whole course and tenour of 〈◊〉 lives when wee are not off and on 〈◊〉 and downe It argues an ill state of body when it is very hot or very colâ—… or hot in one part and cold in anothâ—… so unevennesse of spirit argues a distemper a wise mans life is of one colour like it selfe The soule bred froâ—… heaven so farre as it is heavenly minded desires to be like heaven above all stormes uniforme constant not as things under the Sunne which are alwayes in changes constant onely in inconstancie Affections are as it were the winde of the soule and then the soule is carried as it should be when it is neither so becalmed that it moves not when it should nor yet tossed with tempests to move disorderly When it is so well balaced that it is neither lift up nor cast downe too much but keepeth a steddy course Our affections must not rise to become unruly passions for then as a river that overfloweth the bankes they carry much slime and soile with them Though affections be the winde of the soule yet unruly passions are the stormes of the soule and will overturne all if they be not suppressed The best as wee see in David here if they doe not steare their hearts aright are in danger of sudden gusts A Christian must neither be a dead sea nor a raging sea Our affections are then in best temper when they become so many graces of the Spirit as when love is turned to a love of God joy to a delight in the best things feare to a feare of offending him more then any creature sorrow to a sorrow for sinne c. They are likewise in good temper when they move us to all duties of love and mercy towards others when they are not shut where they should be open nor open where they should be shut Yet there is one case wherein exceeding affection is not over exceeding As in an extasie of zeale upon a suddâ—… apprehension of Gods dishonour and his cause trodden under foot It is better in this case rather scarce to be 〈◊〉 owne men then to be calme or quiet It is said of Christ and David that their hearts were eaten up with a holy zeale for Gods house In such a case Moses unparalleld for meekenesse was turned into an holy rage The greatnesse 〈◊〉 the provocation the excellencie of thâ—… object and the weight of the occasion beares out the soule not onely without blame but with great praise in such seeming distempers It is the glory of a Christian to be carried with full saile and as it were with a spring tide of affection So long as the streame of affection runneth in the due channell and if there bee great occasions for great motions then it is fit the affections should rise higher as to burne with zeale to be sicke of love to be more vile for the Lord as David to be counted out of our wits with Saint Paul to further the cause of Christ and the good of soules Thus we may see the life of a poore Christian in this world 1. he is in great danger if hee be not troubled at all 2. when he is troubled he is in danger to be over troubled 3. when he hath brought his soule in tune againe hee is subject to new troubles Betwixt this ebbing and flowing there is very little quiet Now because this cannot bee done without a great measure of Gods Spirit our helpe is to make use of that promise of giving the holy Ghost to them that aske it To teach us when how long and how much to grieve and when and how long and how much to rejoyce the Spirit must teach the heart this who as he moved upon the waters before the Creation so hee must move upon the waters of our soules for wee have not the command of our owne hearts Every naturall man is carried away with his flesh and humours upon which the devill rides and carries him whither he list he hath no better comsellors then flesh and blood and Sathan counselling with them But a godly mâ—…n is not a slave to his carnall affections but as David here labours to bring into captivity the first motiâ—… of sinne in his heart CAP. IX Of the soules disquiets Gods dealings 〈◊〉 power to containe our selves in order MOreover we see that the soule 〈◊〉 disquiets proper to it selfe besides thâ—… griefes of Sympathy that arise from the bodie for here the soule complaines 〈◊〉 the soule it selfe as when it is out of the body it hath torments and joyes of its owne And if these troubles of the soule be not well cured then by way of fellowship and redundance they will affect the outward man and so the whole man shall bee inwrapt in miserie From whence we further see that God when he will humble a man needs not fetch forces from without if hee let but our owne hearts loose wee shall have trouble and worke enough though we were as holy as David God did not onely exercise him with a rebellious sonne out of his owne loynes but with rebellious risings out of his own heart If there were no enemie in the world nor devill in hell we carry that within us that if it be let loose will trouble us more then all the world besides Oh that the proud creature should exalt himselfe against God and runne into a voluntary course of provoking him who cannot onely raise the humours of our bodies against us but the passions of our mindes also to torment us Therefore it is the best wisedome not to provoke the great God for are wee stronger then he that can raise our selves against our selves and worke wonders not onely in the great world but also in the little world our soules and bodies when he pleases We see likewise hence a necessity of having something in the soule above it selfe it must be partaker of a diviner nature then it selfe otherwise when the most refined part of our soules the very spirit of our mindes is out of frame what shall bring it in againe Therefore we must conceive in a godly man a double selfe one which must be denied the other which must denie one that breeds all the disquiet and another that stilleth what the other hath raised The way to still the soule as it is under our corrupt selfe is not to parlee with it and divide government for peace sake as if wee should gratifie the flesh in something to redeeme liberty to the spirit in other things for we shall finde the flesh will be too encroching Wee must strive against it not with subtilty and discourse so much as with peremptory violence silence it and vexe it An enemy that parlees will yeeld at length Grace is nothing else but that blessed power whereby as spirituall wee gaine upon our selves as carnall Holy love is that which wee gaine of selfe-love and so joy and delight c. Grace
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
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
