Isa. 26. 8. Yea in the way of thy judgments O Lord have we waited for thee c. Our affections are bribed when desired comforts are presently obtained God will see if we purely love him 4. For a close to this Point Our Sufferings are like to be long I speak not as determining but to awaken a Spirit of Prayer that they may be shortned when Christ made as if he would go farther they constrained him to tarry Luke 24. 28 29. These are sad symptoms of it First When Reformation is rejected and Corruptions are setling again upon their own Base Hos. 7. 1. When I would have healed Israel then the iniquity of Ephraim was discovered c. Ezek. 24. 13. In thy filthiness is lewdness because I have purged thee and thou wast not purged thou shalt not be purged from thy filthiness any more till I have caused my fury to rest upon thee This Crime is not only chargeable on them who opposed the Reformation but on those who by multiplied Scandals dishonoured the Cause of God Instance in Papists in Queen Maries time who got in by fraud and violence not by miscarriage of the Protestants Then 't was sharp 〈◊〉 short ours is like to be tedious and long 2dly When our Deliverance is liâ—…ly to prove a mischief and a misery when we are not prepared to receive it God will not give us things for our hurt And we may fear as much from our Brethren our mutual bickerings as from Enemies when God promises Restauration he promiseth Unity Zeph. 3. 9. For then will I turn to the people a pure language that they may call upon the Name of the Lord to serve him with one consent Zech. 14. 9. And the Lord shall be King over all the earth in that day shall there be one Lord and his Name one The Dog is let loose when the Sheep scatter 3dly When there is a damp upon the Spirit of Prayer and Men give over seeking to God for deliverance as an hopeless thing God is near when the Spirit of Prayer is revived Ezek. 36. 37. Thus saith the Lord God I will yet for this be enquired of by the house of Israel to do it for them I will increase them with men like a flock And Jer. 29. 12 13. Then shall ye call upon me and ye shall go and pray unto me and I will hearken unto you And ye shall seek me and find me when ye shall search for me with all your heart Dan. 9. 19 â—…0 and Psal. 10. 17. Lord thou hast heard the desire of the humble thou wilt prepare their heart thou wilt cause thine ear to hear Et passim Alibi 4thly When God is upon his Judicial Process and there is not any course taken to reconcile our selves to him God hath been judging his People judging the Nation wherein they live Judgment began at the House of God what notable Humiliation and Reformation hath it produced there There is God's whole work to be done upon Mount Sion If. 10. 12. What fruit of all those terrible Judgments Incorrigibleness sheweth our Stripes will be many our Judgments long 5. When Dispensations tend to the removing of the Candlestick or look very like it Rev. 2. 5. Remember therefore from whence thou art fallen and repent and do the first works or else I will come unto thee quickly and will remove thy candlestick cut of his place except thou repent That is done either by destroying Judgments taking away the subject matter of the Church or by their own Apostasie and spiritual Fornication or sad Errors and Confusions ill treatment of God's People opposing his Interests by his Enemies and the sinful Miscarriages and Apostasies of professing Friends will help to wear out an unthankful murmuring Generation II Doct. When Salvation is delayed or Deliverance long a coming the Soul fainteth I shall shew 1. The Nature of this Fainting 2. The Causes of Fainting 3. The Kinds of Fainting 4. The Considerations which may preserve us from Fainting 1. For the Nature of this Fainting Here we must inquire what is meant by the Fainting of the Soul Fainting is proper to the Body but here it is ascribed to the Soul as also in many other places the Apostle saith Heb. 12. 3. Lest ye be weary and faint in your minds Where two words are used Weariness and Fainting both taken from the Body-Weariness is a lesser Fainting a higher degree of deficiency in weariness the Body requireth some rest or refreshment when the active power is weakned and the vital spirits and principles of motion are dulled but in Fainting the vital power is contracted and retireth and leaveth the outward parts liveless and sensless When a Man is wearied his strength is abated when he fainteth he is quite spent These things by a Metaphor are applied to the Soul or Mind A Man is weary when the Fortitude of his Mind his moral or spiritual strength is broken or begins to abate when his Soul sits uneasie under Sufferings But when he sinketh under the burden of grievous tedious or long Affliction then he is said to faint when all the reasons and grounds of his comfort are quite spent and he can hold out no longer 2. The Causes of Fainting The Fainting of the Body may arise either from Labour Sickness and Travel or else from Hunger and Thirst. So the Fainting of the Soul is either first from the tediousness of present Pressures or 2dly from a fervent and strong desire First From the tediousness of present Sorrows and Pressures as Jer. 8. 