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
advenâ—…re we may well looke for a returne 2. It is a signe God hath heard our prayers when hee stirres up thankfulâ—…e aforehand upon assurance thankfulnesse cannot be without either the â—…ce of God by which we are thankâ—…ll or some taste of the things we are thankfull for God often accepts the prayer when hee doth not grant the thing and will give us thereby occasion of thanksgiving for his wise care in changing one blessing for another fitter for us God regards my prayers when 〈◊〉 prayer my heart is wrought to that frame which he requires that is an humble subjection to him from an acknowledgement of my wants and his fulnesse There is nothing stirred up in our hearts by the Spirit no not so much as a gracious desire but God will answer it if we have a spirit to waite 3. We may know God hath accepted our prayer wheÌ„ he makes the way easie plain after prayer by a gracious providence when the course of things begin to change and we meete with comforts in stead of former crosses and finde our hearts quieted and encouraged against what we most feared 4. Likewise earnestnesse in prayer is a signe God heares our prayers as fire kindled from heaven sheweth God accepts the sacrifice the ground of prevailing by our prayer is that they are put up in a gracious name and for persons in favour and dictated by Gods owne spirit they work in the strength of the blessed Trinity not their owne giving God the glory of all his excellencies It is Gods direction to call upon him in trouble it is his promise to deliver and then both his direction and promise that we shall glorifie him When troubles stirre up prayer Gods answer to them will stirre up praises David when 〈◊〉 saith I shall praise God presupposes â—…d would deliver him that he might â—…ve ground of praising his name And 〈◊〉 knew God would deliver him beâ—…use as from faith he had prayed for deliverance so hee knew it was the order of Gods dealing to revive after drooping and refresh after fainting God knowes otherwise that our spirits would faile before him A thankfull disposition is a speciall â—…lp in an afflicted condition for thankfulnesse springs from love and love rejoyâ—… in suffering Thankfulnesse raises â—…e soule higher then it selfe it is a traâ—…g with God whereby as we by him â—…o be gaines by us Therefore the Saints â—…d this as a motive to God that hee would grant their desires because the â—…ing praise him and not the dead If God expect praise from us sure he will â—…t us into a condition of praise Unthankfulnesse is a sinne detestable â—…th to God and men and the lesse puâ—…hment it receives from humane lawes the more it is punished inwardâ—… by secret shame and outwardly by publique hatred if once it prove notorious When Gods arrests come forth foâ—… denying him his tribute he chiefly eyeâ—… an unthankfull heart and hates all sinne the worse as there is more unthankfulnesse in it the neglect of kindnesse is taken most unkindly Why should we load God with injuries that loadeth uâ—… with his blessings who would requiâ—…e good with evill Such mens mercies will prove at last so many inditements against them I beseech you therefore labour to be men of praises If in any duty wee may expect assistance we may in this that altogether concernes Gods glory the more we praise God the more we shall praise him When God by grace enlarges the will he intends to give the deede Gods children wherein their wilâ—… are conformable to Gods will are sure to have them fulfilled In a fruitfull ground a man will sow his best seed God intends his owne glory in every mercy and he that praises him glorifies him When our wills therefore cary us 〈◊〉 that which God wills above all wee â—…y well expect he will satisfie our deâ—…es The living God is a living founâ—…ine never drawne dry he hath never â—…one so much for us but hee can and will doe more If there be no end of our praises there shall be no end of his goodnesse no way of thriving like to 〈◊〉 By this meanes we are sure never 〈◊〉 be very miserable how can he bee dejected that by a sweet communion with God sets himselfe in heaven nay â—…keth his heart a kinde of heaven A Temple a holy of holies wherein Incense 〈◊〉 offered unto God It is the sweetest â—…anch of our Priestly office to offer â—…p these daily sacrifices It is not only â—…e beginning but a further entrance 〈◊〉 our heaven upon earth and shall bee â—…e day our whole imployment for eâ—…r Praise is a just and due tribute for all â—…s blessings for what else especially â—…e the best favours of God call for at â—…r hands How doe all creatures â—…aise God but by our mouthes It is a debt alwayes owing and alwayes paying and the more we pay the more we shall owe upon the due discharge of this debt the soule will finde much peace A thankfull heart to God for his blessings is the greatest blessing of all Were it not for a few gracious soules what honour should God have of the rest of the unthankfull world which should stirre us up the more to be trumpets of Gods praises in the midst of his enemies because this in some sort hath a prerogative above our praising God in heaven for there God hath no enemies to dishonour him This is a duty that none can except against because it is especially a work of the heart All cannot shew their thankfulnesse in giving or doing great matters but all may expresse the willingnesse of their hearts All within 〈◊〉 may praise his holy name though wee have little or nothing without us and that within us is the thing God chiefly requires Our heart is the Altar on which wee offer this Incense God lookes not to quantity but to proporâ—…ion he accepts