aske what shall I doe for the time to come and then upon setling the soule in way of thankes will be ready to aske of it selfe What shall I returne to the Lord c. So that the soule by this dealing with it selfe promoteth it selfe to all holy duties till it come to heaven The reason why wee are thus backward to the keeping of this court in our selves is selfelove we love to flatter our owne affections but this selfe-love is but selfe-hatred in the end as the wiseman saies he that regards not this part of wisdome hates his owne soule and shall eate the fruits of his owne wayes 2. As likewise it issues from an irksomnesse of labour which makes us rather willing to seeme base and vile to our selves and others then to take paines with our owne hearts to be better as those that are weary of holding the reines give them up unto the horse necke and so are driven whither the rage of the horse caryeth them sparing a little trouble at first doubles it in the end as he who will not take the paines to cast up his bookes his bookes will cast up him in the end It is a blessed trouble that brings sound and long peace Thâ—… labour saves God a labour for therefore he judgeth us because wee would not take paines with our selves befor 3. And Pride also with a desire of liberty makes men thinke it to be a diminishing of greatnesse and freedome either to be curbed or to curbe oâ—… selves We love to be absolute and independant but this as it brought ruiâ—… upon our nature in Adam so it will upon our persons Men as Luther wâ—… wont to say are borne with a Pope iâ—… their belly they are loath to give 〈◊〉 account although it be to themselves their wils are instead of a kingdome 〈◊〉 them Let us therefore when any lawleâ—… passions begin to stir deale with oâ—… soules as God did with Ionah Doest thâ—… well to be angry to fret thus This wâ—… be a meanes to make us quiet For alâ—… what weake reasons have we often of strong motions such a man gave mee no respect such another lookt more kindly upon another man then upon me c. You have some of Hamans spirit that for a little neglect would ruine a whole nation Passion presents men that are innocent as guilty to us and because we will not seeme to bee mad without reason Pride commands the wit to justifie anger and so one Passion maintaines and feeds another Neither is it sufficient to cite the soule before it selfe but it must be pressed to give an account as we see here David doubles and trebles the expostulation as oft as any distemper did arise so oft did he labour to keep it downe If passions grow too insolent Elies mildnesse will doe no good It would prevent much trouble in this kinde to subdue betimes in our selves and others the first beginnings of any unruly passions and affections which if they be not well tutord and disciplined at the first prove as headstrong unruly and ill nurtured children who being not chastened in time take such a head thâ—… it is oft above the power of parenâ—… to bring them in order A childe set 〈◊〉 liberty saith Salomon breeds shame 〈◊〉 length to his parents Adonizeths example shewes this The like may be saâ—… of the affections set at liberty It is dangerous to redeeme a little quiet by yeelding to our affections which is never safely gotten but by mortificatioâ—… of them Those that are in great place 〈◊〉 most in danger by yeelding to themselves to loose themselves for they 〈◊〉 so taken up with the person for a tiâ—… put upon them that they both in loâ—… and speech and cariage often shâ—… that they forget both their natuâ—… condition as men and much more thâ—… supernaturall as Christians and theâ—… fore are scarce counsellable by othâ—… or themselves in those things that coâ—…cerne their severed condition that coâ—…cerneth another world Whereas iâ—… were most wisdome so to think of thâ—… place they beare whereby they are 〈◊〉 led gods as not to forget they must 〈◊〉 their person aside and die like men David himselfe that in this afflicted condition could advise with himselfe and checke himselfe yet in his free and flourishing estate neglected the counsell of his friends Agur was in jealousie of a full condition and lest instead of saying what have I done why am I thus cast downe c he should say Who is the Lord Meaner men in their lesser sphaere often shew what their spirits would be if their compasse were inlarged It is a great fault in breeding youth for feard of taking downe of their spirits not to take downe their pride and get victory of their affections whereas a proud unbroken heart raiseth us more trouble often then all the world beside Of all troubles the trouble of a proud heart is the greatest It was a great trouble to Haman to lead Mordecaies horse which another man would not have thought so the moving of a straw is troublesome to proud flesh And therefore it is good to heare the yoake from our youth It is better to bee taken downe in youth then to be broken in pieces by great crosses in age First or last selfe-deniall and victory over our selves is absolutely necessary otherwise faith which is a grace that requireth selfe-deniall will never bâ—… brought into the soule and beare ruâ—… there But what if pressing upon our soulâ—… will not help Then speake to God to Jesus Chriâ—… by prayer that as hee rebuked the windes and the waves and went upâ—… the Sea so hee would walke upon oâ—… soules and command a calme there 〈◊〉 is no lesse power to settle a peace in thâ—… soule then to command the seas to 〈◊〉 quiet It is Gods prerogative to rule 〈◊〉 the heart as likewise to give it up toâ—… selfe which next to hell is the greatâ—… judgement which should draw us 〈◊〉 the greater reverence and feare of 〈◊〉 pleasing God It was no ill wish of hiâ—… that desired God to free him from 〈◊〉 ill man himselfe CAP. VI. Other Observations of the same nature MOreover we see that a godly man can cast a restraint upon himselfe as David here staies himselfe in falling There is a principle of grace that stops the heart and puls in the reines againe when the affections are loose A carnall man when he begins to be cast down sinkes lower and lower untill he sinks into despaire as leade sinkes into the bottome of the sea They sunke they sunke like leade in the mighty waters A carnall man sinkes as a heavy body to the center of the earth and staies not if it be not stopped There is nothing in him to stay him in falling as we see in Achitophel and Saul who wanting a support found no other stay but the swords