18. When I would comfort my self against my sorrow my heart fainteth within me And why because of the length of their Afflictions ver 20. The harvest is past the summer is ended and we are not saved Sorrow doth so in vade their spirits that they are by no means able to ease themselves expectations of this side and that side are cut off they long look for help and relief but none appeareth So Lam. 1. 22. My sighs are many and my heart is faint They are overwhelmed with grief and cannot bear up with any courage 2dly It may be caused by a fervent and strong desire Psal. 84. 2. My soul longeth yea even fainteth for the courts of God Vehement desires cause a languor So 't is taken here 't is long O Lord that I have waited and attended with great desire for deliverance from thee Those who vehemently desire any thing are apt to faint Where Love is hot Desire cannot be cold The benefit of the Church liberty to serve God do strongly move the Saints yea the Spirit of God increaseth the vehemency of these motions For he maketh intercession for the saints with sighs and groans that cannot be uttered Rom. 8. 20. He concurreth to the vehemency of the desire but the fainting is from our selves from our weakness The Soul is so earnestly fixed in the expectation of God's salvation that it can no longer keep any equal tenour so that this Fainting
not the device of mans brain So none understand by their proper skill and invention There are such knots as cannot be untyed and loosed but by imploring the help of the Spirit Use 1. To press us to be often with God for this teaching and make it our great request to him A gracious heart would fain learn the right way to Heaven Psal. 43. 3. O send out thy light and thy truth Directionâ—… how to carry our selves is a great Blessing 2. The blindness of our understandings should make us more earnest with God We are apt to mistake our way through the natural weakness of our understandings especially when lusts and interests interpose Ier. 10. 23. Lord the way of man is not in himself it is not in man that walketh to direct his steps As Man understandeth not events so easily mistaketh present Duties 3. Our present estate The world is a dark place 2 Pet. 1. 19. compared with the light of Glory 't is but like a light that shineth out of a Room where a Candle is and a Room where a Candle is not seen the glimmerings of the Anti-Chamber of eternity Our own reason the counsel and example of others will easily misguide us So the more we depend upon God the more he will undertake to teach us Prov. 5. 6. Those that make their own bosomes their Oracle God is disengaged from being their Guide they need him not but the snares they run into will soon shew them how much they need him 4. How unapt we are to see Conclusions in the promises and to apply general Rules to particular Cases and times which most Christians cannot do 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in their inferences Rom. 1. 21. Are vain in their imaginations have their foolish hearts darkened 5. To bind all upon the heart and to lye under the Conscience of our Duty maketh the difficulty the greater many imprison the truth in unrighteousness Well then beg the constant direction and illumination of Gods holy Spirit cast your selves upon him in the sense of your weakness and see if he will refuse you say I am blind and ignorant Lord guide me 'T is dangerous to be left in any part of our Duty to our selves II. If we consider the words with respect to the Context And first the remoter Context where David speaketh like a man under trouble and oppression verses 121 122. Let not the proud oppress me c. Lord shew me what to do in this time of my oppression Doctr. Direction how to carry our selves in trouble till the deliverance cometh is a great mercy and should be earnestly sought of God Reasons 1. From the parties oppressing They that oppress watch for our halting as Ieremiah complained Ier. 20. 10. They accused the Prophet unto the Ruler and so to work his ruine if they could find him tripping in any thing Now when we are watched we need special direction that God would teach us to walk warily and safely Psal. 27. 