a mite where there is â—…o more to be had But how shall we be enabled to this great â—…y Enter into a deep consideration of Gods â—…rs past present and to come think of the greatnesse and suteablenesse of them 〈◊〉 our condition the seasonablenesse â—…d necessity of them every way unto 〈◊〉 Consider how miserable our life â—…re without them even without â—…mon favours but as for spirituall â—…ours that make both our naturall â—…d civill condition comfortable our â—…y life were death our light were â—…nesse without these In all favours â—…ke not of them so much as Gods â—…cy and love in Christ which sweeâ—… them Thinke of the freenesse of 〈◊〉 love and the smallnesse of thy own â—…rts How many blessings doth God â—…tow upon us above our deserts yea â—…e our desires nay above our very â—…ghts He had thoughts of love to 〈◊〉 when wee had no thoughts of our â—…es What had we been if God had not been good unto us How many blessings hath
vessels are something the better for that liquor they keep not but runs through them But if experience should wholly fail â—…ere is such a divine power in faith as 〈◊〉 very little beame of it having no other help then a naked promise will uphold the soule howsoever we must neglect no help for God oft suspends his comfort till wee have searched all our helps Though we see no light yet we ought to search alcrevises for light and rejoyce in the least beam of light that we may see day by It is the nature of true faith to search and pry into every corner and if after all nothing appeares then it casts it selfe upon God as in the first conversion when it had nothing to looke upon but the offer of free mercy If at that time without former experience wee did trust God Why not now when we have forgotten our experience the chiefe grounds of trusting God are alwayes the same whether we feele or feel not nay though for the present wee feele the contrary faith will never leave wrastling till it hath gotten a blessing When faith is driven to work alone having nothing but God and his bare promise to rely upon then God thinks it lies upon his credit to shew himselfe as a God unto us Gods power in creating light out of darknes is never more exalted then when a guilty soul is lifted up by God to look for mercy even when he seems armed with justice to execute vengeance upon him then the soul is brought to a neere conformity unto Christ who 1. when he had the guilt of the sins of the whole world upon him 2. When he was forsaken and that after he had enjoyed the sweetest communion with his Father that ever creature could do And not only so but 3. felt the weight of Gods just displeasure against sin and 4. was abased lower then ever any creature was yet still hee held fast God as his God In earthly matters if we have a Title to any thing by gift contract inheritance or howsoever wee will not bee wrangled out of our right And shall we not maintain our right in God against all the tricks cavils of Satan our own hearts We must labor to have something that we may shew that we are within the covenant If we be never 〈◊〉 little entred into the covenaÌ„t we are â—…e And herein lies the speciall coÌ„fort 〈◊〉 sincerity that though our grace bee â—…ttle yet it is of the right stampe and â—…hews us that we are servants and sons though unworthy to be so Here a little â—…uth will goe farre Hence it is that the â—…aints in all their extremities stil alledg somthing that shews that they are within the covenaÌ„t We are thy childreÌ„ thy people thy servaÌ„ts c. God is mindful of his covenant but is well pleased that we should mind him of it too minde it our selves to make use of it as David doth here Hee knew if he could bring His soul to His God all would be quiet God is so ready to mercy that he delighteth in it and delighteth in Christ through whom hee may shew mercy notwithstaÌ„ding his justice as being fully satisfied in Christ. Mercy is his name that he will be known by It is his glory which we behold in the face of Christ who is nothing but grace and mercy it selfe Nay he pleadâ—… reasons for mercy even from the sinfulnesse and misery of his creature and maintaines his owne mercy against all the wrangling cavills of flesh and blood that would put mercy from them and hearken more willingly to Sathans objections then Gods arguments till at length God subdues their spirits so farre as they become ashamed for standing out so long against him How ready will God be to shew mercy to us when we seeke it that thus presseth upon us when we seeme to refuse it If God should take advantage of our way wardnesse what would become of us Sathans course is to discourage those that God would have encouraged and to encourage those whom God never speakes peace unto and hee thinkes to gaine both wayes Our care therefore should be when we resolve upon Gods wayes to labour that no discouragement fasten upon us seeing God and his word speake all comfort to us And because the best of a Christian is to come we should raise up our spirits to waite upon God for that mercy which is yet to come All inferiour waitings for good things here doe but â—…aine us up in the comfortable expeâ—…ation of the maine This waiting on God requires a great strength of grace by reason not onely 〈◊〉 of the excellency of the things waiâ—…ed for which are farre beyond any thing we can hope for in the world â—…ut 2. in regard of the long day which God takes before hee performeth his promise and 3. from thence the tediousnesse of delay 4. The many troubles of life in our way 5. The great apposition we meet with in the world 〈◊〉 and scandalls oft times even from them that are in great esteeme for Religion 7. together