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
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
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
in him If we will not trust in salvation what will we trust in and if salvation it self cannot save us what can out of salvation there is nothing but destruction which those that seeke it any where out of God are sure to meet with How pittifull then is their case who goe to a destroyer for salvation that seeke for help from hell Here also we see to whom to return praise in all our deliverances even to the God of our salvation The virgin Mary was stirred up to magnifie the Lord but why Her spirit rejoyced in God her Saviour Whosoever is the instrument of any good yet salvation is of the Lord whatsoever brings it hee sends it Hence in their holy feasts for any deliverance the cup they drank of was called the Cup of salvation and therefore David when he summons his thoughts what to render unto God hee resolves upon this to take the Cup of salvation But alwayes remember this that when we thinke of God as salvation wee must thinke of him as hee is in Christ to his For so every thing in God is saving even his most terrible attributes of justice and power out of Christ the sweetest things in God are terrible Salvation it selfe will not save out of Christ who is the onely way of salvation called the way the truth and the life David addeth He is the salvations of my countenance that is hee will first speake salvation to my soule and say I am thy salvation and when the heart is cheered which is as it were the Sâ—… of this little world the beames of that joy will shine in the countenance True joy begins 〈◊〉 the center and so passeth to the circumference the outward man The countenance is as the glasse of the soul wherein you may see the naked face of the soule according as the severall affections thereof stand In the coutenance of an understanding creature you may see more then a bare countenance The spirit of one man may see the countenance of anothers inner man in his outward countenance which hath a speech of its owne and declares what the heart saith and how it is affected But how comes God to be the salvation of our countenance Answ. I answer God onely graciously â—…nes in the face of Jesus Christ which 〈◊〉 with the eye of faith beholding receive those beames of his grace and reâ—…ct them backe againe God shineth â—…on us first and we shine in that light â—…f his countenance upon us The joy of salvation especially of spirituall and â—…all salvation is the onely true joy all other salvations end at last in destruction and are no further comfortable then they issue from Gods saving love God will have the body partake with the soule as in matter of griefe so in matter of joy the lanthorne shines in the light of the Candle within Againe God brings forth the joy of the heart into the countenance for the further â—…eading and multiplying of joy to others Next unto the sight of the sweet countenance of God is the beholding of the cheerefull countenance of a Christian friend rejoycing from true grounds Whence it is that the joy of one becomes the joy of maâ—… and the joy of many meet in one by which meanes as many lights together make the greater light so many lightsome spirits make the greater light of spirit and so God receiveth the more praise which makes him so much to delight in the prosperity of his children Hence it is that in any deliverance of Gods people the righteous doe compasse them about to know what God hath done for their soules and keep a spirituall Feast with them in partaking of their joy And the godly have cause to joy in the deliverance of other Christians because they suffered in their afflictions and it may be in their sinnes the cause of them which made them somewhat ashamed Whence it is that Davids great desire was that those who feared God might not be ashamed because of him insinuating that those who feare Gods name are ashamed of the falls of Gods people Now when God delivers them this reproach is removed and those that had part in their sorow have part in their joy Againe God will have salvation so open that it shall appeare in the countenance of his people the more to daunt and vexe the enemies Cainish hypocrites hang downe their heads when God lifts up the countenance of their brethren when the countenance of Gods children cleares up then their enemies hearts and looks are cloudy Ierusalems joy is Babylons sorow It it with the Church her enemies as it is with a ballance the scales whereof when one is up the other is downe Whilst Gods people are under a cloud carnall people insult over them as if they were men deserted of God Wherupon they hang down their heads the rather because they think that by reason of their sins Christ his Religion will suffer with them Hence Davids care was that the miseries of Gods people should not be told in Gath. The chief reason why the enemies of the Church gnash their teeth at the sight of Gods gracious dealing is that they take the rising of the Church to bee a presage of their ruine A lesson which Hamans wife had learned This is a comfort to us in these times of Iacobs trouble and Zions sorrow The captivity of the Church shall returne as rivers in the South Therefore the Church may say Reioyce not over me O my enemy though I am fallen I shall rise againe Though Christs Spouse be now as black as the Pots yet shee shall be white as the Dove If there were not great dangers where were the glory of Gods great deliverance The Church at length will be as a Cup of trembling and as a burthensome stone The blood of the Saints cry their enemies violence cryes the prayers of the Church cry for deliverance and vengeance upon the enemies of the Church and as that importunate widow will at length prevaile Shall the importunity of one poore woman prevaile with an unrighteous Iudge and shall not the prayers of many that cry unto the righteous God take effect If there were Armies of Prayers as there are Armies of men wee should see the streame of things turned another way A few Mosesâ—… the Mount would doe more good then many souldiers in the valley If wee would lift up our hearts and hands to God he would lift up our countenance But alas wee either pray not or crosse our owne prayers for want of love to the truth of God and his people It is wee that keepe Antichrist and his faction alive to plague the unthankfull world The strength he hath is not from his owne cause but from our want of zeale we hinder those Halâ—…luiahs by private brabbles coldnesse and indifferency in Religion The Church begins at this time a little to lift up
