our selves most and judge our selves most severely But selfe-love teacheth us a contrary method to translate all upon others it robs us of a right judgement of our selves Though we desire to know all diseases of the body by their proper names yet wee will conceive of sinfull passions of the soule under milder termes as lust under love rage under just anger murmuring under just displeasure c. thus whilest wee flatter our griefe what hope of cure Thus sinne hath not onely made all the creatures enemies to us but our selves the greatest enemies to our selves and therefore wee should begin our complaints against our selves discusse our selves throughly how else shal we judge truly of other things without us above us or beneath us The Sun when it rises enlightens first the nearest places and then the more remote So where true light is set up it discovers what is amisse within first Hence also wee see that as in all discouragements a godly man hath most trâ—…ble with his owne heart so hee knowes 〈◊〉 to carry himselfe therein as David 〈◊〉 here For the better clearing of this wee must know there bee divers kinds 〈◊〉 degrees of conflicts in the soule 〈◊〉 man whilst it is united to the body First betweene one corrupt Paâ—… and another as betweene Covetousnâ—… and Pride Pride calls for expence Covetousnesse for restraint oft Passâ—… fight not onely against God and reâ—… to which they owe a homage but 〈◊〉 against another Sinne fights agaâ—… sinne and a lesser sinne is oftentiâ—… overcome by a greater The soulâ—… this case is like the Sea tossed 〈◊〉 contrary windes and like a kingdoâ—… divided wherein the subjects figâ—… both against their Prince and onâ—… gainst another Secondly there is a naturall conâ—… in the Affections whereby Nature seeâ—… to preserve it selfe as betwixt aâ—… and feare Anger cals for revenge 〈◊〉 of the law bindes the soule to be quiâ—… Wee see in the creatures feare makes them abstaine from that which their appetites carry them unto A Wolfe comes to a flock with an eagernesse to prey upon it but seeing the Shepheard standing in defence of his sheepe returnes and doth no harme and yet for all this as hee came a wolfe so hee returnes a wolfe A naturall man may oppose some sin from an obstinate resolution against it not from any love of God or hatred of sin as sin but because he conceives it a brave thing to have his will As one hard weapon may strike at another as a stone wall may beate backe an arrow but this opposition is not from a contrariety of nature as is betwixt fire and water Thirdly there is a conflict of a higher nature as between some sinnes and the light of reason helped by a naturall conscience The Heathen could reason from the dignity of the soule to count it a base thing to prostitute themselves to beastly lusts so as it were degrading and unmanning themselves Naturall men desirous to maintaine a great opinion of themselves and to awe the inferiour sort by gravity of deportmeâ—… in cariage will abstaine from that which otherwise their hearts 〈◊〉 them unto lest yeelding should rendâ—… them despised by laying themselves too much open as because passion discovers a foole as hee is and makâ—… wise man thought meaner then he is therefore a prudent man will concâ—… his passion Reason refined and raisâ—… by education example and custome doth breake in some degree the foâ—… of naturall corruption and brings iâ—… the soule as it were another nature and yet no true change as we see 〈◊〉 such as have beene inured to gooâ—… courses they feele conscience checâ—… ing them upon the first discontinuanâ—… and alteration of their former gooâ—… wayes but this is usually from a forâ—… impression of their breeding as 〈◊〉 boate moves some little time upon 〈◊〉 water by vertue of the former stroâ—… yet at length we see corruption prevailing over education as in Ioas 〈◊〉 was awed by the reverent respect he bare to his uncle Iehojoda he was good all his uncles dayes And in Nero in whom the goodnesse of his education prevailed over the fiercenesse of his nature for the first five yeares Fourthly but in the Church where there shineth a light above nature as there is a discovery of more sinnes and some strength with the light to performe more duty So there is a further conflict then in a man that hath no better then nature in him By a discovery of the excellent things of the Gospell there may be some kinde of joy stirred up and some degree of obedience whence there may be some degree of resistance against the sinnes of the Gospell as obstinate unbeleefe desperation prophanesse c. A man in the Church may doe more then another out of the Church by reason of the inlargement of his knowledge whereupon such cannot sinne at so easie a rate as others that know lesse and therefore meet with lesse opposition from conscience Fiftly there is yet a further degree of conflict betwixt the sanctified powers of the soule and the flesh not onely as it is seated in the baser parts but even in the best faculties of the soule and as it mingles it self with every gracious performance as in David There is not onely a conflict betwixt sin and conscience inlightned by a common worke of the Spirit but betweene the commanding powers of the soule sanctified and it selfe unsanctified between reasons of the flesh and reasons of the spirit betweene faith and distrust betweene the true light of knowledge and false light For it is no question but the flesh would play its part in David and muster up all the strength of reason it had And usually flesh as it is more ancient then the Spirit we being first naturall then spirituall so it will put it selfe first forward in devising shifts as Esau comes out of the wombe first before Iacob yet hereby the Spirit is stirred up to a present examination and resistance and in resisting as wee see here at length the godly gets the victory As in the conflict betweene the higher parts of the soule with the lower it clearely appeares that the soule doth not rise out of the temper of the body but is a more noble substance commanding the body by reasons fetched from its owne worth so in this spirituall conflict it appeares there is something better then the soul it selfe that hath superiority over it CAP. VII Difference between good men and others in conflicts with sinne BUt how doth it appeare that this combate in David was a spirituall combate 1. Answ. First A naturall conscience is troubled for sins against the light of nature onely but David for inward and secret corruptions as discouragement and disquietnesse arising from faint trusting in God Davids conflict was not onely with the sensuall lower part of his soule which is carried to ease and quiet and love of present things but hee was troubled
