spirit in those that have true Grace To that I Answer First There may be a difference discerned by that which hath been said there is somthing is constant Whether is that which lay at the root of grace in you still there If you do not find those two things constant viz. An approving of the life and power and strictness of godliness and a savor of that which is spiritual either in Ordinances or in Gods People all your good moods in the world though your hearts be never so up wil not discover the truth of grace Secondly Those that have only some good moods at some time and no bottom of any true grace they in their good moods are not humbled for that which was failing in them before their hearts indeed are somtimes up and they bless themselves in that but now this doth not make them look back how it was heretofore with them and to be ashamed and humbled for the wretchedness and distempers of their hearts formerly but where the heart is up for God in those that have truth of grace when their hearts are most up then they make use of this to be abased and humbled in their own thoughts for the deadness and distemper that was in their hearts before the good moods of others rather puff them up than further any work of humiliation for any evil that was in them before they think these good moods now and being in a good temper shall satisfie God for their evil distempers that were in them before But it is not so with a gracious heart a gracious heart when it does get up it makes use of this work of God upon it to be ashamed and confounded in its self for those evil distempers that were in it before The more the heart is up the more discovery it hath of its own baseness and vileness and wretchedness which others when their hearts are up have not Thirdly Gods People when their hearts are up that doth bring gracious discoveries of God unto them and of those things that do wonderfully spirituallize their hearts others though they have their hearts up they only have some affections but in those good moods of theirs they have not those Heavenly discoveries of God so as to purge their hearts and spirituallize their hearts and make their hearts to be more heavenly as it doth the godly Fourthly Those that have only good moods and no truth of grace when they have their good moods they are not by them carried out of themselves to a principle beyond themselves but they rest in the workings that they feel in their hearts whereas a gracious heart when God raiseth his heart and puts it into a better frame this carries it out of it self to a principle beyond it self and it dare not rest in those stirrings and workings it finds for the present to think now I am safe and well because of them but by these it is carried beyond it self Fiftly Where there are only good moods and not the truth of the work of grace they do not work so seasonably and orderly as the breathings of Gods spirit in his servants do but the breathings of a gracious heart coming from the spirit of God it works seasonably and orderly in their hearts when there is a spiritual use of them in that hour shall it be given to you saies Christ the spirit shal come upon you when you have most use whereas in others their good moods work only according to outward occasions and as means come in but now at those times when they have most use of them they are furthest from them Sixtly Where the heart is right and truly godly and God comes and breaths in it more than formerly such a one wil watch over it self and wil not be secure after this but the other grow less watchful and more secure upon such moods Seventhly Those that are truly gracious though they do not find their hearts up alwaies alike yet when they find their hearts down they count it their sickness and their disease and it is the disquiet and trouble of their spirits whereas others that have only some moods they are not sensible of their hearts being down as their sickness and disease and the burden and trouble of their souls Lastly In those that have grace when their hearts are up at any time it is but a preparation for some further service others having but moods their hearts being up this is the period of all their godliness in which they rest but the godly when their hearts are up at some time more than at others it is but a preparation for further Service 1 Chron. 29.18 The hearts of the people were up and David blest God for it and saies he prepare their hearts unto thee unsound hearts would say now our hearts are up and we have offered thus freely are we but in a preparation Yet David praies to God to prepare their hearts as if all their heart and affection at that time was but a preparation to further duty and this is the difference between the good moods of the greatest Hypocrite that come to the highest pitch and the difference between the breathings of Gods Spirit and by these means only presented to you it may be some help to discern the difference between good moods at some time and the different breathing of Gods Spirit in his people CHAP. 17. Containing the Third Vse of Direction branched into four particulars 1 If couragious and fit for service give God the praise Four Reasons for it 2. Learn to rebuke unbelief 3. Labor to keep your hearts up The manner how that may be done