grounds and are more free from partiall affections then others there we may use our owne advise more safely Otherwise what wee doe by consent from others is more secure and lesse offensive as being more countenanced In advice with others it is not sufficient to be generally wise but experienced and knowing in that wee aske which is an honour to Gods gifts where we finde them in any kinde When we set about things in passion we work not as men or Christians but in a bestiall manner The more passion the lesse discretion because passion hinders the sight of what is to be done It clouds the soule and puts it on to action without advisement Where passions are subdued and the soule purged and cleared there is nothing to hinder the impression of Gods spirit the soule is fitted as a cleane glasse to receive light from above And that is the reason why mortified men are fittest to advise with in the particular cases incident to a Christian life After all advise extract what is fittest and what our spirits do most bend unto For in things that concerne our selves God affords a light to discerne out of what is spoken what best suteth us And every man is to follow most what his owne conscience after information dictates unto him because conscience is Gods deputy in us and under God most to bee regarded and whosoever sinnes against it in his own construction sinnes against God God vouchsafeth every Christian in some degree the grace of spirituall prudence whereby they are enabled to discerne what is fittest to be done in things that fall within their compasse It is good to observe the particular becks of providence how things joyne and meete together fit occasions and suting of things are intimations of Gods will Providence hath a language which is well understood by those that have a familiar acquaintance with Gods dealing they see a traine of providence leading one way more then to another Take especiall heed of not grieving the Spirit when he offers to bee our guide by studying evasions and wishing the case were otherwise This is to be Law-givers to our selves thinking that we are wiser than God The use of discretion is not to direct us about the end whether wee should doe well or ill for a single heart alwayes aymes at good but when we resolve upon doing well and yet doubt of the manner how to performe it discretion lookes not so much to what is lawfull for that is taken for granted but what is most expedient A discreet man lookes not to what is best so much as what is fittest in such and such respects by eying circumstances which if they sort not doe vary the nature of the thing it selfe And because it is not in man to know his owne wayes we should looke up unto Christ the great Councellour of his Church to vouchsafe the spirit of counsell and direction to us that may make our way plaine before us by
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 Hence it is that trust is an obsequions and an observing grace stirring up the 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 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 â—…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 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 toâ—…ds us so to let us see that wee stand â—…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 â—…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 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 therefore is against the principles of nature This dependancy is either in the use of meanes or else when meanes failes 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 seeking to God it shewes there is little trust the Widdow that trusted in God continued likewise in prayers day and 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 â—…ne Abraham never honoured God more then when he trusted in God for â—…son against the course of nature and when he had a son was ready to sacrifice him upon confidence that God 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 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 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 are the best it is an evidence of true 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 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 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 caÌ„not 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 stand against God upon whose truth and power faith relyes The devill feares not us but him whom