with the untowardâ—…esse of our nature in being ready to be put off by the least discouragement In these respects there must be more then 〈◊〉 humane spirit to hold up the soule â—…d cary it along to the end of that which we wait for But if God be our God that love which engaged him to binde himselfe to us in precious promises will furnish 〈◊〉 likewise with grace needfull till we be possessed of them Hee will give us leave to depend upon him both for happinesse and all sanctifying and quieting graces which may support the soule till it come to its perfect rest in God For God so quiets the hearts of his children as withall he makes them better and fitter for that which he provides for them grace and peace goe together Our God is the God of grace and peace of such graces as breed peace 1. As he is a God of love nay love it selfe to us so a taste of his love raising up our love is better then wine full of nothing but encouragement it will fetch up a soule from the deepest discouragement this grace quickneth all other graces it hath so much spirits in it as will sweeten all conditions Love inables to waite as Iacob for Lea seaven yeares Nothing is hard to love it caries all the powers of the soule with it 2. As he is a God of hope so by this grace as an anchor fastned in heaven within the vaile he stayeth the soule that though as a Ship at Anchor it may be tossed and moved yet not removed from its station This hope as corke will â—…eep the soul though in some heavinesse from sinking and as an Helmet â—…eare off the blowes that they endanger not our life 3. As God is a God of hope so by hope of patience which is
to the offence of the strong to the griefe of Gods Spirit in us to the disturbance of our owne spirits in doing good and to the disheartning of us in troubling of our inward peace and thereby weakning our assurance Therefore let us stop beginnings as much as may be and so soone as they begin to rise let us begin to examine what raised them and whither they are about to carry us The way to be still is to examine oâ—… selves first And then censure what stands not with reason As David doth when he had given way to unbefitting thoughts of Gods providence So foolish saith he was I and as a 〈◊〉 before thee Especially then looke to these sinfull stirrings when thou art to deale with God I am to have communion with a God of peace What then doe turbulent thoughts and affections iâ—… my heart I am to deale with a patieâ—… God why should I cherish revengâ—… thoughts Abraham drove away tâ—… birds from the sacrifice Gen. 15. 11. Troublesome thoughts like birds 〈◊〉 come before they be sent for but they should finde entertainment accordingly 6. In all our grievances let us loâ—… to something that may comfort us 〈◊〉 well as discourage looke to that wee enjoy as well as that wee want As iâ—… prosperity God mingles some crosses to diet us so in all crosses there 〈◊〉 something to comfort us As there is a vanity lies hid in the best worldly good So there is a blessing lies hid in the worst worldly evill GOD usually maketh up that with some advantage in another kinde wherein wee are inferiour to others Others are in greater place So they are in greater danger Others bee richer so their cares and sâ—…res be greater the poore in the world may bee richer in faith than they The soule can better digest and master a low estate than a prosperous and is under some abasement iâ—… is in a lesse distance from God Others are not so afflicted as we than they have lesse experience of Gods gracious power than wee Others may have more healthy bodies but soules lesse weaned from the world We would not change conditions with them so as to have their spirits with their condition For one halfe of our lives the meanest are as happy and free from cares as the greatest Monarch that is whilest both sleepe and usually the sleepe of the one is sweeter than the sleepe of the other What is all that the earth caâ—… afford us if God deny health and this a man in the meanest condition may enjoy That wherein one man diffâ—… from another is but title and but for a little time Death levelleth all There is scarce any man but the good hee receives from God is more than the ill hee feeles if our unthankfull hearts would suffer us to thinke 〈◊〉 Is not our health more than our sickenesse doe we not enjoy more than we want I meane of the things that are necessary Are not our good dayes more than our evill but we would go to heaven upon Roses and usually oâ—… crosse is more taken to heart than 〈◊〉 hundred blessings So unkindly 〈◊〉 deale with God Is God indebted to us doth hee owe us any thing those that deserve nothing should be contâ—… with any thing Wee should looke to others as good as our selves as well as to our selves and than we shall see it is not our owne case onely who are we that we should looke for an exempted condition from those troubles which God 's dearest children are addicted unto Thus when we are surprised contrary to our looking for and liking wee should study rather how to exercise some grace than give way to any passion Thinke now is a time to exercise our patience our wisedome and other graces By this meanes wee shall turne that to our greatest advantage which Satan intendeth greatest hurt to us by Thus we shall not onely master every condition but make it serviceable to our good If nature teach Bees not onely to gather hony out of sweet flowers but out of bitter Shall not grace teach us to draw even out of the bitterest condition something to better our soules We learne to tame all creatures even the wildest that wee may bring them to our use and why should wee glve way to our owne unruly passions 