11. Teach me thy way O Lord and lead me in a plain path because of mine enemies Or those which observe me they watch to get some advantage therefore that they may have no advantage against us we should not trust to our own single wisdom 2. Because the danger of sin is a greater inconvenience than the danger of trouble In times of tryals and troubles we are in danger of soul-losing and sinning as well as bodily danger therefore we have need to beg wisdom of God to carry it well under trouble because we are so apt to miscarry unless God guide us continually in our dark condition and take us by the hand and help us over our stumbling Blocks There are many sins incident to our condition First Uncomely passion and unadvised speeches therefore David prayeth in his trouble Psal. 141. 3. Set a watch before my mouth keep the door of my lips In our oppression we are under a temptation to hurt our own Cause by unadvised and passionate speeches when we have too great a sense of the temptation something or other breaketh out to Gods dishonour Secondly Some indirect course to come out of trouble Psal. 125. 3. Men that make haste out of trouble carve for themselves break prison before they are brought out Necessity is an ill Counseller and will soon tempt us to some evil way for our own ease some sinful compliance or confederacy The Devil tempted Christ when he was an hungry Matth. 4. 3. hoping to work upon his necessity Thirdly Private revenge or meeting injury with injuries We are apt to retaliate 2 Sam. 16. 9. Why should this dead Dog curse my Lord the King let me go over I pray thee and take off his head Revenge is soon up No man is troubled if a shower of Rain falleth upon us but if any cast a Bucket or Bason of Water upon us we are in a rage presently We can better bear any trouble from God than injuries from men Oppression maketh a wise man mad A revengeful spirit is contrary to our heavenly Calling Fourthly Waxing weary of our Duty and quite tired and discouraged in Gods service Heb. 12. 3. Consider him that endured such contradiction of sinners lest you be weary and faint in your minds Weariness and fainting belong properly to the Body and they differ gradually weariness is a lesser and fainting a higher degree of deficiency as when a man laboureth hungers or travelleth it abateth his strength and abateth the active powers or toileth the Spirits the principle of motion And from the Body 't is translated to the Mind to a less or higher degree of defection and is thus When troubles are many and long continued then we begin to grow faint and wax weary of the faith and service of Christ and sink under the burthen 'T is the Devils design to make us weary and tire us out in the service of God Fifthly Another evil is despairing and distrustful thoughts of God David after all his experiences of God though he had conducted him up and down 1 Sam. 27. 1. I shall one day perish by the hand of Saul He had a particular promise and assurance of the Kingdom and had seen much of Gods care over him yet after all this David doubteth of the Word of God Psal. 31. 22. I said in my hast I am cut off from before thine eyes nevertheless thou heardest me As if he should say God hath no care of me nor thoughts of me and at that instant deliverance was coming Sixthly Questioning our interest in God by reason of the Cross. Our Lord hath taught us to say My God my God in the bitterest agonies when he was upon the Cross but few learn this Lesson Iudg. 6. 23. If God be with us why hath all this evil befallen us Sometimes we question the love of God because we have no affliction and anon because we have nothing but affliction as if God were not the God of the Valleys as well as of the Mountains
commandments Where there is true grace and the fear of God there we will delight greatly So Rom. 7. 22. I delight in the Law of God after the inward man Where there is an inner man a frame of grace in the heart that will bring delight See the character of a blessed man Psal. 1. 2. His delight is in the Law of the Lord. Quite contrary to the hypocrite he may act from compulsions and urgings of conscience from Legal bondage it may be a sin-offering but it is not a thank-offering he cannot do it with that delight and complacency that God hath required Iob 27. 10. it is said Will he always call upon God will he delight himself in the Almighty In his pang in his distress when his Conscience pincheth him sore he will be calling upon God I but hath he any delight in God he wants sincere grace Some time he may come with his flocks and herds to seek the Lord Hos. 5. 