THE SOVLES CONFLICT with it selfe AND VICTORY over it self by Faith A Treatise of the inward disquietments of distressed spirits with comfortable remedies to establish them Returne unto thy rest O my soule for the Lord hath dealt bountifully with thee By R. Sibbs D. D. Master of Katherine Hall in Cambridge and Preacher of Grayes Inne London The Second Edition LONDON Printed by M. F. for R. Dawlman at the Brazen Serpent in Pauls Churchyard 1635. TO THE RIGHT WORSHIP FVLL Sir IOHN BANKES Knight the Kings Majesties Attourney Generall Sir EDWARD MOSELY Knight his Majesties Attourney of the Duchie Sir WILLIAM DENNY Knight one of the Kings learned Counsell Sir DVDLY DIGGES Knight one of the Masters of the Chauncery And the rest of the Worshipfull Readers and Benchers with the Auncients Barresters Students and all others belonging to the Honourable Societie of Grayes Inne R. SIBBS Dedicateth these Sermons Preached amongst them in testimony of his due Observance and desire of their spirituall and eternall good TO THE CHRISTIAN READER THere be two sorts of people alwaies in the visible Church One that Satan keepes under with false peace whose life is nothing but a diversion to pre sent contentments and a running away from God and their owne hearts which they know can speake no good unto them these speake peace to themselves but God speakes none Such have nothing to doe with this Scripture the way for these men to enjoy comfort is to be soundly troubled True peace arises from knowing the worst first then our freedome from it It is a miserable peace that riseth from ignorance of evill The Angell troubled the waters and then cured those that stept in It is Christs manner to trouble our soules first and then to come with healing in his wings But there is another sort of people who being drawen out of Satans kingdome and within the Covenant of grace whom Satan labours to unsettle and disquiet being the God of the world he is vexed to see men in the world walke above the world Since he cannot hinder their estate he will trouble their peace and dampe their spirits and cut a sunder the sinewes of all their endeavours These should take themselves to taske as David doth here and labour to maintain their portion and the glory of a Christian profession For whatsoever is in God or comes from God is for their comfort Him selfe is the God of comfort his Spirit most knowne by that office Our blessed Saviour was so carefull that his Disciples should not be too much deiected that he forgat his own bitter passion to comfort them whom yet he knew would all forsake him Let not your hearts be troubled saith he And his owne soule was troubled to death that we should not be troubled whatsoever is written is written for this end every article of faith hath a speciall influence in comforting a beleeving soule They are not onely food but cordials Yea he put himselfe to his Oath that we might not onely have Consolation but strong Consolation The Sacraments seale unto us all the comforts wee have by the death of Christ the exercise of Religion as Prayer Hearing Reading c. is that our joy may be full the Communion of Saints is chiefly ordained to comfort the feeble minded and to strengthen the weake Gods government of his Church tends to this Why doth hee sweeten our pilgrimage and let us see so many comfortable dayes in the world but that we should serve him with cheerefull and good hearts As for crosses he doth but cast us downe to raise us up and empty us that hee may fill us and melt us that we may bee vessels of glory loving us as well in the furnace as when we are out and standing by us all the while We are troubled but not distressed perplexed but not in despaire persecuted but not forsaken If wee consider from what fatherly love afflictions come how they are not only moderated but sweetned and sanctified in the issue to us how can it but minister matter of comfort in the greatest seeming discōforts How then can we let the reines of our affections loose to sorow without being injurious to God and his providence as if wee would teach him how to govern his Church What unthankfulnesse is it to forget our consolation and to looke only upon matter of grievance to thinke so much upon two or three crosses as to forget a hundred blessings To suck poyson out of that from which we should suck honey What folly is it to straighten and darken our owne spirits And indispose our selves for doing or taking good A limbe out of ioynt can doe nothing without deformity and paine deiection takes off the wheeles of the soule Of all other Satan hath most advantage of discontented persons as most agreeable to his disposition being the most discontented creature under heaven He hammers all his darke plots in their braines The discontentment of the Israelires in the wildernesse provoked God to sweare that they should never enter into his rest There is another spirit in my servant Caleb saith God the spirit of Gods people is an incourageing spirit Wisdome teaches them if they feele any grievances to conceale them from others that are weaker least they b◅ disheartned God threatens it as a curse to give a trembling heart and sorrow of minde whereas on the contrary joy is as oyle to the soule it makes duties come off cheerefully and sweetly from our selves gratiously to others and acceptably to God A Prince cannot indure it in his subiects nor a Father in his children to be lowring at their presence Such usually have stollen waters to delight themselves in How many are there that upon the disgrace that followes Religion are frighted from it But what are discouragements to the incouragements Religion brings with it which are such as the very Angels themselves admire at Religion indeede brings crosses with it but then it brings comforts above those crosses What a dishonour is it to Religion to conceive that God will not maintaine and honour his followers as if his service were not the best service what a shame is it for an heire of heaven to be cast downe for every pety losse and crosse To bee afraid of a man whose breath is in his nostrils in not standing to a good cause when we are sure God will stand by us assisting and comforting us whose presence is able to make the greatest torments sweete My discourse tends not to take men off from all griefe and mourning Light for the righteous is sowen in sorrow Our state of absence from the Lord and living here in a vail of teares our daily infirmities and our sympathy with others requires it and where most grace is there is most sensibleness as in Christ. But we must distinguish between griefe and that fullennesse and deiection of spirit which is with a repining and taking off from duty when Joshua was overmuch cast
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
as to fetch Christ 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. But we must remember though the maine pillar of our comfort bee in the 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 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 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 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 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 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 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 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 be disquieted for want of imployment who in shunning labour procure trouble 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 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 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 the Apostle layeth the charge that we should owe nothing to any man but love Againe one speciall cause of too 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 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 not speake peace to a staggering spirit 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 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 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 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 It is no wonder therefore that worldly men are oft cast downe and disquieted when they walke in a vaine shadow as likewise that men given much to recreations should be subject to passionate distempers because here things fall out otherwise then they lookt forâ—… recreations being
