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
that God puts into the Câ—…p so much afflicts us as the ingrediâ—…ts of our distempered passions mingled with them The sting and coare of them all is sinne when that is not â—…ely pardoned but in some measure â—…led and the proud flesh eaten out â—…n a healthy soule will â—…eare any thing After repentance that trouble that before was a correction becomes now a triall and exercise of grace Strike Lord saith Luther I'beare any thing willingly because my sinnes are forgiven We should not be cast downe so much about outward troubles as about sinne that both procures them and invenomes them We see by experience when conscience is once set at liberty how chearefully men will goe under any burthen therefore labour to keep out sinne and then let come what will come It is the foolish wisdome of the world to prevent trouble by sin which is the way indeed to pull the greatest trouble upon us For sinne dividing betwixt God and us moveth him to leave the soule to intangle it selfe in â—…s owne wayes When the conscience is cleare then there is nothing between God and us to hinder our trust Outward troubles rather drive us neerer unto God and stand with his love But sin defileth the soule and sets it further from God It is well doing that inables us to commit our soules cheerefully â—…to him Whatsoever our outward condition be if our hearts condemne us 〈◊〉 we may have boldnesse with God In my trouble our care should be not to avoid the trouble but sinfull miscari age in and about the trouble and so trust God It is a heavy condition to be under the burthen of trouble and under the burthen of a guilty conscience both at once When men will walke in the light of their owne fire and the sparkes which they have kindled themselves it is just with God that they should lye downe in sorow Whatsoever injuries we suffer from those that are ill affected to us let us commit our cause to the God of vengeance and not meddle with his prerogative He will revenge our cause better then we can and more perhaps then we desire The wronged side is the â—…er side If in stead of meditating revenge we can so overcome ourselves 〈◊〉 to pray for our enemies and deserve well of them wee shall both sweeten our owne spirits and prevent a sharpe temptation which wee are prone unto and have an undoubted argument that we are sonnes of that Father that doth good to his enemies and members of that Saviour that prayed for his persecutors And withall by heaping coales upon our enemies shall melt them either to conversion or to confusion But the greatest triall of trust is in our last encounter with death wherein we shall finde not only a deprivation of all comforts in this life but a confluence of all ill at once but wee must know God will be the God of his unto death and not only unto death but in death We may trust God the Father with our bodies and soules which he hath created and God the Sonne with the bodies and soules which he hath redeemed and the holy Spirit with those bodies and soules that he hath sanctified We are not disquieted when wee put off our cloathes and goe to bed because we trust Gods ordinary providence to raise us up againe And why should we be disquieted when we put off our bodies and sleep our last sleep considering we are more sure to rise out of 〈◊〉 graves then out of our beds Nay we are raised up already in Christ our â—…d who is the resurrection and the life in whom we may triumph over death that triumpheth over the greatest Moâ—…chs as a disarmed and conquered enemie Death is the death of it selfe and not of us If we would have faith ready to die by wee must exercise it well in living by it and then it will no more faile us then the good things we lay hold on by it untill it hath brought 〈◊〉 into heaven where that office of it is â—…aid aside here is the prerogative of a true Christian above an hypocrite and a worldling when as their trust and the thing they trust in failes them then a true beleevers trust stands him in greatest stead In regard of our state after death a Christian need not bee disquieted for the Angels are ready to doe their office in carying his soule to Paradise those â—…ansions prepared for him His Saviour will bee his Judge and the Head will â—…t condemne the members then hee is to receive the fruit and end of his Faith the reward of his Hope which is so great and so sure that our trusting in God for that strengtheneth the heart to trust him for all other things in our passage so that the refreshing of our faith in these great things refreshes its dependance upon God for all things here below And how strong helpes have we to uphold our Faith in those great things which wee are not able to conceive of till wee come to possesse them Is not our husband there and hath hee not taken possession for us doth he not keep our place for us Is not our flesh there in him and his spirit below with us have we not some first fruits and earnest of it before hand Is not Christ now a fitting and preparing of us daily for what he hath prepared and keepes for us Whither tends all we meete with in this world that comes betwixt us and heaven as desertions inward conflicts outward troubles and death at last but to fit us for a better condition hereafter and â—…y Faith therein to stirre up a strong desire after it Comfort one another with â—…se things saith the Apostle these bee 〈◊〉 things will comfort the soule CHAP. XXV Of the defects of gifts disquieting the â—…le As also the afflictions of the Church AMong other things there is nothing more disquiets a Christian â—…at is called to the fellowship of Christ and his Church here and to â—…ory hereafter then that he sees himselfe unfurnished with those gifts that 〈◊〉 fit for the calling of a Saint As â—…ewise for that particular standing â—…d place wherein God hath set him in 〈◊〉 world by being a member of a boâ—… politick For our Christian calling wee must â—…ow that Christianity is a matter raâ—…er of grace then of gifts of obedience then of parts Gifts may come from a more common worke of the â—…pirit they are common to castawayes and are more for others then for our selves Grace comes from a peculiar favour of God and especially for our owne good In the same duty where there is required both gifts and grace as in prayer one may performe it with evidence of greater grace then another of greater parts Moses a man not of the best speech was chosen before Aaron to speak to God and to strive with him by Prayer whilst Israel fought with Amaleck with the