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
our courses Is it not the greatest plâ—… of the world First to have their luâ—… satisfied Secondly to remove either by fraud or violence whatsoever standeth in their way And thirdly to put colours and pretences upon this to delude the world themselves imploying all their carnall wit and worldly strength for their carnall aimes and fighting for that which-fights against their owne soules For what will beâ—… the issue of this but certaine destruction Of this minde are not onely tâ—… dregs of people but many of the mâ—… refined sort who desire to be emineâ—… in the world And to have their owâ—… desires herein give up the liberty oâ—… their owne judgements and consciences to the desires and lusts of others to bee above others they will bee beneath themselves having those mens persons in admiration for hope of advantage whom otherwise they despise and so substituting in their spirits man in the place of GOD lose heaven for earth and bury that divine sparke their soules capable of the Divine nature and fitter to be a sanctuary and temple for God to dwell in then by clozing with baser things to become base it selfe We need not wonder that others seeme base to carnall men who are base both in and to themselves It is no wonder they should bee cruell to the soules of others who are cruell to their owne soules that they should neglect and starve others that give away their owne soules in a manner for nothing Alas upon what poore termes do they hazard that the nature and worth whereof is beyond mans reach to comprehend Many are so carelesse in this kinde that if they were throughly perswaded that they had soules that should live for ever either in blisse or torment wee might the more easily work upon them But as they live by sense as beasts so they have no moâ—… thoughts of future times then 〈◊〉 except at such times as conscience is awaked by some suddaine judgement whereby Gods wrath is revealed froâ—… heaven against them But happy were it for them if they might die like beasts whose miserie dies with them To such an estate hath sinne brought the soule that it willingly drowneth it selfe in the senses and becomes in some sort incarnaâ—…e with the flesh Wee should therefore set our selâ—… to have most care of that which Goâ—… cares most for which he breathed iâ—…to us at first set his owne image upon gave so great a price for and values above all the world besides Shall all our study bee to satisfie the desires 〈◊〉 the flesh and neglect this Is it not a vanity to preferre the casket before the jewel the shell before the pearle the gilded potsheard before the treasure and is it not mucâ—… more vanitie to preferre the outward condition before the inward The soule is that which Satan and his hath most spite at for in troubling our bodies or estates hee aimes at the vexation of our soules As in Iob his aime was to abuse that power God had given him over His children body and goods to make him out of a disquieted spirit blaspheme God It is an ill method to beginne our care in other things and neglect the soule as Achitophel who set his house in order when hee should have set his soule in order first Wisedome begins at the right end If all bee well at home it comforts a man though he meets with troubles abroad Oh saith he I shall have rest at home I have a loving wife and dutifull children so whatsoever we meet withall abroad if the soule be quiet thither we can retire with comfort See that all bee well within and then all troubles from without cannot much annoy us Grace will teach us to reason thus God hath given mine enemies power over my liberty and condition but shall they have power and liberty over my spirit It is that which Satan and they most seeke for but never yeeld Oh my soule And thus a godly man will become more then a conquerer when in appearance hee is conquered the cause prevailes his spirit prevailes and is undaunted A Christian is not subdued till his spirit be subdued Thâ—… Iob prevailed over Sathan and all his troubles at length This tormenteâ—… proud persons to see godly men enjoy a calme and resolute frame of mindâ—… in the midst of troubles when thâ—… enemies are more troubled in troubling them then they are in being troubled by them Wee see likewise here how to fraâ—… our complaints David complaines nâ—… of God nor of his troubles nor of others but of his owne soule hee complaines of himselfe to himselfe Aâ—… 〈◊〉 he should say Though all things else be out of order yet O my soule thou shouldst not trouble mee too thou shouldst not betray thy selfe unto troubles but rule oâ—… them A godly man complaines to Goâ—… yet not of God but of himselfe a carnall man is ready to justifie himselfe and complaine of God He complaines not to God but of God at the least in secret murmuring hee complaines of others that are but Gods violls hee complaines of the grievance that lies upon him but never regards what is amisse in himselfe within Openly he cries out upon fortune yet secretly he strike that God under that Idoll of fortune by whose guidance all things comes to passe whilst he quarrells with that which is nothing hee wounds him that is the cause of all things like a gouty man that complaines of his shooe and of his bed or an aguish man of his drinke when the cause is from within So men are disquieted with others when they should rather bee disquieted and angry with their owne hearts We condemne Ionas for contending with God and justifying his unjust anger but yet the same risings are in men naturally if shame would suffer them to give vent to their secret discontent their heart speakes what Ionas tongâ—… spake Oh but here we should lay oâ—… hand upon our mouth and adore God and command silence to our soules No man is hurt but by himselfe first Wee are drawen to evill and allurâ—… from a true good to a false by our owâ—… lusts God tempts no man Satan hath 〈◊〉 power over us further then wee willingly lie open to him Satan worâ—… upon our affections and then our affections worke upon our will Hee doâ—… not worke immediatly upon the wiâ—… wee may thanke our selves in willing yeelding to our owne passions foâ—… that ill Satan or his instruments draw us unto Saul was not vexed withâ—… evill spirit till he gave way to his owâ—… evill spirit of envy first The devill 〈◊〉 tred not into Iudas untill his coveâ—… heart made way for him The Apoâ—… strengtheneth his conceit against 〈◊〉 and lasting anger from hence thâ—… this wee give way to the devill Iâ—… dangerous thing to passe from Gâ—… government and come under Sataâ—… Satan mingleth himselfe with 〈◊〉 owne passions therefore wee should blame our selves first bee ashamed of