Reformation of their Gospell Nay rather what 's become of your eyes we may say unto them For God is nearest to his children when hee seemes furthest off In the mount of the Lord it shall be seene God is with them and in them though the wicked be not aware of it it is all one as if one should say betwixt the space of the new and old Moone where is now the Moone when as it is never nearer the Sun then at that time Where is now thy God Answ. In heaven in earth in me every where but in the heart of such as aske such questions and yet there they shall finde him too in his time filling their consciences with his wrath and then Where is their God where are their great friends their riches their honors which they set up as a god what can they availe them now But how was David affected with these reproaches their words were as swords as with a sword in my bones c. they spake daggers to him they cut him to the quicke when they toucht him in his God as if he had neglected his servants when as the devill himself regards those who serve his turn touch a true godly man in his Religion and you touch his life and his best freehold he lives more in his God then in himselfe so that we may see here there is a murther of the tongue a wounding tongue as well as a healing tongue men think themselves freed from murther if they kill none or if they shed no blood whereas they cut others to the heart with bitter words It is good to extend the Commandement to awake the conscience the more and breed humility when men see there is a murdering of the tongue Wee see David therefore upon this reproach to be presently so moved as to fall out with himselfe for it Why art thou so cast down and disquieted ô my soule This bitter taunt ran so much in his minde that he expresseth it twice in this Psalme He was sensible that they struck at God through his sides what they spake in scorne and lightly hee tooke heavily And indeed when religion suffers if there be any heavenly fire in the heart it will rather break out then not discover it selfe at all We see by daily experience that there is a speciall force in words uttered from a subtle head a false heart and a smooth tongue to weaken the hearts of professors by bringing an evill report upon the strict profession of religion as the cunning and false spies did upon the good land as if it were not onely in vaine but dangerous to appeare for Christ in evill times If the example of such as have saint spirits will discourage in an army as wee see in Gideons History then what will speech inforced both by example and with some shew of reason doe To let others passe we need not goe further then our selves for to finde causes of discouragement there is a seminary of them within us Our flesh an enemy so much the worse by how much the nearer will be ready to upbraide us within us where is now thy God why shouldest thou stand out in a profession that findes no better entertainment CAP. III. Of discouragements from within BUt to come to some particular causes within us There is cause oft in the body of those in whom a melancholly temper prevaileth darknesse makes men fearefull Melancholly persons are in a perpetuall darknesse all things seeme blacke and darke unto them their spirits as it were dyed blacke Now to him that is in darknesse all things seem black and dark the sweetest comforts are not lightsome enough unto those that are deepe in melancholly It is without great watchfulnesse Satans bath which hee abuseth as his owne weapon to hurt the soule which by reason of its sympahy with the body is subject to be missed as we see where there is a suffusion of the eye by reason of distemper of humours or where things are presented through a glasse to the eye things seeme to be of the same colour so whatsoever is presented to a melancholly person comes in a darke way to the soule From whence it is that their fancy being corrupted they judge amisse even of outward things as that they are sicke of such and such a disease or subject to such and such a danger when it is nothing so how fit are they then to judge of things removed from sense as of their spirituall estate in Christ To come to causes more neere the soule it selfe as when there is want of that which should be in it as of knowledge in the understanding c. Ignorance being darknesse is full of false feares In the night time men think every bush a theefe our forefathers in time of ignorance were frighted with every thing therefore it is the policy of popish tyrants taught them from the prince of darknesse to keep the people in darknesse that so they might make them fearefull and then abuse that fearefulnesse to superstition that they might the better rule in their consciences for their owne ends and that so having intangled them with false feares they might heale them againe with false cures Againe though the soule be not ignorant yet if it be forgetfull and mindlesse if as Heb. 12. the Apostle saith You