sword It is a businesse more of the heart then of the tongue more of groanes then of words which groanes and sighes the Spirit will alwayes stirre up even in the worst condition Yet for parts there is no member but it is fitted with some abilities to doe service in the body and by faith may grow up to a greater measure For God calls none to that high condition but whom in some measure hee fits to bee an usefull member and endues with a publique spirit But that is the measure which Christ thinkes fit who will make up that in the body which is wanting in any parâ—…lar member God will encrease the â—…asure of our gifts as occasion shall 〈◊〉 offered to draw them forth for there is not the greatest but may have 〈◊〉 both of the parts and graces of the â—…nest in the Church And here the â—…le may by a spirit of faith goe to God in this maner Lord the estate of Christianity unto which thy love in Christ hath called and advanced mee is an high condition and there is need of a great measure of grace to uphold the credit and comfort of it Whom thou callest unto it thou dost in some â—…asure furnish to walke worthy of it Let this be an evideÌ„ce to my soul of the â—…th of thy call that I am enabled by the Spirit for those duties that are required in confideÌ„ce of which assistaÌ„ce I will set upoÌ„ the work Thou hast promised to give wisdome to theÌ„ that ask it to â—…id none with their unworthinesse Nay thou hast promised the spirit of all grace to those that begge it it is that which I need and it is no more then thou hast promised Onely it must bee remembred that we doe not walke above our parts and graces the issue whereof will be discouragement in our selves and disgrace from others The like may be said for our particular calling wherein we are to expresse the graces of our Christian calling and serve one another in love as members of the State as well as of the Church therefore every one must have 1. a calling 2. a lawfull 3. a usefull calling 4. a calling fitted for his parts that he may be even for his businesse 5. a lawfull entrance and calling thereunto 6. and 〈◊〉 lawfull demeanour in the same Though the Orbe and Sphere we walâ—… in be little yet we must keepe within the bounds of it because for our cariage in that wee must give a strict account and there is no calling so meane but a man shall finde enough to give a good account for Our care must be to know our worke and then to doe it and so to doe it as if it were unto God with conscience of moderate diligence for over-doing and overworking any thing comes either from ostentation 〈◊〉 distrust in God And negligence is 〈◊〉 farre from getting any blessing that â—…rings us under a curse for doing Gods 〈◊〉 negligently For we must thinke 〈◊〉 callings to be services of God who 〈◊〉 appointed us our standing thereâ—… That which belongs to us in our calâ—…ng is care of discharging our duty 〈◊〉 which God takes upon him is assiâ—…ce and good successe in it Let us â—…e our worke and leave God to doe 〈◊〉 owne Diligence and trust in him 〈◊〉 onely ours the rest of the burthen is 〈◊〉 In a Family the Fathers and the â—…sters care is the greatest the childs 〈◊〉 is onely to obey and the servants 〈◊〉 doe his worke care of provision and â—…ection doth not trouble them Most of our disquietnesse in our calling 〈◊〉 that wee trouble our selves about 〈◊〉 worke Trust God and be doing 〈◊〉 let him alone with the rest Hee â—…nds upon his credit so much that it â—…ll appeare we have not trusted him â—…vaine even when we see no appearance of doing any good Peter fishâ—… all night and catched nothing yet up on Christs word hee casts in his net againe and caught so many fish as brakâ—… his net Covetousnesse when men wiâ—… be richer then God would have them troubles all it troubles the house the whole family and the house within uâ—… our precious soule which should bee 〈◊〉 quiet house for Gods spirit to dwell in whose seat is a quiet spirit If meâ—… would follow Christs method and seeke first the Kingdome of heaven all other things would bee cast upon them If thoughts of insufficiency in our places discourage us remember what God saith to Moses when he pretended disability to speake Who hath made 〈◊〉 mouth have not I the Lord All oâ—… sufficiency for every calling is from God But you will say Though by Gods blessing my particular condition be comfortable yet the state of Gods people abroad 〈◊〉 the miseries of the times disquiet me We complaine of the times but let us take heed wee bee not a part of the misery of the times that they be not 〈◊〉 worse for us Indeed hee is a dead â—…mber that takes not to heart the ill 〈◊〉 the times yet here is place for that â—…plaint Help Lord. In these temâ—… doe as the Disciples did Cry to â—…ist to rebuke the tempests and â—…mes This is the day of Iacobs trouâ—… let it also be the day of Iacobs trust 〈◊〉 the body doe as the head did in the 〈◊〉 case and in time it shall bee with 〈◊〉 body as it is with the head In this case it is good to lay before 〈◊〉 all the promises made to his â—…rch with the examples of his preâ—… in it and deliverance of the same â—…rmer times God is never neerer 〈◊〉 Church then when trouble is neere â—…en in earth they conclude an utter â—…throw God is in heaven concludeâ—… a glorious deliverance usually afâ—… the lowest ebbe followes the highâ—… spring tide Christ stands upon 〈◊〉 Zion There is a Counsell in â—…aven that will dash the mould of all â—…trary Counsels on earth and â—…ich is more God will worke the raising of the Church by that very meanes by which his enemies seek to ruine it Let us stand still and behold the salvation of the Lord. God gave too deare a price for his Church to suffer it long in the hands of mercilesse enemies As for the seeming flourishing of the enemies of Gods Church it is but for a time and that a short time and a measured time The wicked plot against the just they are plotters and plowers of mischiefe they are skilfull and industrious in it but they reape their owne ruine Their day is a comming and their piâ—… is in digging take heed therefore of fretting because of the man that bringeth wicked devices to passe for the armes of the wicked shall be broken Wee should help our faith by observing Gods executing of judgement in this kinde It cannot but vexe the enemies of the Church to see at length a disappointing of their projects but then to see the mould of all their
in sin which is but a lifting up to cast vs downe into deepe despaire at length and so at last if Gods mercy stop not his malice hee will cast vs as low as himselfe even into hell it selfe The ground hereof is because as the joy of the Lord doth strengthen so doth sorow weaken the soule How doth iâ—… weaken 1. By weakning the execution oâ—… the functions thereof because it drinketh up the spirits which are the instruments of the soule 2. Because it contracteth and draweth the soule into it selfe from commâ—…nion of that comfort it might haâ—… with God or man And then the soule being left alone if it falleth hath noâ—… to raise it up Therefore if wee will prevent casting downe let us prevent griefe the cause of it and sinne the cause of thâ—… Experience proves that true which thâ—… Wiseman saies Heavinesse in the heâ—… of a man makes it stoope but a good 〈◊〉 makes it better It bowes downe thâ—… soule and therefore our blessed Savâ—… our inviteth such unto him Come 〈◊〉 mee yee who are heavy laden with the bâ—…den of your sinnes The body bends uâ—…der a heavy burden so likewise tâ—… soule hath its burden Why art thou câ—… downe ô my soule Why so disquietâ—… c. Whence wee see 1. that casting downe breeds disquieting Because it springs from pride which is a turbulent Passion when as men cannot stoope to that condition which God would have them in this proceeds from discontentment and that from pride As we see a vapour inclosed in a cloude causeth a terrible noise of thunder whilst it is pent up there and seeketh a vent So all the noise within proceeds from a discontented swelling vapour It is aire inclosed in the bowels of the