expectation of them 3. and preparatiâ—… for them When any thing is strange and sudden and lights upon us unfurnished and unfenced it must needs pâ—… our spirits out of frame It is good therefore to make all kinde of troubles familiar to us in our thoughts at least and this will breake the force of them It is good to fence our soules before-hand against all assaults as men use to keepe out the Sea by raising bankes and if a breach bee made to repaire 〈◊〉 presently We had need to maintaine a strong Garrison of holy Reasons against the assaults of strong passions wee may hope for the best but feare the worst and prepare to beare whatsoever We say that a set diet is dangerous because variety of occasions will force us upon breaking of it So in this world of changes wee cannot resolve upon any certaine condition of life for upon alteration the minde is out of frame We cannot say this or that trouble shall not befall yet we may by helpe of the Spirit say nothing that doth befall shall make mee doe that which is unworthy of a Christian That which others make easie by suffering that a wise man maketh easie by thinking of beforehand If we expect the worst when it comes it is no more than wee thought of If better befals us than it is the sweeter to us the lesse wee expected it Our Saviour foretels the worst In the world you shall have tribulation therefore looke for it but then hee will not leave us Satan deludes with faire promises but when the contrary falls out hee leave his followers in their distresses Wee desire peace and rest but wee seeke iâ—… not in its owne place there is a rest for Gods people but that is not here nor yet but it remaines for them they rest frâ—… their labours but that is after they are dead in the Lord. There is no sound rest till then Yet this caution must be remembred that wee shape not in oâ—… fancies such troubles as are never likely to fall out It comes either from weaknesse or guiltinesse to feare shaddowes We shall not need to make crosses they will as we say of foule weather come before they be sent for How many evills doe people feare from which they have no further hurt then wâ—… is bred onely by their causelesse feaâ—… Nor yet if they be probable must wee thinke of them so as to be altogether so affected as if undoubtedly they would come for so wee give certaine strength to an uncertaine crosse and usurpe upon God by anticipating thâ—… which may never come to passe It was rashnesse in David to say I shâ—… one day perish by the hand of Saul If they be such troubles as will certainely come to passe as parting with friends and contentments at least by death than I thinke of them so as not to be much dismayed but furnish thy heart with strength before-hand that they may fall the lighter 2. Thinke of them so as not to give up the bucklers to passion and lye open as a faire marke for any uncomfortable accident to strike to the heart nor yet so think of them as to despise them but to consider of Gods meaning in them and how to take good by them 3. Thinke of the things we enjoy so as to moderate our enjoying of them by considering there must be a parting and therefore how wee shall bee able to beare it when it comes 2. If we desire not to be overcharged with sorrow when that which we feare is fallen upon us we must then before-hand looke that our love to any thing in this world shoot not so farre as that when the time of severing commeth we part with so much of our hearts by that rent Those that love too 〈◊〉 will alwayes grieve too much It is tâ—… greatnesse of our affections which câ—… seth the sharpnesse of our afflictions 〈◊〉 that cannot abound without pride aâ—… high-mindednesse will not want wiâ—… out-too-much dejectednesse Love 〈◊〉 planted for such things as can retuâ—… love and make us better by loving them wherein we shall satisfie our loâ—… to the full It is pitty so sweet an affection should be lost So sorrow is 〈◊〉 sinne and for other things as they mâ—… sinne the more bitter to us The 〈◊〉 of a Christian should be a meditatiâ—… how to unloose his affections from inferiour things hee will easily die that 〈◊〉 dead before in affection But this will never be unlesse the soule seeth some thing better than al things in the world upon which is may bestow it selfe In that measure our affections die in theâ—… excessive motion to things below 〈◊〉 they are taken up with the love and admiration of the best things He that 〈◊〉 much in heaven in his thoughts is free from being tossed with tempest here below the top of those mountaines that are above the middle Region are so quiet as that the lightest things as ashes lie still and are not moved The way to mortifie earthly members that bestirre themselves in us is to mind things above The more the wayes of wisedome lead us on high the more wee avoyd the snares below In the uncertainty of all events here labour to frame that contentment in and from our owne selves which the things themselves wil not yeeld frame peace by freeing our hearts from too much feare and riches by freeing our hearts from covetous desires Frame a sufficiencie out of contentednesse If the soule it self be out of tune outward things will doe no more good than a faire shooe to a gouty foote And seeke not our selves abroad out of our selves in the conceits of other men A man shall never live quietly that hath not learned to be set light by of others He that is little in his owne eyes will not be troubled to be little in the eyes of others Men that set too high a price upon themselves when others will not come to their price are discontent Those whose condition iâ—… above their worth their pride above their condition shall never want sorrow yet wee must maintaine our authority and the Image of God in our places for that is Gods and not ours and we ought so to carrie our selves as we approve our selves to their consciences though we have not their good words Let none despise thy youth saith Saint Paul to Timothy that is Walke sâ—… before them as they shall have no cause It is not in our owne power what other men thinke or speake but it is in oâ—… power by Gods grace to live so thâ—… none can thinke ill of us but by slandering and none beleeve ill but by too much credulity 3. When any thing seiseth upon us wee must take heed we mingle not oâ—… owne passions with it wee must 〈◊〉 ther bring sinne to nor mingle 〈◊〉 with the suffering for that wil trouble the spirit more than the trouble it 〈◊〉 We are more to deale