in eight particulars 4. Improve this gracious working of God USE 3. THirdly If there be such difference between the hearts of Gods People at some times and at other times This is an Use of Direction to all the people of God that are acquainted with this difference of Gods breathing upon their hearts in these Four Particulars First When you find your hearts up more at some times than at other times give God the glory Secondly Learn to rebuke your Unbelief Thirdly Labor to keep your hearts up Fourthly Improve this great working of God First If so be you find your hearts more up at one time than at another as Gods People do find much difference and can say somtime let my Beloved come into his Garden give God the glory and praise of it for it is a great mercy For 1. It doth prevent and deliver you from abundance of danger you were in when your hearts were down if a temptation had come what abundance of danger had you been in now God hath prevented that danger 2. If your hearts were right when they were down then you powred out your complaints to God of the deadness of your hearts now if God be come in it is a fruit of your seeking God and of your humiliation before the Lord now that which comes in as a fruit of
you flee 3. Behave your selves as exiled people as men mortified to the things of the world 4. Get a contented frame of heart 5. When you are delivered keep your selves in the fervency of your spirits 6 Let those from whom you flee have your prayers Page 70 Chap. 13. How the Heart may be taken off from the fear of man First it is against the solemn charge of God Secondly It is an Idolizing of the Creature Thirdly It becomes not the State and Spirit and profession of a Christian Fourthly It dishonors God and the Cause of God Fifthly It mightily heartens the enemies of Gods people Sixthly It is threatened as a great judgment of God upon a people Seventhly The evil effects of the sinful fear of man 1. It distracts our thoughts 2. Weakens the heart 3. Eats out the true fear of God 4. It indisposeth us to any service 5. Insnares a Christian 6. It. causeth other desperate fears 7. Procures the judgment of God in our destruction Page 78 Chap. 14. Another Doctrine Much difference between Gods peoples spirits at several times Illustrated by examples Reasons 1. From the different dispositions their hearts are in to receive truths Which proceeds from Three Causes First the abatement of the strength that is opposite to that truth Secondly The stirrings or activity of those habits which are sutable to truth Thirdly The prevalences of self interest Reas 2. From the different representations of Truth Reas 3. Because the Graces of men do not burn so cleerly and purely at al times Reas 4. From the weakness of Grace the parts and members of it are not consolidated Reas 5. Because our hearts are sometimes filled with more heavenly consolations then at other times Reas 6. From the different breathings of the spirit of God Reas 7. Because men have somtimes a more clear and distinct sight of their call to suffer then at other times 3. Particular directions in this Case Reas 8. The different tempers of mans Body Reas 9. From the difference in the encouraging occurrency of Gods providence Page 97 Chap. 15. Containing the First Use Which teacheh us to entreat God not to take the advantage of us when our hearts are low Page 110. Chap. 16. Another Vse to teach us not to be discouraged at this different temper of our Spirits but to be humbled for it Five Helps against discouraging thoughts Two objections Page 113 Chap. 17. Containing the Third Vse of Direction branched into four particulars 1. If couragious and fit for service give God the praise Four reasons for it 2. Learn to rebuke unbelief 3. Labor to keep your hearts up The manner how that may be done in eight particulars 4. Improve this gracious working of God Page 119 Chap. 18. A fourth Vse To be restless till we get our selves into a good frame Page 128 Chap. 19. A Fifth Vse To see the misery of being alwaies unfit for service A Sixt Vse To teach us to long for Heaven Page 130 Chap. 20. Shewing the power of Faith to carry through the most difficult work Question What is there in Faith which helps the Soul Answered in four Particulars 1. It settles the Heart on the surest ground which is Gods call and Promises 2. It fetches in the greatest strength 3. It assists with the highest encouragements 5. Faith of its own Nature is a mighty strong principle The most illustrious work of Faith Thirteen remarkable things concerning Faith and the difficulties which it breaks through Page 133. Chap. 21. Vses of the Doctrine Use First Let none think God an hard Master when he puts them upon service because he affords them a principle to carry them through Use Secondly To Beleevers that they should expect to be put upon difficult things 1. Four considerations against discouragements It is not to be accounted an affliction to be put upon difficult things for 4. Reasons Use Thirdly Shewing it can be no concluding argument against a work because there are hindrances Use Fourthly When you have been carried through difficult services consider what it was which supported you Page 145 Chap. 22. Quest How to know whether Faith wil carry us through difficult works