7. It were good to have in our eye the beauty of a well ordered soule and wee should thinke that nothing in this world is of sufficient worth to put us out of frame The sanctified soâ—… should be like the Sunne in this whiâ—… though it worketh upon all these inâ—… riour bodies and cherisheth them 〈◊〉 light and influence yet is not movâ—… nor wrought upon by them againe bâ—… keepeth its owne lustre and distanceâ—… So our spirits being of a heaveâ—… breed should rule other things beneâ—… them and not be ruled by them It 〈◊〉 a holy state of soule to bee under tâ—… power of nothing beneath it selfe Aâ—… we stirred than consider It this mâ—…ter worth the losse of my quiet Whâ—… wee esteeme that wee love what wee love we labour for And therefore 〈◊〉 us esteem highly of a cleare calme temper whereby we both enjoy our God and our selves and know how to raâ—… all things else It is against nature fâ—… inferiour things to rule that which thâ—… wise Disposer of all things hath set above them Wee owe the flesh neither suit nor service wee are no debtâ—… to it The more wee set before the soâ—… that quiet estate in heaven which tâ—… soules of perfect men now enjoy and it selfe ere long shall enjoy there The more it will be in love with it and endevour to attaine unto it And because the soule never worketh better than when it is raised up by some strong and sweet affection let us looke upon our nature as it is in Christ in whom it is pure sweet calme meeke every way lovely This sight is a changing sight love is an affection of imitation we affect a likenesse to him we love Let us learne of Christ to be humble and meeke and then wee shall finde rest to our soules The setting of an excellent idea and platforme before us will raise and draw up our soules higher and â—…ke us sensible of the least movings of spirit that shall be contrary to that the attainement whereof wee have in our desires He will hardly attaine to meane things that sets not before him higher perfection Naturally we love to see symetry and proportion even in a dead picture and are much taken with some curious peece But why should wee not rather labour to keepe the affections of the soule in due proportion Seeing a meâ—… and well ordered soule is not onâ—… lovely in the sight of men and Angâ—… but is much set by by the great Goâ—… himselfe But now the greatest careâ—… those that set highest price upon theâ—… selves is how to compose their oâ—… ward carriage in some gracefull mâ—…ner never
in Christ. 2 the joyes of heaven and the torments of hell 3. the last and strict day of accouâ—… 4. The vanity of all earthly things 5. The uncertainty of our lives c. From the meditation of these truthes the soule wil be prepared to have rigâ—… conceits of things and to discourse upon true grounds of them and thinke with it selfe that if these things be so iâ—…deed then I must frame my life sutable to these principles hence arise true affections in the soule true feare of God true love and desire after the best things c. The way to expell â—…ind oâ—… of our bodies is to take some wholesome nourishment and the way to expell windy fancies from the soule is 〈◊〉 feed upon serious truthes 4. Moreover to the well ordering of this unruly faculty it is necessary that our nature it selfe should be changed for as men are so they imagine as the treasure of the heart is such is that which comes from it An evill heart cannot thinke well before the heart be changed our judgment is depraved in regard of our last end we seeke our happinesse where it is not to be found Wickednesse comes from the wicked as the Proverb is If wee had as large and as quick apprehensions as Sathan himselfe yet if the rellish of our wil affections be not changed they will set the imagination a worke to deuise satisfaction to themselves For there is a mutuall working and refluxe betwixt the will and the imagination the imagination stirres up the will and as the will is affected so imagination worketh When the law of God by the Spirit is so written in our hearts that the law and our hearts become agreeable one to the other then the soule is enclined and made plyable to every good thought When the heart is once taught of God to love it is the nature of this sweet affection as the Apostle saith to thinke no evill either of God or man and not onely so but it carries the bent of the whole soule with it to good so that we love God not onely with all our heart but with all our minde that is both with our understanding and imagination Love is an affection full of inventions and sets the wit a worke to devise good things therefore our chiefe care should bee that our hearts may be circumcised and purified so as they may be filled with the love of God and then we shall finde this duty not onely easie but delightfull unto us The Prophet healed the waters by casting salt into the spring so the seasoning of the spring of our actions seasons all And indeed what can bee expected from man whilest hee is vanity but vaine imaginations What can wâ—… looke for from a Viper but poyson A man naturally is either weaving spidâ—… webbs or hatching Cockatrices egges thâ—… is his heart is exercised either in vaâ—… or mischiefe for not onely the frame 〈◊〉 the heart but what the heart frameth iâ—… evill continually A wicked man that iâ—… besotted with false conceits will adâ—… of no good thoughts to enter 5. Even when wee are good and devise good things yet there is still some sicknesse of fancie remaining in the best of us whereby wee worke trouble to our selves and therefore it is necessary we should labour to restraine and limit our fancie and stop these waters at the beginning giving no not the