earth which shakes it which all the foure windes cannot doe No creature under heaven so low cast downe as Satan none more lifted up in pride none so full of discord the impurest spirits are the most disquiet and stormy spirits troublesome to themselves and others for when the soule leaves GOD once and lookes downewards what is there to stay it from disquiet remoove the needle from the pole starre and it is alwaies stirring and trembling never quiet till it be right againe So displace the soule by taking it from God and it will never bee quiet The devill cast out of heaven and out of the Church keepes a dooe so doe unruly spirits led by him Now I come to the Remedies 1. By expostulation with himselfe 2. By laying a charge on himselfe trust in God It is supposed here that there is no reason which the wisedome from above allowes to be a reason why men should bee discouraged although the wisedome from beneath which takes part with our corruption will seldome want a plea. Nay there is not onely no reason for it but there are strog reasons against it there being a world of evill in it For 1. It indisposes a man to all good duties it makes him like an instrument out of tune and like a body out of joint that moveth both uncomly and painfully It unfits to duties to God who loves a cheerefull giver and especially a thanksgiver Whereupâ—… the Apostle joines them both together in all things be thankfull and rejoyce evermore In our communion with God in the Sacraments joy is a chiefe ingredient So in duties to men if the spirit be dejected they are unwelcome and lose the greatest part of their life and grace A cheerefull and a free spirit in duty is that which is most accepted in duty We observe not so much what as from what affection a thing is done 2. It is a great wrong to God himselfe and it makes us conceive blacke thoughts of him as if He were an enemie What an injury is it to a gracious father that such whom he hath followed with many gracious evidences of his favour and love should be in so ill a frame as once to call it into question 3. So it makes a man forgetfull of all former blessings and stops the influence of Gods grace for the time present and for that to come 4. So againe For receiving of good It makes us unfit to receive mercies a quiet soule is the seate of wisdome Therefore Meeknesse is required for the receiving of that ingrafted word which iâ—… able to save our soules Till the Spirit oâ—… God meekens the soule say what yoâ—… will it mindes nothing the soule iâ—… not empty and quiet enough to receive the seed of the word It is ill sowing iâ—… a storme so a stormy spirit will noâ—… suffer the word to take place Men 〈◊〉 deceived when they thinke a dejected spiâ—… to be an humble spirit Indeed it is so when wee are cast downe in the sensâ—… of our owne unworthinesse and then as much raised up in the confidence oâ—… Gods mercy But when wee cast oâ—… selves downe sullenly and neglect ouâ—… comforts or undervalue them it proceeds from pride for it controules aâ—… much as in us lies the wisdome and justice of God when we thinke with our selves why should it be so with us as if we were wiser to dispose of ourselves then God is It disposeth us for entertaining any temptation Satan hath never more advantage then upoâ—… discontent 5. Besides it keepes off beginneâ—… from comming in and entring into thâ—… waies of God bringing an ill report upon religion causing men to charge it falsly for an uncoÌ„fortable way whenas men never feele what true comfort meaneth till they give up themselves to God And it dampes likewise the spirits of those that walk the same way with us when as wee should as good travellers cheere up one another both by word and example In such a case the wheeles of the soule are taken off or else as it were want oyle whereby the soule passeth on very heavily and no good action comes off from it as it should which breeds not onely uncomfortablenesse but unsettlednesse in good courses For a man will never go on comfortably and constantly in that which he heavily undertakes That 's the reason why uncheerefull spirits seldome hold out as they should Saint Peter knew this well and therefore he willeth that there should be quietnesse and peace betwixt husband and wife that their prayers be not hindred Insinuating that their prayers are hindered by family breaches For by that meanes those two that should be one flesh and spirit are divided and so made two and when they should minde duty their minde is taken up with wrongs done by the one to the other There is nothing more required for the performing of holy duties then uniting of spirits and therefore God would not have the sacrifice brought to the altar before reconciliation with our brother He esteemes peace so highly that he will have his owne service stay for it We see when Moses came to deliver the Israelites out
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
blessing of others upon their children yet God hath promised a blessing to the offices of Communion of Saints performed by one private man towards another Can we have a greater incouragement then under God to be gainer of a soule which is as much in Gods esteeme as if we should gaine a world Spirituall almes are the best almes mercy shewed to the soules of men is the greatest mercie and wisedome in winning of soules is the greatest wisedome in the world because the soule is especially the man upon the goodnesse of which the happinesse of the whole man depends What shining and flourishing Christians should wee have if these duties were performed As wee have a portion in the communion of Saints so wee should labour to have humility to take good and wisedome and love to doe good A Christian should have feeding lips a healing tongue the leaves the very words of the tree of righteousnesse have a curing vertue in them Some will shew a great deale of humanity in comforting others but little Christianity for as kinde men they will utter some cheerefull words but as Christians they want wisedome from above to speake a gracious word in season Nay some there are who hinder the saving working of any affliction upon the hearts of others by unseasonable and unsavoury discourses either by suggesting false remedies or else diverting men to false contentments and so become spirituall traitors rather then friends taking part with their worst enemies their lusts and wills Happy is hee that in his way to heaven meeteth with a chearefull and skilfull guide and fellow-travellor that carrieth cordials with him against all faintings of spirit It is a part of our wisedome to salvation to make choice of such a one as may further us in our way An indifferency for any company shewes a dead heart where the life of grace is it is sensible of all advantages and disadvantages How many have beene refreshed by one short apt savoury speech which hath begotten as it were new spirits in them In ancient times as wee see in the Story of Iob it was the custome of friends to meet together to comfort those that were in misery and Iob takes it for granted that to him that is afflicted pity should bee shewed from his friends for besides the presence of a friend which hath some influence of comfort in it 1. The discovery of his loving affection hath a cherishing sweetnesse in it 2. The expression of love in reall comforts and services by supplying any outward want of the patry troubled prevailes much thâ—… Christ made way for his comforts to the soules of men by shewing outward kindnesse to their bodies Love with the sensible fruits of it prepareth for any wholesome counsell 3. After this wholesome words carry a speciall cordiall vertue with them especially when the Spirit of God in the affectionate speaker joines with the word of comfort and thereby closeth with the heart of a troubled patient when all these concenter and meet together in one then is comfort sealed up to the soule The childe in Elizabeths wombe sprang at the presence and salutation of Mary the speech of one hearty friend cannot but revive the spirits of another Sympathy hath a strange force as wee see in the strings of an Instrument which being played upon as they say the strings of another instrument are also moved with it After love hath once kindled love then the heart being melted is fit to receive any impression unlesse both pieces of the iron bee red hot they will not joyne together two spirits warmed with the â—…ne heat will easily soâ—…der together §. 