in sin which is but a lifting up to cast vs downe into deepe despaire at length and so at last if Gods mercy stop not his malice hee will cast vs as low as himselfe even into hell it selfe The ground hereof is because as the joy of the Lord doth strengthen so doth sorow weaken the soule How doth iâ—… weaken 1. By weakning the execution oâ—… the functions thereof because it drinketh up the spirits which are the instruments of the soule 2. Because it contracteth and draweth the soule into it selfe from commâ—…nion of that comfort it might haâ—… with God or man And then the soule being left alone if it falleth hath noâ—… to raise it up Therefore if wee will prevent casting downe let us prevent griefe the cause of it and sinne the cause of thâ—… Experience proves that true which thâ—… Wiseman saies Heavinesse in the heâ—… of a man makes it stoope but a good 〈◊〉 makes it better It bowes downe thâ—… soule and therefore our blessed Savâ—… our inviteth such unto him Come 〈◊〉 mee yee who are heavy laden with the bâ—…den of your sinnes The body bends uâ—…der a heavy burden so likewise tâ—… soule hath its burden Why art thou câ—… downe ô my soule Why so disquietâ—… c. Whence wee see 1. that casting downe breeds disquieting Because it springs from pride which is a turbulent Passion when as men cannot stoope to that condition which God would have them in this proceeds from discontentment and that from pride As we see a vapour inclosed in a cloude causeth a terrible noise of thunder whilst it is pent up there and seeketh a vent So all the noise within proceeds from a discontented swelling vapour It is aire inclosed in the bowels of the earth which shakes it which all the foure windes cannot doe No creature under heaven so low cast downe as Satan none more lifted up in pride none so full of discord the impurest spirits are the most disquiet and stormy spirits troublesome to themselves and others for when the soule leaves GOD once and lookes downewards what is there to stay it from disquiet remoove the needle from the pole starre and it is alwaies stirring and trembling never quiet till it be right againe So displace the soule by taking it from God and it will never bee quiet The devill cast out of heaven and out of the Church keepes a dooe so doe unruly spirits led by him Now I come to the Remedies 1. By expostulation with himselfe 2. By laying a charge on himselfe trust in God It is supposed here that there is no reason which the wisedome from above allowes to be a reason why men should bee discouraged although the wisedome from beneath which takes part with our corruption will seldome want a plea. Nay there is not onely no reason for it but there are strog reasons against it there being a world of evill in it For 1. It indisposes a man to all good duties it makes him like an instrument out of tune and like a body out of joint that moveth both uncomly and painfully It unfits to duties to God who loves a cheerefull giver and especially a thanksgiver Whereupâ—… the Apostle joines them both together in all things be thankfull and rejoyce evermore In our communion with God in the Sacraments joy is a chiefe ingredient So in duties to men if the spirit be dejected they are unwelcome and lose the greatest part of their life and grace A cheerefull and a free spirit in duty is that which is most accepted in duty We observe not so much what as from what affection a thing is done 2. It is a great wrong to God himselfe and it makes us conceive blacke thoughts of him as if He were an enemie What an injury is it to a gracious father that such whom he hath followed with many gracious evidences of his favour and love should be in so ill a frame as once to call it into question 3. So it makes a man forgetfull of all former blessings and stops the influence of Gods grace for the time present and for that to come 4. So againe For receiving of good It makes us unfit to receive mercies a quiet soule is the seate of wisdome Therefore Meeknesse is required for the receiving of that ingrafted word which iâ—… able to save our soules Till the Spirit oâ—… God meekens the soule say what yoâ—… will it mindes nothing the soule iâ—… not empty and quiet enough to receive the seed of the word It is ill sowing iâ—… a storme so a stormy spirit will noâ—… suffer the word to take place Men 〈◊〉 deceived when they thinke a dejected spiâ—… to be an humble spirit Indeed it is so when wee are cast downe in the sensâ—… of our owne unworthinesse and then as much raised up in the confidence oâ—… Gods mercy But when wee cast oâ—… selves downe sullenly and neglect ouâ—… comforts or undervalue them it proceeds from pride for it controules aâ—… much as in us lies the wisdome and justice of God when we thinke with our selves why should it be so with us as if we were wiser to dispose of ourselves then God is It disposeth us for entertaining any temptation Satan hath never more advantage then upoâ—… discontent 5. Besides it keepes off beginneâ—… from comming in and entring into thâ—… waies of God bringing an ill report upon religion causing men to charge it falsly for an uncoÌ„fortable way whenas men never feele what true comfort meaneth till they give up themselves to God And it dampes likewise the spirits of those that walk the same way with us when as wee should as good travellers cheere up one another both by word and example In such a case the wheeles of the soule are taken off or else as it were want oyle whereby the soule passeth on very heavily and no good action comes off from it as it should which breeds not onely uncomfortablenesse but unsettlednesse in good courses For a man will never go on comfortably and constantly in that which he heavily undertakes That 's the reason why uncheerefull spirits seldome hold out as they should Saint Peter knew this well and therefore he willeth that there should be quietnesse and peace betwixt husband and wife that their prayers be not hindred Insinuating that their prayers are hindered by family breaches For by that meanes those two that should be one flesh and spirit are divided and so made two and when they should minde duty their minde is taken up with wrongs done by the one to the other There is nothing more required for the performing of holy duties then uniting of spirits and therefore God would not have the sacrifice brought to the altar before reconciliation with our brother He esteemes peace so highly that he will have his owne service stay for it We see when Moses came to deliver the Israelites out
expectation of them 3. and preparatiâ—… for them When any thing is strange and sudden and lights upon us unfurnished and unfenced it must needs pâ—… our spirits out of frame It is good therefore to make all kinde of troubles familiar to us in our thoughts at least and this will breake the force of them It is good to fence our soules before-hand against all assaults as men use to keepe out the Sea by raising bankes and if a breach bee made to repaire 〈◊〉 presently We had need to maintaine a strong Garrison of holy Reasons against the assaults of strong passions wee may hope for the best but feare the worst and prepare to beare whatsoever We say that a set diet is dangerous because variety of occasions will force us upon breaking of it So in this world of changes wee cannot resolve upon any certaine condition of life for upon alteration the minde is out of frame We cannot say this or that trouble shall not befall yet we may by helpe of the Spirit say nothing that doth befall shall make mee doe that which is unworthy of a Christian That which others make easie by suffering that a wise man maketh easie by thinking of beforehand If we expect the worst when it comes it is no more than wee thought of If better befals us than it is the sweeter to us the lesse wee expected it Our Saviour foretels the worst In the world you shall have tribulation therefore looke for it but then hee will not leave us Satan deludes with faire promises but when the contrary falls out hee leave his followers in their distresses Wee desire peace and rest but wee seeke iâ—… not in its owne place there is a rest for Gods people but that is not here nor yet but it remaines for them they rest