him matter of songs in the night For all this his unrulie griefe will not be calmed but renues assaults upon the returne of the reproach of his enemies Their words were as swords unto him and his heart being made very tender and sensible of griefe these sharp words enter too deepe and thereupon he hath recourse to his former remedie as being the most tryed to chide his soule and charge it to trust in God CAP. I. Generall Observations upon the Text. HEnce in generall wee may observe that Griefe gathered to a head will not be quieted at the first We see here passions intermingled with comforts and comforts with passions and what bustling there is before David can get the victorie over his owne heart You have some short spirited Christians that if they be not comforted at the first they thinke all labour with their hearts is in vaine and thereupon give way to their griefe But we see in David as distemper ariseth upon distemper so he gives check upon check and charge upon charge to his soule untill at length hee brought it to a quiet temper In Physick if one purge will not carry away the vicious humour then wee adde a second if that will not doe it we take a third So should wee deale with our soules perhaps one check one charge will not doe it then fall upon the soule againe send it to God againe and never give over untill our soules be possessed of our soules againe Againe In generall observe in Davids spirit that a gracious and living soule is most sensible of the want of spirituall meanes The reason is because spirituall life hath answerable taste and hunger and thirst after spirituall helps Wee see in nature that those things presse hardest upon it that touch upon the necessities of nature rather then those that touch upon delights for these further onely our comfortable being but necessities uphold our being it selfe we see how famine wrought upon the Patriarks to go into Aegypt Where we may see what to judge of those who willingly excommunicate themselves from the assemblies of Gods people where the Father Son and Holy Ghost are present where the prayers of holy men meete together in one and as it were binde God and pull downe Gods blessing No private devotion hath that report of acceptance from heaven A third generall point is that a godly soule by reason of the life of grace knowes when it is well with it and when it is ill when it is a good day with it and when a bad when God shines in the use of meanes then the soule is as it were in heaven when God withdrawes himself then it is in darknesse for a time Where there is but onely a principle of nature without sanctifying grace there men go plodding on and keep their rounds and are at the end where they were at the beginning not troubled with changes because there is nothing within to be troubled and therefore dead means quicke meanes or no meanes all is one with them an argument of a dead soul. And so we come more particularly and directly to the wordes Why art thou cast downe O my soule and why art thou disquieted within me c. The words imply 1 Davids state wherein he was and 2 expresse his carriage in that state His estate was such that in regard of outward condition he was in variety of troubles and that in regard of inward disposition of spirit he was first cast downe and then disquieted Now for his carriage of himselfe in this condition and disposition he dealeth roundly with himselfe David reasoneth the case with David and first checketh himselfe for being too much cast downe and then for being too much disquieted And then layeth a charge upon himselfe to trust in God wherein we have the duty he chargeth upon himselfe which is to trust in God and the grounds of the duty First from confidence of better times to come which would yeeld him matter of praising God And then by a representation of God unto him as a saving God in al troubles nay as salvation it selfe an open glorious Saviour in the view of all The salvation of my countenance and all this enforced from Davids interest in God He is my God Whence observe first from the state he was now in that since guilt and corruption hath been derived by the fall into the nature of man it hath been subjected to miserie and sorrow and that in all conditions from the King that sitteth on the Throne to him that grindeth on the Mill. None ever hath beene so good or so great as could raise themselves so high as to be above the reach of troubles And that choice part of mankind the first fruits and excellency of the rest which we call the Church more then others which appeares by consideration both of the Head the Body and members of the Church For the Head Christ he tooke our flesh as it was subject to miserie after the fall and was in regard of that which he endured both in life and death a man of sorrowes For the Body the Church It may say from the first to the last as it is Psal. 129. From my youth up they have afflicted me The Church beganne in blood hath growen up by blood and shall end in blood as it was redeemed by blood For the members they are all predestinate to a conformitie to Christ their Head as in grace and Glory so in abasement Rom. 8. 29. neither is it a wonder for those that are born soldiers to meet with conflicts for travailers to meete with hard usage for seamen to meete with storms for strangers in a strange country especially amongst their enemies to meete with strange entertainment A Christian is a man of another world and here from home which hee would forget if he were not exercised here and would take his passage for his country But though all Christians agree and meete in this that through many afflictions we must enter into heaven Yet according to the diversity of place parts and grace there is a different cup measured to every one And therefore it is but a plea of the flesh to except against the Crosse Never was poore creature distressed as I am this is but selfe-love for was it not the case both of Head Body and members as we see here in David a principall member When hee was brought to this case thus to reason the matter with himselfe Why art thou cast downe O my soule and why art thou disquieted within me From the frame of Davids spirit under these troubles wee may observe that as the case is thus with all Gods people to be exercised with troubles so They are sensible of them oftentimes even to casting downe and discouraging And the reason is they are flesh and blood subject to the same passions and made of the
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