2. In him that shall stay the minde of another there had need to bee an excellent temper of many graces as 1. Knowledge of the grievance together with wisedome to speake a word in season and to conceale that which may set the cure backwards 2. Faithfulnesse with liberty not to concealâ—… any thing which may bee for his good though against present liking The very life and soule of friendship stands in freedome tempered with wisedome and faithfulnesse 3. Loue with compassion and patience to beare all and hope all and not to bee easily provoked by the way wardnesse of him we deale with Short spirited men are not the best comforters God himselfe is said to beare with the manners of his people in the wildernesse It is one thing to beare with a wise sweet moderation that which may be borne and another thing to allow or approve that which is not to be approved at all Where these graces are in the speaker and apprehended so to bee by the person distempered his heart will soone embrace whatsoever shall bee spoken to rectifie his judgement or affection A good conceit of the spirit of the speaker is of as much force to prevaile as his words Words especially prevaile when they are uttered more from the bowels then the braine and from our owne experience which made even Christ himselfe a more compassionate high Priest When men come to themselves againe they will bee the deepest censurers of their owne miscariage §. 3. Moreover to the right comforting of an afflicted person speciall care must be had of discerning the true ground of his grievance the coare must bee searched out if the griefe ariseth from outward causes then it must be carried into the right channell the course of it must bee turned another way as in staying of blood we should grieve for sinne in the first place as being the evill of all evills If the ground be sinne then it must be drawne to a head from a confused griefe to some more particular sinne that so wee may strike the right veine but if wee finde the spirit much cast downe for particular sinnes then comfort is presently to be applied But if the griefe be not fully ripe then as we use to help nature in its offers to purge by Physick till the sick matter be carried away so when conscience moved by the spirit begins to ease it selfe by confession it is good to help forward the worke of it till wee finde the heart low enough for comfort to be laid upon When Paul found the Iaylor cast downe almost as low as hell hee stands not now upon further hammering and preparing of him for mercie that worke was done already but presently stirres him up to beleeve in the Lord Iesus Christ here being a fit place for an interpreter to declare unto man his righteousnesse and his mercy that belongs unto him after he hath acknowledged his personall and particular sins which the naturall guile of the heart is extreamely backward to doe and yet cannot receive any sound peace till it be done If signes of grace be discerned here likewise is a fit place to declare unto man the saving worke of grace in his heart which Sathan labours to hide from him Men oft are
not able to reade their owne evidences without help In case of stifnesse and standing out it is fit the Man of God should take some authority upon him and lay a charge upon the soules of men in the name of Christ to give way to the truth of Christ and to forbeare putting off that mercy which is so kindly offered when we judge it to be their portion which course will be succesfull in hearts awed with a reverend feare of grieving Gods spirit Sometimes men must bee dealt roundly withall as David here deales with his owne soule that so whilest we aske a reason of their dejection they may plainly see they have no reason to be so cast downe for oftentimes grievances are irrationall rising from mistakes and counsell bringing into the soule a fresh light dissolves those grosse fogges and setteth the soule at liberty What griefe is contracted by false reason is by true reason altered Thus it pleaseth God to humble men by letting them see in what need they stand one of another that so the communion of Saints may be indeared every relation wherein we stand towards others are so many bonds and sinewes whereby one member is fitted to derive comfort to another through love the bond of perfection All must be done in this sweet affection A member out of joynt must be tenderly set in again and bound up which onely men guided by the spirit of love seasoned with discretion are fit to doe they are taught of God to doe what they should The more of Christ is in any man the more willingnesse and fitnesse to this duty to which this should encourage us that in strengthening others we strengthen our selves and derive upon our selves the blessing pronounced on those that consider the needie which will be our comfort here and crowne hereafter that God hath honoured us to be instruments of spirituall good to others It is an injunction to coÌ„fort the feeble minded there is an heavie imputatioÌ„ on those that coÌ„forted not the weaks when men will not owne men in trouble but as the herd of Deere forsake push away the wounded Deere froÌ„ them And those that are any wayes cast downe must stoope to those wayes which God hath sanctified to convey coÌ„fort for though sometimes the Spirit of God immediatly comforts the soule which is the sweetest yet for the most part the Sun of righteousnesse that hath healing in his wings conveyeth the beames of his comfort by the helpe of others in whom hee will have much of our comfort to lie hid and for this very end it pleaseth God to exercise his children and Ministers especially with tryalls and afflictions that so they having felt what a troubled spirit is in themselves might be able to coÌ„fort others in their distresses with the same comfort wherwith they have beene comforted God often suspends comfort from us to drive us to make use of our Christian friends by whom hee purposeth to doe us good Oftentimes the very opening of mens grievances bringeth ease without any further working upon them the very opening of a veine cooles the blood If God in the state of innocencie thought it fit man should have a helper if God thought it fit to send an Angell to comfort Christ in his agonies shall any man thinke the comfort of another more than