Answered in several particulars 1. Faith Goes upon spiritual grounds motives and ends 2. Makes men sollicitous and careful for the enjoyment of Gods presence with them 3. Causes men to carry themselves in a Gracious manner 4. To have an high esteem of the name of God 5 Makes them careful that they may not be frustrated of their end 6. It makes men satisfied with God Alone 7. Faith is a continued work That Faith which brought you out will carry you through Page 156 Chap. 23. Containing other uses of the point Use 5. Shews the reason why we faile in any thing we do it is for want of Faith Use 6. Labor to rise in indignation against your unbelief Use 7. Consider what it is to faile in that work which concernes thy eternal estate Page 162 Chap. 24. Helps to put on Faith in any undertaking 1. Set before you the example of our great Captain Jesus Christ 2. Make preparation for the work of Faith by Humiliation 3. Renew your Faith in the Covenant of Grace 4. In difficult times set Faith on work to purifie the heart 5. Take heed of shifting waies and dependances 6. Set loose from your own ends 7. Cast your selves upon the word of God 8. Plead the word with God in Prayer 9. Refuse no meanes that God puts into your hands 10. Do nothing with a slavish spirit 11. Be not discouraged by miscarriages that are past 12. Take heed of the disturbance of passion in your work 13. Observe the dependances one work hath upon another 14. Lisson not to Temptations 15. Take heed of perverse reasonings 16. Take heed of disorderly working in four cases 17. Vse resolution and courage 18. Look on your selves as Gods Instruments 19. Be constant though you find nothing come of it 20. Encrease not the difficulty by your carriage 21. Look most at your Encouragements 22. Vse not the difficulty in the way to reason against the work 23. Labor to harden your selves by Faith against al difficulties Page 165 Chap. 25. Containing a second consideration of the Text to wit and Allegoricall interpretation of Moses forsaking Egypt by Faith Warrant for Allegoricall interpretations Forsaking this world renouncing our naturall estate a difficult work Fourteen reasons of it Page 184 Chap. 26. How Faith carries the Soul through the Difficult work of forsaking Egypt Their Works of Faith 1. The discovering work in two particulars 2. The relying Work 3. The Surrendring work Question Resolved concerning the force of Natural Conscience in three Particulars shewing the great difference between the actings of Faith and Natural Conscience Application 1. Hence see the Ground of Miscarriages 2. A Rule of Direction Incouragements to Faith and Beleeving 3. Let delivered Persons see what delivered them Faith which acts by a power without us Twelve
flee either you find in your hearts you shall deny the truth of God or you have done it or you know not whether you shal or no if you find in your hearts you shal deny the truth you have done it already but if you know not whether you shal or no says he it is in your own power or in Gods power to uphold you if it be in your owne power why should you not rather think you should stand for the truth of God if it be in Gods power why do you not depend upon God But I bring this to shew that if you already think you cannot stand for the truth you have declined already 4. A fourth miscarriage is this when people in their fleeing look at their own safety but do not take care to fit themselves for further future service for God or for suffering afterwards if God shal at any other time cal them to it never minding to make their chamber of hiding to be a place of provision for suffering afterward when God shal cal to it 5. Know a man may flee out of cowardlyness and a man may flee out of faith Moses by faith forsooke Egypt Quest But how shal a man know when he flees that it is of faith and not of cowardliness Answ First That which is by faith it is not in a violent rash and heady way in the hurrying and confusion of a mans spirit in his Flight he doth not run as one scared by common fire or by the enemies coming upon them no but his Fleeing to avoid danger being from faith it is in a quiet setledness of spirit and for that take these two scriptures The first is that which before was named in Psal 3.5 I laid me down and slept He did not Flee as a man agasted but he was in the way that God opened to him and his spirit was very quiet he laid him down and slept And again that which is observed by one in 1 Kings 19.8 Concerning Elijah Fleeing he arose and went he did not run eagerly but he went on in the strength of that meate in the way that God would have him the phrase denotes a quietness and sedateness of spirit so those that Flee by faith do it with much quietness of spirit being contented with the hand of God and not with bitterness and vexation of spirit as many wil do because conscience wil urge them they must Flee or suffer and they dare not go against the dictate of Conscience but will Flee but they wil do it with abundance of bitterness of spirit A man thinks with himself There was a time I lived and had al outward accommodations a house and estate and trading and meanes coming in and all my freinds about me what a comfortable condition is this and now I must break off all and go into a strange land among