others in that which is generally thought to make us happy and esteemed amongst men if wee bee not the onely men yet wee will bee somebody in the world some thing we will haue to bee highly esteemed for wherein if we be crossed we count it the greatest misery that can befall us And which is worse a corrupt desire of being great in the opinion of others creepes into the profession of religion if we live in those places wherein it brings credit or gaine men will sacrifice their very lives for vaine glory It is an evidence a man lives more to opinion and reputation of others then to Conscience when his griefe is more for being disappointed of that approbation which hee expects from men then for his miscarriage towards GOD. It marres all in religion when wee goe about heavenly things with earthly affections and seeke not CHRIST iâ—… Christ but the world What is Popery but an artificiall frame of meâ—… braine to please mens imaginations by outward state and pompe of Cereâ—…nies like that golden image of Nebuchâ—…nezar wherein hee pleased himselfe so that to have uniformity in worshipping the same he compelled all â—…der paine of death to fall downe before it this makes superstitious persons alwaies cruell because superstitious devises aâ—… the brats of our owne imagination which we strive for more then for the purity of Gods worship hence it is likewise that superstitious persons aâ—… restlesse as the woman of Samaria iâ—… their owne spirits as having no bottome but fancie in stead of faith §. 2. Now the reason why imagiâ—… works so upon the soule is hee ariseâ—… stirres up the affections answerable 〈◊〉 the good or ill which it apprehends and our affections stirre the humors of the body so that oftentimes both our soules and bodies are troubled hereby Things worke upon the soule in this order 1. Some object is presented 2. Then it is apprehended by imagination as good and pleasing or as evill and hurtfull 3. If good the desire is â—…ried to it with delight if evill it is rejected with distast and so our affections are stirred up sutably to our apprehension of the object 4. Affections stiâ—… up the spirits 5. The spirits raise the humours and so the whole man becomes moved and oftentimes â—…pered this falleth out by reason of â—…e Sympathy betweene the soule and body whereby what offendeth one reâ—…deth to the hurt of the other And we see conceived troubles have the same effect upon us as true Iacob was as much troubled with the imagination of his sonnes death as if hee had been dead indeed imagination though it bee an empty windy thing yet it hath reall effects Supertious persons are as much troubled for negleâ—…ing any voluntarie service of maâ—… iâ—…vention as if they had offended agaiâ—… the direct commandement of God 〈◊〉 superstition breeds false feares and 〈◊〉 feare brings true vexation it trâ—… formes God to an Idoll imagining liâ—… to be pleased with whatsoever pleâ—… our selves when as wee take it ill 〈◊〉 those who are under us should take â—…rection from themselves and not frâ—… us in that which may content us â—…perstition is very busie but all in vâ—… in vaine they worship mee saith God 〈◊〉 how can it choose but vexe and 〈◊〉 quiet men when they shall take a grâ—… deale of paines in vaine and whiâ—… worse to displease most in that whâ—… in they thinke to please most Goâ—… blasteth all devised service with 〈◊〉 demand Who required these thingâ—… your hands It were better for 〈◊〉 aske our selves this question beâ—… hand Who acquired this Why doe 〈◊〉 trouble our selves about that which we 〈◊〉 have no thanke for Wee should not bring God downe to our owne imagâ—…nations but raise our imaginations up to God Now imagination hurteth us 1. By false representations 2. By preventing reason and so usurping a censure of things before our judgements try them whereas the office of imaginatiâ—… is to minister matter to our understanding to worke upon and not to leade it much lesse misleade it in any thing 3. By forging matter out of it selfe without ground the imaginarie grievances of our lives are more then the reall 4. As it is an ill instrument of the understanding to devise vanity and mischiefe §. 3. The way to cure this malady in us is 1. To labour to bring these risings of our soules into the obedience of Gods truth and Spirit for imagination of it selfe if ungoverned is a wilde and a ranging thing it wrongs not onely the frame of Gods worke in us setting the baser part of a man above the highâ—…r but it wrongs likewise the worke of God in the creatures and every thing else for it shapes things as it selfe pleaseth it maketh evill good if it pleaseth the senses and good evill if it be dâ—… gerous and distastfull to the outâ—… man which cannot but breed an â—…quiet and an unsetled soule As if 〈◊〉 were a god it can tell good and evill at its pleasure it sets up and pulls doâ—… the price of what it listeth By reaâ—… of the distemper of imagination the life of many is little else but a dream Many good men are in a long dreame of 〈◊〉 sery and many bad men in as longâ—… dreame of happinesse till the tiâ—… awaking come and all because they 〈◊〉 too much led by appearances and as iâ—… a dreame men are deluded with 〈◊〉 joyes and false feares So here wiâ—… cannot but breed an unquiet and 〈◊〉 unsetled soule therefore it is necesâ—… that God by his word and spirit shâ—… erect a government in our heaâ—… 〈◊〉 captivate and order this licentious 〈◊〉 culty 2. Likewise it is good to preâ—… reall things to the soule as the 〈◊〉 riches and true misery of a Christian the true honour and dishonour true beauty and deformity the true noblenesse and debasement of the soule What ever is in the world are but Shadowes of things in comparison of those true realties which Religion affords and why should wee vexe our selves about a vaine shadow The Holy Ghost to prevent further mischiefe by these outward things gives a dangerous report of them calling them vanity unrighteous Mammon entertaine riches thornes yea nothing because though they be not so in themselves yet our imagination over-valuing them they prove so to us upon triall Now knowledge that is bought by triall is often deere bought and therefore God would have us prevent this by a right conceit of things before hand least trusting to vanity wee vanish our selves and trusting to nothing wee become nothing our selves and which is worse worse then nothing 3. Oppose serious consideration against vaine imagination and because our imagination is prone to raise false objects and thereby false conceits and discourses in us Our best way herein is to propound true objects for the minde to worke upon as 1. to consider the greatnesse and goodnesse of Almighty God and his love to us