least way thereunto If it begins to grow wanton tame the wildnesse of it by fastning it to the crosse of Christ whom wee have pierced with our sinnes and amongst other with these sinnes of our spirits who hath redeemed us from our vaine thoughts and conversations set before it the consideration of the wrath of God of death and judgement and the woefull estate of the damned c. and take it not off till thy heart bee taken off from straying from God When it begins once to runne out to impertinencies confine it to some certaine thing and then upon examination wee shall finde it bring home some hony with it otherwise it will bring us nothing but a sting from the bitter remembrance of our former misspent thoughts time which wee should redeeme and fill up with things that most belong to our peace Idlenesse is the houre of temptation wherein Sathan joynes with our imagination and sets it about his owne work to grinde his greese for the soule as a Mill either grinds that which is put into it or else works upon it selfe Imagination is the first wheele of the soule and if that move amisse it stirres all the inferiour wheeles amisse with it It stirres it selfe and other powers of the soule are stirred by its motion and therefore the well ordering of this is of the greater consequence For as the imagination conceiveth so usually the judgement concludeth the will chuseth the affections are carried and the members execute If it breake loose as it will soone runne ryot yet give no consent of the will to it though it hath defiled the memory yet let it not defile the will though it be the first borne of the soule yet let it not as Ruben ascend unto the fathers bed that is our will and defile that which should be kept pure for the spirit of Christ resolve to act nothing upon it but crosse it before it moves to the execution and practise of any thing As in sicknesse many times wee imagine by reason of the corruption of our tast Physick to be ill for us and those meates which nourish the disease to be good yet care of health makes us crosse our owne conceits and take that which fancie abhorres So if we would preserve sound spirits wee must conclude against groundlesse imagination and resolve that whatsoever it suggests cannot be so because it crosses the grounds both of religion and reason And when we finde imagination to deceive us in sensible things as Melancholy persons are subject to mistake we may well gather that it will much more deceive us in our spirituall condition And indeed such is the incoherence impertinencie and unreasonablenesse of imagination that men are oft ashamed and angry with themselves afterwards for giving the least way to such thoughts and it is good to chastise the soule for the same that it may bee more wary for time to come whilest men are led with imagination they worke not according to right rules prescribed to men but as other baser creatures in whom phantasie is the chiefe ruling power and therefore those whose will is guided by their fancies live more like beasts then men Wee allow a horse to praunce and skip in a pasture which if hee doth when he is once backt by the rider we count him an unruly and an unbroken jade so howsoever in other creatures wee allow liberty of fancie yet wee allow it not in man to frisk and rove at its pleasure because in him it is to bee bridled
we flie unto for succour It is the ground wee stand on secures us not our selves As it is our happinesse so it must be our endeavour to bring the soule close to God that nothing get between for then the soule hath no sure footing When we step from God Sathan steps in by some temptation or other presently It requires a great deale of self deniall to bring a soule either swelling with carnall confidence or sinking by fear and distrust to lye levell upon God and cleave fast to him Square will lie fast upon Square but our hearts are so full of unevennesse that God hath much ado to square our hearts fit for him notwithstanding the soule hath no rest without this The use of trust is best knowne iâ—… the worst times for naturally in sicknesse we trust to the Physitian in want to our wit and shifts in danger to policy and the arme of flesh in plenty to our present supply c. but when wee have nothing in view then indeed should God bee God unto us In times of distresse when hee shewes himselfe in the wayes of his mercy and goodnesse then we should especially magnifie his name which will move him to discover his excellencies the more the more wee take notice of them And therefore David strengthens himselfe in these words that he hoped for better times wherein God would shew himselfe more gracious to him because 〈◊〉 resolved to praise him This trusting joynts the soule again and sets it in its own true resting place and sets God in his owne place in the â—…le that is the highest and the creaâ—…re in its place which is to bee under God as in its owne nature so in our hearts This is to ascribe honour due unâ—… God the onely way to bring peace â—…o the soule Thus if wee can bring 〈◊〉 hope and trust to the God of hope 〈◊〉 trust we shall stand impregnable â—…n all assaults as will best appeare in â—…ese particulars CHAP. XXI Of quieting the spirit in troubles for sinne And objections answered TO begin with troubles of the spirit which indeed are the spirit of troubles as disabling that which should uphold a man in all his troubles A spirit set in tune and assisted by a higher spirit will stand out against ordinary assaults but when God the God of the spirits of all flesh shall seeme contrary to our spirits whence then shall wee finde reliefe Here all is spirituall God a spirit the soule a spirit