have forgot the consolation that speaks unto you c. Wee have no more present actuall comfort then we have remembrance help a godly mans memory and help his comfort like unto charcoale which having once been kindled are the more easie to take fire He that hath formerly knowne things takes ready acquaintance of them againe as old friends things are not strange to him And further want of setting due price upon comforts as the Israelites were taxed for setting nothing by the pleasant land It is a great fault when as they said to Iob the consolations of the Almighty seeme light and small unto us unlesse we have some outward comfort which we linger after Adde unto this a childish kinde of peevishnesse when they have not what they would have like children they throw away al which though it be very offensive to Gods spirit yet it seazeth often upon men otherwise gracious Abraham himselfe wanting children undervalued all other blessings Ionas because hee was crossed of his gourd was weary of his life The like may be said of Elias flying from Iezebel This peevishnesse is increased by a too much flattering of their griefe 〈◊〉 farre as to justifie it Like Ionas I dâ—… well to be angry even unto death he would stand to it Some with Rachel are so peremptory that they will not be comforted as if they were in love with their grievances Wilfull men are most vexed in their crosses It is not for those to bee wilfull that have not a great measure of wisedome to guide their wils
studying how to compose their spirits and rather how to 〈◊〉 the deformity of their passions then 〈◊〉 cure them Whence it is that the fouâ—… inward vices are covered with the fairest vizards and to make this the worse all this is counted the bâ—… breeding The Heâ—…wes placed all their happinesse in peace and when they woâ—… comprise much in one word they would wish peace This was that the Angels brought newes of from heavâ—… at the birth of Christ. Now peace 〈◊〉 seth out of quietnesse and order aâ—… God that is the God of peace is the God 〈◊〉 order first What is health but when 〈◊〉 the members are in their due positâ—… and all the humors in a setled quieâ—… Whence ariseth the beauty of the world but from that comely order wherein every creature is placed the more glorious and excellent creatures above and the lesse below So it is in the soule the best constitution of it is when by the Spirit of God it is so ordered as that all be in subjection to the Law of the minde What a sight were it for the feet to be where the head is and the earth to be where the heaven is to see all turned upside downe And to a spirituall eye it seemes as great a deformity to see the soule to be under the rule of sinfull passions Comelinesse riseth out of the fit proportion of divers members to make up one body when every member hath a beauty in it selfe and is likewise well suited to other parts A faire face and a crooked body comely upper parts and the lower parts uncomely suit not well because comelinesse stands in onenesse in a fit agreement of many parts to one when there is the head of a man and the body of a beast it is a monster in nature And is it not as monstrous for to have an understanding head and a fierce untameâ—… heart It cannot but raise up a holy indignation in us against these risings when wee consider how unbeseeming they are What doe these base passâ—… in a heart dedicated to God and given up to the government of his Spirit what an indignity is it for Princes to goe a foot and servants on horse-baâ—… for those to rule whose place is to 〈◊〉 ruled as being good attendants bâ—… bad guides It was Chams curse to beâ—… sevant of servants 8. This must be strengthned with a strong selfe-denial without which there can be no good done in Religion There be two things that most trouble us in the way to heaven corruption within us and the crosse without 〈◊〉 that which is within us must be deniâ—… that that which is without us may bâ—… endured Otherwise we cannot follow him by whom wee looke to be saved The gate the entrance of Religion 〈◊〉 narrow we must strip our selves of oâ—… selves before we can enter if we bring any ruling lust to Religion it wil prove a bitter root of some grosse sinne or of apostacie and finall desperation Those that sought the praise of men more than the praise of God could not beleeve because that lust of ambition would when it should be crossed draw them away The young man thought it better for Christ to lose a Disciple than that hee should lose his possession and therefore went away as hee came The third ground came to nothing because the Plough had not gone deepe enough to breake up the rootes whereby their hearts were fastned to earthly contentments This selfe-deniall wee must carry with us through all the parts of Religion both in our active and passive obedience for in obedience there must be a subjection to a superiour but corrupt selfe neither is subject nor can be it will have an oare in every thing and maketh every thing yea Religion serviceable to it self It is the Idol of the world or rather the god that is set highest of all in the soule so God himselfe is made but an Idol It is hard to deny a friend who is another selfe harder to deny a wife that lyeth in the bosome but most hard to deny our selves Nothing so neere us as our selves to our selves and yet nothing so farre off Nothing so deare yet nothing so malicious troublesome Hypocrites would part with the fruit of their body sooner than the sinne of their soules CAP. XI Signes of victory over our selves and of 〈◊〉 subdued spirit BVt how shall we know whether we have by grace got the victory over our selves or not I answer if in good actions we stand not so much upon the