6. And cry arise Lord save us Jer. 2. 27. Some unwilling services he may perform upon foreign reasons from constraint from his affliction and anguish of soul but these things are never done with delight there needs then a principle of grace 2. Peace of conscience or a sense of our reconciliation with God is very necessary to this delight in the ways of God Rom. 5. 11. We joy in God as those that have received the attonement Christ hath made the Atonement now when we receive the Atonement that is are possest of it and look upon our selves as involved in the reconciliation Christ hath made for us then we joy in God The joy of a good Conscience is necessary to this delight in the ways of God 3. A good frame of heart must be kept up for the joy of a Christian may be impaired by his own folly and prevalency of carnal distempers There is dulness and a damp that is apt to creep upon us either by carnal pleasure or worldly lusts and cares we may abate of our chearfulness Christ tells us Luk. 21. 34. that both of them overcharge the heart Or some presumptuous sin lately committed when the weight of it lyeth upon the Conscience we lose this free spirit Psal. 51. 12. Restore unto me the joy of thy salvation and uphold me with thy free spirit Our delight is quenched and we lose that free spirit which otherwise we should have And therefore we must watch against carnal distempers and also presumptuous sins that we may not lose our liberty and our comfortableness in Gods service For when a Christian hath a good frame of heart he is filled as with gladness and the joy of the Lord is as oyl to the wheels and it strengthens his affections and he is carried on with a great deal of chearfulness 4. There is needful too some experience for besides the joy of God there is the inward pleasure of a good conversation The ways of God are all ways of pleasantness to them that walk in them Prov. 3. 17. They which will make trial will find Christs yoke easie yea they will find a sweetness in Gods ways beyond whatever they could think or expect Some experience of the pleasantness in the paths of wisdom breeds great delight Secondly What are the effects of this delight 1. A chearfulness of spirit a ready obedience Psal. 40. 8. I delight to do thy will O my God They find more solid joy in living holily than in all the pleasure of sin and vanity of the world therefore they chearfully practise that which God requireth of them 2. They are full of joy and gladness in all their approaches to God Psal. 122. 1. I was glad when they said unto me let us go into the house of the Lord. O then they can go to God and draw off from the distractions of this world that they may unbosom themselves that they may be in Gods company either in publick or private 3. They are weaned from earthly pleasures when they have tasted of this hidden manna the Garlick and Onions of Egypt lose their relish and they find more sweetness more rejoicing in the testimony of their Consciences than ever they could find in the world It is their meat and drink to do the will of God to be just holy temperate strict to walk closely with God here 's their pleasure and delight of their souls Ioh. 4. 34. My meat is to do the will of him that sent me and to finish his work Now the Reasons of this They which have their hearts set upon holiness must have delight A man whose heart is set upon earthly things will come and howl for corn wine and oyl outward enjoyments Hos. 7. And a man that makes a loose profession of Religion would fain be feasted with comforts and eased of the smart of his Conscience he loves to hear of the priviledg part of Christianity but they come not to God with a true heart whatever profession they make Heb. 10. 27. They embrace Christ as Iudas kist him to betray him or as Ioab embraced Amasa that he might smite him under the fifth rib so these are so earnest for pardon of sin and the priviledg part of Christianity but mind not the higher part which is Sanctification But now a man that is fallen in love with holiness and whose heart is sincerely bent to God desires grace to incline his heart to God and the ways of God and keep exactly with him Secondly As this is the reason of asking so likewise of granting make me to go in the path of thy Commandments for therein do I delight Take four Considerations for this 1. God will add grace to grace When God hath given the will he will give the deed further grace to add new influences to his own seed We tell God of the dispositions that are in our hearts that he may perfect them and ripen his own seed Ioh. 1. 