strange people and I know not what shall become of me this is far from that contentedness of spirit that should be in leaving al for the cause of God whereas Christians should not only go on in a way of contentedness but with joyfulness because Fleeing is suffering 2. Again where Fleeing is a work of faith such a man or woman that Flees from danger wil Flee with such a disposition of spirit as he is willing to returne again to witness for Gods truth if God calls him though now he doth not see his call clear Chrisostome speaking upon this text of Moses Fleeing seems to take it for his first Fleeing when he had slaine the Egyptian and when it came to be known he Fled from Egypt but says he the scripture saith Moses was affraid and here it says he was not affraid to that he answers thus The Scripture says he was affraid but now it is not attributed to feare because though when he was affraid yet he had a heart willing to returne when God should cal him he did feare because he did not see his call cleare yet he went away with such a disposition of heart willing to witness in Gods cause when he called him to it therefore the Scripture says he was not affraid 3. It is an argument I Flee out of Faith when I do but make that receptacle a chamber to fit me for suffering and make use of al the liberty I have to get such a heart to returne when God shal cal this is a Fleeing that is rather to be attributed to faith then to fear Seventhly For the case of those that are in publick office in Magistracy and Ministry great care is to be had in their Fleeing they above al men should most venture themselves yet in some cases Magistrates and Ministers may Flee and avoid danger As the people would not suffer in 2 Sam. 21.17 David to go out to warr Least the light of Israel should be put out It is a notable expression Augustine hath upon that in his epistle to Honorius says he he would have gone he would not of himself have abstained from the danger least others should have been imitators of his sluggishness but it was their work to keep him from it But now to speak especially of the case of a Minister whose tye is most to stand out against danger in dangerous times he is not very readily to Flee especially when the persecution is general and Saint Augustine hath notable expressions about this in his epistle that he writ to Honorius in answer to this question being against it He that is weake shal perish by that knowledg saith the Apostle in Cor. 1. S. 11. no he that is weak shal perish by thy ignorance rather Again says he There is more cause to feare that the living Stones of Christs building should be demolished we fleeing then that the stones of the buildings of our earthly houses should be set on fire we being present Againe saies he Let us rather feare that the members of the body of Christ being destitute of their spiritual food should be hurt then that the members of our bodies by the violence of our enemies should be tormented and never so afflicted But if it be so then consider this First You that are the people you must not lightly forsake a Minister neither if Ministers are so tyed to you in time of danger as they must venture themselves for your good surely people are not at liberty to depart from their Ministers for the tye is a mutual tye You wil say there is a difference between the Minister and another member it is true in regard of use but if you come to the tye the tye of another member is as real and strong as the tye of a minister As in the body the eye is of more use then the hand yet somtimes the hand may preserve life more then the eye and though it be of more use the hand is as strongly and as truly tyed to the body as the eye yea take al the members conjunctive and there is a greater tye upon them
walk as they may say these people that make conscience of their waies surely they did come for conscience sake Their ways are according to that they profess We have a notable expression of some that came from another country for religion and yet walked so offensively as the name of God suffered much by them that the heathen said These are the people of the Lord and are gone forth out of his land Ezekiel 36.20 we dare not say we are among heathens but when they were among heathens they prophaned my holy name says God and so many Fleeing from their own Country profane the name of God in another Country that give occasion to the people among whom they are Fled to say look here are some that are gone from their own Land that profess themselves to be the people of the Lord and to Flee for religion look what kind of people they are thus Gods name is profaned let us take heed that we give no such occasion to the people with whom we live to say these are the people of the Lord that are Fled for religion 3. We should be careful to behave our selves as those that are Fled for religion as exiled people to be mortified to the things of the world and to be content with any condition that God shal cal us unto shal we repine when we meet with any trouble that were an argument we had too too delicate spirits when we Flee from great danger and yet think we should meet with no trouble at all 4. When we are Fled we should labor to get our spirits into a contented frame and walk in subjection unto God