credit of the action as upon the good that is done What we doe as unto God wee looke for acceptance from God It was Ionâ—… his fault to stand more upon his owne reputation than the glory of Gods mercy It is a prevailing signe when though there be no outward encouragements Nay though there be discouragements yet wee can rest in the comfort of a good intention For usually inward comfort is a note of inward sincerity Iehu must be seene or else all is lost 2. It is a good evidence of some prevailing when upon Religious grounds wee can crosse our selves in those things unto which our hearts stand most affected this sheweth wee reserve GOD his owne place in our hearts 3. When being privie to our owne inclination and temper wee have gotten such a supply of spirit as that the grace which is contrary to our temper appeares in us As oft wee see none more patient than those that are naturally enclined to intemperancie of passion because naturall pronenesse maketh them jealous over themselves Some out of feare of being over-much moved are not moved so much as they should be This jealousie stirreth us up to a carefull use of all helps Where grace is helped by nature there a little grace will goe farre but where there is much untowardnesse of nature there much grace is not so well discerned Sowre wines need much sweetning And that is most spirituall which hath least helpe from nature and is wonne by prayer and paines 4. When wee are not partiall when the things concerne our selves Daâ—… could allow himselfe another mâ—… wife and yet judgeth another mâ—… worthy of death for taking away a pâ—… mans lambe Men usually favour themselves too much when they are Chancellors in their owne cause and measure all things by their private interest Hee hath taken a good degree in Christs Schoole that hath learned to forget himselfe here 5. It is a good signe when upoÌ„ discovery of selfe-feeking we can gaine upon our corruption and are willing to search and to be searched what our inclination is and where it faileth Thâ—… which we favour we are tender of 〈◊〉 must not be touched A good heart when any corruption is discovered by a searching Ministry is affected as if it had found out a deadly enemy Touchinesse and passion argues guilt 6. This is a signe
with reason 6. Especially take heed of those cursed imaginations out of which as of mother roots others spring forth as questioning Gods Providence and care of his children his justice his disregarding of what is done here below c. thoughts of putting off our amendment for time to come and so blessing â—…r selves in an evill way thoughts against the necessity of exact and circumspect walking with God c. When these and such like principles of Satans and the fleshes divinitie take place in our hearts they block up the soule against the entrance of soule-saving truths and taint our whole conversation which is either good or evill as the principles are by which wee are guided and as our imagination is which lets in all to the soule The Iewes in Ieremies time were fore-stalled with vaine imaginations against sound repentance and therefore his counsell is Wash thine heart O Ierusalem how long shall vaine thoughts lodge within thee 7. Fancie will the better bee kept within its due bounds if wee consider the principall use thereof Sense and imagination is properly to judge what is comfortable or uncomfortable what is pleasing or displeasing to the outward man not what is morally or spiritually good or ill and thus farre by the lawes of nature and civility wee are bound to give fancie contentment both in our selves and others as not to speake or do any thing uncomely which may occasion a loathing or distast in our converse with men and it is a matter of conscience to make our lives as comfortable as may bee as wee are bound to love so wee are bound to use all helps that may make us lovely and indeare us into the good affections of others As wee are bound to give no offence to the conscience of another so to no power or faculty either of the outward or inward man of another Some are taken off in their affection by a fancie whereof they can give but little reason and some are more carelesse in giving offence in this kind then stands with that Christian circumspection and mutuall respect which wee owe one to another The Apostles rule is of large extent Whatsoever things are not onely true and honest and just but whatsoever things are lovely and of good report c. thinke of these things Yet our maine care should bee to manifest our selves rather to mens consciences then to their imaginations 8. It should be our wisedome likewise to place our selves in the best conveniency of all outward helps which may have a kinde working upon our fancie and to take heed of the contrary as time place and objects c. There bee good houres and good messengers of Gods sending golden opportunities wherein God uses to give a meeting to his children breathes good thoughts into them Even the wisest and holiest men as David and Solomon c. had no further safety then they were carefull of well using all good advantages and sequestring themselves from such objects as had a working power upon them by suffering their soules to bee led by their fancies and their hearts to runne after their eyes they betrayed and robbed themselves of much grace and comfort thereupon Solomon cries out with griefe and shame from his own experience Vanitie of vanities c. Fancy will take fire before wee bee aware Little things are seeds of great matters Iob knew this and therefore made a covenant with his eyes But a fooles eyes are in the corners of the earth saith Solomon Sometimes the ministring of some excellent thought from what we heare