the love of God in the crosse as well as out of it hee may bee cast out of his happy condition in the world but never out of Gods favour If Gods children have cause to praise God in their worst condition what diffeâ—…ce is there betwixt their best estate and their worst Howsoever Gods children have conâ—…uall occasion to praise God yet â—…ere be some more especiall seasons of praising God then others there bee dayes of Gods owne making of purpose to â—…joyce in wherein we may say This is the day which the Lord hath made let us rejoyce therein And this I thinke is â—…iefly intended here David comforts â—…imselfe with this that however it was â—…w with him yet God would deale so â—…iously with him hereafter that he â—…uld have cause to blesse his name Though in evill times we have cause 〈◊〉 praise God yet so wee are and such 〈◊〉 our spirits for the most part that â—…ction straitens our hearts Thereâ—…re the Apostle thought it the fittest â—…y in affliction to pray Is any afflicted 〈◊〉 him pray saith Iames Is any joyfull let 〈◊〉 sing Psalmes shewing that the day â—…ejoycing is the fittest day of praiâ—… God Every worke of a Christian is beautifull in its owne time the graces of Christianity have their severall offices at severall seasons in trouble prayer is in its season in the evill day call upon me saith God In better times praises should appeare and shew themselves When God manifests his goodnesse to his hee gives them grace with it to manifest their thankfulnesse to him Praising of God is then most comely though never out of season when God seemes to call for it by renewing the sense of his mercies iâ—… some fresh favour towards us If a bird will sing in Winter much more in the Spring If the heart be prepared in the Winter time of adversity to praise God how ready will it bee when it iâ—… warmed with the glorious sunshine of his favour Our life is nothing but as it were a webbe woven with interminglings 〈◊〉 wants and favours crosses and blessings standings and failings combate and victory therefore there should be a perpetuall intercourse of praying and prâ—… sing in our hearts There is alwayes ground of communion with God in â—…e of these kindes till wee come to â—…at condition wherein all wants shall be supplied where indeed is only matter of praise Yet praising God in this â—…fe hath this prerogative that here we praise him in the middest of his enemies In heaven all will bee in consort with us God esteemes it an honour in the middest of devils and wicked men whose life is nothing but a dishonour aâ—… him to have those that will make his â—…e as it is in it selfe so great in the â—…ld David comforts himselfe in this that he should praise God which shewes he had inured himselfe well before to this holy exercise in which hee found â—…ch comfort that he could not but joy in the fore-thoughts of that time wherâ—… he should have fresh occasion of his â—…mer acquaintance with GOD. Thoughts of this nature enter not into â—…eart that is strange to God It is a speciall Art in time of misery 〈◊〉 thinke of matter of joy if not for the â—…sent yet for the time to come for joy disposeth to praise and praise again stirres up joy these mutually breed one another even as the seed brings forth the tree and the tree brings forth the seed It is wisdome therefore to set faith on worke to take as much comfort as wee can from future promises that wee may have comfort and strength for the present before we have the full possession of them It is the nature of faith to antidate blessings by making them that are to be performed hereafter as present now because wee have them in the promise If God had not allowed us to take many things in trust for the time to come both for his glory and our good hee would never have left such rich promises to us For faith doth not only give glory to God for the present in a present beleeving of his truth and relying upon him but as it lookes forward it sees an everlasting ground of praising God and is stirred up to praise him now for that future matter of praise which it is sure to have hereafter The very hopes of future good made David praise God for the present If the happy condition wee looke for were present wee would embrace it with present praises Now faith is the evidence of things not sâ—…ene and gives a being to that which is not whereupon a true beleeving soule cannot but bee a praising soule For this end God reveales before hand what wee shall have that before hand we should praise him as if we possessed it For that is a great honour to his â—…uth when wee esteeme of what hee speakes as done and what he promiseth as already performed Had wee not a perpetuall confidence in the perpetuity of his love to us how is it possible we should praise him But we want those grounds for the time is come which David had hee had particular promises which we want Though we want Vrim and Thumâ—… and the Prophets to foretell us what the times to come shall be yet we