needs Sathan makes every affliction by reason of our corruption a temptation to us whereupon we are to encounter not onely with our owne corruptions but with spirituall wickednesses and need we not then that others should joyne forces with us to discover the temptation and to confirme and comfort us against it for so reason joyning with reason and affection with affection wee come by uniting of strength to bee impregnable Sathan hath most advantage in solitarinesse and thereupon sets upon Christ in the wildernesse and upon Eve single and it added to the glory of Christs victory that he overcame him in a single combat and in a place of such disadvantage Those that will be alone at such times doe as much as in them lieth to tempt the tempter himselfe to tempt them The Preacher gives three reasons why two are better than one 1. Because if one fall the other may lift him up as that which is stronger shoreth up that which is weaker so feeble mindes are raised and kept up by the stronger Nay oftentimes he that is weaker in one grace is stronger in another one may helpe by his experience and meekenesse of love that needs the help of another for knowledge 2. If two lye together one may warme another by kindling one anothers spirits Where two meete together upon such holy grounds and aymes there Christ by his spirit makes up another and this three-fold cable who shall breake While Iâ—…as lived Iehoiada stood upright While Latymer and Ridley lived they kept up Granmer by intercourse of letters and otherwise from entertai ning counsells of Revolt The Disciples presently upon Christs apprehension fainted not withstanding he laboured by his heavenly doctrine to put courage comfort into them 3. If any give an on-set upon them there is two to withstand it Spirit joyning with Spirit and because there is an acquaintance of spirits as well as of persons those are fittest to lay open our mindes unto in whom upon experience of their fidelity our hearts may most safely relie Wee lose much of our strength in the losse of a true friend which made David bemoane the losse of his friend Ionathan Woe is me for thee my brother Ionathan He lost a piece of himselfe by losing him whom his heart so clave unto Saint Paul accounted that God had shewed especiall mercy to him in the recovery of Epaphroditus §. 4. But there are divers miscarriages in those that are troubled which make the comfort of others of none effect 1. When the troubled party deales not directly but doubleth with him that is to helpe him Some are ashamed to acknowledge the true ground of their grievance pretending sorrow for one thing when their hearts tell them it ariseth from another Like the Lapâ—…ings which make greatest noise furthest from their neast because they would not have it discovered This deceit moved our blessed Saviour who knew what was in the harts of men to fit his answeres many times rather to the man then to the matter 2. Some relie too much upon particular men Oh if they had such a one they should do well and mislike others fitter perhaps to deale with them as having more thorough knowledge of their estates because they would have their disease rather covered then cured or if cured yet with soft words whereas no playster worketh better then that which causes smart Some out of meere humorous fondnesse must have that which can hardly be got or else nothing pleases them David must needs have the waters of Bethlem when others were neerer hand And oftentimes
carie the whole heart are such as are drawne from the sweetnesse of God whereby the heart is opened and enlarged to expect all good and nothing but good from him But we must remember that neither reasons from the truth and power of God nor inducements or allurements from the goodnesse of God will further prevaile with the soule then it hath a fresh light and rellish brought into it by the spirit of God to discerne of those reasons and answer the contrary I will praise him David here minds praising of God more then his owne delivery because he knew his owne delivery was intended on Gods part that he might be glorified It is an argument of an excellent spirit when all selfe-respects are drowned in the glory of God and there is nothing lost therein for our best being is in God A Christian begins with loving God for himselfe but he ends in loving himselfe in and for God and so his end and Gods end and the end of all things else concenter and agree in one We may ayme at our owne good so wee bring our hearts to referre it to the chiefe good as â—…sse circle may well be contained in greater so that the lines drawn from both circles meete in one middle point it is an excellent ground of sincerity to desire the favour of God not so much out of selfe aymes as that God may have the more free and full praise from us considering the soule is never more fâ—… for that blessed duty then when it is in a cheerefull plight It rejoyced David more that hee should have a large heart to serve God then that he should have enlargement of condition Holy dispositions thinke not so much of the time to come that it will bee sweet to them as that it will further Gods praise True grace raiseth the soule above selfe-respects and resteth not till it comes to the â—…efe end wherein its happinesse conâ—…ts God is glorified in making us happy and wee enjoying happinesse must glorifie God Although God condescend so low unto us as not onely to allow us but to enjoyne us to looke to our owne freedome from misery and enjoyment of happinesse yet a soule throughly seasoned with grace mounteth higher and is caried with pure respects to advance Gods glory yea somtimes so farre as to forget it owne happinesse it respects it selfe for God rather then God for it selfe A heavenly soule is never satisfied untill it be as neere God as is attaineable And the neerer a creature comes to God the more it is emptied of it selfe and all selfe-aymes Our happinesse is more in him then in our selves Wee seeke our selves most when we deny our selves most And the more wee labour to advance God the more we advance our owne condition in him I will praise David thinkes of his owne duty in praising God more then of Gods worke in delivering him Let us thinke of what is our duty and God will thinke of what shall bee for our comfort we shall feelse God answering what we looke for from him in doing what hee expects from us Can wee have so meane thoughts of him as that we should intend his glory and â—…e not much more intend our good This should be a strong plea unto us 〈◊〉 our prayers to prevaile with God when we ingage our selves upon the revelation of his mercy to us to yeeld him all the praises Lord as the benefit â—…d comfort shall be mine so the praises shall be thine It is little lesse then blasphemy to praise God for that which by unlawfull shifts we have procured for beâ—…des the bypocrisie of it in seeming to sacrifice to him when we sacrifice inâ—…ed to our owne wits and carnall helps we make him a Patron of those wayes which he most abhorres and it is Idolatry in the highest degree to transforme God so in our thoughts as â—…o thinke he is pleased with that which comes from his greatest enemy And there is a grosse mistake to take Gods curse for a blessing to thrive in an ill way is a spirituall judgement exâ—…eamly hardening the heart It is an argument of Davids sincerity here that he meant not