or see proves a great advantage of spirituall good to the soule Whilest Saint Austen out of curiosity delighted to heare the eloquence of St. Ambrose hee was taken with the matter it selfe sweetly sliding together with the words into his heart Of later times whilest Galeaceus Caracciolus an Italian Marquesse and Nephew to Pope Paul 5. was hearing Peter Martyr reading upon 1. Corinths and shewing the deceiveablenesse of mans judgement in spirituall things and the efficacy of divine truth in those that belong unto God and further using a similitude to this purpose If a man be walking afar off and see people dancing together and heare no noise of the musicke hee judges them fooles and out of thâ—… wits but when hee comes neerer and heares the musicke and sees that eâ—…rie motion is exactly done by art Now he changes his minde and is 〈◊〉 taken up with the sweet agreement of the gesture and the musicke that he is not onely delighted therewith but desirous to joine himselfe in the number so it falls out saith hee with men Whilest they looke upon the outward carriage and conversation of Gods people and see it differing from others they thinke them fooles but when they looke more narrowly into their courses and see a gracious harmony betwixt their lives and the word of God then they beginne to be in love with the beauty of holinesse and joyne in conformity of holy obedience with those they scorned before This Similitude wrought so with this Noble-man that he began from that time forward to set his mind to the studie of heavenly things One seasonable truth falling upon a prepared heart hath oftentimes a sweet and strong operation Luther confesseth that having heard a grave Divine Staupicius say that that is kinde repentance which begins from the love of God ever after that time the practise of repentance was sweeter to him This speech of his likewise tooke well with Luther that in doubts of predestination we should beginne from the wounds of Christ that is from the sense of Gods love to us in Christ wee should arise to the grace given us in election before the world was The putting of lively colours upon common truths hath oft a strong working both upon the fancy and our will and affections the spirit is refreshed with fresh things or old truths refreshed this made the Preacher seeke to finde out pleasing and acceptable words and our Saviour CHRISTS maner of teaching was by a lively representatiâ—… to mens fancies to teach them heavenly truths in an earthly sensible manner and indeed what doe wee see or heare but will yeeld matter to a holy heart to raise it selfe higher We should make our fancie serviceable to us in spirituall things and take advantage by any pleasure or profit or honour which it presents our thoughts withall to thinke thus with our selves What is this to the true honour and to those induring pleasures c. And seeing God hath condescended to represent heavenly things to us under earthly termes wee should follow Gods dealing herein God represents heaven to us under the terme of a banquet and of a kingdome c. our union with Christ under the terme of a mariage yea Christ himselfe under the name of whatsoever is lovely or comfortable in heaven or earth So the Lord sets out Hell to us by
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
Queen Elizabeth might come to the Crowne 2. That hee might seale the truth with his heart blood 3. And that the Gospell might be restored once againe once againe which he expressed with great vehemency of spirit All which three God heard him in But the priviledges of a few must not be made a generall rule for all Priviledges goe not out of the persons but rest there Yet if men would maintaine a neerer communion with God there is no doubt but hee would reveale himselfe in more familiar maner to them in many particulars then usually he doth Those particular promises in the 91. Psalme and other places are made good to such as have a particular faith and to all others with those limitations annexed to promises of that nature so far forth as God seeth it will induce to their good and his owne glory and so farre forth as they depend upon him in the use of meanes And is not this sufficient to stay a gracious heart But not to insist upon particular promises and revelations the performance whereof wee enjoy here in this present life we have rich and precious promises of finall and full deliverance from all evill and perfect enjoying of all good in that life which is to come yet not so to come but that we have the earnest and first fruits of it here All is not kept for heaven Wee may say with David Oh how great is thy goodnesse which thou hast laid up for them that feare thee and not onely so but how great is that goodnesse which thou hast wrought in them that trust in thee even before the sons of men God treasures not up all his goodnesse for the time to come but layes much of it out daily before such as have eyes to behold it Now Gods maine end in revealing â—…ch glorious promises of the life to come is that they might be a ground of comfort to us and of praise to him even in this life And indeed what can be grievous in this world to him that hath heaven in his eye What made our blessed Saviour endure the â—…osse and despise shame but the joy of glory to come set before him The duty that David brought his heart to before hee had a full enjoyment of what he looked for was patient waiting it being Gods use to put a long date often times to the peformance of his promises David after hâ—… had the promise of a Kingdome was pâ—…t off a long time ere he was invested to it Abraham was an olde man before he enjoyed his sonne of the Promise Ioseph stayed a long time before