16. Of his fulness have all we received and grace for grace Grace upon grace or grace after grace Gods giving one grace is an argument why he will give more grace 2. God looks after affection rather than action Sometimes he takes the will for the deed but never the deed for the will Where there is a will and delight in his ways that 's it which is most acceptable to him Look as to love sin is more than to commit it a man may commit it out of frailty but he that loves and cherisheth it it 's exceeding bad So where there is delight in the ways of God and the soul is gained to them this is that God looks after the affection 3. Of all our affections delight and complacency is most acceptable The Promise is made to such Psal. 37. 4. Delight thy self in the Lord and he will give thee the desire of thine heart It is a slander that the hypocrite brings upon God Iob 34. 9. He hath said It profiteth a man nothing that he should delight himself with God There
them at present but could easily be reconciled They seek not after the death but the restraint and imprisonment of their corruptions and lusts that they may not disgrace or otherwise prejudice them Nothing contents the regenerate but the killing and mortification of them they would have them dealt with as Samuel by Agag hewn in pieces therefore they study revenge upon their sins Gal. 5. 24. Crucifying the flesh with the affections and lusts Fourthly From the state of the regenerate They have sin in them but yet they hate it Their will and consent to sin is always abated and made remiss by a contrary principle the Grace that is in their wills Gal. 5. 17. The spirit lusteth against the flesh Sin cannot reign in them with a full and uncontrouled dominion Rom. 6. 14. Sin shall not have dominion over you Use 1. How few are there that are Gods Children for how few are there that hate sin Some love it Iob 20. 12 13. and the love of sin is the life of it and what is it they hate They hate the Word that discovers sin Iohn 3. 20. they hate Gods Messengers that do cry aloud against sin and do rub their sores as Ahab said of Micaiah He doth never prophesie good of me they hate the Magistrate that would reform them they hate Gods image in his Saints they cannot endure the lustre of holiness that shineth forth in them Use 2. Do we indeed hate sin We had need look after this 1. Because this is the true principle of resistance against sin Till a man hateth it the soul is not throughly resolved against it as a man is never throughly gained to God till he love holiness for holiness sake his affections may be bribed with other considerations but then he is rooted in godliness So a man is not resolved against sin till he hate it for its own sake He may be frighted out of sin for a Fit put out of humour with it but his heart is in again with his old lusts till there be a detestation of sin But when once he cometh to hate it perswasions cannot easily move him nor example draw him nor difficulties compel him to that which is evil nor allurements that have a great force upon us Straightway he followed her But they cast away sin with indignation Hos. 14. 8. What have I any more to do with Idols 2. This is a true distinctive Note between good and bad Men may forbear sin that do not hate it they forbear it by constraint for fear of punishment shame worldly ends but regard it in their hearts Psal. 66. 18. The Dog hath a mind to the Pail but feareth the Cudgel But God judgeth not as man judgeth SERMON CXLI PSAL. CXIX VER 129. Thy Testimonies are wonderful therefore doth my Soul keep them IN the Words are two Parts I. The dignity and excellency of Gods testimonies Thy testimonies are wonderful II. The effect it had upon David's heart Therefore doth my soul keep them Accordingly two Points Doctr. 1. That the testimonies of God when duly considered and throughly understood will indeed be found to be wonderful Doctr. 2. The wonderful excellency of the word should beget in our hearts a readiness and diligent care to keep it Doctr. 1. The Testimonies of God are wonderful First the word in it self is wonderful as containing Truths of a sublime nature Secondly It is wonderful in its effects as it produceth effects rare and strange First In it self considered it is sometimes called the mystery of Faith as it containeth Principles of Faith and sometimes a mystery of Godliness as it containeth rules of practice As it is a mystery of Faith there are many strange Doctrines in it above the reach of mans capacity which we could neither invent nor understand unless we be enlightened by the spirit of God as that three to be one and one to be three God to be made man c. these are riddles to a carnal mind and as it is a Rule of Faith still it offereth matter of wonder the duty of man being represented with such exactness and comprehensiveness Psalm 119. 