and give God praise as if we were in the greatest prosperity that we could have been in in our own Country we should not have our hearts dulled with any inconveniency but keep up our spirits free in the service of God It is a notable expression we have of David if you compare two Psalms together Psal 57. with the 108. and the 57. Psal was when he Fled from Saul and was in the care but mark how Davids spirit was kept up he was not dulled and stupified as many are that come from delicate houses and are faine to live in Sellars and blind holes their hearts begin to rise Oh! the fresh aire and brave living that once they had David was so and yet his heart was kept up In the shadow of thy wings wil I make my refuge a poor dark hole he was in and he counted that dark hole the shadow of Gods wings againe I wil cry to God most high though I be brought low and meane I have an interest in this high God and wil cry to that high God unto God that performeth al things Had God performed al things for David God promised David the kingdome and David is brought into a poor hole to shift for his life and yet David sayes he wil cry unto God that performeth all things for him He shal send from Heaven and save me though I be in this blind place the God of heaven regards me and shal send from heaven to save me vers 5. Be thou exalted above the heavens let thy glory be above al the earths vers 7. My heart is fixed O God my heart is fixed I will sing and give praise al this was when he was in the Cave if you compare this with Psal 108. which was a Psalm of thanksgiving and rejoycing that he made upon his deliverance and the same expression that David had within the cave the same expressions he had when God had fulfilled his promises and he was Blessing his name for his great deliverance noting thus much look what temper of heart we should have in the enjoyment of the greatest mercies we should labor to have that temper of heart in our submissions unto God when we are Fled from danger 5. Again let it be our care when we are delivered from the danger that we apprehended our selves to be in to keep our selves in the fervency of our hearts and spirits for God and in the fervency of our love unto God and his truth as we had in danger Many when they are in danger of their enemies and afraid of them their hearts are in a great deal of fervency and zeal for God and his truth and if they can get a few together to fast and pray or hear a Sermon repeated how do they rejoyce but when they are in safety their hearts are dead and Flat and if they meet together to pray or to commune about the word their spirits are not so fervent as before the Lord keep this from us 6. Again let us labor to do al the good we can to the place which we are Fled from by our prayers or any other way we can as the people of God when they were from their own country yet they would remember Jerusalem so ought we to do for we are much bound to God for it in regard of the good we have received in it 7. Lastly let us labor to make that hiding place that God provides for us to deliver us from danger to be but a preparing place for greater danger let us not think because we have avoided some danger and are in some safety that al is well but this should be our care that those places that are our hiding places to hide us from some danger should be our preparing places for greater dangers afterwards and thus using these directions we shal honor God in our Fleeing and shal not have cause to repent us And thus we have done with that argument the answering the case of conscience about Fleeing CHAP. 13. How the Heart may be taken off from the fear of man First it is against the solemn charge of God Secondly It is an Idolizing of the Creature Thirdly It becomes not the State and Spirit and profession of a Christian Fourthly It dishonors God and the Cause of God Fifthly It mightily heartens the enemies of Gods people Sixthly It is threatned as a great judgment of God upon a people Seventhly The evil effects of the sinful feare of man 1. It distracts our thoughts 2. Weakens the heart 3. Eates out the true feare of God 4. It indisposeth us to any service 5. Insnares a Christian 6. It causeth other desperate fears 7. Procures the judgment of God in our destruction A VVord of Exhortation How the heart may be taken off from the fear of man There are two things that yet remain in this point namely to labor to take off the heart from the fear of man or any danger by shewing the evil that there is in the sinful fearing of man or of any danger that may befal us Secondly by laying down some means to bring off the heart from creature fear First A Christian must take heed of sinful fear of man and not to fear any creature in an inordinate sinful way for there is much evil in it more than we are aware of 1. In