with our owâ—… hearts than with the trouble it selfe We are not hurt till our soules be hurt God will not have it in the power of any creature to hurt our soules but by our owne treason against our selves Therfore we should have our hearts in continuall jealousie for they are ready to deceive the best In suddaine encounters some sinne doth many times discover it selfe the seed whereoflyeth hid in our natures which wee thinke our selves very free from Who would have thought the seeds of murmuring had lurked in the meeke nature of Moses That the seeds of murther had lurked in the pittifull heart of David That the seeds of deniall of Christ had lyen hid in the zealous affection of Peter towards Christ If passions breake out from us which we are not naturally enclined unto and over which by grace wee have got a great conquest how watchfull need wee be over our selves in those things which by temper custome and company wee are carried unto and what cause have wee to feare continually that wee are worse than we take our selves to be There are many unruly passions lye hid in us untill they be drawne out by something that meeteth with them either I by way of opposition as when the truth of God spiritually unfolded meets with some beloved corruption it swelleth bigger the force of Gunpowder is not knowne untill some sparke light on it and oftentimes the stillest natures if crossed discover the deepest corruptions Sometimes it is drawne out by dealing with the opposite spirits of other men Oftentimes retyred men know not what lies hid in themselves 2. Sometimes by crosses as many people whilest the freshnesse and vigour of their spirits lasteth and while the flower of age and a full supply of all things continueth seeme to be ofâ—… pleasing and calme disposition bâ—… afterwards when changes come like Iobs wife they are discovered Thâ—… that which in nature is unsubdued openly appeares 3. Temptations likewise have a searching power to bring that to light in us which was hidden before Sathan hath beene a winnower and a sister of old hee thought if Iob had beene but touched in his body hee would have cursed God to his face Some men out of policie conceale their passion untill they see some advantage to let it out as Esau smoothered his hatred untill his fathers death When the restraint is taken away Men as wee say shew themselves in their pure naturalls unloose a Tyger or a Lyon and you know what he is 4. Further let us see more every day into the state of our owne soules what a shame is it that so nimble and swift a spirit as the soule is that can mount up to heaven from thence come downe into the earth in an instant should whilest it lookes over all other things over-looke it selfe that it should bee skilfull in the story almost of all times and places and yet ignorant of the story of it selfe that we should know what is done in the Court and Countrey and beyond the Seas and be ignorant of what is done at home in our owne hearts that we should live knowne to others and yet die unknowne to our selves that we should be able to give account of any thing better then of our selves to our selves This is the cause why we stand in our owne light why wee thinke better of our selves than others and better then is cause This is that which hindreth all reformation for how can wee reforme that which wee are not willing to see and so wee lose one of the surest evidences of our sincerity which is a willingnesse to search into our hearts and to bee searched by others A sincere heart will offer it selfe to triall And therefore let us sift our actions and our passions and see what is flesh in them and what is spirit and so separate the precious from the vile It is good likewise to consider what sinne we were guilty of before which moved GOD to give us up to excesse in any passion and wherein we have grieved his Spirit Passion will bee 〈◊〉 moderate when thus it knowes it must come to the triall and censure This course will either make us weary of passion or else passion will make us weary of this strict course Wee shall find it the safest way to give our hearts no rest till we have wrought on them to purpose and gotten the mastery over them When the soule is invred to this dealing with it selfe it will learne the skill to command and passions will be soone commanded as being invred to be examined and checked As wee see doggs and such like domesticall creatures that will not regard a stranger yet will be quieted in brawles presently by the voice of their Master to which they are accustomed This fits us for service Unbroken spirits are like unbroken horses unfit for any use untill they be thorowly subdued 5. And it were best to prevent as much as in us lieth the very first risings before the soule bee overcast Passions are but little motions at the first but grow as Rivers doe greater and greater the further they are carried from their Spring The first risings are the more to bee looked unto because there is most danger in them and we have least care over them Siâ—… like rust or a Canker will by little aâ—… little eate out all the graces of the soule There is no staying when we are once downe the hill till we come to the bottome No sin but is easier kept out tâ—… driven out If wee cannot prevent wicked thoughts yet wee may deny them lodging in our hearts It is our giving willing entertainment to sinfull motions that increaseth guilt and hinderâ—… our peace It is that which moveth God to give us up to a further degree of evill affections Therefore what we are afraid to doe before men we should bee afraid to thinke before God It would much further our peace to keep our judgements cleare as being the eye of the soule whereby we may discerne in every action and passion what is good and what is evill as likewise to preserve rendernesse of heart that may checke us at the first and not brooke the least evill being discovered When the heart begins once to be kindled it is easie to smother the smoke of passion which otherwise will fume up into the head and gather into so thicke a cloud as wee shall lose the sight of our selves and what is best to bee done And therefore David here labours to take up his heart at the first his care was to crush the very first insurrections of his soule before they came to break forth into open rebellion stormes we know rise out of little gusts Little risings neglectd cover the soule before wee are aware If wee would checke these risings and stifle them in their birth they would not breake out afterwards to the reproach of Religion to the scandall of the weake