he was exalted Our blessed Saviour himselfe was thirty foure yeares olde before he was exalted up into glory God deferres but his deferring is no empty space wherein no good is done but there is in that space a fitting for promises Whilest the seed lyeth hid in the earth time is not lost for Winter fits for Spring yea the harder the Winter the more hopefull the Spring yet were it a meere empty space wee should hold out because of the great things to come but being onely a preparing time we should passe it with the lesse discouragement Let this support us in all the thwartings of our desire it is a folly to thinke that wee should have Physick and health both at once we must endure the working of Gods Physick when the sick humour is caried away and purged then wee shall enjoy desired health God promiseth forgivenesse of sinne but thou findest the burthen of it daily on thee Cheere up thy selfe when the morning is darkest then comes day after a weary weeke comes a Sabbath and after a fight victory will appeare Gods time is best therefore resolve upon waiting his leisure For the better demeaning of our selves herein we must know we must so waite that we provoke not in â—…e meane time his patience on whom â—…e depend by putting forth our hand to any evill which indeed is a crossing of our hopes Therefore waiting upon God is alwayes joyned with doing good There is an influence in the thing hoped for in the spirit of him that truly hopes stirring him up to a sutable conformity by purging himself of whatso ever will not stand with the holines of that condition Waiting implyes all graces as Patience Perseverance Long suffering in holding out notwithstanding the tediousnesse of time deferred Courage and breaking through all difficulties that stand betweene For what is waiting indeed but a continuing in a gracious inoffensive course till the accomplishment of our desires Whence wee may discerne a maine difference betwixt a Christian and a carnall man who is short-spirited and all for the present hee will have his good here whereas a Saint of God continues still waiting though all things seeme contrary to what he expects The presence of things to come is such to faith as it makes it despise the pleasure of sinne for a season What evidence of goodnes is it for a man to be good onely upon the apprehension of something that contents him Here is the glory of faith that it can upon Gods bare promise crosse it selfe in things pleasing to nature and raise up the soule to a disposition some wayes answerable to that blessed estate which though yet it enjoyes not yet it is undoubtedly perswaded of and lookes for What can incourage us more to waite then this that the good we waite for is greater then wee are able to conceive yea greater then wee can desire or hope for This was no presumptuous resolution of Davids owne strength but it issued from his present truth of heart so farre as he knew the same together with an humble dependance upon God both for deliverance and a heart to praise him for it because Gods benefits are usually entire and are sweetned with such a sense of his love as causeth a thankfull heart which to a â—…e Christian is a greater blessing then â—…e deliverance it selfe as making the â—…ule better David doth acknowledge with humble admiration that a heart â—…larged comes from God Who am I saith he and who are my people He mentioneth here praising God in â—…ead of deliverance because a heart enlarged to praise God is indeed the greatest part of the deliverance for by it the soule is delivered out of its owne straits and discontent CHAP. XXVIII Divers qualities of the praise due to God With helps therein And notes of Gods hearing our prayers THough this be Gods due and our duty and in it selfe a delightfull thing yet it is not so easie a matter to praise God as many imagine Musick is sweet but the setting of the strings in tune is â—…pleasing our soules will not be long 〈◊〉 â—…e and it is harsh to us to go about the setting them in order like curious Clocks a little thing will hinder the motion especially passion which disturbs not onely the frame of grace in us but the very frame of nature
point And the greater their parts and places are the more they intangle themselves and no wonder for they are to encounter with God and his deputy conscience who is King of Kings and Lord of Lords When Cain was cast out of his fatheâ—… house his heart and countenance wâ—… alwaies cast downe for he had nothing in him to lift it upwards But a godly man though he may give a little wâ—… to passion yet as David he recover himselfe Therefore as we would have any good evidence that we have a â—…ter spirit in us then our owne greate then the flesh or the world Let us 〈◊〉 all troubles we meet with gather 〈◊〉 our selves that the streame of our 〈◊〉 affections cary us not away too farre There is an art or skill of bearâ—… troubles If we could learne it with out overmuch troubling of our selves As in bearing of a burden there is a way so to poize it that it weigheth 〈◊〉 over heavy If it hanges all in one side it poizes the body downe The greater part of our troubles we pull upoâ—… our selves by not parting our care 〈◊〉 as to take upon us onely the care 〈◊〉 duty and leave the rest to God aâ—… by mingling our passions with oâ—… crosses like a foolish patient châ—…ing the pills which we should swallow downe We dwell too much upon the griefe when wee should remove the soule higher Wee are nearest neighbours unto our selves when we suffer griefe like a canker to eate into the soule and like a fire in the bones to consume the marrow and drink up the spirits we are accessary to the wrong done both to our bodies and soules we wast