devices turned upon their owne heads will more torment them In this case it will much comfort to goe into the Sanctuary for there wee shall be able to say Yet God is good to 〈◊〉 God hath an Arke for his there is no condition so ill but there is Balme in Gilead comfort in Israel The depths â—…f misery are never beyond the depths of mercy God oft for this very end strips his Church of all helpes below that it may onely rely upon him and that it may appeare that the Church is ruled by an higher power then it is opposed by And then is the time when we may exâ—…ct great deliverances of the Church when there is a great faith in the great God From all that hath beene said wee see that the only way to quiet the soul is to lay a charge upon it to trust God â—…d that unquietnesse and impatiency me symtomes and discoveries of an unâ—… leeving heart CHAP. XXVI Of divine reasons in a beleever Of his minding to praise God more then to bee delivered TO goe on I shall yet praise him In these words David expresseth the reasons and grounds of his trust namely from the interest hee had in God by experience and speciall covenant wherein in generall we may observe that those who truly trust in God labour to back their faith with sound arguments faith is an understanding grace it knowes whom it trusts and for what and upon what grounds it trusts Reason of it selfe cannot finde what we should beleeve yet when God hath discovered the same faith tells us there is great reason to beleeve it faith useth reason though not as a ground yet as a sanctified instrument to finde out Gods grounds that it may rely upon them He beleeves best that knowes best why hee should beleeve Confidence and love and other affections of the soule though they have no reason grafted in them yet thus farre they are reasonable as that they are in a wise man raised up guided and laid downe with reason or else men were neither to be blamed nor praised for ordering their affections a right whereas not only civill vertue but grace it selfe is especially conversant in ruling the affections by sanctified reason The soule guides the will and affections otherwise then it doth the outward members of the body It swayes the affections of confidence love joy c. as a Prince doth his wiser subjects and as Counsellors doe a well ordered State 〈◊〉 ministring reasons to them but the â—…le governes the outward members by command as a master doth a slave â—…his will is enough The hand and foot â—…ve upon command without regarding any reason but wee will not trust 〈◊〉 rejoyce in God without reason or a 〈◊〉 of reason at the least Sinne it selfe never wanted a reason 〈◊〉 as it is but we call it unreasonable â—…use it hath no good reason for it for reason being a beame of God cannot strengthen any worke of darknesse God having made man an understanding creature guides him by a way sutable to such a condition and that is the reason why God in mercy yeelds so far to us in his word as to give us so many reasons of our affiance in him What is encouragement and comfort but a demonstration to us of greater reasons to raise us up then there are to cast us downe Davids reasons here are drawne partly from some promise of deliverance and partly from Gods nature and dealing with him whom as he had formerly found an healing a saving God so he expects to finde him still and partly from the covenant of grace hee is my God The chiefe of his reasons are fetched from God what he is in himselfe and what hee is and will be to his children and what to him in particular though godly men have reasons for their trst yet those reasons be divine and spirituall as faith it selfe is for as naturally as beames come from the Sunne and branches from the roote even so by divine discourse one truth issueth from another And as the beames and the Sunne as the roote and branches are all of one nature so the grounds of comfortable truths and reasons taken from those grounds are both of same divinity and authority though in time of temptation discourse is oft so troubled that it cannot see how one truth riseth from another this is one priviledge of heaven that our knowledge there shall not be so much discoursive proving one thing by another as definitive seeing things in their grounds with a more present view the soule being then raised and enlarged to a present conceiving of things and there being no flesh and blood in us to raise objections that must be satisfied with reasoning Sometimes in a clearer state of the soule faith hath not so much use of reasons but upon neere and sweet communion with God and by reason of some likenesse betweene the soule that hath a divine nature stamped upon it and God it presently without any long discourse runneth to God as it were by a supernaturall instinct as by a naturall instinct a childe runneth to his Father in any distresse Yea and from that common light of nature which discovereth there is a God even naturall men in extremities will runne to God and God as the Author of nature will sometimes heare them as he doth the yong Ravens that cry unto him but comfortably and with assurance onely those have a familiar recourse unto him that have a sanctified sutable disposition unto God as being well acquainted with him Sometimes againe faith is put to it to use reasons to strengthen it selfe and therefore the soule studieth arguments to help it selfe by either from inward store laid up in the soule or else it hearkeneth and yeelds to reasons suggested by others and there is no gracious heart but hath a frame sutable and agreeable to any holy and comfortable truth that shall be brought and enforced upon it there is something in his spirit that answers what ever comes from the spirit of God though perhaps it never heard of it before yet it presently claimes kindred of it as comming from the same blessed Spring the â—…ly Spirit and therefore a gracious heart sooner takes comfort then another as being prepared to close with it The reasons here brought by David are not so much arguments to convince his judgement as motives and inducements to encline his will to trust in God for trusting being a holy relying upon God carieth especially the will to him now the will is led with the goodnesse of things as the understanding is led with truth the heart must be sweetned with consideration of love and mercy in him whom we trust as well as convinced of his ability to doe us good the cords that draw the heart to trust are the cords of love and the cords of love are especially the love of him to us whom we love and therefore the most prevailing reasons that
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