unto blasphemy they imagine good men to be led with vaine conceits but good men know them to bee so led Not onely St. Paul but CHRIST himselfe were counted besides themselves when they were earnest for God and the soules of his people But there is enough in Religion to beare up the soule against all imputations laid upon it the true children of wisedome are alwayes able to justifie their Mother and the conscionable practise of holy duties is founded upon such solid grounds as shall hold out when heaven and earth shall vanish 2. Wee must know that as there is great danger in false conceits of the way to heaven when we make it broader than it is for by this meanes wee are like men going over a bridge who thinke it broader then it is but being deceived by some shadow sinck downe and are suddenly drowned So men mistaking the strait way to life and trusting to the shadow of their owne imagination fall into the bottomlesse pit of hell before they are aware In like manner the danger is great in making the way to heaven narrower then indeed it is by weake and superstitious imaginations making more sinnes than God hath made The Wisemans counsell is that we should not make our selves over wicked nor bee foolisher than we are by devising more sinnes in our imagination than we are guilty of It is good in this respect to know our Christian liberty which being one of the fruits of Christs death we cannot neglect the same without much wrong not onely to our selves but to the rich bounty and goodnesse of God So that the due rules of limitation bee observed from authority piety sobriety needlesse offence of others c. we may with better leave use all those comforts which God hath given to refresh us in the way to heaven then refuse them the care of the outward man bindes conscience so farre as that wee should neglect nothing which may helpe us in a cheerefull serving of GOD in our places and tend to the due honour of our bodies which are the temples of the Holy Ghost and companions with our soules in all performances So that under this pretence wee take not too much liberty to satisfie the lusts of the body Intemperate use of the creatures is the nurse of all passions because our spirits which are the soules instruments are hereby inflamed and disturbed it is no wonder to see an intemperate man transported into any passion 3. Some out of their high and ayery imaginations and out of their iron and flintie Philosophy will needs thinke outward good and ill together with the affections of griefe and delight stirred up thereby to bee but opinions and conceits of good and evill onely not true and really so founded in nature but taken up of our selves But though our fancy be ready to conceit a greater hurt in outward evils then indeed there is as in poverty paine of body death of friends c. yet wee must not deny them to bee evills that wormewood is bitter it is not a conceit onely but the nature of the thing it selfe yet to abstaine from it altogether for the bitternesse thereof is a hurtfull conceit That honey is sweet it is not a conceit onely but the naturall quality of it is so yet out of a taste of the sweetnesse to think wee cannot take too much of it is a misâ—…ceit paid home with loathsome bitternesse Outward good and outward evill and the affections of delight and sorrâ—… rising thence are naturally so and depend not upon our opinion This were to offer violence to nature and to take man out of man as if hee were not flesh but steele Universall experience from the sensiblenesse of our nature in any outward grievance is sufficient to damâ—… this conceit The way to comfort a man in griefe is not to tell him that it is onely a conceit of evill and no evill indeed that he suffers this kinde of learning will not downe with him as being contrary to his present feeling but the way is to yeeld unto him that there is cause of grieving though not of ever-grieving and to shew him grounds of comfort stronger then the griefe he suffers We should weigh the degrees of evill in a right ballance and not suffer fancie to make them greater then they are So as that for obtaining the greatest outward good or avoiding the greatest outward ill of suffering wee should give way to the least evill of sinne This is but a policy of the flesh to take away the sensiblenesse of evill that so those cheeks of conscience and repentance for Sinne which is oft occasioned thereby might be taken away that so men may goe on enjoying a stupid happinesse never laying any thing to heart nor afflicting their soules untill their consciences awaken in the place of the damned and then they feele that griefe reâ—…ne upon them for ever which they laboured to put away when it might have beene seasonable to them §. 7. I have stood the longer upon this because Sathan and his instruments by bewitching the imagination with false appearances misleadeth not onely the world but troubleth the peace of men taken out of the world whose estate is laid up safe in Christ who notwithstanding passe their few dayes here in an uncomfortable wearisome and unnecessary sadnesse of spirit being kept in ignorance of their happy condition by Sathans jugling and their own mistakes and so come to heaven before they are aware Some againe passe their dayes in a golden dreame and drop into hell before they thinke of it but it is farre better to dreame of ill and when wee awake to finde it but a dreame then to dreame of some great good and when we awake to finde the contrary As the distemper of the fancie disturbing the act of reason oftentimes breeds madnesse in regard of civill conversation So it breeds likewise spirituall madnesse carrying men to those things which if they were in their right wits they would utterly abhorre therefore wee cannot have too much care upon what wee fixe our thoughts And what a glorious discovery is there of the excellencies of Religion that would even ravish an Angell which may raise up exercise fill our hearts We see our fancie hath so great a force in naturall conceptions that it oft sets a marke and impression upon that which is conceived in the wombe So likewise strong and holy conceits of things having a divine vertue accompanying of them transforme the soule and breed spirituall impressions answerable to our spirituall apprehensions It would prevent many crosses if we would conceive of things as they are When trouble of minde or sicknesse of body and death it selfe commeth what will remaine of all that greatnesse which filled our fancies before then we can judge soberly and speake gravely of things The best way of happinesse is not to multiply honours or riches c. but to cure our