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
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
till God in judgement gave him up to what his covetous heart led him unto A man is not fit to deliberate till his heart be purged of false aymes for else God will give him up to the darknesse of his owne spirit and he will bee alwayes warping unfit for any byas Where the aymes are good there God delighteth to reveale his good pleasure Such a soule is levell and suitable to any good counsell that shall bee given and prepared to entertaine it In what measure any last is favoured in that measure the soule is darkned Even wise Solomon whilest he gave way to his lust had like to have lost his wisdome We must looke to our place wherein God hath set us if we be in subjection to others their authority ought to sway with us Neither is it the calling of those that are subjects to enquire over-curiously into the mysteries of government for that both in peace and war breeds much disturbance and would trouble all designes The lawes under which we live are particular determinations of the law of God in some duties of the second table For example The Law of God sayes Exact no more then what is thy due But what in particular is thy due and what another mans the lawes of men determine and therefore ought to be a rule unto us so farre as they reach though it be too narrow a rule to be good only so farre as mans law guides unto Yet law being the joynt reason and consent of many men for publique good hath an use for guidance of all actions that fall under the same Where it dashes not against Gods law what is agreeable to law is agreeable to conscience The law of God in the due enlargement of it to the least beginning and occasions is exceeding broad and allowes of whatsoever stands with the light of reason or the bonds of humanity civility c. and whatsoever is against these is so farre against Gods law So that higher rules be looked to in the first place there is nothing lovely or praise-worthy among men but ought to be seriously thought on Nature of it selfe is wilde and untamed and impatient of the yoke but as beasts that cannot endure the yoke at first after they are enured a while unto it beare it willingly cary their work more easily by it So the yoke of obedience makes the life regular and quiet The meeting of authority and obedience together maintaines the order and peace of the world So of that Question Though blindfold obedience such as our Adversaries would have be such as will never stand with sound peace of conscience which alwayes lookes to have light to direct it for else a blinde conscience would breed blinde feares yet in such doubtfull cases wherein we cannot winde out our selves we ought to light our candles at others whom we have cause to thinke by their place and parts should see further then wee In matters of outward estate wee will have men skilfull of our counsell and Christians would finde more sound peace if they would advise with their godly and learned Pastors and friends Where there is not a direct word there is place for the counsell of a prudent man And it is a happinesse for them whose businesse is much and parts not large to have the benefit of those that can give ayme and see further then themselves The meanest Christian understands his owne way and knowes how to doe things with better advantage to his soule then a gracelesse though learned man yet is still glad of further discovery In counsell there is peace the thoughts being thus established When wee have advised and served Gods providence in the use of meanes then if it fall out otherwise then wee looke for wee may confidently conclude that God would not have it so otherwise to our griefe we may say it was the fruit of our owne rashnesse Where we have cause to thinke that wee have used better meanes in the search of grounds and are more free from partiall affections then others there we may use our owne advise more safely Otherwise what wee doe by consent from others is more secure and lesse offensive as being more countenanced In advice with others it is not sufficient to be generally wise but experienced and knowing in that wee aske which is an honour to Gods gifts where we finde them in any kinde When we set about things in passion we work not as men or Christians but in a bestiall manner The more passion the lesse discretion because passion hinders the sight of what is to be done It clouds the soule and puts it on to action without advisement Where passions are subdued and the soule purged and cleared there is nothing to hinder the impression of Gods spirit the soule is fitted as a cleane glasse to receive light from above And that is the reason why mortified men are fittest to advise with in the particular cases incident to a Christian life After all advise extract what is fittest and what our spirits do most bend unto For in things that concerne our selves God affords a light to discerne out of what is spoken what best suteth us And every man is to follow most what his owne conscience after information dictates unto him because conscience is Gods deputy in us and under God most to bee regarded and whosoever sinnes against it in his own construction sinnes against God God vouchsafeth every Christian in some degree the grace of spirituall prudence whereby they are enabled to discerne what is fittest to be done in things that fall within their compasse It is good to observe the particular becks of providence how things joyne and meete together fit occasions and suting of things are intimations of Gods will Providence hath a language which is well understood by those that have a familiar acquaintance with Gods dealing they see a traine of providence leading one way more then to another Take especiall heed of not grieving the Spirit when he offers to bee our guide by studying evasions and wishing the case were otherwise This is to be Law-givers to our selves thinking that we are wiser than God The use of discretion is not to direct us about the end whether wee should doe well or ill for a single heart alwayes aymes at good but when we resolve upon doing well and yet doubt of the manner how to performe it discretion lookes not so much to what is lawfull for that is taken for granted but what is most expedient A discreet man lookes not to what is best so much as what is fittest in such and such respects by eying circumstances which if they sort not doe vary the nature of the thing it selfe And because it is not in man to know his owne wayes we should looke up unto Christ the great Councellour of his Church to vouchsafe the spirit of counsell and direction to us that may make our way plaine before us by