frâ—… their labours but that is after they are dead in the Lord. There is no sound rest till then Yet this caution must be remembred that wee shape not in oâ—… fancies such troubles as are never likely to fall out It comes either from weaknesse or guiltinesse to feare shaddowes We shall not need to make crosses they will as we say of foule weather come before they be sent for How many evills doe people feare from which they have no further hurt then wâ—… is bred onely by their causelesse feaâ—… Nor yet if they be probable must wee thinke of them so as to be altogether so affected as if undoubtedly they would come for so wee give certaine strength to an uncertaine crosse and usurpe upon God by anticipating thâ—… which may never come to passe It was rashnesse in David to say I shâ—… one day perish by the hand of Saul If they be such troubles as will certainely come to passe as parting with friends and contentments at least by death than I thinke of them so as not to be much dismayed but furnish thy heart with strength before-hand that they may fall the lighter 2. Thinke of them so as not to give up the bucklers to passion and lye open as a faire marke for any uncomfortable accident to strike to the heart nor yet so think of them as to despise them but to consider of Gods meaning in them and how to take good by them 3. Thinke of the things we enjoy so as to moderate our enjoying of them by considering there must be a parting and therefore how wee shall bee able to beare it when it comes 2. If we desire not to be overcharged with sorrow when that which we feare is fallen upon us we must then before-hand looke that our love to any thing in this world shoot not so farre as that when the time of severing commeth we part with so much of our hearts by that rent Those that love too 〈◊〉 will alwayes grieve too much It is tâ—… greatnesse of our affections which câ—… seth the sharpnesse of our afflictions 〈◊〉 that cannot abound without pride aâ—… high-mindednesse will not want wiâ—… out-too-much dejectednesse Love 〈◊〉 planted for such things as can retuâ—… love and make us better by loving them wherein we shall satisfie our loâ—… to the full It is pitty so sweet an affection should be lost So sorrow is 〈◊〉 sinne and for other things as they mâ—… sinne the more bitter to us The 〈◊〉 of a Christian should be a meditatiâ—… how to unloose his affections from inferiour things hee will easily die that 〈◊〉 dead before in affection But this will never be unlesse the soule seeth some thing better than al things in the world upon which is may bestow it selfe In that measure our affections die in theâ—… excessive motion to things below 〈◊〉 they are taken up with the love and admiration of the best things He that 〈◊〉 much in heaven in his thoughts is free from being tossed with tempest here below the top of those mountaines that are above the middle Region are so quiet as that the lightest things as ashes lie still and are not moved The way to mortifie earthly members that bestirre themselves in us is to mind things above The more the wayes of wisedome lead us on high the more wee avoyd the snares below In the uncertainty of all events here labour to frame that contentment in and from our owne selves which the things themselves wil not yeeld frame peace by freeing our hearts from too much feare and riches by freeing our hearts from covetous desires Frame a sufficiencie out of contentednesse If the soule it self be out of tune outward things will doe no more good than a faire shooe to a gouty foote And seeke not our selves abroad out of our selves in the conceits of other men A man shall never live quietly that hath not learned to be set light by of others He that is little in his owne eyes will not be troubled to be little in the eyes of others Men that set too high a price upon themselves when others will not come to their price are discontent Those whose condition iâ—… above their worth their pride above their condition shall never want sorrow yet wee must maintaine our authority and the Image of God in our places for that is Gods and not ours and we ought so to carrie our selves as we approve our selves to their consciences though we have not their good words Let none despise thy youth saith Saint Paul to Timothy that is Walke sâ—… before them as they shall have no cause It is not in our owne power what other men thinke or speake but it is in oâ—… power by Gods grace to live so thâ—… none can thinke ill of us but by slandering and none beleeve ill but by too much credulity 3. When any thing seiseth upon us wee must take heed we mingle not oâ—… owne passions with it wee must 〈◊〉 ther bring sinne to nor mingle 〈◊〉 with the suffering for that wil trouble the spirit more than the trouble it 〈◊〉 We are more to deale
of a mans victory 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 I shall serve him in weaknesse and in want and suffering Then it is a comfortable signe of 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 conditiâ—… 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 Iâ—… had exercised his heart unto where upon in that great change of condition hee sinned not that is fell not into 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 7. It is further a cleare evidence of a spirit subdued when wee will discover 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 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 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 by correspondency with our selves Aâ—… things are so farre under us as wee aâ—… above our selves For the further subduing of our selves it is good to follow sinne to the first Hold and Castle which is corrupâ—… 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 frâ—… 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 trâ—… 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 wrâ—… man that I am who shall deliver me 〈◊〉 from the members onely but from 〈◊〉 body of death Which is as noysomâ—… 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 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 whence was this contradiction Anâ—… whence was this contradiction so unwearied in making head againe and againe against the checks of the spirit in him Whence was it that Corruptioâ—… 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 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 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 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
blessing of others upon their children yet God hath promised a blessing to the offices of Communion of Saints performed by one private man towards another Can we have a greater incouragement then under God to be gainer of a soule which is as much in Gods esteeme as if we should gaine a world Spirituall almes are the best almes mercy shewed to the soules of men is the greatest mercie and wisedome in winning of soules is the greatest wisedome in the world because the soule is especially the man upon the goodnesse of which the happinesse of the whole man depends What shining and flourishing Christians should wee have if these duties were performed As wee have a portion in the communion of Saints so wee should labour to have humility to take good and wisedome and love to doe good A Christian should have feeding lips a healing tongue the leaves the very words of the tree of righteousnesse have a curing vertue in them Some will shew a great deale of humanity in comforting others but little Christianity for as kinde men they will utter some cheerefull words but as Christians they want wisedome from above to speake a gracious word in season Nay some there are who hinder the saving working of any affliction upon the hearts of others by unseasonable