have the Canon of Scripture enlarged â—…e live under a more glorious manifestation of Christ and under a more plentifull shedding of the Spirit wherby that want is abundantly supplyed we have generall promises for the time to come that God will never faile nor forsake us that he will be with us in fire and in water that he will give an issue to the temptation and that the issue of all things shall be for our good that we shall reape the quiet fruit of righteousnesse and no good thing will he withhold from them that tend a godly life c. If wee had a spirit of faith to apply these generalls we should see much of Gods goodnesse in particular Besides generall promises wee have some particular ones for the time to come of the confusion of Antichrist of the conversion of the Iewes and fulnesse of the Gentiles c. which though we perhaps shall never live to see yet we are members of that body which hereafter shall see the same which should stir up our hearts to praise God as if we did enjoy the present fulfilling of them our selves for faith can present them to the soule as if they were now present Some that have a more neere communion with God may have a particular faith of some particular deliverances whereupon they may ground particular prayer Luther praying for a sicke friend who was very comfortable and usefull to him had a particular answer for his recovery whereupon he was so confident that he sent word to his friend that hee should certainly recover Latimer prayed with great zeale for three things 1. That
a grace wherâ—…y the soule resigneth up it self to God â—…n humble submission to his will because he is our God as David in extremity comforted himselfe in the Lord his God Patience breeds comfort because it brings experience with it of Gods owâ—…ing of us to be His. The soul shod and â—…enced with this is prepared against all â—…bs and thornes in our way so as wee â—…e kept from taking offence All troubles we suffer doe but help patience to its perfect worke by subduing the unbroken sturdinesse of our spirits when wee feele by experience wee get but more blowes by standing out against God 4. The Spirit of God likewise is a spirit of meeknesse whereby though the â—…ul be sensible of evill yet it modeâ—…tes such distempers as would otherwise rob a man of himselfe and together with patience keepeth the soul in possession of it selfe It stayes murmurings and frettings against God or man It sets and keepes the soul in tune It is that which God as hee workes so hee much delights in and sets a price upon it as the chiefe ornament of the soul. The meek of the earth seek God and are hid in the day of his wrath whereas high spirits that compasse themselves with pride as with a chain thinking to set out themselves by that which is their shame are looked upon by God a farre off Meek persons will bow when others break they are raised when others are pluckt down and stand when others that mount upon the wings of vanity fall these prevaile by yeelding and are Lords of themselves and other things else more then other unquiet spirited men the blessings of heaven and earth attend on these 5. So likewise contentednesse with our estate is needfull for a waiting condition and this we have in Our God being able to give the soul full satisfaction For outward things God knowes â—…ow to dyet us If our condition be not 〈◊〉 our minde he will bring our minde 〈◊〉 our condition If the spirit bee too â—…gge for the condition it is never quiâ—… therefore God will levell both Those wants be well supplyed that are made up with contentednesse and with â—…hes of a higher kinde If the Lordâ—…e â—…e our Shepheard we can want nothing This lifteth the weary hands and feeble â—…ees even under chastisement wherein though the soule mourneth in the sence of Gods displeasure yet it rejoyceth in his Fatherly care 6. But patience and contentment are â—…o low a condition for the soul to rest 〈◊〉 therefore the spirit of God raiseth it vp to a spirituall enlargement of joy So much joy so much light and so much hight so much scattering of darknesse of â—…pirit We see in nature how a little light will prevaile over the thickest clouds of darknesse a little fire wastes a great â—…eale of drosse The knowledge of God to be our God brings such a light of joy into the soul as driveth outâ—… dark uncomfortable conceits this light makes lightsome If the light of knowledge alone makes bold much more the light of joy arising from our communion and interest in God How can wee enjoy God and not joy in him A soule truely cheerefull rejoyceth that God whom it loveth should think it worthy to endure any thing for him This joy often ariseth to a spirit of glory even in matter of