the terrours spirituall the devill who joynes with these a spirit yea that which the soule feares for the time to come is spirituall and not only spirituall but eternall unlesse it pleaseth God at length to break out of the thick cloud wherewith hee covers himselfe and shine upon the soule as in his own time he will In this estate comforts themselves are uncomfortable to the soule iâ—… quarrels with every thing the better things it heares of the more it is vexed Oh what is this to mee what have I to â—…e with these comforts the more happinesse may be had the more is my griefe As for comforts from Gods inferiour blessings as friends children estate c. the soule is ready to misconstrue Gods end in all as not intending any good to him thereby In this condition God doth not appeare in his owne shape to the soul but in the shape of an enemy and when God seemes against us who shall stand for us Our blessed Saviour in his agony had the Angels to comfort him but had he beene a meere man and not assisted by the Godhead it was not the comfort no not of Angels that could have upheld him in the sense of his fathers withdrawing his countenance from him Alas then what will become of us in such a case if we be not supported by a spirit of power and the power of â—…n almighty spirit If all the temptations of the whole world and hell it selfe were mustered together they were nothing to this whereby the great God sets himselfe contrary to his poore creature None can conceive so but those that have felt it If the hiding of his face will so trouble the soule what will his frowne and angry look doe Needs must the soule bee in a wofull plight when as God seemes not onely to bee absent from it but an enemy to it When a man sees no comfort from above and lookes inward and sees lesse when hee lookes about him and sees nothing but evidences of Gods displeasure beneath him and sees nothing but desperation clouds without and clouds within nothing but clouds in his condition here he had need of faith to breake through all and see Sunne through the thickest cloud Upon this the distressed soule is in danger to be set upon by a temptation called the temptation of blasphemy that is to entertain bitter thoughts against God and especially against the grace and goodnesse of God wherein he desires to make himselfe most knowne to his creature In those that have wilfully resisted divine truths made knowne unto them and after taste despised them a perswasion that God hath for saken them set on strongly by Sathan hath a worse effect it stirs up a hellish hatred against God carying them to a revengefull desire of opposing whatsoever is Gods though not alwayes openly for then they should lose the advantage of doing hurt yet secretly and subtilly and under pretence of the contrary To this degree of blasphemie Gods children never fall yet they may feele the venome of corruption stirring in their hearts against God and his wayes which he takes with them and this addes greatly to the depth of their affliction when afterward they think with themselves what hellish stuffe they cary in their soules This is not so much discerned in the temptation but after the fit is somewhat remitted In this kinde of desertion seconded with this kinde of temptation the way is to call home the soule and to check it and charge it to trust in God even though he shewes himselfe an enemy for it is but a shewe he doth but put on a maske with a purpose to reveale himselfe the more graciously afterward his maner is to worke by contraries In this condition God lets-in some few beames of light whereby the soul casts a longing looke upon God even when he seemes to forsake it it will with Ionas in the belly of hell looke back to the holy Temple of God it will steale a looke unto Christ. Nothing more comfortable in this condition then to flye to him that by experience knew what this kinde of forsaking meant for this very end that he might bee the fitter to succour us in the like distresse Learne therefore to appeale from God to God oppose his gracious nature his sweet promises to such as are in darknesse and see no light inviting them to trust in him though thereappeare to the eye of sense and reason nothing but darknesse Here make
disquiets and casts downe the soule very much is that inward conflict betwixt grâ—… and corruption this makes us most worke and puts us to most disquietment It is the trouble of troubles 〈◊〉 have two inhabitants so neare in one soule and these to strive one against another in every action and at 〈◊〉 times in every part and power in â—…e the one carying us upward higher â—…d higher still till we come to God the â—…er pulling us lower and lower furâ—…r from him This cannot but breed a â—…t disquiet when a Christian shall bee 〈◊〉 on to that which he would not and hinâ—…d from that which hee would doe or â—…led in the performance of it The â—…re light there is to discerne and life â—…f Orace to be sensible hereof and the â—…re love of Christ and desire from â—…ove to be like to him the more irkesome will this be no wonder then that 〈◊〉 Apostle cryed out O wretched man 〈◊〉 lam c. Here is a speciall use of Trust in the â—…e mercy of God in justification conâ—…ing all is stained that comes from 〈◊〉 it is one maine end of Gods leaving 〈◊〉 in this conflicting condition that 〈◊〉 may live and die by faith in the perâ—…st righteousnesse of Christ whereby 〈◊〉 God more then if wee had 〈◊〉 righteousnesse of our owne 〈◊〉 by likewise wee are driven to â—…e use of all the promises of Grace â—…d to trust in God for the perforâ—…ce of them in strengthening his owne party in us and not only to trusâ—… in God for particular graces