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
it lookes upon all things it hath or desires to have as comming from God and his free grace and power it desireth not onely wisdome but to be wise in his wisdome to see in his light to be strong in his strength the thing it selfe contents not this grace of trust but Gods blessing and love in the thing it cares not for any thing further then it can have it with Gods favour and good liking Hence it is that trust is an obsequions and an observing grace stirring up the soule to a desire of pleasing God in all things and to a feare of displeasing him Hee that pretends to trust the Lord in a course of offending may trust to this that God will meet him in another way then he lookes for Hee that is a tenant at curtesie will not offend his Lord hence it is that the Apostle inforceth that exhortation to work out our salvation with feare and trembling because it is God that worketh the will and the deed and according to his good pleasure not ours Therefore faith is an effectuall working grace it workes in Heaven with God it workes within us commanding all the powers of the soule it workes without us conquering whatsoever is in the world on the right hand to draw us from God or â—…n the left hand to discourage us it works against Hell and the powers of darknesse and all by vertue of trusting as it draweth strength from God It stirres up all other graces and keepes them in exercise and thereupon the acts of other graces are attributed to faith as Heb. 11. It breeds a holy jealousie over our selves lest we give God just cause 〈◊〉 stop the influence of his grace toâ—…ds us so to let us see that wee stand â—…ot by our owne strength Those that take liberty in things they either know 〈◊〉 doubt will displease God shew they want the feare of God and this want of feare shewes their want of dependancy and therefore want of trust dependancy is alwayes very respective it studieth contentment and care to comply this was it made Enoch walke with God â—…d studie how to please him when wee know nothing can doe us good or hurt but God it drawes our chiefe care to approve our selves to him Obedience of faith and obedience of life will goe together and therefore he that commits his soule to God to save will commit his soule to God to sanctifie and guide in a way of well pleasing Not onely the tame but the most savage creatures will bee at the beck of those that seede them though they are ready to fall violently upon others disobedience therefore is against the principles of nature This dependancy is either in the use of meanes or else when meanes failes us true dependancy is exactly carefull of all meanes When God hath set down a course of meanes wee must not expect that God should alter his ordinary course of providence for us deserved disappointment is the fruit of this presumptuous confidence the more wee depend on a wise Physitian the more we will observe his directions and bee carefull to use what hee prescribes yet we must use the meanes 〈◊〉 meanes and not set them in Gods room for that is the way to blast our hopes The way to have any thing taken away and not blest is to set our heart too much upon it Too much griefe in parting with any thing shewes too much trust in the enjoying of it And therefore he that uses the meanes in faith will alwayes joyne prayer unto God from whom as every good thing comes so likewise doth the blessing and successe therof where much indeavour is and little seeking to God it shewes there is little trust the Widdow that trusted in God continued likewise in prayers day and right The best discovery of our not relying too much on meanes is when all meanes faile if we can still relye upon God as being still where he was and hath wayes of his owne for helping of us either immediately from himselfe or by setting a worke other meanes and those perhaps very unlikely such as we thinke not of God hath wayes of his â—…ne Abraham never honoured God more then when he trusted in God for â—…son against the course of nature and when he had a son was ready to sacrifice him upon confidence that God would raise him from the dead againe This was the ground upon which Daniell with such great authority reprooved Baltbazar that he had not a care to glorifie God in whose hand his breath was and all his wayes The greatest honour we can doe unto God is when wee see nothing but rather all contrary to that we looke for then to shut our eyes to inferiour things below and looke altogether upon his Al sufficiency God can convey himselfe more comfortably to us when he pleaseth without meanes then by meanes True trust as it sets God highest in the soule so in danger and wants it hath present recourse to him as the Conyes to the Rockes And because Gods times and seasons are the best it is an evidence of true trust when we can waite Gods leisure and not make hast and so runne before God for else the more hast the worse speed God seldome makes any promise to his Children but he exerciseth their trust in waiting long before as David for a Kingdome Abraham for a sonne the whole world for Christs comming c. One maine evidence of true trust in God is here in the text wee see here it hath a quieting and stilling vertue for it stayes the soule upon the fulnesse of Gods love joyned with his ability to supply our wants and releeve our necessities though faith doth not at the first especially so stay the soule as to take away all suspitious feares of the contrary There be so many things in trouble that presse upon the soule as hinder the joyning of God and it together yet the prevailing of our unbeliefe is taken away the raigne of it is broken If the touch of Christ in his abasement on earth drew vertue from him certain it is that faith caÌ„not touch Christ in heaven but it will draw a quieting and sanctifying vertue from him which will in some measure stop the issues of an unquiet spirit the Needle in the Compasse will stand North though with some trembling A Ship that lyes at Anchor may bee something tossed but yet it stil remains so fastned that it cannot bee caried away by winde or weather the soule after it hath cast anchor upon God may as we see here in David be disquieted a while but this unsetling tends to a deeper setling the more we beleeve the more we are established faith is an establishing grace by faith we stand and stand fast and are able to withstand whatsoever opposeth us For what can stand against God upon whose truth and power faith relyes The devill feares not us but him whom