labours to winne ground of the old man untill at length it be all in all Indeed wee are never our selves perfectly till we have wholly put off our selves Nothing should bee at a greater distance to us then our selves This is the reason why carnall men that have nothing above themselves but their corrupt selfe sinke in great troubles having nothing within to uphold them whereas a good man is wiser then himselfe holier then himselfe stronger then himselfe there is something in him more then a man There be evills that the spirit of man alone out of the goodnesse of nature cannot beare but the spirit of man assisted with an higher spirit will support and carry him through It is a good trial of a mans condition to know what he esteemes to be himselfe A godly man counts the inner man the sanctified part to be himselfe whereby hee stands in relation to Christ and a better life Another man esteemes his contentment in the world the satisfaction of his carnall desires the respect hee findes from men by reason of his parts or something without him that he is master of this he counts himselfe and by this hee values himselfe and to this he makes his best thoughts and endevours serviceable And of crosses in these things he is most sensible and so sensible that he thinks himself undone if hee seeth not a present issue out of them That which most troubles a good man in all troubles is himselfe so farre as he is unsubdued he is more disquieted with himselfe than with all troubles out of himselfe when hee hath gotten the better once of himselfe whatsoever falls from without is light where the spirit is enlarged it cares not much for outward bondage where the spirit is lightsome it cares not much for outward darkenesse where the spirit is setled it cares not much for outward changes where the spirit is one with it selfe it can beare outward breaches where the spirit is sound it can beare outward sicknesse Nothing can bee very ill with us when all is well within This is the comfort of a holy man that though hee bee troubled with himselfe yet by reason of the spirit in him which is his better selfe hee workes out by degrees what ever is contrary As Spring-water being cleere of it selfe workes it selfe cleane though it be troubled by something cast in as the Sea will endure no poysonfull thing but casts it upon the shore But a carnall man is like a Spring corrupted that cannot worke it selfe cleare because it is wholly tainted his eye and light is darknesse and therefore no wonder if hee seeth nothing Sinne lieth upon his understanding and hinders the knowledge of it selfe it lies close upon the will and hinders the striving against it selfe True selfe that is worth the owning is when a man is taken into a higher condition and made one with Christ and esteemes neither of himselfe nor others as happy for any thing according to the flesh 1. Hee is under the law and government of the Spirit and so farre as he is himselfe works according to that principle 2. He labours more and more to be transformed into the likenesse of Christ in whom hee esteemeth that hee hath his best being 3. He esteemes of all things that befall him to bee good or ill as they further or hinder his best condition If all bee well for that hee counts himselfe well whatsoever else befals him Another man when hee doth any thing that is good acts not his owne part but a godly man when hee doth good is in his proper element what another man doth for by ends and reasons that hee doth from a new nature which if there were no Law to compell yet would moove him to that which is pleasing to Christ. If hee bee drawen aside by passion or temptation that hee judgeth not to bee himselfe but taketh a holy revenge on himselfe for it as being redeemed and taken out from himselfe hee thinkes himselfe no debtor nor to owe any service to his corrupt selfe That which he plots and projects and works for is that Christ may rule every where and especially in himselfe for he is not his owne but Christs and therefore desires to bee more and more emptied of himselfe that Christ might bee all in all in him Thus we see what great use there is of dealing with our selves for the better composing and setling of our souls Which though it bee a course without glory and ostentation in the world as causing a man to retire inwardly into his owne breast having no other witnesse but God and himselfe and though it bee likewise irksome to the flesh as calling the soule home to it selfe being desirous naturally to wander abroad and be a stranger at home Yet it is a course both good in it selfe and makes the soule good For by this meanes the judgement is exercised and rectified the will and affections ordered the whole man put into an holy frame fit for every good action By this the tree is made good and the fruit cannot but be answerable by this the soule it selfe is set in tune whence there is a pleasant harmony in our whole conversation Without this wee may doe that which is outwardly good to others but wee can never bee good our selves The first justice begins within when there is a due subjection of all the powers of the soule to the spirit as sanctified and guided by Gods Spirit when justice and order is first established in the soule it will appeare from thence in all oâ—… dealings Hee that is at peace in himselfe will bee peaceable to others peaceable in his family peaceable in the Church peaceable in the State The soule of a wicked man is in perpetuall sedition being alwayes troubled in it selfe it is no wonder if it be troublesome to others Unity in our selves is before union with others To conclude this first part concerning intercourse with our selves As wee desire to enjoy our selves and to live the life of men and of Christians which is to understand our wayes as we desire to live comfortably and not to be accessary of yeelding to that sorrow which causeth death As wee desire to answere GOD and our selves when we are to give an account of the inward tumults of our soules As we desire to be vessells prepared for every good worke and to have strength to undergoe any crosse As we desire to have healthy soules and to keep a Sabbath within our selves As wee desire not onely to doe good but to be good in our selves So let us labour to quiet our soules and often ask a reason of our selves Why we should not be quiet CAP. X. Meanes not to bee overcharged 〈◊〉 sorrow TO helpe us further herein besidâ—… that which hath beene formerly spoken 1. Wee must take heed of building an ungrounded confidence of happinesse for time to come which maâ—… us when changes come 1. Unacquainted with them 2. takes away
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
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