and unsavoury discourses either by suggesting false remedies or else diverting men to false contentments and so become spirituall traitors rather then friends taking part with their worst enemies their lusts and wills Happy is hee that in his way to heaven meeteth with a chearefull and skilfull guide and fellow-travellor that carrieth cordials with him against all faintings of spirit It is a part of our wisedome to salvation to make choice of such a one as may further us in our way An indifferency for any company shewes a dead heart where the life of grace is it is sensible of all advantages and disadvantages How many have beene refreshed by one short apt savoury speech which hath begotten as it were new spirits in them In ancient times as wee see in the Story of Iob it was the custome of friends to meet together to comfort those that were in misery and Iob takes it for granted that to him that is afflicted pity should bee shewed from his friends for besides the presence of a friend which hath some influence of comfort in it 1. The discovery of his loving affection hath a cherishing sweetnesse in it 2. The expression of love in reall comforts and services by supplying any outward want of the patry troubled prevailes much thâ—… Christ made way for his comforts to the soules of men by shewing outward kindnesse to their bodies Love with the sensible fruits of it prepareth for any wholesome counsell 3. After this wholesome words carry a speciall cordiall vertue with them especially when the Spirit of God in the affectionate speaker joines with the word of comfort and thereby closeth with the heart of a troubled patient when all these concenter and meet together in one then is comfort sealed up to the soule The childe in Elizabeths wombe sprang at the presence and salutation of Mary the speech of one hearty friend cannot but revive the spirits of another Sympathy hath a strange force as wee see in the strings of an Instrument which being played upon as they say the strings of another instrument are also moved with it After love hath once kindled love then the heart being melted is fit to receive any impression unlesse both pieces of the iron bee red hot they will not joyne together two spirits warmed with the â—…ne heat will easily soâ—…der together §. 2. In him that shall stay the minde of another there had need to bee an excellent temper of many graces as 1. Knowledge of the grievance together with wisedome to speake a word in season and to conceale that which may set the cure backwards 2. Faithfulnesse with liberty not to concealâ—… any thing which may bee for his good though against present liking The very life and soule of friendship stands in freedome tempered with wisedome and faithfulnesse 3. Loue with compassion and patience to beare all and hope all and not to bee easily provoked by the way wardnesse of him we deale with Short spirited men are not the best comforters God himselfe is said to beare with the manners of his people in the wildernesse It is one thing to beare with a wise sweet moderation that which may be borne and another thing to allow or approve that which is not to be approved at all Where these graces are in the speaker and apprehended so to bee by the person distempered his heart will soone embrace whatsoever shall bee spoken to rectifie his judgement or affection A good conceit of the spirit of the speaker is of as much force to prevaile as his words Words especially prevaile when they are uttered more from the bowels then the braine and from our owne experience which made even Christ himselfe a more compassionate high Priest When men come to themselves againe they will bee the deepest censurers of their owne miscariage §. 3. Moreover to the right comforting of an afflicted person speciall care must be had of discerning the true ground of his grievance the coare must bee searched out if the griefe ariseth from outward causes then it must be carried into the right channell the course of it must bee turned another way as in staying of blood we should grieve for sinne in the first place as being the evill of all evills If the ground be sinne then it must be drawne to a head from a confused griefe to some more particular sinne that so wee may strike the right veine but if wee finde the spirit much cast downe for particular sinnes then comfort is presently to be applied But if the griefe be not fully ripe then as we use to help nature in its offers to purge by Physick till the sick matter be carried away so when conscience moved by the spirit begins to ease it selfe by confession it is good to help forward the worke of it till wee finde the heart low enough for comfort to be laid upon When Paul found the Iaylor cast downe almost as low as hell hee stands not now upon further hammering and preparing of him for mercie that worke was done already but presently stirres him up to beleeve in the Lord Iesus Christ here being a fit place for an interpreter to declare unto man his righteousnesse and his mercy that belongs unto him after he hath acknowledged his personall and particular sins which the naturall guile of the heart is extreamely backward to doe and yet cannot receive any sound peace till it be done If signes of grace be discerned here likewise is a fit place to declare unto man the saving worke of grace in his heart which Sathan labours to hide from him Men oft are
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 But wee must know Gods manner 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 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 and perfecteth and accomplisheth the same by acting of it being neerer to us in all wee doe then we are to our selves 3. He applies and stirres up our abilities and actions to this or that particular as he seeth best 4. Hee suspends or removes the hinderances of 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 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 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 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 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 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 to bee borne at Bethieem Ahashueresh could not sleepe and thereupon calls for the Chronicles the reading of which occasioned the Iewes delivery God oft 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 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 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 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 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 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