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
a grace wherâ—…y the soule resigneth up it self to God â—…n humble submission to his will because he is our God as David in extremity comforted himselfe in the Lord his God Patience breeds comfort because it brings experience with it of Gods owâ—…ing of us to be His. The soul shod and â—…enced with this is prepared against all â—…bs and thornes in our way so as wee â—…e kept from taking offence All troubles we suffer doe but help patience to its perfect worke by subduing the unbroken sturdinesse of our spirits when wee feele by experience wee get but more blowes by standing out against God 4. The Spirit of God likewise is a spirit of meeknesse whereby though the â—…ul be sensible of evill yet it modeâ—…tes such distempers as would otherwise rob a man of himselfe and together with patience keepeth the soul in possession of it selfe It stayes murmurings and frettings against God or man It sets and keepes the soul in tune It is that which God as hee workes so hee much delights in and sets a price upon it as the chiefe ornament of the soul. The meek of the earth seek God and are hid in the day of his wrath whereas high spirits that compasse themselves with pride as with a chain thinking to set out themselves by that which is their shame are looked upon by God a farre off Meek persons will bow when others break they are raised when others are pluckt down and stand when others that mount upon the wings of vanity fall these prevaile by yeelding and are Lords of themselves and other things else more then other unquiet spirited men the blessings of heaven and earth attend on these 5. So likewise contentednesse with our estate is needfull for a waiting condition and this we have in Our God being able to give the soul full satisfaction For outward things God knowes â—…ow to dyet us If our condition be not 〈◊〉 our minde he will bring our minde 〈◊〉 our condition If the spirit bee too â—…gge for the condition it is never quiâ—… therefore God will levell both Those wants be well supplyed that are made up with contentednesse and with â—…hes of a higher kinde If the Lordâ—…e â—…e our Shepheard we can want nothing This lifteth the weary hands and feeble â—…ees even under chastisement wherein though the soule mourneth in the sence of Gods displeasure yet it rejoyceth in his Fatherly care 6. But patience and contentment are â—…o low a condition for the soul to rest 〈◊〉 therefore the spirit of God raiseth it vp to a spirituall enlargement of joy So much joy so much light and so much hight so much scattering of darknesse of â—…pirit We see in nature how a little light will prevaile over the thickest clouds of darknesse a little fire wastes a great â—…eale of drosse The knowledge of God to be our God brings such a light of joy into the soul as driveth outâ—… dark uncomfortable conceits this light makes lightsome If the light of knowledge alone makes bold much more the light of joy arising from our communion and interest in God How can wee enjoy God and not joy in him A soule truely cheerefull rejoyceth that God whom it loveth should think it worthy to endure any thing for him This joy often ariseth to a spirit of glory even in matter of outward abasement if the trouble accompanyed with disgrace continue the spirit of glory rests upon us and it will rest so long untill it make us more then Conquerours even then when we seeme conquered for not onely the cause but the spirit riseth higher the more the enemies labour to keepe it under as we see in Stephen With this joy goeth a spirit of courage and confidence What can daunt that soule which in the greatest troubles hath made the great God to be its owne Such a spirit dares bid defiance to all opposite power setting the soule above the world having a spirit larger and higher then the world and seeing all but God beneath it as being in heaven already in its head After Moses and Micah had seene God in his favour to them how little did they regard the angry countenances of those mighty Princes that were in their times the terrours of the world The courage of a Christian is not onely against sensible danger and of flesh and bloud but against principalities and powers of darknesse against the whole kingdome of Sathan the god of the world whom hee knowes shortly shall be trodden under his feet Sathan and his may for a time exercise us but they cannot hurt us True beleevers are so many Kings and Queens so many Conquerours over that which others are slaves to they can overcome themselves in revenge they can despise those things that the world admires and see an excellency in that which the world sets light by they can set upon spirituall duties which the world cannot tell how to goe about and endure that which others tremble to think of and that upon wise reasons and a sound foundation they can put off themselves and be content to be nothing so their God may appeare the greater and dare undertake and undergoe any thing for the glory of their God This courage of Christians among the Heathens was counted obstinacy but they knew not the power of the spirit of Christ in his which is ever strongest when they are weakest in themselves they knew not the privy armour of proofe that Christians had about their hearts and thereupon counted their courage to be obstinacy Some think the Martyrs were too prodigall of their bloud and that they might have beene better advised but such are unacquainted with the force of the love of God kindled in the heart of his childe which makes him set such a high price upon Christ and his truth that he counts not his life dear unto him He knowes hee is not his owne but hath given up himselfe to Christ and therefore all that is his yea if hee had more lives to give for Christ hee should have them He knowes he shall be no looser by it Hee knowes it is not a losse of his life but an exchange for a better We see the creatures that are under us will be couragious in the eye of their Masters that are of a superiour nature above them and shall not a Christian be couragious in the presence of his great Lord and Master who is present with him about him and in him undoubtedly hee that hath seene God once in the face of Christ dares look the grimmest creature in the face yea death it selfe under any shape The feare of all things flyes before such a soule Onely a Christian is not ashamed of his confidence Why should not a Christian be as bold for his God as others are for the base gods they make to themselves 7. Besides a spirit of courage for establishing the soule is required a spirit of constancie