to take any indirect course for delivering himselfe because he intended to praise God which as no guilty conscience can offer being afraid to looke God in the face so God would abhorre such a sacrifice were it offered to him S. Paul was stirred up to praise God but withall hee was assured God would preserve him from every evill worke Sometimes indeed where there is no malicious intention God pardons some breakings out of flesh and blood endeavouring to helpe our selves in danger so farre as not to take advantage of them to desert us in trouble as in David who escaped from Achis by counterfeiting and this yeelds a double ground of thankfulnesse partly for Gods overlooking our miscariage and partly for the deliverance it selfe Yet this indulgence of God will make the soule more ashamed afterward sâ—… these sinfull shifts therefore it must be no president to us There can neither be grace nor wisdome in setting upon a course wherein we can neither pray to God for successe in nor blesse God when he gives it In this case God most â—…sseth where he most crosseth and â—…st curseth where the deluded heart â—…nkes he blesseth most CHAP. XXVII â—…our worst condition wee have cause to praise God Still ample cause in these dayes Shall yet praise him Or yet I will praise God that is however it goeth â—…ith me yet as I have a cause so I â—…ve a spirit to praise God when we â—…e at the lowest yet it is a mercy that â—…e are not consumed we are never so ill â—…t it might be worse with us whatsoever is lesse then hell is undeserved 〈◊〉 is a matter of praise that yet we have â—…e and opportunity to get into a â—…essed condition The Lord hath afflicted me sore but he hath not delivered mee 〈◊〉 death saith David Is the worst times there is a presence 〈◊〉 God with his children 1. In moderating the measure of the crosse that it be not above their strength 2. In moderating the time of it The rod of the wicked shall not rest long upon the lot of the righteous God limits both measure and time 3. Hee is present in mixing some comfort and so allaying the bitternesse of a crosse 4. Yea and he supports the soule by inward strength so as though it faint yet it shall not utterly faile 5. God is present in sanctifying a crosse for good and at length when he hath perfected his owne worke in his he is present for a finall deliverance of them A sound hearted Christian hath alwayes a God to goe to a promise to goe to former experience to goe to besides some present experience of Gods goodnesse which he enjoyes for the present he is a childe of God a member of Christ an heire of heaven hee dwells in
the love of God in the crosse as well as out of it hee may bee cast out of his happy condition in the world but never out of Gods favour If Gods children have cause to praise God in their worst condition what diffeâ—…ce is there betwixt their best estate and their worst Howsoever Gods children have conâ—…uall occasion to praise God yet â—…ere be some more especiall seasons of praising God then others there bee dayes of Gods owne making of purpose to â—…joyce in wherein we may say This is the day which the Lord hath made let us rejoyce therein And this I thinke is â—…iefly intended here David comforts â—…imselfe with this that however it was â—…w with him yet God would deale so â—…iously with him hereafter that he â—…uld have cause to blesse his name Though in evill times we have cause 〈◊〉 praise God yet so wee are and such 〈◊〉 our spirits for the most part that â—…ction straitens our hearts Thereâ—…re the Apostle thought it the fittest â—…y in affliction to pray Is any afflicted 〈◊〉 him pray saith Iames Is any joyfull let 〈◊〉 sing Psalmes shewing that the day â—…ejoycing is the fittest day of praiâ—… God Every worke of a Christian is beautifull in its owne time the graces of Christianity have their severall offices at severall seasons in trouble prayer is in its season in the evill day call upon me saith God In better times praises should appeare and shew themselves When God manifests his goodnesse to his hee gives them grace with it to manifest their thankfulnesse to him Praising of God is then most comely though never out of season when God seemes to call for it by renewing the sense of his mercies iâ—… some fresh favour towards us If a bird will sing in Winter much more in the Spring If the heart be prepared in the Winter time of adversity to praise God how ready will it bee when it iâ—… warmed with the glorious sunshine of his favour Our life is nothing but as it were a webbe woven with interminglings 〈◊〉 wants and favours crosses and blessings standings and failings combate and victory therefore there should be a perpetuall intercourse of praying and prâ—… sing in our hearts There is alwayes ground of communion with God in â—…e of these kindes till wee come to â—…at condition wherein all wants shall be supplied where indeed is only matter of praise Yet praising God in this â—…fe hath this prerogative that here we praise him in the middest of his enemies In heaven all will bee in consort with us God esteemes it an honour in the middest of devils and wicked men whose life is nothing but a dishonour aâ—… him to have those that will make his â—…e as it is in it selfe so great in the â—…ld David comforts himselfe in this that he should praise God which shewes he had inured himselfe well before to this holy exercise in which hee found â—…ch comfort that he could not but joy in the fore-thoughts of that time wherâ—… he should have fresh occasion of his â—…mer acquaintance with GOD. Thoughts of this nature enter not into â—…eart that is strange to God It is a speciall Art in time of misery 〈◊〉 thinke of matter of joy if not for the â—…sent yet for the time to come for joy disposeth to praise and praise again stirres up joy these mutually breed one another even as the seed brings forth the tree and the tree brings forth the seed It is wisdome therefore to set faith on worke to take as much comfort as wee can from future promises that wee may have comfort and strength for the present before we have the full possession of them It is the nature of faith to antidate blessings by making them that are to be performed hereafter as present now because wee have them in the promise If God had not allowed us to take many things in trust for the time to come both for his glory and our good hee would never have left such rich promises to us For faith doth not only give glory to God for the present in a present beleeving of his truth and relying upon him but as it lookes forward it sees an everlasting ground of praising God and is stirred up to praise him now for that future matter of praise which it is sure to have hereafter The very hopes of future good made David praise God for the present If the happy condition wee looke for were present wee would embrace it with present praises Now faith is the evidence of things not sâ—…ene and gives a being to that which is not whereupon a true beleeving soule cannot but bee a praising soule For this end God reveales before hand what wee shall have that before hand we should praise him as if we possessed it For that is a great honour to his â—…uth when wee esteeme of what hee speakes as done and what he promiseth as already performed Had wee not a perpetuall confidence in the perpetuity of his love to us how is it possible we should praise him But we want those