use of that sweet Relation of God in Christ becomming a Father to us Doubtlesse thou art our Father flesh would make a doubt of it and thou seemest to hide thy face from us yet doubtlesse thou art our Father and hast in former time shewed thy selfe to be so wee will not leave thee till we have a blessing from thee till we have a kinder looke from thee This wrastling will prevaile at length and we shall have such a sight of him as shall bee an encouragement for the time to come when we shall be able to comfort others with those comforts whereby we have been refreshed our selves With the Saints case remember the Saints course which is to trust in God So Christ the Head of the Church commits himselfe to that God whose favour for the present he felt not So Iob resolves upon trust though God should kill him But these holy persons were not troubled with the guilt of any particular sin but I feele the just displeasure of God kindled against me for many and great offences True it is that sinne is not so sweet in the committing as it is heavy and â—…itter in the reckoning When Adam had once offended God Paradise it selfe was not Paradise to him The presence of God which was most comfortable before was now his greatest terrour had not God out of his free infinite and preventing mercy come betwixt him and hell by the promise of the blessed seed This seed was made sin to satisfie for sinne sinne passive in himselfe to satisfie for sinne active in us When God once charges sinne upon the soule Alas who shall take it off When the great God shall frowne the smiles of the creature cannot refresh us Sinne makes us afraid of that which should be our greatest comfort it puts a sting into every other evill upon the seazing of any evill either of body soule or condition the guilty soule is imbittered and enraged for from that which it feeles it fore-speakes to it selfe worse to come It interprets all that befalls as the messengers of an angry God sent in displeasure to take revenge upon it This weakneth the courage wasteth the spirits and blasteth the beauty even of Gods dearest ones There is not the stoutest man breathing but if God sets his conscience against him it will pull him downe and lay him flat and fill him with such inward terrors as he shall be more afraid of himselfe then of all the world beside This were a dolefull case if God had not provided in Christ a remedy for this great evill of evills and if the holy Spirit were not above the conscience able as well to pacifie it by the sense of Gods love in Christ as to convince it of sinne and the just desert thereby But my sinnes are not the sinnes of an ordinary man my spots are not as the spots of the rest of Gods children Conceive of Gods mercy as no ordinary mercy and Christs obedience as no ordinary obedience There is something in the very greatnesse of sin that may encourage us to goe to God for the greater our sinnes are the greater the glory of his powerfull mercy in pardoning and his powerfull grace in healing will appeare The great God delights to shew his greatnesse in the greatest things Even men glory when they are put upon that which may set forth their worth in any kinde God delighteth in mercy it pleaseth him nothing so well as being his chiefe Name which then we take in vaine when we are not moved by it to come unto him That which Sathan would use as an argument to drive us from God wee should use as a strong plea with him Lord the greater my sins are the greater will be the glory of thy pardoning mercy David after his hainous sinnes cries not for mercy but for abundance of mercy according to the multitude of thy mercies doe away nine offences his mercy is not only above his own works but above ours too If we could sin more then he could pardon then wee might have some reason to despaire Despaire is a high point of Atheisme it takes away God and Christ both at once Iudas in betraying our Saviour was an occasion of his death as man but in despairing he did what lay in him to take away his life as God When therefore Conscience joyning with Sathan sets out thy sinne in its â—…ours labour thou by faith to set out God in his colours infinite in mercy and loving kindnesse Here lies the art of a Christian It is divine Rhetorick thus to perswade and set downe the soule Thy sinnes are great but Adams was greater who being so newly advanced above all the creatures and taken into so neare an acquaintance with God and having ability to persist in that condition if he would yet willingly overthrew himselfe and all his whole posterity by yeelding to a temptation which though high as being promised to bee like unto God yet such as hee should and might have resisted No sinne we can commit can be a sinne of so tainting and spreading a nature yet as he fell by distrust so he was recovered by trusting and so must we by relying on a second Adam whose obedience and righteousnesse from thence raignes to the taking away not only of that one sinne of Adam and ours in him but of all and not onely to the pardon of all sinne but to a right of everlasting life The Lord thinkes himself disparaged when wee have no higher thoughts of his mercy then of our sins when we bring God downe to our Model when as the heavens are not so much higher then the earth then his thoughts of love and goodnesse are above the thoughts of our unworthinesse It is a kinde of taking away the Almighty to limit his boundlesse mercy in Christ within the narrow scantling of our apprehension yet infidelity doth this which should stirre up in us a loathing of it above all other sinnes But this is Sathans fetch when once he hath brought us into sins against the Law then to bring us into sinnes of a higher nature and deeper danger even against the blessed Gospell that so there may be no remedy but that mercy it selfe might condemne us All the aggravations that conscience and Sathan helping it are able to raise sinne unto cannot rise to that degree of infinitenesse that Gods mercy in Christ is of If there be a spring of sin in us there is a spring of mercy in him and a fountaine opened daily to wash our selves in If we sin oft let us do as S. Paul who prayed oft against the prick of the flesh If it be a devill of long continuance yet fasting and prayer will drive him out at length Nothing keepes the soule more downe then sinnes of long continuance because corruption of nature hath gotten such strength in them as nature is added to nature and custome doth so