any thing so we fear the contrary let us but mortify our love to the creature and we shal mortify the fear of the creature 2. Let us get and keep our interest in God and that wil keep us from the fear of the creature 3. Let us labor to see clearly that the cause we are in is Gods Cause 4. Look to the call of that cause though the cause be good if we have not as all to that cause we cannot be helpt against Fear 5. Labor to bring your Hearts to count it Honor and Riches and pleasure enough to be employed in Gods service any way whatsoever comes of it if I should endure such and such troubles in it yet the wil of God be done God cals for my estate and liberty and comfort to be employed this way and that is enough that any thing I have may be employed in Gods way and if it be lost in Gods service it is well lost if the Heart be brought to this disposition it wil not fear the loss of any thing 6. Keep the conscience upright in Gods way Job 11.14.15 If iniquity be in thy hand put it far from thee and let not wickedness dwel in thy tabernacle for then shalt thou lift up thy face without spot yea thou shalt be steadfast and not fear When the Heart begins to decline in the least degree then it is filled with Fear 7. Keep a close and ful and comfortable communion one with another let there be no fear with one another as that is a notable place 1 Cor. 16.10 Concerning the care of Saint Paul over Timothy because he was young and so weak That he might be with the Church without fears As a means to help Timothy in his way against whatsoever troubles he met abroad so whatsoever dangers there be abroad in the world you will find this a notable means to strengthen your hearts to be without fear of all the world to keep close one with another 8. If you will needs fear fear prosperity rather then trouble and indeed there is more cause to fear our ease and our prosperity then to fear any trouble in the world there is more cause to fear the favors of men then their threatnings there is more cause to fear the world when it comes like a Fox then when it comes like a Lyon the joys of this present world are to be feared by a Christian now Christians fear altogether present adversity but you should labor to fear prosperity 9. Lastly consider how little good fear of any creature will do it will never a whit free you from the evil you fear But rather bring it sooner as when Peter was affraid of the waves and affraid of sinking did it help him No it rather brought the waves upon him and so in trouble your fear cannot help you and deliver you but bring trouble sooner upon you And therefore that is an observable note the difference between John and the other disciples when Christ was apprehended all the disciples fled except John and John stood when he was in the Priests Hall and when he was upon the Cross he said to him behold thy Mother so that he was not affraid of his life now their was not one of all the Disciples that fled for there lives but dyed violent Deaths and their lives were taken away and John that did not flee lived fourscore years after Christ and continued in his ministry So that you see God many times will preserve such as are least affraid and let such as are affraid fal into the trouble that they are affraid of at that time they are affraid or afterwards And thus we have finished the second Doctrinal conclusion from these words that faith cures sinful Fear CHAP. 14 Another Doctrine Much difference between Gods peoples spirits at several times Illustrated by examples Reasons 1. From the different dispositions their hearts are in to receive truths Which proceeds from Three Causes First the abatement of the strength that is opposite to that truth Secondly The stirrings or activity of those habits which are sutable to truth Thirdly The prevalences of self-Interest Reas 2. From the different representations of Truth Reas 3. Because the Graces of men do not burn so cleerly and purely at al times Reas 4. From the weakness of Grace the parts and members of it are not consolidated Reas 5. Because our hearts are somtimes filled with more heavenly consolations then at other times Reas 6. From the different breathings of the spirit of God Reas 7. Because men have somtimes a more clear and distinct sight of their call to suffer then at other times 3. Particular directions in this Case Reas 8. The different tempers of mans Body Reas 9. From the difference in the encouraging occurrency of Gods providence WEE come now to the next Doctrinal conclusion which was raised from hence there was a time when Moses was affraid he did forsake Egypt out of fear now Moses by faith did forsake Egypt and was not affraid The Point is Doct. There is a great deal of difference between the Spirits of Gods people at some time from that they are at other times Now Moses seems to have further courage and strength then formerly we have many examples in scripture and dayly experience of this that there is a wonderful difference between the spirits of Gods people at sometimes and at other times As Elijah was a man of mighty courage that could look Ahab on the face and when Ahab said art thou he that troublest Israel nay saith he it is thou and thy Fathers house at another time he fled from Jezebel and God said to him what dost thou here Elijah art thou fleeing from a woman that but the other day hadst such a courage And so David there was a time when David was affraid and behaved himself with much folly in his fear as in the change of his behavior before the King of Gath at another time as in Psalm 23. He would not fear what man could do unto him though he walked in the vally of the shadow of Death And so in many Psalms you have his heart mightily dejected in the beginning of the Psalm and before he had done mightily raised And so Abraham sometime he had mighty strength and confidence of his Faith at other times his faith failed him and he was fain to equivocate and shift for himself And so Jeremiah God said he would make him as a Brazen wal and he would give him a spirit of courage at another time Jeremiah was mightily dejected because of the reproach he met withal and he would speak no more in the name of God unto the people And so Peter there was a time when he was affraid of a poor damsel at other times who so bold as Peter as in Acts 2.14 And so Joseph of Arimathea he was a disciple of Christ but secretly for fear of the Jews but afterward he came boldly and begged the body of Christ at