but for hiâ—… Spirit which is the spring of all gracâ—… which we have through and frâ—… Christ who will helpe us in this fight untill hee hath made us like himselfe We are under the government of Grace sinne is deposed from the rule it had and shall never recover the right it had againe It is left in 〈◊〉 for matter of exeroise and ground of triumph Oh say some I shall never hold out as good give over at first as at last I 〈◊〉 such strong inclinations to sinne in me and such weaknesse to resist temptation that I feare I shall but shame the cause I 〈◊〉 one day perish by the hand of Satan streâ—… thening my corruption Why art thou thus troubled Trust in God Grace will be above Nature God above the devill the Spirit 〈◊〉 the flesh Be strong in the Lord the battell is his and the victory ouâ—… before hand If wee fought in our 〈◊〉 cause and strength and with our weapons it were something but as 〈◊〉 fight in the power of God so are 〈◊〉 〈◊〉 by that mighty power through faith 〈◊〉 salvation It lyes upon the faithfulâ—…e of Christ to put us into that posâ—…on of glory which he hath purchaâ—… for us therefore charge the soule â—…ake use of the promises and rely â—…n God for perfecting the good â—…ke that he hath begun in thee Corruptions be strong but stronger 〈◊〉 that is in us then that corruption 〈◊〉 is in us When wee are weake in â—…owne sense then are we strong in 〈◊〉 who perfecteth strength in our â—…nesse felâ—… and acknowledged Our â—…ptions are Gods enemies as well â—…rs and therefore in trusting to 〈◊〉 and fighting against them wee 〈◊〉 bee sure hee will take our part aâ—…st them But I have great impediments and maâ—… discouragements in my Christian course What is our impediments be Mounâ—…s faith is able to remove them Who â—…hou O Mountaine saith the Proâ—…t What a world of impediments â—…t there betwixt Egypt and the land 〈◊〉 Canaan betwixt the returne out of Babylon and Ierusalem yet faith removed all by looking to Gods power and truth in his promise The looking too much to the Anakims and Grants and too little to Gods omnipotency sâ—… the Israelites out of Canaan and pâ—… God to his oath that they should never enter into his rest and it will exclude oâ—… soules from happinesse at length if looking too much upon these Anakims within us and without us wee basely despaire and give over the field considering all our enemies are not onely conquered for us by our Head but shall be conquered in us so that in strength of assistance we fight against them God gave the Israelites enemies into their hands but yet they must fight it oâ—…r and what coward will not fight whâ—… he is sure of help and victory But I cary continually about mee a 〈◊〉 rupt heart if that were once changed I could have some comfort A new heart is Gods creature aâ—… hee hath promised to create it in us A creating power cannot only bring somthing out of nothing but contrary 〈◊〉 of contrary Where we are sure of Gods â—…h let us never question that power 〈◊〉 which all things are possible If our â—…rts were as ill as God is powerfull â—…d good there were some ground of â—…scouragement In what measure we â—…e up our hearts to God in that meaâ—… wee are sure to receive them betâ—… That Grace which inlargeth the â—…art to desire good is therefore given â—…hat God may encrease it being both a â—…rt and a pledge of further grace There is a promise of powring cleane â—…er upon us which faith must sue out Christ hath taken upoÌ„ him to purge his â—…se and make her fit for himselfe But I have many wants and defects to â—…supplyed It pleaseth him that in Christ all fulâ—…sse shall dwell from whose fulnesse â—…ce sufficient is dispensed to us anâ—…erable to the measure of our faith â—…hereby we fetch it from the fountain The more we trust the more we have When we looke therefore to our owne â—…nt we should look withall to Christs â—…nesse and his neernesse to us and take advantage from our misery to reâ—… upon his al sufficiencie whose fulnesse ours as himselfe is Our fulnesse wiâ—… our life is hid in Christ and distilleâ—… into us in such measure as his wisdoâ—… thinketh fit and as sheweth him to bâ—… a free agent and yet so as the blame fâ—… want of grace lyeth upon us seeing hâ—… is before hand with us in his offers oâ—… grace and our owne consciences will tell us that our failings are more from cherishing of some lust then from unwillingnesse in him to supply us with grace But God is of pure eyes and cannot endure such sinfull services as I performe Though God be of pure eyes yâ—… he looks upon us in him who is blame lesse and without spot who by vertue of his sweet smelling sacrifice appearâ—… for us in heaven and mingles his oâ—… with our services and in him will God be known to us by the name of a kindâ—… Father not onely in pardoning our defects but accepting our endeavouâ—… Wee offer our services to God not 〈◊〉 our owne name but in the name of oâ—… high Priest who takes them from us â—…ents them to his Father as stirred 〈◊〉 by his spirit and perfumed by
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