our owne candle and put out our light We see here againe that a godly man can make a good use of Privacy When he is forced to be alone he can talke with his God and himselfe one reason whereof is that his heart is a treasury and storehouse of divine truthes whence he can speake to himselfe by way of checke or incouragement of himselfe he hath a spirit over his own spirit to teach him to make use of that store he hath laid up in his heart the spirit is never neerer him then when by way of witnesse to his spirit he is thus comforted wherein the childe of God differs from another man who cannot endure solitarinesse because his heart is empty he was a stranger to God before and God is a stranger to him now So that hee cannot goe to God as a friend And for his conscience that is ready to speake to him that which he is loath to heare and therefore hee counts himselfe a torment to himselfe especially in privacy We read of great Princes who after some bloody designes were as terrible to themselves as they were formerly to others and therefore could never endure to be awaked in the night without Musique or some like diversion It may bee wee may bee cast into such a condition where we have none in the world to comfort us as in contagioâ—… sicknesse when none may come neare us we may be in such an estate wherein no friend will owne us And therefore let us labour now to bee acquainted with God and our owne hearts anâ—… acquaint our hearts with the comforâ—… of the holy Ghost then though wee have not so much as a booke to looke on or a friend to talke with yet weâ—… may looke with comfort into the book of our own heart and reade what God hath written there by the finger of his spirit all bookes are written to amend this one booke of our heart and conscience by this meanes we shall neverwant a Divine to comfort us a Physitian to cure us a Counseller to direct us a Musitian to cheare us a Controller to check us because by help of the word and spirit we can be all these to our selves Another thing we see here that God hath made every man a Governour over himselfe The poore man that hath none to governe him yet may bee a King in himselfe It is the naturall ambition of mans heart to desire governement as we see in the Braemble Well then let us make use of this disposition to rule our selves Absolom had high thoughts O If I were a King I would doe so and so So our hearts are ready to promise if I were as such and such a man in such and such a place I would doe this and that But how dost thou manage thine owne affections how dost thou rule in thine owne house in thy selfe doe not passions get the upper hand and keepe reason under foot When wee have learned to rule over our owâ—… spirits well then we may be fit to rule over others He that is faithfull in a little shall be set over more Hee that câ—… governe himselfe In the Wise-man judgement is better then he that can governe a City Hee that cannot is like a Citie without a wall where those that are in may goe out and the enemies without may come in at their pleasure So where there is not a governmeâ—… set up there finne breaks out and Setan breaks in without controule See againe the excellency of the soule that can reflect upon it selfe 〈◊〉 judge of whatsoever comes from it 〈◊〉 godly mans care and trouble is especially about his soule as David heâ—… looks principally to that because 〈◊〉 outward troubles are for to helpe thâ—… when God touches our bodies our estates or our friends hee aimes at 〈◊〉 soule in all God will never remove 〈◊〉 hand till something be wrought upon the soule as Davids moisture was as the drought in Summer so that hee roared and carried himselfe unseemely for so great and holy a man till his heart was subdued to deale without all guile with God in confessing his sinne and then GOD forgave him the iniquitie thereof and healed his body too In sicknesse or in any other trouble It is best the Divine should bee before the Physician and that men begin where God begins In great fires men looke first to their Jewels and then to their lumber so our soule is our best Jewel A carnall worldly man is called and well called a fleshly man because his very soule is flesh and there is nothing but the world in him And therefore when all is not well within hee cries out My Body is troubled my state is broken my friends faile me c. but all this while there is no care for the poor soule to settle a peace in that The possession of the soule is the richest possession no jewell so precious the account for our owne soules and the soules of others is the greatest account and therefore the care of soules should bee the greatest care What an indignity is it that we should forget such soules to satisfie our lusts to have our wils to bee vexed with any who by their judgement example or authority stopp as we suppose
whatsoever is terrible or tormenting Here is a large field for our imagination to walke in not onely without hurt but with a great deale of spirituall gaine If the wrath of a King bee as the roaring of a Lion what is the wrath of the King of Kings If fire bee so terrible what is hell fire If a darke dungeon bee so lothsome what is that eternall dungeon of darkenesse If a feast bee so pleasing what is the continuall feast of a good conscience If the meeting of friends be so comfortable what will our meeting together in heaven be The Scripture by such like termes would help our faith and fancie both at once a sanctified fancie will make every creature a ladder to heaven And because childhood and youth are ages of fancie therefore it is a good way to instill into the hearts of children betimes the loving of good and the shâ—…ning of evill by such like representations