grounds for the time is come which David had hee had particular promises which we want Though we want Vrim and Thumâ—… and the Prophets to foretell us what the times to come shall be yet we have the Canon of Scripture enlarged â—…e live under a more glorious manifestation of Christ and under a more plentifull shedding of the Spirit wherby that want is abundantly supplyed we have generall promises for the time to come that God will never faile nor forsake us that he will be with us in fire and in water that he will give an issue to the temptation and that the issue of all things shall be for our good that we shall reape the quiet fruit of righteousnesse and no good thing will he withhold from them that tend a godly life c. If wee had a spirit of faith to apply these generalls we should see much of Gods goodnesse in particular Besides generall promises wee have some particular ones for the time to come of the confusion of Antichrist of the conversion of the Iewes and fulnesse of the Gentiles c. which though we perhaps shall never live to see yet we are members of that body which hereafter shall see the same which should stir up our hearts to praise God as if we did enjoy the present fulfilling of them our selves for faith can present them to the soule as if they were now present Some that have a more neere communion with God may have a particular faith of some particular deliverances whereupon they may ground particular prayer Luther praying for a sicke friend who was very comfortable and usefull to him had a particular answer for his recovery whereupon he was so confident that he sent word to his friend that hee should certainly recover Latimer prayed with great zeale for three things 1. That
workes If I be a Father where is mine boâ—…r Speciall relations are speciall enforcements to duty 4. The spirit of God which knowes the deep things of God and the depths of our hearts doth reveale this mutuall interest betwixt God and those that are his it being a principall worke of the spirit to seale this unto the soule by discovering such a cleare and particular light in the use of meanes as swaieth the soule to yeeld up it selfe wholy to God When we truly trust wee may say with S. Paul I know whom I have trusted he knew both that he trusted and whom he trusted The spirit of God that reveales God to be ours and stirres up faith in him both reveales this trust to our soules and the interest we have in God thereby The Lord is my portion saith my soul but God said so to it first If instinct of nature teaches dammes to know their young ones and their yong ones them in the middest of those that are alike shall not the spirit of God much more teach the soule to know its owne father As none knowes what is in man but the spirit of man so none knowes what love God beares to those that are his but the spirit of God in his All the light in the world cannot discover the Sunne unto us onely it discovers it selfe by its own â—…eames So all the Angels and Saints 〈◊〉 heaven cannot discover to our soules â—…he love that is in the breast of God towards us but onely the spirit of God which sheds it into our hearts The spirit onely teaches this language to say my God It is infused onely into sanctified hearts and therefore oft-times meane men enjoy it when great wise and learned persons are strangers to it 5. The spirit when it witnesseth this to us is called the spirit of adoption and hath alwayes accompanying of it a spirit of supplication whereby with a familiar yet reverent boldnesse wee lay open our hearts to God as to a deere Father All others are strangers to this heavenly intercourse In straits they run to their friends and carnall shifts whereas an heire of heaven runs to his Father and tells him of all 6. Those that are Gods are known to be his by speciall love-tokens that â—…e bestowes upon them As 1. the speciall graces of his spirit Princes children are knowne by their costly jewels and rich ornaments It is not common gifts and glorious parts that set a character upon us to be Gods but grace to use those gifts in humility and love to the glory of the giver 2. There is in them a sutablenesse and connaturalnesse of heart to all that is spirituall to whatsoever hath Gods stampe upon it as his truth and his children and that because they are his By this likenesse of disposition wee are fashioned to a communion with him Can two walke together and not be agreed It is a certaine evidence that we are Gods in Christ if the spirit of God hath wrought in us any impression like unto Christ who is the image of his Father both Christs looking upon us and our looking upon Christ by faith as ours hath a transforming and conforming power 3. Spirituall comforts in distresse such as the world can neither give nor take away shew that God lookes upon the soules of his with another eye then he beholdeth others He sends a secret messenger that reports his peculiar love to their hearts He knowes their soules and feeds them with his hidden Manna the inward peace they feele is not in freedome from trouble but in freenesse with God in the midst of trouble 4. Seasonable and sanctified corrections wherby we are kept from being led away by the errour of the wicked shew Gods fatherly care over us as his Who will trouble himselfe in correcting another mans childe yet we oftner complaine of the smart wee feele then thinke of the tender heart and hand that smites us untill our spirits be subdued and then we reape the quiet fruit of righteousnesse Where crosses worke together for the best we may know that we love God and are loved of him Thriving in a sinfull course is a black marke of one that is not Gods 7. Then wee make it appeare that God is our God when wee side with him and are for him and his cause in ill times When God seems to cry out unto us who is on my side who Then if wee can say as those in Esay whereof one sayes I am the Lords and another calls himselfe by the name of Jacob and another subscribes with his hand unto the Lord it s a blessed signe Thus the Patriarchs and Prophets Apostles and Martyrs were not ashamed of God and God was not ashamed to own theÌ„ Provided that this boldnesse for God proceed not onely from a conviction of the judgement but from spirituall experience of the goodnesse of the cause whereby we can justifie in heart what we justifie in words Otherwise men may contend for that with others which they have no interest in themselves The life must witnesse for God as well as the tongue it is oft easier for corrupt nature to part with life then with lust This siding with God is with a separation from whatsoever is contrary God useth this as an argument to come out of Babylon because we are his people Come out of her My people Religion is nothing else but a gathering and a binding of the soule close to God that fire which gathers together the gold separates the drosse Nature drawes out that which is wholesome in meates â—…nd severs the contrary The good â—…hat is to be had by God is by cleaâ—…ing to him and him onely God loves 〈◊〉 ingenuous and full protestation if â—…alled to it It shewes the coldnesse of â—…he times wheÌ„ there is not heat enough â—…f zeale to separate from a contrary â—…ith God is a jealous God and so wee â—…all finde him at last When the day of severing comes then they that have â—…ood for him shall not onely be his but his treasure and his jewels There is none of us all but may some time or other fall into such a great extremity that when wee looke â—…bout us we shall finde none to help â—…s at which time we shall throughly â—…now what it is to have comfort from heaven and a God to goe unto If there be any thing in the world worth labouring for it is the getting sound evidence to our soules that God is ours What madnesse is it to spend all our labour to possesse our selves of the Cisterne when the fountaine is offered to â—…s O beloved the whole world cannot weigh against this one comfort that God is ours All things laid in the other ballance would be too light A Moath may corrupt a theefe may take away that we have here but who can take our God away Though God doth convey some