suggesting unto us this is the way walke in it Wee owe God this respect to depend upon him for direction in the particular passages of our lives in regard that hee is our Soveraigne and his will is the rule and we are to be accountable to him as our Iudge It is God onely that can see through businesses and all helps and lets that stand about After we have rolled our selves upon God wee should immediately take that course he enclines our hearts unto without further distracting feare Otherwise it is a signe wee commit not our way unto him when we do not quietly trust him but remain stil as thoughtfull as if wee did not trust him After prayer and trust followes the peace of God and a heart void of further dividing care Wee should therefore presently question our hearts for questioning his care and not regard what feare will be ready to suggest for that is apt to raise conclusions against our selves out of selfe-conceited grounds whereby wee usurpe upon GOD and wrong our selves It was a good resolution of the three young men in Daniel We are not carefull to answer thee O King We know our duty let God doe with us as hee pleaseth If Abraham had hearkened to the voice of nature hee would never have resolved to sacrifice Isaack but because he cast himselfe upon Gods providing God in the Mount provided a Ramme in stead of his Sonne CHAP. XVIII Other grounds of trusting in God namely the Promises And twelve directions about the same § 1. BUt for the better setling of our trust in God a further discovery is necessary then of the nature and providence of God for though the nature of God be written in the book of the Creatures in so great letters as hee that runs may reade and though the providence of God appeares in the order and use of things yet there is another booke whereby to know the will of God towards us and our duty towards him We must therefore have a knowledge of the promises of God as well as of his providence for though God hath discovered himselfe most graciously in Christ unto us yet had we not a word of promise wee could not have the boldnesse to build upon Christ himselfe therefore from the same grounds that there is a God there must be a revealing of the will of God for else we can never have any firme trust in him further then hee offers himselfe to be trusted Therefore hath God opened his heart to us in his word and reached out so many sweet promises for us to lay hold on and stooped so low by gracious condescending mixed with authority as to enter into a covenant with us to perform all things for our good for Promises are as it were the stay of the soule in an imperfect condition and so is faith in them untill all promises shall end in performance and faith in sight and hope in possession Now these promises are 1. for their spring from whence they proceed freâ—… ing agements of God for if hee had not bound himselfe who could and 2. they are for their value pretious and 3. for their extent large even of all things that conduce to happinesse and 4. for their vertue quickning and strengthning the soule as comming from the love of God and conveying that love unto us by his Spirit in the best fruits thereof and 5. for their certainty they are as sure as the Love of God in Christ is upon which they are founded and from which nothing can separate us For all promises are either Christ himselfe the promised seed or else they are of good things made to us in him and for him and accomplished for his sake they are all made first to him as heire of the promise as Angell of the covenant as head of his body and as our Elder brother c. for promises being the fruits of Gods love and Gods love being founded first on Christ it must needs follow that all the promises are both made and made good to us in and through him who is yesterday and to day and for ever the same That wee should not call Gods love into question he not onely gives us his word but a binding word his promise and not only a naked promise but hath entred into Covenant with us founded upon full satisfaction by the blood of Christ and unto this Covenant sealed by the blood of the Lord JESUS he hath added the seales of Sacraments and unto this he hath added his oath that there might be no place left of doubting to the distrustfull heart of man there is no way of securing promises amongst men but God hath taken the same to himselfe and all to this end that we might not onely know his mind towards us but be fully perswaded of it that as verily as he lives he will make good what ever he hath promised for the comfort of his Children What greater assurance can there be then for Being itâ—…o â—…o lay his being to pawne and for life it selfe to lay life to pawne and all to comfort a poore soule The boundlesse and restlesse desire of mans spirit will never bee stayed without some discovery of the chiefe good and the way to attaine the same men would have beene in darknesse about their finall condition and the way to please God and to pacifie and purge their consciences had not the word of God set downe the spring and cause of all evill together with the cure of it and directed us how to have communion with God and to raise our selves above all the evill which wee meet withall betwixt us and happines and to make us every way wise to salvation Hence it is that the Psalmist preferres the manifestation of God by his â—…d before the manifestation of him in his most glorious works And thus wee see the necessity of a double principle for faith to rely on 1. God and 2. the word of God revealing his will unto us and directing us to make use of all his Attributes Relations and providence for our good and this â—…rd hath its strength from him who gives a being and an accomplishment unto it for words are as the authority of him that uttereth them is When wee looke upon a Grant in the word of a King it stayes our mindes because wee know he is able to make it good and why should it not satisfie our soules to looke upon promises in the word of a God whose words as they come from his truth and expresse his goodnesse so they are all made good by his power and wisedome By the bare word of God it is that the heavens continue and the earth without any other foundation hangs in the mids of the world therefore well may the soule stay it selfe on that even when it hath nothing else in sight to relye upon By his word it is that the covenant of day and
trust in God In this case wee must goe to God with whom all things are possible to put forth his Almighty power not only in the pardoning but in subduing our iniquities He that can make a Camell goe through a needles eye can make a high conceited man lowly a rich man humble Therefore never question his power much lesse his willingnesse when he is not onely ready to receive us when we returne but perswades and intreates us to come in unto him yea after back-sliding and false dealing with him wherein he allowes no mercy to be shewed by man yet he will take liberty to shew mercy himselfe But I have often relapsed and fallen into the same sin againe and againe If Christ will have us pardon our brother seaventy seaven times can wee thinke that hee will enjoyne us more then he will be ready to doe himselfe when in case of shewing mercy hee would have us thinke his thoughts to be farre above ours Adam lost all by once sinning but we are under a better covenant a covenant of mercy and are encouraged by the Sonne to goe to the Father every day for the sinnes of that day Where the worke of grace is begun sin loses strength by every new fall for hence issues deeper humility stronger hatred fresh indignation against our selves more experience of the deceitfulnesse of our hearts renewed resolutions untill sin be brought under That should not drive us from God which God would have us make use of to flye the rather to him since there is a throne of grace set up in Jesus Christ we may boldly make use of and let us be ashamed to sinne and not ashamed to glorifie Gods mercy in begging pardon for sin Nothing will make us more ashamed to sin then thoughts of so free and large mercy It will grieve an ingenuous spirit to offend so good a God Ah that there should be such an heart in me as to tire the patience of God and damme up his goodnesse as much as in me lyes but this is our comfort that the plea of mercy from a broken spirit to a gracious Father will ever hold good When wee are at the lowest in this world yet there are these three grounds of comfort still remaining 1. That wee are not yet in the place of the damned whose estate is unalterable 2. That whilest we live there is time and space for recovering of our selves 3. That there is grace offered if we will not shut our hearts against it O but every one hath his time my good houre may be past That is counsell to thee it is not past if thou canst raise