outward abasement if the trouble accompanyed with disgrace continue the spirit of glory rests upon us and it will rest so long untill it make us more then Conquerours even then when we seeme conquered for not onely the cause but the spirit riseth higher the more the enemies labour to keepe it under as we see in Stephen With this joy goeth a spirit of courage and confidence What can daunt that soule which in the greatest troubles hath made the great God to be its owne Such a spirit dares bid defiance to all opposite power setting the soule above the world having a spirit larger and higher then the world and seeing all but God beneath it as being in heaven already in its head After Moses and Micah had seene God in his favour to them how little did they regard the angry countenances of those mighty Princes that were in their times the terrours of the world The courage of a Christian is not onely against sensible danger and of flesh and bloud but against principalities and powers of darknesse against the whole kingdome of Sathan the god of the world whom hee knowes shortly shall be trodden under his feet Sathan and his may for a time exercise us but they cannot hurt us True beleevers are so many Kings and Queens so many Conquerours over that which others are slaves to they can overcome themselves in revenge they can despise those things that the world admires and see an excellency in that which the world sets light by they can set upon spirituall duties which the world cannot tell how to goe about and endure that which others tremble to think of and that upon wise reasons and a sound foundation they can put off themselves and be content to be nothing so their God may appeare the greater and dare undertake and undergoe any thing for the glory of their God This courage of Christians among the Heathens was counted obstinacy but they knew not the power of the spirit of Christ in his which is ever strongest when they are weakest in themselves they knew not the privy armour of proofe that Christians had about their hearts and thereupon counted their courage to be obstinacy Some think the Martyrs were too prodigall of their bloud and that they might have beene better advised but such are unacquainted with the force of the love of God kindled in the heart of his childe which makes him set such a high price upon Christ and his truth that he counts not his life dear unto him He knowes hee is not his owne but hath given up himselfe to Christ and therefore all that is his yea if hee had more lives to give for Christ hee should have them He knowes he shall be no looser by it Hee knowes it is not a losse of his life but an exchange for a better We see the creatures that are under us will be couragious in the eye of their Masters that are of a superiour nature above them and shall not a Christian be couragious in the presence of his great Lord and Master who is present with him about him and in him undoubtedly hee that hath seene God once in the face of Christ dares look the grimmest creature in the face yea death it selfe under any shape The feare of all things flyes before such a soule Onely a Christian is not ashamed of his confidence Why should not a Christian be as bold for his God as others are for the base gods they make to themselves 7. Besides a spirit of courage for establishing the soule is required a spirit of constancie
est nos velle cuÌ„ volumus sed ille facit ut velimus Aug. Duties 1. 2. Obser. 1. 2. Rom. 8. 28. 3. 4. Iam. 5. 17. 5. Gen. 8. 11. Object Answ. Trust in God tho an offended God Psal. 97. 10 6. Vnde hoc montrum quare istud Aug. Confess Non ex toto vult non ex toto imperat in tantum non sit quod imperat in quantum non vult 7. Esay 26. 3. Ephes. 6. 10. Psal. 80. 19 Animus aeger semper errat 8. Jussisti Domine sic est ut omnis inordinatus affectus sibi sit poena Aug. Gen. 3. God and the Soule must be brought together by trust Ionah 1. 17 Dan. 3. Esa. 28. 29. 1. 2. 3. 1 Cor. 5. 19. 4. 5. Exo. 34. 6. Exod. 33. 16. 1. 2. 6. 7. What God is hee maketh good by providence Deut. 19. 5 Prov. 21. 1. Ps. 135. 6. 1. 2. Intimior intimo nostro 3. 4. Psal. 125. 3 Deus est prima causa cujuscunque non esse Esther 6. 1. Divinum consilium dum devitatur impletur humana sapientia dum reluctatur comprehenditur Greg. Ex. 10. 11. Psal. 39. 9. Lev. 10. 1 2. Psal. 73. 1. 2. Voluntas Dei necessitas rei 2 Sam. 15. 26. 1 Sam. 3. 18. Acts 21. 14 Vox vere Christianorum Rev. 6. 10. 3. Propria voluntas DeuÌ„ quantum in ipsa eximit Prov. 3. 6. Esa. 48. 10. 4. Quest. 1. Answ. Summa ratio quae pro religione sacit 2. 3. Nimis angusta innocentia â—…st ad legem bonam esse 5. Sententia boni viri 6. 7. 8. Phil. 2. 