Pilates hand And so Nicodemus he was convinced that Christ was a great prophet of God and much Good might be got by him but he was affraid of the Jews and came to Christ by night afterward he went with Joseph to begg the body of Christ and appeared publickly for Christ and so Paul there was a time when he was let down in a basket for fear and he shifted for his life that way but afterwards what abundance of courage had he And so in after times many of the martyrs sometime what mighty feare was upon them and afterwards what strength and courage had they As Bilney thar blessed Martyr as Latimer speaks of him he was in greivous perplexity that those that came to apply any promises to him did as it were strick daggers to his heart afterwards he suffred a glorious martyrdome and had abundance of Courage as may be read in his story And so Saunders when Doctor Pendleton came to him to strengthen him says he will you that have put your hand to the plow now give in and you that have left Antichrist wil you now follow him Saunders could not but have much fear that he should forsake Christ but so it fell out that Pendleton fell off shamefully and Mr. Saunders suffered and had abundance of Comfort and Courage And so Mr. Glover when he was in prison after he was condemned he had much fear and a spirit of heaviness yea the morning that he was called out to the stake he was troubled with doubtings till he came to the sight of the stake and then he had abundance of courage and Joy These are the examples but now the reasons Reason 1. The first Reason of the Differences of the spirits of Gods Servants is from the different disposition that their hearts are in for their receiving of the truths of God at some time from that they are at othertimes that it is even to admiration sometimes to consider that such a truth that there is but a hint of it Given at one time shal have such power upon their hearts as shal mightily prevail with them they shal easily entertaine it and easily be convinced by it and overpowred with it at another time when there are strong arguments to bring the truth a great deal more powerfully and fully to the heart it vanisheh and comes to little we use to say Whatsoever we receive is received according to the disposition of the receiver what is the reason why people in the time of sickness are ready to heare of any truth and ready to be convinced of it and no wranglings and objections against it If God come in their prosperity and health with the same truthes they are nothing to them but wrangle and object against them and wil not yeild and be convinced The truth is the same but the difference is in the disposition of the receiver And so in regard of the temptation to sin sometime when a temptation to sin is presented the heart presently closes with it without examining at other times through Gods mercy when temptation comes it doth not so easily take but a mans heart wil stand out against it sometimes a mans heart is to the temptation as tinder to the fire every spark wil take hold at other times the heart is as the three children though they walke in firy temptations their hearts have not so much as the favour of them There are three things that do cause the difference in the disposition of heart for receiving a truth of God or receiving a temptation to sin First The abating of the strength of that which is opposite unto any truth or unto any temptation when as a truth comes to a man there is in every mans heart somthing opposite to that truth now if the strength of that which is opposite be abated that it doe not stir the truth prevailes whith a great deale of strength but if that which is opposite to a truth be working and stirring at such a time when they truth comes then though it comes a great deal more strongly it cannot prevaile And so if temptation comes and the principle that is opposite to that temptation be stirring at that time a man can prevaile against it but if a man have some principle of grace and that ly dead when the temptation comes then a great deal less temptation prevailes Secondly That which makes a difference in the dispositions of the spirits of men for receiving a truth or receiving a temptation is the stirring or activeness of those habits that are sutable to a truth or unto a temptation when there comes a truth presented to a man that cals for duties service or suffering if a man have principles sutable to the duty and these principles be now stirring then he can close with that truth and it prevailes powerfully And so for sin if a man