96. I have seen an end of all perfection but thy commandment is exceeding broad Secondly What rare effects it produceth where it is entertained it maketh a Christian become a wonder to himself and others 1. A wonder to himself 1 Pet. 2. 9. He hath called us out of darkness into his marvellous light There is no man converted by the word of God but hath cause to wonder at his own estate at the condescension of God in plucking him as a brand out of the burning or that woful condition wherein he was before when others are left to perish Ioh. 14. 22. Lord how is it that thou wilt manifest thy self to us and not unto the world and then that we are brought into the possession of such excellent priviledges as we enjoy in our new estate peace that passeth all understanding Phil. 4. 7. joy unspeakable and full of glory 1 Pet. 1. 8. Priviledges greater than can be imagined or expressed So are their hearts ravished in the sense of their Reconciliation with God and Communion with him So also in giving them such an undoubted right to an everlasting blessed Estate in the Heavens 1 Cor. 2. 9. Eye hath not seen nor ear heard neither have entred into the heart of man the things which God hath prepared for them that love him He hath promised them an happiness which they can never think of but every day they must fall a wondring anew and all this wrought by an exceeding great power working together with the word Eph. 1. 19. As Peter wondred at his own deliverance when chains and gates and bars did all give way to the power of the Angel that brought him forth Acts 12. 9 10 11. And he went out and followed him and wist not that it was true that was done by the Angel but thought he saw a vision When they were past the first and the second ward they came unto the iron gate that leadeth unto the city which opened to them of its own accord and they went out and passed on through one street and forthwith the Angel departed from him And when Peter was come to himself he said Now I know of a surety that the Lord hath sent his Angel and hath delivered me out of the hand of Herod and from all the expectation of the people of the Iews So may every one that is converted to God stand wondring when he considereth how from whence and to what he is called by God all this is wonderful indeed There is more of God seen in inward Experiences than in outward in converting comforting quickening and carrying on the work of grace in our own hearts than in governing the courses of nature therefore the Apostle appealeth to this internal Power Eph. 3. 20. Unto him that is able to do exceeding abundantly above all that we ask or think according to
and God is too Fatherly to deny it to his Children You may deny an Apple to a wanton Child but you will not deny Bread to a fainting Child The bowels of a Father will not permit you to do that you may deny them superfluities in wisdom but your love will not permit you to deny them necessaries Meat is not so necessary to revive and refresh the Body as Grace for the Soul and his Holy Inspirations to act and guide you And will God deny these requests 7. Know when you have received Quickning Many Christians look for rapt and extatick Motions and so do not own the work of God when it hath passed upon them they under-rate their own Experiences and so cannot take notice of Gods Faithfulness Sense Appetite and Activity are the fruits of life and quickning 1. We have the more sense of indwelling Sin as an heavy Burthen Rom. 7. 24. None groan so sorely as those that are made partakers of a new Life Elementa non gravitant in suis locis a delicate Constitution is more sensible of pain Wicked Men scarce feel deep wounds given to their Conscience nor have any remorse for gross sins Gods Children their hearts smite them for the smallest disorders and irregularities 2. Appetite after Christ his Graces and Comforts 1 Pet. 2. 2. the more life any have the more craving of Food to maintain it in being they are always hungering and thirsting after God Matth. 5. 6. our Appetite will be after the things that conduce to the maintaining and preserving that being which they have If a man lose his Appetite the body pineth and languisheth and strength decayeth desire prepareth the soul to take in its supplies Your Life is in good plight when that is desired 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 't will be a means of Spiritual growth a kindly appetite after this Milk They are under a great decay who have lost their Appetite after the Gospel 3. Activity in Duties That we may honour Christ 1 Pet. 2. 