put up all our desires for all things we stand in need of in this right wee have to God in Christ who hath brought God and us together hee can deny us nothing that hath not denied us himselfe If he be moved from hence to doe us good that wee are his Let us be moved to fetch all good from him on the same right that he is ours The perswasion of this will free us from all pusillanimity lowlinesse and narrownesse of spirit when wee shall think that nothing can hurt us but it must break through God first If God give quietnesse who shall make trouble If God be with us who can be against us This is that which puts comfort into all other comforts that maketh any burthen light This is alwayes ready for all purposes Our God is a present and a seasonable help All evills are at his command to be gone and all comforts at his command to come It is but goe comfort goe peace to such a mans heart cheere him raise him Go salvation rescue such and such a soul in distresse So said and so done presently Nay with reverence be it spoken so farre doth God passe over himselfe unto us that he is content himselfe to be commanded by us Concerning the worke of my hands command you me lay the care and charge of that upon mee He is content to be out-wrastled and over-powred by a spirit of saith as in Iacob and the woman of Canaan to be as it were at our service Hee would not have us want any thing wherein hee is able to help us And what is there wherein God cannot help us If Christians knew the power they have in heaven and earth what were able to stand against them What wonder is it if faith overcome the world if it overcomes him that made the world that faith should bee Almighty that hath the Almighty himselfe ready to use all his power for the good of them to whom he hath given the power of himselfe unto Having therefore such a living fountaine to draw from such a center to rest in having all in one and that one Ours why should we knocke at any other doore we may goe boldly to God now as made ours being bone of our bone and flesh of our flesh Wee may goe more comfortably to God then to any Angell or Saint God in the second person hath vouchsafed to take our nature upon him but not that of Angells Our God and our Man our God-Man is ascended into the high Court of heaven to his and our God cloathed with our nature Is there any more able and willing to plead our cause or to whom wee may trust businesses with then he who is in heaven for all things for us appertaining to God It should therefore be the chiefe care of a Christian upon knowledge of what he stands in need of to know where to supply all It should raise up a holy shame and indignation in us that there should be so much in God who is so neere unto us in Christ and wee make so little use of him What good can any thing doe us if we use it not God is ours to use and yet men will rather use shifts and unhallowed pollicies then be beholding to God who thinkes himselfe never more honoured by us then when we make use of him If we beleeve any thing will doe us good we naturally make out for the obtaining of it If we beleeve any thing will hurt us we study to decline it And certaine it is if wee beleeved that so much good were in God we would then apply our selves to him and him to our selves whatsoever vertue is in any thing it is conveyed by application and touching of it that whereby we touch God is our faith which never toucheth him but it drawes vertue from him upon the first touch of faith spirituall life is begun It s a bastard in nature to beleeve any thing can worke upon another without spirituall or bodily touch And it is a Monster in Religion to beleeve that any saving good will issue from God if we turne from him and shut him out and our hearts be unwilling Where unbeleefe is it bindes up his power Where faith is there it is between the soule and God as betwixt the iron and the Loadstone a present closing and drawing of one to the other This is the beginning of eternall life so to know God the Father and his Sonne Christ as thereby to embrace him with the armes of faith and love as Ours by the best title he can make us who is truth it selfe Since then our happinesse lies out of our selves in God we should goe out of our selves for it and first get into Christ and so unto God in him and then labour by the spirit of the Father and the Sonne to maintaine acquaintance with both that so God may be Ours not onely in covenant but in Com◅anion hearkning what he will say to us and opening our spirits disclosing our wants consulting and advising in all our distresses with him By keeping this acquaintance with God peace and all good is conveyed to us Thereafter as we maintain this communion further with him wee out of love study to please him by exact walking according to his commands then we shall feele encrease of peace as our care encreaseth then he will come and s◅p with us and be free in his refreshing of us Then he will shew himselfe more and more to us and manifest still a further degree of presence in joy and strength untill communion in grace ends in communion in glory But wee must remember as David doth here to desire and delight in God himselfe more then in any thing that is Gods It was a signe of S. Pauls pure love to the Corinthians when he said I seeke not yours but you We should seeke for no blessing of God so much as for himselfe What is there in the world of equall goodnes to draw us away frō our God If to preserve the dearest thing we have in the world we breake with God God will take away the comfort we look to have by it and it will prove but a dead contentment if not a torment to us Whereas if we care to preserve communion with God we shall bee sure to finde in him whatsoever we deny for him honor riches pleasures friends all so much the sweeter by how much wee have them more immediately from the spring head We shall never finde God to be our God more then when for making of him to be so we suffer any thing for his sake Wee enjoy never more of him then then At the first we may seeke to him as rich to supply our wants as a Physitian to cure our soules and bodies but here wee must not rest till wee come to rejoyce in him as our friend and from thence rise to an admiration of him for his owne excellencies that being so high