his â—…dience Ionas his prayer was minâ—…d with a great deale of passion and â—…perfection yet God could discerne â—…ething of his owne in it and pitty 〈◊〉 pardon the rest CHAP. XXIV â—…utward troubles disquieting the spirit and comforts in them AS for the outward evills that we meet withall in this life they are either 〈◊〉 1. As deprive us of the comforts our â—…e is supported withall or else 2. they â—…g such misery upon our nature or condiâ—…n that hinders our well-being in this â—…d For the first Trust in God and take â—…t of his al-sufficiency whatsoever we â—…t Sure we are by his promise that â—…e shall want nothing that is good â—…hat he takes away one way hee can â—…e another what he takes away in one hand he can give in another whaâ—… he with-holds one way he can supply in a better Whatsoever comfort wee have in goods friends health or any other blessings it is all conveyed by him who still remaines though these be taken from us And wee have him bound in many promises for all that is needfull for us We may sue him upon his owne bond can we thinke that he who will give us a Kingdome will faâ—… us in necessary provision to bring us thither who himselfe is our portion As for those miseries which our weake nature is subject to they are all under Christ they come and goe at his command they are his messengers sent for our good and called back again when they have done what they came for Therefore looke not so much upon them as to him for strength and comfort in them mitigation of them and grace to profit by them To strengthen our faith the more in God he calleth himselfe a Buckler for defence from ill and an exceeding great reward for a supply of all good A sunne for the one and a shield for the other â—…st him then with health wealth â—…od name all that thou hast It is not â—…an to take away that from us which â—…d will give us and keepe for us It â—…ot in mans power to make others â—…ceive what they please of us Among crosses this is that which â—…quieteth not the minde least to bee â—…ceived in matter of trust when as if â—…e had not trusted wee had not beene deceived The very feare of being disâ—…pointed made David in his hast â—…ke all men were lyars But as it is a â—…pe crosse so nothing will drive us â—…er unto God who never faileth his Friends often prove as the reed of Eâ—…t as a broken staffe and as a deceitfull â—…ke that failes the weary passenger 〈◊〉 Summer time when there is most â—…ed of refreshing and it is the unhapâ—…esse of men otherwise happy in the â—…rld that during their prosperous â—…dition they know not who be their â—…nds for when their condition deâ—…es it plainly appeares that many â—…e friends of their estates and not of their persons But when men will know us least God will know us most he knowes our soules in adversity and knowes them so as to support and comfort them and that from the spring head of comfort whereby the sweetest comforts are fetcht What God conveyed before by friends that he doth now instill immediately from himselfe The immediate comforts are the strongest comforts Our Saviour Christ told his Disciples that they would leave him alone yet saith he I am not alone but the Father is with me At S. Pauls first appealing all forsooke him but the Lord stood by him Hee wants no company that hath Christ for his companion I looked for some to take pitty saith David but there was none This unfaithfulnesse of man is a foile to set out Gods truth who is never neerer then when trouble is neerest There is not so much as a shadow of change in him or his love It is just with God when we lay too much weight of confidence upon any creature to let us have the greater falâ—… Man may faile us and yet bee a good man but God cannot faile us and bee God because he is truth it selfe Shall God be so true to us and shall not wee be true to him and his truth The like may be said in the departure of our friends Our life is oft too much in the life of others which God takes unkindly How many friends have we in him alone who rather then we shall want friends can make our enemies our friends A true beleever â—…to Christ as his Mother Brother and Sister because he caries that affection â—…o them as if they were Mother Brother and Sister to him indeed As Christ makes us all to him so should we make him all in all to our selves If all comforts in the world were dead we have them still in the living Lord. Sicknesses are harbingers of death and in the apprehension of many they bee the greatest troubles and tame great spirits that nothing else could â—…me herein wee are more to deale with God then with men which is one comfort sicknesse yeeldeth above other troubles It is better to bee troubled with the distempers of our owne bodies then with the distempers of other mens soules In which wee have not onely to deale with men but with the devill himselfe that ruleth in the humours of men The example of Asa teaches us in this case not to lay too much trust upon the Physitian but with Hezekich first looke up to God and then use the meanes If God will give us a quietus est and take us off from businesse by sicknesse then we have a time of serving God by patient subjection to his will If he meanes to use our service any further hee will restore our health and strength to doe that worke he sets us about Health is at his command and sicknesse stayes at his rebuke In the meane the time of sicknesse is a time of purging from that defilement wee gathered in our health till wee come purer out which should move us the rather willingly to abide Gods time Blessed is that sicknesse that proves the health of the soule Wee are best for the most part when wee are weakest Then it appeares what good proficiâ—…s we have been in time of health Carnall men are oft led along by â—…lse hopes suggested by others and cherished by themselves that they shal â—…ye still and doe well till death comes and cuts off their vaine confidence and their life both at once before ever they are acquainted what it is to trust in God aright in the use of meanes Wee should labour to learne of S. Paul in desperate cases to receive the sentence of â—…h and not to trust in our selves but in God that raiseth the dead Hee that raiseth our dead bodies out of the â—…ave can raise our diseased bodies out of the bed of sicknesse if he hath a pleaâ—…e to serve himselfe by us In all kinde of troubles it is not the ingredients