up thy heart to God and embrace his goodnesse Shew by thy yeelding unto mercy that thy time of mercy is not yet out rather then by concluding uncomfortably willingly betray thy selfe to thy greatest enemy enforcing that upon thy selfe which God labours to draw thee from As in the sinne against the Holy Ghost feare shewes that wee have not committed it So in this a tender heart fearing least our time bee past shewes plainely that it is not past Looke upon examples when the Prodigall in his forlorne condition was going to his Father his Father stayed not for him but meetes him in the way he did not only goe but ranne to meet him God is more willing to entertain us then we are to cast our selves upon him As there is a fountaine opened for sinne and for uncleannesse so it is a living fountaine of living water that runnes for ever and can never bee drawne dry Here remember that I build not a shelter for the presumptuous but only open an harbour for the truly humbled soule to put himselfe into CHAP. XXII Of sorow for sin and hatred of sinne when right and sufficient Helps thereto AH there 's my misery If I could bee humbled for sinne I might hope for mercy but I never yet knew what a broken heart meant this soule of mine was never as yet sensible of the griefe and smart of sinne how then can I expect any comfort It is one of Sathans policies to hold us in a dead and barren condition by following us with conceits that wee have not sorowed in proportion to our offences True it is we should labour that our sorow might in some measure answer to the haynousnesse of our sins but we must know sorrow is not required for it selfe in that degree as faith is If we could trust in God without much sorow for our sins then it would not be required for God delights not in our sorow as sorow God in mercy both requires it and workes it as thereby making us capable vessels of mercy fit to acknowledge value and walke worthy of Christ he requres it as it is a means to imbitter sin and the delightfull pleasures thereof unto us and by that meanes bring us to a right judgement of our selves and the creature with which sinne commits spirituall adultery that so we may recover our taste before lost And then when with the Prodigall wee returne unto our selves having lost our selves before we are fit to judge of the basenesse of sin and of the worth of mercy and so upon grounds of right reason bee willing to alter our condition and embrace mercy upon any tearmes it shall please Christ to injoyne Secondly if we could grieve and cast downe our selves beneath the earth as low as the nethermost pit yet this would be no satisfaction to God for sin of it selfe it is rather an enterance and beginning of hell Thirdly we must search what is the cause of this want of griefe which wee complaine of whether it be not a secret cleaving to the creature and too much contentment in it which oft stealeth away the heart from God and brings in such contentment as is subject to faile and deceive us whereupon from discontentment wee grieve which griefe being carnall hinders griefe of a better kinde Usually the causes of our want of griefe for sin are these First a want of serious consideration and dwelling long enough upon the cause of griefe which springs either from an unsetlednesse of Nature or distractions from things without Moveable dispositions are not long affected with any thing One maine use of crosses is to take off the soule from that it is dangerously set upon and to fixe our running spirits For though griefe for crosses hinder spirituall griefe yet worldly delights hinder more That griefe is lesse distant from true griefe and therfore neerer to be turned into it And put case wee could call off our mindes from other things and set them on griefe for our sinnes yet it is onely Gods spirit that can worke our hearts to this griefe and for this end perhaps God holds us off from it to â—…each us that he is the teacher of the heart to grieve And thereupon it is our duty to waite till hee reveale our selves so
far to our selves as to stir up this affection in us Another cause may bee a kinde of doublenesse of heart whereby wee would bring two things together that cannot suite We would grieve for sin so far as we thinke it an evidence of a good condition but then because it is an irksome taske and because it cannot be wrought without severing our heart from those sweet delights it is set upon hence we are loath God should take that course to worke griefe which crosseth our disposition The soule must therefore by selfe-deniall be brought to such a degree of sincerity and simplicity as to be willing to give God leave to worke this sorow not to bee sorrowed for by what way hee himselfe pleaseth But here we must remember againe that this selfe-deniall is not of our selves but of God who onely can take us out of our selves and if our hearts were brought to a stoâ—…ping herein to his worke it would stop many a crosse and continue many a blessing which God is forced to take from us that he may worke that griefe in us which he seeth would not otherwise be kindly wrought God giveth some larger spirits and so their sorowes become larger Some upon quicknesse of apprehension and the ready passages betwixt the braine and the heart are quickly moved where the apprehension is deeper and the passages slower there sorow is long in working and long in removing The deepest waters have the stillest motion Iron takes fire more slowly then stubble but then it holds it longer Againe God that searcheth and knows our hearts better then our selves knows when and in what measure it is fit for to grieve He sees it fitter for some dispositions to goe on in a constant griefe We must give that honour to the wisdome of the great Physitian of soules to know best how to mingle and minister his potions And we must not bee so unkinde to take it ill at Gods hands when he out of gentlenesse and forhearance ministers not to us that churâ—…sh Physick hee doth to others but cheerefully embrace any potion that he thinkes fit to give us Some holy men have desired to see their sinne in the most ugly colours and God hath heard them in their requests But yet his hand was so heavy upon them that they went alwayes mourning to their very graves and thought it fitter to leave it to Gods wisdome to mingle the potion of sorrow then to be their own choosers For a conclusion then of this point If wee grieve that we cannot grieve and so far as it is sinne make it our griefe then put it amongst the rest of our sinnes which we beg pardon of and helpe against and let it not hinder us from going to Christ but drive us to him For herein lyes the danger of this temptation that those who complaine in this kinde thinke it should be presumption to goe to Christ when as he especially calleth the weary and heavy laden sinner to come unto him and therefore such 〈◊〉 are sensible that they are not senâ—… enough of their sin must know though want of feeling be quite opposite to the life of Grace yet sensiblenes of the want of feeling shews some degree of the life of Grace The safest way in this case is from that life and light that God hath wrought in oâ—… soules to see and feele this want of feeling to cast our selves and this our indisposition upon the pardoning and healing mercy of God in Christ. We speake onely of those that are so farre displeased with themselves for their ill temper as they doe not favour themselves in it but are willing to yeeld to Gods way in redressing it and doe not crosse the Spirit moving them thus with David to check themselves and to trust in God Otherwise an unfeeling and carelesse state of Spirit will breed a secret shame of going to God for removing of that wee are not