as agree with their fancies as to haâ—…e hell under the representation of fire and darknesse c. Whilest the soule is joyned with the body it hath not onely a necessary but a holy use of imagination and of sensible things whereupon our imagination worketh what is the â—…e of the Sacraments but to help our sâ—…les by our senses and our faith by imagination as the soule receives much â—…rt from imagination so it may have much good thereby But yet it ought not to invent or devise what is good and true in religion here fancy must yeeld to faith and faith to divine revelation the things we beleeve are such as neither eye hath seâ—…e nor eare heard neither came into the heart of man by imagination stirred up from any thing which we have seene or heard they are above not onely imagination but reason it selfe in men and Angels But after God hath revealed spirituall truthes and faith hath apprehended them then imagination hath use while the soule is joyned with the body to colour divine truthes and make lightsome what faith beleeves for instance it doth not devise either heaven or hell but when God hath revealed them to us our fancy hath a fitnesse of enlarging our conceits of them even by resemblance from things in nature and that without danger because the joyes of heaven and the torments of hell are so great that all the representations which nature affords us fall short of them Imagination hath likewise some use in religion by putting cases to the soule as when we are tempted to any unruly action we should think with our selves what would I doe if some holy grave person whom I much reverence should behold me Whereupon the soule may easily ascend higher God sees me and my owne conscience is ready to witnesse against me c. It helps us also in taking benefit by the example of other men Good things are best learned by others expressing of them to our view the very sight often nay the very thought of a good man doth good as representing to our soules some good thing which we affect which makes Histories and the lively Characters and expressions of vertues and vices usefull to us The sight yea the very reading of the suffering of the Martyrs hath wrought such a hatred of that persecuting Church as hath done marvellous good the sight of justice executed upon malefactors works a greater hatred of sinne in men then naked precepts can doe So outward pompe state in the world doth further that awefull respect due to authority c. Lastly it would much availe for the well ordering of our thoughts to set our soules in order every morning and to strengthen and perfume our spirits with some gracious meditations especially of the chiefe end and scope wherefore we live here and how every thing we doe or befalls us may be reduced and ordered to further the maine The end of a Christian is glorious and the oft thoughts of it will raise and enlarge the soule and set it on worke to study how to make all things serviceable thereunto It is a thing to be lamented that a Christian borne for heaven having the price of his high calling set before him and matters of that weight and excellencie to exercise his heart upon should be taken up with trifles and fill both his head and heart with vanity and nothing as all earthly things will prove ere long and yet if many mens thoughts and discourses were distilled they are so frâ—…thy that they would hardly yeeld one drop of true comfort §. 4. Oh but say some thoughts imaginations are free and we shall not be accountable for them This is a false plea for God hath a soveraignty over the whole soule and his law bindes the whole inward and outward man as wee desire our whole man should be saved by Christ so wee must yeeld up the whole man to be governed by him and it is the effect of the dispensation of the Gospell accompanied with the Spirit to captivate whatsoever is in man unto Christ and to bring downe all high towring imaginations that exalt themselves against Gods Spirit There is a divinity in the word of God powerfully unfolded which will convince our soules of the sinfulne sof naturall imaginations as we see in the Ideot Corinth 14. who seeing himselfe laid open before himselfe cryed out that God was in the speaker There ought to be in man a conformity to the truth and goodnesse of things or else 1. wee shall wrong oâ—… owne soules with false apprehensions and 2. the creature by putting a fashion upon it otherwise then God hath made and 3. we shall wrong God himselfe the Author of goodnesse who cannot have his true glory but from a right apprehension of things as they art what a wrong is it to men when wee shall take up false prejudices against them without ground and so suffer our conceits to be invenomed against them by unjust suspitions and by this meanes deprive our selves of all that good which we might receive by them for our nature is apt to judge and accept of things as the persons are and not of persons according to the things themselves this faculty exercises a tyrannie in the soule setting up and pulling downe whom it will Iob judged his friends altogether vaine because they went upon a vaine imagination and discourse judging him to bee an hypocrite which could not but adde much to his affliction when men take a toy in their head against a person or place they are ready to reason as hee did Can any good come out of Nazareth It is an indignity for men to be led with â—…urmizes and probabilities and so to passe a rash judgement upon persons and things Oftentimes falshood hath a fairer glosse of probability then truth â—…d vices goe masqued under the appearance of vertue whereupon seeming likenesse breeds a mistake of one thing for another and Sathan oftentimes casts a mist