in himselfe out of his goodnesse would stoop low to us And we should delight in the meditation of him not onely as good to us but as good in himselfe because goodnesse of bounty springs from goodnesse of disposition he doth good because he is good A naturall man delights more in Gods gifts then in his grace If he desires grace it is to grace himselfe not as grace making him like unto God and issuing from the first grace the free favour of God by which meanes men come to have the gifts of God without God himselfe But alas what are all other goods without the chiefe good they are but as flowers which are long in planting in cherishing and growing but short in enjoying the sweetnesse of them David here joyes in God himselfe he cares for nothing in the world but what he may have with his favour and what ever else he desires hee desires onely that he may have the better ground from thence to praise his God §. 4. The summe of all is this The state of Gods deare children in this world is to bee cast into variety of conditions wherein they consisting of nature flesh and spirit every principle hath its owne and proper working They are sensible as flesh and blood they are sensible to discouragement as sinfull flesh and blood but they recover themselves as having a higher principle Gods spirit above flesh and blood in them In this conflicting state every principle labouring to maintaine it selfe at length by helpe of the spirit backing and strengthening his owne worke grace gets the better keeping nature within bounds and suppressing corruption And this the soule so farre as it is spirituall doth by gathering it selfe to it selfe and by reasoning the case so farre till it concludes and joynes upon this issue that the onely way to attaine sound peace is when all other meanes faile to trust in God And thereupon he layes a charge upon his soule so to doe is being a course grounded upon the highest reason even the unchangeable goodnesse of God who out of the riches of his mercy having chosen a people in this world which should be to the glory of his mercy will give them matter of setting forth his praise in shewing some token of good upon them as being those on whom he hath fixed his love and to whom hee will appeare not onely a Saviour but salvation it selfe Nothing but salvation as the Sunne is nothing but light so whatsoever proceeds from him to them tends to further salvation All his wayes towards them leade to that which wayes of his though for a time they are secret and not easily found out yet at length God will be wonderfull in them to the admiration of his enemies themselves who shall be forced to say God hath done great things for them and all from this ground that God is our God in covenant Which words are a stearne that rule and guide the whole text For why should we not be disquieted when we are disquieted Why should we not be cast downe when we are cast downe Why should we trust in God as a Saviour but that he is our God making himselfe so to us in his choisest favours doing that for us which none else can doe and which he doth to none else that are not his in a gracious maner This blessed interest and intercourse betwixt Gods spirit and our spirits is the hindge upon which all turns without this no comfort is comfortable with this no trouble can be very trouble some Without this assurance there is little comfort in Soliloquies unlesse when we speake to our selves wee can speake to God as ours For in desperate cases our soule can say nothing to it selfe to still it selfe unlesse it be suggested by God Discouragements will appeare greater to the soule then any comfort unlesse God comes in as ours See therefore Davids art hee demands of himselfe why hee was so cast downe The cause was apparant because there was troubles without and terrours within and none to comfort Well grant this saith the spirit of God in him as the worst must be granted yet saith the Spirit Trust in God So I have Why then waite in trusting Light is sowen for the righteous it comes not upon the suddaine we must not think to sowe and reape both at once If trouble be lengthened lengthen thy patience What good will come of this God will waite to doe thee that good for which thou shalt praise him he will deale so graciously with thee as he will deserve thy praise he will shew thee his salvation And new favours will stirre thee up to sing new songs every new recovery of our selves or friends is as it were a new life and ministers new matter of praise And upon offering this sacrifice of praise the heart is further enlarged to pray for fresh blessings Wee are never fitter to pray then after praise But in the meane time I hang down my head whilest mine enemies carie themselves highly and my friends stand aloofe God in his owne time which is best for thee will be the salvation of thy countenance he will compasse thee about with songs of deliverance and make it appeare at last that he hath care of thee But why then doth God appeare as a stranger to me That thou shouldst follow after him with the stronger faith and prayer hee withdrawes himself that thou shouldst bee the more earnest in seeking after him God speakes the sweetest comfort to the heart in the wildernesse Happily thou art not yet low enough nor purged enough Thy affections are not throughly crucified to the world and therefore it will not yet appeare that it is Gods good will to deliver thee Wert thou a fit subject of mercy God would bestow it on thee But what ground hast thou to build thy selfe so strongly upon God He hath offered and made himselfe to be My God and so hath shewed himselfe in former times And I have made him My God by yeelding him his Soveraignty in my heart Besides the present evidence of his blessed spirit clearing the same and many peculiar tokens of his love which I daily doe enjoy though sometimes the beams of his favour are eclipsed Those that are Gods besides their interest and right in him have oft a sense of the same even in this life as a fore-taste of that which is to come To the seale of grace stamped upon their hearts God super-adds a fresh seale of joy and comfort by the presence and witnesse of his Spirit And shewes likewise some outward token for good upon them whereby he makes it appeare that hee hath set a part him that is godly for himselfe as his owne Thus we see that discussing of objections in the consistory of the soule settles the soule at last Faith at length silencing all risings to the contrary All motion tends to rest and ends in it God is the center and resting place of the soule and here
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