4 5. To whom coming as a living stone ye also as lively stones are built up into a spiritual House Christ liveth and we live by him as the stones in the building carry a proportion with the corner-stone So Christians as the body with the Head It must needs be so because of Gods Spirit dwelling in us Ezek. 36. 27. Ioh. 7. 37. and because of the Graces in a Christian Faith and Love Faith working by Love is the great evidence of the new Creature If Faith and Love be strong it will quicken us to do much for God the apprehension of Faith doth enliven our notions of God Christ Heaven and Hell Faith puts Life into our thoughts of him Love is a notable pleader and urger 2 Cor. 5. 14. The Love of Christ constraineth us c. Secondly The Reasons why c. 1. They that have so much to do with God do see a need of it for he is a living God and will be served in a lively manner Rom. 12. 11. Not slothful in business fervent in Spirit serving the Lord. They that serve the Lord Negatively must not be slothful in business Affirmatively fervent in spirit God will not be served negligently coldly but with Life and earnestness The twelve Tribes served God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 instantly Act. 26. 7. Instantly serving God with the uttermost of their strength He that hath a Right to our all must have our best surely he will not be put off with every slight thing Now the Children of God that are sensible of this are earnest for quickning that they may serve God in such a way as becometh him with Life and Power and Zeal for the manner in every Duty is to be regarded as well as the matter A man may do many things that are good but there is no Life in what he doth He prayeth but without any life in Prayer dead in Prayer Heareth but no Life in Hearing dull of Hearing All things in a Christian may be counterfeited but Life cannot be counterfeited that cannot be painted 2. They are acquainted with themselves and observe the frame and posture of their own spirits Now they that know themselves will see a need of Quickning 1 Because of the instability and changeable frame of mans Heart it hardly stayeth long in the same state now 't is up and anon 't is down as the constant experience of the Saints witness Sometimes they have a forwardness and strong propension of Heart to that which is good at other times a lothness and dulness or unfitness to perform any spiritual service when their Will is more remiss and their Affections unbent 'T is not indeed the constant frame of their Hearts yet it is a disease incident to the Saints even good men may feel a slowness of Heart to comply with the will of God and some hanging off from Duty Spontancae lassitudines sunt signa imminentis morbi so is this laziness and backwardness of spirit a sign of some great spiritual distemper Sometimes they are carried with great largeness of Heart and full sail of Affections at other times they are in bonds and streights that they cannot pour out their Hearts before God Psal. 77. 4. I am sore troubled that I cannot speak sometimes they have great Life and Vigour at other times no such lively stirrings but are flat and cold and dead when with Sampson they think to go forth and shake themselves as at other times Iudges 16. 20. by sad Experience they find that their Locks are gone that their Understandings are lean sapless and their Affections cold and their Delight and Vigour lost Man is a sinful weak inconstant Creature his heart is as unstable as water and much of this levity and instability remaineth with us after Grace as is seen in the various postures of spirit that we are under 2 Because of the constant opposition of the Flesh. There is an opposite Principle in our Hearts Gal. 5. 17. The body of Death that dwelleth in us doth always resist the life of the Spirit in us and therefore God must renew the influences of his Grace to preserve Life There are desires against desires and delights against delights this must needs abate our Vigour The Spirit draweth one way the Flesh another 'T is drawing Iam. 1. 14. Every man is tempted when he is drawn away of his own lust and enticed 'T is depressing Heb. 12. 1. Seeing we also are compassed about with so great a Cloud of witnesses let us lay aside every weight and the sin which doth so easily beset us Carnal Affections hang as a weight retarding us in our Heavenly flight and motions 'T is warring Rom. 7. 23. I see another law in my members warring against the law of my mind and bringing me into captivity to the law of sin And therefore the Lord had need to cherish the new Creature and good seed which cannot but be weakned with this opposition 3 Because our outward condition doth