4. Dan. 3. There must be a discovery of the mind of God as well as of his nature 1. 2. 3. 4. 5. Rom 8. 39. Heb. 13. 8. 1. 2. 3. 4. 5. Psal. 19. 7. Trust must answer the truth of God Why saith so requisite in Christians 1. 2. 3. 4. Iere. 31. 3. Mat. 9. 20. DirectioÌ„s about trusting 1. It must be by divine light Esa. 54. 13 2. By subduing and changing the will 3. By carying the whole soule to God 4. By putting cases to our selves Psal. 3. 6. Psal. 46. 3. Psal. 27. 3. 5. By fitting the promise to every condition of our lives 6. By trusting in God alone 7. 1. 2. 3. 4. 5. 8. By trusting God for all things in all times 9. By trusting God when it sees no helpe 2 Cor. 5. 7. Why God suffers his children to fall into great extremities 1. 2. 3. 4. Christians should trust God most in the worst times Esa. 50. 10 1. Psal. 31. 7. 2. 10. By calling to minde former experiences of Gods love Psal. 22. 4. Psal. 9. 10. Psal. 119. 140. Psal. 12. 6. Christians should coÌ„municate their experiences Psal. 66. 19 Ps. 142. 7. 11. By walking in the wayes of God 12. By setting a high price upon Faith 1 Pet. 1. 7. Luke 17. 6 Hos. 8. 12. The meanes to get an high esteeme of Faith is to undervalue all things else Object Answ. 1. 2. Iames 1. 8. Luk. 16. 13 Ioh. 5. 44. Psal. 30. 6. 1. 2. Psa. 62. 10 Jere. 17. 5. Eccles. 1. 2. Eccles. 12. 13. 1. 2. Esa. 47. 10 3. 4. We should labour to subdue the first inclination of our soules to the creatures 1 Cor. 13. 11. 13. Our trusting should follow Gods order of promising Eph. 1. 20. Defects in life rise froÌ„ defects in trust Sathans study is to unloose our hearts froÌ„ God Heb. 3. 12. What trust in God is The tryall of trust 1. It can and is willing to endure tryall Psal. 39. 7. 2. It looks to all the promises Fides non eligit objectum 3. It makes the soule bold 1. 4. yet huÌ„ble Motus ex indigentia 5. Trust is dependant 6. and obsequions Phil. 2. 12 13. Heb. 12. 5. 1 Pet. 4. 7. It serveth Gods providence in the use of meanes Tim. 5. 5. Gen. 2. 2. Dan. 5. 23. Pro. 30. 25 8. It runnes not before God 9. It stills and quiets the soule upon good grounds Psal. 29. 2. Nihil est tentatio vel universi mundi totius inferni in unum conflata ad eam qua Deus contrarius homini ponitur Luther Tentatio blasphemiarum Ion. 2. 4. Isay 50. 10 Esa. 63. 16 2 Cor. 1. 4. Object Answ. 2 Cor. 5. 21 Psal. 38. Object Answ. Mic. 7. 18. Psal. 51. Rom. 5. 17 Gods mercy not to be limited Isay 55. 8. Zac. 13. 1. Isay 55. 8. Sinnes of continuance dangerous How to deale with such as have lived long in sinne Bonitas invicti non vincitur infinita miserecordia non finitur Fulgent Cavenduâ—… est vulnus quod dolore curatur Rom. 3. 26. Ier. 3. 2. Object Answ. Object Answ. Luke 15. Caution Object Answ. 1. Sorow not required for it selfe as sorow Ans. 2. The greatest sorow can make no satisfaction for sinne Ans. 3. Causes of our want of griefe for sinne 1. Want of consideration Vse of crosses 2. Want of a divine worke 3. A kinde of doublenes of heart Selfe-deniall 2 Cor. 7. 10. 4. 5. Because God sees not griefe so fit for one disposition as another Earnest desire of too much sorow for sin dangerous Mr. Leaver Caution The most constant state of the soule in regard of sinne Quest. Answ. 1. 2. 3. 4. A never-failing character of a good soule 5. Quest. 1. When the soule is sufficiently humbled 2. Feare is the awbaÌ„d of the soul 3. 4. 5. How to know that we hate sin rightly 1. 2. 3. 4. What wee must doe in want of griefe for sinne 1. 2. Isay 63. 3. Al a Christians grief is not at first Griefe arises not alwayes froÌ„ our poring on sinne 4. That there may be a spice of Popery in this our earnest desire of much griefe The scope of this discourse of griefe Mat. 5. That the great conflict in us betwixt grace and corruption doth also much cast us downe Proximorum odiae sunt acerbissima Rom. 7. Rom. 7. That the sight and sense of this sharpe conflict should cause us to trust the more in God Object Of peâ—…severance to the end answered Answ. Pet. 2. Object Answ. Zach. 4. 7. Psal 95. Object Answ. Ephes. 5. Object Answ. Object Answ. 1. 2. 1. For outward evils Amaziah 2. For the miseries of this life of our nature and condition Psal. 116. Iob 6. 15. Joh. 16. 32. Solus non est cui Christus comes est Cypr. Tim. 17. Ps. 69. 120 Comfort in departure of friends Mat. 12. 50 Comfort in sicknes Meanes not to be relyed on Optimi sumus dum infirmi sumus 2 Cor. 1. 9. Sin the greatest trouble Avoid not trouble by finne 1 Pet. 4. 3. 21. Iohn 1. Esay 50. â—…lt * Meâ—…or est tristitia iniqua patientis quam â—…titia iniqua facientis Aug. Luk. â—…3 34 Comfort in the houre of death Ioh. 11. 25 Comfort from the state after death Iohn 14. 2. 1 Thes. 〈◊〉 Comfort in regard of our generall calling Exod. 7. 11 Iam. 1. 5. Caution