God bestowed upon us that we never prayed for and yet we are not so ready to praise God as to pray unto him this more desire of what we want then esteeming of what we have shews too much prevailing of self-love But Secondly comparing also our selves with others will adde a great lustre to Gods favour considering wee are all hewed out of one Rock and differ nothing from the meanest but in Gods free love Who are wee that God should single us out for the glory of his rich mercy Considering likewise that the blessings of God to us are such as if none but we â—…d them and God cares for us as if hee 〈◊〉 none else to care for in the world besides These things well pondered should set the greater price upon Gods blessings what are we in nature and grace bâ—… Gods blessings What is in us about us above us What see we taste wee enjoy we but blessings All wee have or hope to have are but dead favouâ—… to us unlesse we put life into them by 〈◊〉 spirit of Thankfulnesse And shall we â—…e as dead as the earth as the stones â—…ee tread on Shall we live as if wee were resolved God should have no praise by us Shall we make our selves God ascribing all to our selves Nay shall we as many doe fight against God with his owne favours and turne Gods blessings against himselfe Shall we abuse peace to security Plenty to ease promises to presumption gifts to pride How can we please the devill better then thus doing Oh! the wonderfull patience of God to continue â—…e to those whose life is nothing else 〈◊〉 a warring against him the giver of â—…e As God hath thoughts of love to us so should our thoughts be of praises to â—…m and of doing good in our places â—…o others for his sake Think with thy selfe Is there any I may honour God by releeving comforting counselling 〈◊〉 there any of Ionat hans race Is there â—…y of Christs deare ones I will doe good to them that they together with me and for me may praise God As David here checks himselfe for the failing and disquietnesse of his Spirit and as a cure thereof thinkes of praising God So let us in the like case stir up our soules as he did and say Praise the Lord O my soule and all that is within me set forth his holy name Wee never use our spirits to better purpose then when by that light we have from God wee stirre them up to looke back againe to him By this it will appeare to what good purposes we had a being here in the world and were brought into communion with Christ by the Gospell The cariage of all things to the right end shewes whose we are and whither we tend It abundantly appeares by Godâ—… revealing of himselfe many wayes to us as by Promises Sacraments Sabbaths c. that hee intended to raise up our hearts to this heavenly duty The whole gracious dispensation of God in Christ tends to this that our cariage should be nothing else but an expression of Thankfulnesse to him that by a free cheerefull and gracious disposition we might shew we are the people of Gods free grace set at liberty from the spirit of bondage to serve him without feare with a voluntary child-like service all the dayes of our lives CHAP. XXIX Of Gods manifold salvation for his people And why open or expressed in the countenance Proceed Hee is the salvation of my countenance As David strengthens his trust in God by reason fetcht from the future goodnesse of God apprehended by faith so hee strengthens that reason with another reason fetcht from God whom he apprehends here as the salvation of his countenance Wee need reason against reason and reason upon reason to steele and strengthen the soule against the on-set of contrary reasons He is the salvation of my countenance that is He will so save as I shall see and my enemies shall see it and upon seeing my countenance shall bee cheared and lifted up Gods saving kindnesse shall be read in my countenance so that all who looke on mee shall say God hath spoken peace to my soule as well as brought peace to my condition He saith not salvation but salvations because as our life is subject to many miseries in soule body and state publique and private c. so God hath ma ny salvations If we have a thousand troubles he hath a thousand wayes of help as he hath more blessings then one so hee hath more salvations then one He saves our soules from sin our bodies from danger and our estates from trouble He is the redeemer of his people and not onely so but with him is plenteous redemption of all persons of all parts both of body and soule from all ill both of sinne and misery for all times both now and hereafter He is an everlasting salvation David doth not say God will save me but God is salvation it self and nothing but salvation Our sinnes onely stop the current of his mercy but it being above all our sinnes will soone scatter that cloud remove that stop and then we shall see and feele nothing but salvation from the Lord. All his vayes are mercy and peace to a repentant soule that casts it selfe upon him Christ himselfe is nothing else but salvation clothed in our flesh So olde Simeon conceived of him when he had him in his armes and was willing thereupon to yeeld up his spirit to God having seen Christ the salvation of God when we embrace Christ in the armes of our Faith we embrace nothing but salvation Hee makes up that sweet name given him by his Father and brought from heaven by an Angell to the full a name in the Faith of which it is impossible for any beleeving soule to sinke The devill in trouble presents God to us as a revenging destroyer and unbeleefe presents him under a false vizard but the skill of faith is to present him as a Saviour clothed with salvation Wee should not so much looke what destruction the devill and his threaten as what salvation God promiseth To God belongs the issues of death and of all other troubles which are lesser deathes Cannot he that hath vouchsafed an issue in Christ from eternall death vouchsafe an issue from all temporall evills If hee will raise our bodies can he not raise our conditions He that brought us into trouble can easily make a way out of it when hee pleaseth This should bee a ground of resolute and absolute obedience even in our greatest extremities considering God will either deliver us from death or by death and at length out of death So then when we are in any danger we see whither to goe for salvation even to him that is nothing else but salvation but then we must trust in him as David doth and conceive of him as salvation that we may trust