hearty in labouring against so farre as our conscience tells us we are enabled The most constant state the soule can bee in in regard of sin is upon judgement to condemne it upon right â—…nds and to resolve against it Thereupon Repentance is called an afâ—…isdome and change of the minde And â—…s disposition is in Gods children at 〈◊〉 times And for affections love of that â—…ich is good and hatred of that which 〈◊〉 evill these likewise have a setled â—…tinuance in the soule But griefe 〈◊〉 sorow rise and fall as fresh occasions â—…re offered and are more lively stirred 〈◊〉 upon some lively representation to 〈◊〉 soule of some hurt wee receive by â—…e and wrong wee doe to God in it â—…e reason hereof is because till the â—…e be separated from the body these â—…ctions have more communion with 〈◊〉 body and therefore they cary more â—…ward expressions then dislike or â—…omination in the minde doth We 〈◊〉 to judge of our selves more by that â—…ich is constant then by that which is â—…ing and flowing But what is the reason that the affectiâ—…s doe not alwayes follow the judgement 〈◊〉 the choise or refusall of the will Our soule being a finite substance is caried with strength but one way at one time 2. Sometime God calls us to joy as well as to grieve and then no wonder if griefe be somewhat to seeke 3. Sometimes when God calleth â—…o griefe and the judgement and will goeth along with God Yet the heart is not alwayes ready because it may bee it hath runne out so farre that it cannot presently be called in againe 4. Or the spirits which are the instruments of the soule may be so wasted that they cannot hold out to feed a strong griefe in which case the conscience must rest in our setled judgement and hatred of ill which is the surest and never-failing Character of a good soule 5. Oft times God in mercy takes us off from griefe and sorow by refreshing occasions because sorow and griefe are affections very much afflicting both of body and soule When is godly sorrow in that degreâ—… wherein the soule may stay it selfe from uncomfortable thoughts about its condition 〈◊〉 Ans. 1. When we finde strength against that sin â—…ich formerly we fell into and ability to â—…e in a contrary way for this answers Gods end in griefe one of which is a prevention from falling for the time 〈◊〉 come For God hath that affection 〈◊〉 him which hee puts into Parents â—…hich is by smart to prevent their childrens boldnesse of offending for the time to come 2. When that which is wanting in griâ—…fe is made up in feare Here there is 〈◊〉 great cause of complaint of the â—…nt of griefe for this holy affection is 〈◊〉 â—…band of the soule whereby it is â—…pt from starting from God and his â—…yes 3. When after griefe wee finde in â—…rd peace for true griefe being Gods â—…orke in us hee knowes best how
disquiets and casts downe the soule very much is that inward conflict betwixt grâ—… 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 â—…e the one carying us upward higher â—…d higher still till we come to God the â—…er pulling us lower and lower furâ—…r from him This cannot but breed a â—…t disquiet when a Christian shall bee 〈◊〉 on to that which he would not and hinâ—…d from that which hee would doe or â—…led in the performance of it The â—…re light there is to discerne and life â—…f Orace to be sensible hereof and the â—…re love of Christ and desire from â—…ove to be like to him the more irkesome will this be no wonder then that 〈◊〉 Apostle cryed out O wretched man 〈◊〉 lam c. Here is a speciall use of Trust in the â—…e mercy of God in justification conâ—…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 perâ—…st righteousnesse of Christ whereby 〈◊〉 God more then if wee had 〈◊〉 righteousnesse of our owne 〈◊〉 by likewise wee are driven to â—…e use of all the promises of Grace â—…d to trust in God for the perforâ—…ce of them in strengthening his owne party in us and not only to trusâ—… in God for particular graces but for hiâ—… Spirit which is the spring of all gracâ—… which we have through and frâ—… 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 〈◊〉 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 streâ—… thening my corruption Why art thou thus troubled Trust 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 ouâ—… 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 〈◊〉 〈◊〉 by that mighty power through faith 〈◊〉 salvation It lyes upon the faithfulâ—…e of Christ to put us into that posâ—…on of glory which he hath purchaâ—… for us therefore charge the soule â—…ake use of the promises and rely â—…n God for perfecting the good â—…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 â—…owne sense then are we strong in 〈◊〉 who perfecteth strength in our â—…nesse felâ—… and acknowledged Our â—…ptions are Gods enemies as well â—…rs and therefore in trusting to 〈◊〉 and fighting against them wee 〈◊〉 bee sure hee will take our part aâ—…st them But I have great impediments and maâ—… discouragements in my Christian course What is our impediments be Mounâ—…s faith is able to remove them Who â—…hou O Mountaine saith the Proâ—…t What a world of impediments â—…t there betwixt Egypt and the land 〈◊〉 Canaan betwixt the returne out of 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 sâ—… the Israelites out of Canaan and pâ—… God to his oath that they should never enter into his rest and it will exclude oâ—… 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 oâ—…r and what coward will not fight whâ—… he is sure of help and victory But I cary continually about mee a 〈◊〉 rupt heart if that were once changed I could have some comfort A new heart is Gods creature aâ—… hee hath promised to create it in us A creating power cannot only bring somthing out of nothing but contrary 〈◊〉 of contrary Where we are sure of Gods â—…h let us never question that power 〈◊〉 which all things are possible If our â—…rts were as ill as God is powerfull â—…d good there were some ground of â—…scouragement In what measure we â—…e up our hearts to God in that meaâ—… wee are sure to receive them betâ—… That Grace which inlargeth the â—…art to desire good is therefore given â—…hat God may encrease it being both a â—…rt and a pledge of further grace There is a promise of powring cleane â—…er upon us which faith must sue out Christ hath taken upoÌ„ him to purge his â—…se and make her fit for himselfe But I have many wants and defects to â—…supplyed It pleaseth him that in Christ all fulâ—…sse shall dwell from whose fulnesse â—…ce sufficient is dispensed to us anâ—…erable to the measure of our faith â—…hereby we fetch it from the fountain The more we trust the more we have When we looke therefore to our owne â—…nt we should look withall to Christs â—…nesse and his neernesse to us and take advantage from our misery to reâ—… upon his al sufficiencie whose fulnesse ours as himselfe is Our fulnesse wiâ—… our life is hid in Christ and distilleâ—… into us in such measure as his wisdoâ—… thinketh fit and as sheweth him to bâ—… a free agent and yet so as the blame fâ—… want of grace lyeth upon us seeing hâ—… is before hand with us in his offers oâ—… 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 Though God be of pure eyes yâ—… he looks upon us in him who is blame lesse and without spot who by vertue of his sweet smelling sacrifice appearâ—… for us in heaven and mingles his oâ—… with our services and in him will God be known to us by the name of a kindâ—… Father not onely in pardoning our defects but accepting our endeavouâ—… Wee offer our services to God not 〈◊〉 our owne name but in the name of oâ—… high Priest who takes them from us â—…ents them to his Father as stirred 〈◊〉 by his spirit and perfumed by
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