est nos velle cuÌ„ volumus sed ille facit ut velimus Aug. Duties 1. 2. Obser. 1. 2. Rom. 8. 28. 3. 4. Iam. 5. 17. 5. Gen. 8. 11. Object Answ. Trust in God tho an offended God Psal. 97. 10 6. Vnde hoc montrum quare istud Aug. Confess Non ex toto vult non ex toto imperat in tantum non sit quod imperat in quantum non vult 7. Esay 26. 3. Ephes. 6. 10. Psal. 80. 19 Animus aeger semper errat 8. Jussisti Domine sic est ut omnis inordinatus affectus sibi sit poena Aug. Gen. 3. God and the Soule must be brought together by trust Ionah 1. 17 Dan. 3. Esa. 28. 29. 1. 2. 3. 1 Cor. 5. 19. 4. 5. Exo. 34. 6. Exod. 33. 16. 1. 2. 6. 7. What God is hee maketh good by providence Deut. 19. 5 Prov. 21. 1. Ps. 135. 6. 1. 2. Intimior intimo nostro 3. 4. Psal. 125. 3 Deus est prima causa cujuscunque non esse Esther 6. 1. Divinum consilium dum devitatur impletur humana sapientia dum reluctatur comprehenditur Greg. Ex. 10. 11. Psal. 39. 9. Lev. 10. 1 2. Psal. 73. 1. 2. Voluntas Dei necessitas rei 2 Sam. 15. 26. 1 Sam. 3. 18. Acts 21. 14 Vox vere Christianorum Rev. 6. 10. 3. Propria voluntas DeuÌ„ quantum in ipsa eximit Prov. 3. 6. Esa. 48. 10. 4. Quest. 1. Answ. Summa ratio quae pro religione sacit 2. 3. Nimis angusta innocentia â—…st ad legem bonam esse 5. Sententia boni viri 6. 7. 8. Phil. 2. 4. Dan. 3. There must be a discovery of the mind of God as well as of his nature 1. 2. 3. 4. 5. Rom 8. 39. Heb. 13. 8. 1. 2. 3. 4. 5. Psal. 19. 7. Trust must answer the truth of God Why saith so requisite in Christians 1. 2. 3. 4. Iere. 31. 3. Mat. 9. 20. DirectioÌ„s about trusting 1. It must be by divine light Esa. 54. 13 2. By subduing and changing the will 3. By carying the whole soule to God 4. By putting cases to our selves Psal. 3. 6. Psal. 46. 3. Psal. 27. 3. 5. By fitting the promise to every condition of our lives 6. By trusting in God alone 7. 1. 2. 3. 4. 5. 8. By trusting God for all things in all times 9. By trusting God when it sees no helpe 2 Cor. 5. 7. Why God suffers his children to fall into great extremities 1. 2. 3. 4. Christians should trust God most in the worst times Esa. 50. 10 1. Psal. 31. 7. 2. 10. By calling to minde former experiences of Gods love Psal. 22. 4. Psal. 9. 10. Psal. 119. 140. Psal. 12. 6. Christians should coÌ„municate their experiences Psal. 66. 19 Ps. 142. 7. 11. By walking in the wayes of God 12. By setting a high price upon Faith 1 Pet. 1. 7. Luke 17. 6 Hos. 8. 12. The meanes to get an high esteeme of Faith is to undervalue all things else Object Answ. 1. 2. Iames 1. 8. Luk. 16. 13 Ioh. 5. 44. Psal. 30. 6. 1. 2. Psa. 62. 10 Jere. 17. 5. Eccles. 1. 2. Eccles. 12. 13. 1. 2. Esa. 47. 10 3. 4. We should labour to subdue the first inclination of our soules to the creatures 1 Cor. 13. 11. 13. Our trusting should follow Gods order of promising Eph. 1. 20. Defects in life rise froÌ„ defects in trust Sathans study is to unloose our hearts froÌ„ God Heb. 3. 12. What trust in God is The tryall of trust 1. It can and is willing to endure tryall Psal. 39. 7. 2. It looks to all the promises Fides non eligit objectum 3. It makes the soule bold 1. 4. yet huÌ„ble Motus ex indigentia 5. Trust is dependant 6. and obsequions Phil. 2. 12 13. Heb. 12. 5. 1 Pet. 4. 7. It serveth Gods providence in the use of meanes Tim. 5. 5. Gen. 2. 2. Dan. 5. 23. Pro. 30. 25 8. It runnes not before God 9. It stills and quiets the soule upon good grounds Psal. 29. 2. Nihil est tentatio vel universi mundi totius inferni in unum conflata ad eam qua Deus contrarius homini ponitur Luther Tentatio blasphemiarum Ion. 2. 4. Isay 50. 10 Esa. 63. 16 2 Cor. 1. 4. Object Answ. 2 Cor. 5. 21 Psal. 38. Object Answ. Mic. 7. 18. Psal. 51. Rom. 5. 17 Gods mercy not to be limited Isay 55. 8. Zac. 13. 1. Isay 55. 8. Sinnes of continuance dangerous How to deale with such as have lived long in sinne Bonitas invicti non vincitur infinita miserecordia non finitur Fulgent Cavenduâ—… est vulnus quod dolore curatur Rom. 3. 26. Ier. 3. 2. Object Answ. Object Answ. Luke 15. Caution Object Answ. 1. Sorow not required for it selfe as sorow Ans. 2. The greatest sorow can make no satisfaction for sinne Ans. 3. Causes of our want of griefe for sinne 1. Want of consideration Vse of crosses 2. Want of a divine worke 3. A kinde of doublenes of heart Selfe-deniall 2 Cor. 7. 10. 4. 5. Because God sees not griefe so fit for one disposition as another Earnest desire of too much sorow for sin dangerous Mr. Leaver Caution The most constant state of the soule in regard of sinne Quest. Answ. 1. 2. 3. 4. A never-failing character of a good soule 5. Quest. 1. When the soule is sufficiently humbled 2. Feare is the awbaÌ„d of the soul 3. 4. 5. How to know that we hate sin rightly 1. 2. 3. 4. What wee must doe in want of griefe for sinne 1. 2. Isay 63. 3. Al a Christians grief is not at first Griefe arises not alwayes froÌ„ our poring on sinne 4. That there may be a spice of Popery in this our earnest desire of much griefe The scope of this discourse of griefe Mat. 5. That the great conflict in us betwixt grace and corruption doth also much cast us downe Proximorum odiae sunt acerbissima Rom. 7. Rom. 7. That the sight and sense of this sharpe conflict should cause us to trust the more in God Object Of peâ—…severance to the end answered Answ. Pet. 2. Object Answ. Zach. 4. 7. Psal 95. Object Answ. Ephes. 5. Object Answ. Object Answ. 1. 2. 1. For outward evils Amaziah 2. For the miseries of this life of our nature and condition Psal. 116. Iob 6. 15. Joh. 16. 32. Solus non est cui Christus comes est Cypr. Tim. 17. Ps. 69. 120 Comfort in departure of friends Mat. 12. 50 Comfort in sicknes Meanes not to be relyed on Optimi sumus dum infirmi sumus 2 Cor. 1. 9. Sin the greatest trouble Avoid not trouble by finne 1 Pet. 4. 3. 21. Iohn 1. Esay 50. â—…lt * Meâ—…or est tristitia iniqua patientis quam â—…titia iniqua facientis Aug. Luk. â—…3 34 Comfort in the houre of death Ioh. 11. 25 Comfort from the state after death Iohn 14. 2. 1 Thes. 〈◊〉 Comfort in regard of our generall calling Exod. 7. 11 Iam. 1. 5. Caution
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