David takes up his rest and so let us Then whatsoever times come wee are sure of a hiding place and Sanctuary FINIS HAB. 3. 17. Although the figge tree shall not blossome neither shall fruit be in the Vines the labour of the Olive shall faile and the fields shall yeeld no meat c. yet I will rejoyce in the Lord I will joy in the God of my salvation PSAL. 91. 1. 2. Hee that dwelleth in the secret place of the most high shall lodge under the shadow of the Almighty I will say of the Lord He is my refuge and my fortresse My God in him will I trust PSAL. 73. 26. My strength and my heart faileth but God is the strength of my heart and my portion for ever An Alphabeticall Table of chiefe things in the fore-going Treatise A. ACtions of man what are the principles of them Page 221 Admire Gods love 479 Adventure of faith makes a rich returne 490 Affections their conflict one with another 79. How to be ordered 104. In case of Gods dishonour no affection is excessive 106 Affections why they doe not alwayes follow the judgement 377. God most to be affected 498 Appearance of salvation in the countenance whence and why 469 Application of mercy in particular necessary reasons 482. In the wicked it is a lye 485. It is no easie matter to say My God 486. When it is right 495. A shame not to improve it 511 Arguments for faith to come to God 418 Art in bearing of troubles 64 Art in misery to think of matter of joy 429 Assurance of Gods favour what we should doe in the want thereof 441 B Backe faith with strong reasons and arguments 414 Beauty of a well-ordered soule 135 Beauty of Christians works performed in season 428 Bilneyes offence at a Preacher 362 Blasphemy temptations of blasphemy and how checked 350 Breach of inward peace still looke at thy selfe therein 149 Bookes all written to amend the booke of conscience 67 C Casting downe disquiets why 44. Remedies against casting downe 46 Censure not Christians distempered dangerous so to doe 40 Change of nature changeth all 187 Changes must be fore-thought of 128 Caution in fore-casting such changes 120. Direrections for this fore-thinking of troubles 121 Character of a good soule 378 Christ is salvation clothed in mans flesh 465 Christian Calling what is the true ability to it grace not gifts onely 405. Particular Calling directions for it 408 Combats spirituall how discerned from that of common grace and light 83 Comfort in the Churches troubles 411. and 471. Comfort amisse sought in sanctification 28. Yet to have and hold comfort grow up in holinesse 30 Comforters in way of humanity many few in way of Christianity 227. Graces necessary in a good Comforter 230. Method of comforting 231. A sinne not to comfort the afflicted 235. How comfort tendered doth no good miscarriages therein 238 Communion with God to be sought and how Christians have continuall ground of it 429 Communion of friends in watching over one another 2â—…5 In comforting one another 218 Complaine of thy selfe not of God nor others 74 Concupiscence not severely censured by Papists 153 Condition of life none wherein we may not exercise some grace 146 A man can be in no condition wherein God is at a losse and cannot help him 265 Confidence in our selves how chased away 243 Confidence for mercies warranted to us as well as to David or others 431 Conflict of grace and corruption much cast us downe 386. Should make us trust in God the more 387 Conflicts in mans soule kindes and degrees of them 78 Conscience not cleare brings disquietnesse 30 Constancy how it quiets the spirit Consideration the best objects of it 186 Contentment to be framed to our selves and how 123. It is a speciall meanes of quieting the soule Ibid. Continuance of sinne or sinnes of continuance dangerous 359. And how to be dealt withall 360 Corruption how farre curbed or repressed by God 171 Corruptions remaining in an holy heart are naturall they would not be controlled 150 And what followes 157 Courage a meanes to stablish the soule Court of conscience in man 51. Why wee are so backward to keepe this Court 57 D Deale with thy selfe in all afflictions to get quietnesse 115 Death comfort in the houre of it 402. In the estate after death 403 Delay not the praising of God 446 Defects in life rise from defects in trust 333 There is a supply for all our defects 391 Deordination of nature to be lookt upon and how 166. Most needfull so to doe 168 Deniall of our selves necessary wherein 140. Notes of it 142 Desertion then Christ should be put betweene God and us 509 Despaire of mercy no cause of it 565 Desperation may be where is onely a generall apprehension of mercy 483 Difference betweene a carnall Christian and another 437 Discouragement in affliction incident to Gods owne people 11. Causes hereof in our selves privative 21. Positive 23. Wee are apt to cast downe our selves 41. Reasons against discouragement the hurt that comes by it 46. It crosseth our owne principles 54. In case of discouragement we should not thinke too much on our corruptions 95. A godly man knowes how to carry himselfe in discouragements 78 Disquieted wee may be for that which it is not a sinne to be disquieted for 91 Disquietnesse three notes of that which is not befitting 92 Disquietnesse for sin when it exceeds measure 94 Disquietments proper to the soule beside those of the body 108 Distrust the cause of all disquiet 252 Distempers fall if arraigned before reason 53 Doubting ariseth of Popish doctrine of works 29 Duty more to be thought of then comfort 422 Duties to be don with united forces or spirits 30 E Eloquence of Ambrose converted Austine 196 Election not knowne no hinderance to our trust in God 489 Enemies of the Church comfort against them 412 Envie not their prosperity 474 Estate of a Christian how to be judged 26 Event of things not to be too much forecasted 39 Evidence of faith more constantly upholds the soule then evidence of sight 532 Evill in an holy Christian not to be too much lookt upon 38. Nor evills of the time 39 Evills of sinne 87 Excellencies of God to be branched out for our severall uses 508 Exercise of grace preserves the soule 249 Experiments of God treasured up in the heart would much help faith 529 Experiences to be called to mind 312. And communicated to others 313 Extremities whereinto the godly are suffered to fall and why 310 Evills that are outward how remedied 593 F Faith must own God specially 480. And why 482. It relyes on a double principle 299. Why so requisite in Christians 301. It is stil shaked by the devill and wicked ones 17. It must have price set on it and how this may be 315. 317. In us no seeds of faith as of obedience 332 Fancy to be quickly limited and restrained 189. The proper use of it 193