have seeds and habits of sin and temptation come when these seeds and habits are stirring then he closeth with it presently Thirdly But the especial thing that makes the disposition of a man to receive a truth or a temptation different at one time from that it is at another is when self is engaged in a business As now take it in person or opinion Suppose there is such a man or woman that I am any way ingaged to and serve my turn in in any thing that is spoken for them or their commendation I am ready to imbrace it but suppose this man or woman do not serve my turn but the ingagement is broke then I beleeve the least evil that is spoken against them when as I would not have beleeved ten times as much before not that there is more in them then before but only the frame and disposition of my heart towards them is otherwise then before And so in opinion If a man hold an opinion upon which there follows some consequents that he did not see before after he hath held this opinon upon which such consequents will follow he seekes with all his might to maintaine it not because the consequents are true but because it is his opinion that he holds Come to a man that is ignorant which holds an opinion and tel him nakedly the consequents that will follow upon that opinion he holds without any reference to that opinion and he is mightily against them but come another time and seeke to draw those consequents from that opinion which he holds and he seek to maintaine them which he would not do but for that ingagement he hath unto that opinion but when a gracious heart finds this that al ingagements to men and the world and selfe are broken and he gives himself to be ingaged wholy in God al that was self before in his credit and liberty and estate and ease and comfort is put upon the name of God the praise of God the furthering the truth of God and his Gospel then any truth of God that comes to the soule at this time
it prevailes mightily because the heart is ingaged in God and his truth and indeed if so be we did understand aright we should see more of our own good to consist in God then in our selves and this is the ground and principle of self denial when as the soule shall come to see my good is more in God then in my selfe and therefore I will deny my good and comfort so far as it is in my selfe and I will seeke my good and comfort in God and indeed no men in the world seek themselves more then the Godly only the one seeks himself in himself and the other seeks himself in God the one is engaged to his self-ends and self-praise and the other makes himself only ingaged in God and when a man comes to be thus engaged in God then any truth prevails with a mighty strength more then before And this is the first reason which is a principal one that causeth the heart to be at a different condition at one time from that it is at another Reason 2. The second Reason is in regard of the differences of their presentations of a truth though when we are indisposed let the truths come never so powerfully it is all one but if the heart be fit in any reasonable manner to receive a truth there may be a great deal of difference in the manner of the representation of a truth somtimes the truth comes more cleerly and with more evidences more particularly more powerfully Somtimes it comes with greater evidence of the spirit of God then at other times there is not only a little gloss of a truth of God but the shine of it that a man cannot shut his eyes against it somtime the truth comes more particularly to the heart God doth not only present a truth in the general to him that this is a duty Christians must do but it shal come to the particular frame of the heart and shal meet with every objection and he shall find the secrets of his thoughts to be discovered and answered so that the truth shal come like a key that is fitted to a lock if you bring a key to the lock though it may be like the right key and as strong a key as the right is yet if it be not indeed the right if it miss but in one ward of the lock never so little you may spoil both the lock and the key but you cannot open the lock though you have never so much strength but come with a key suted to that lock and do but turn it and it opens presently So when it pleaseth God to come with his truth to our souls we were backward and we heard many truths but they did not meet with all our objections and therefore it was stopped with some one or other but afterward it pleased God so to dispose of things and to bring the truth so fully to the heart as it meets with every objection and then the heart quietly yeilds and therefore it is said God opened Lydias heart Paul preached to others and had much wringing with them and could not prevail but Saint Paul came to Lydia and he prevailed presently because God did so dispose of Lydias heart as it was fitted to the truth Saint Paul spoke of as many when they come to hear the word cannot but say the truth of God hath met with me in every particular and I have no secret object on in my heart but it is answered somtimes the truth comes more powerfully then at other times as in Isaiah 8.11 For the Lord spake thus to me with a Strong hand instructed me that I should not walk in the way of this people God did not only tell the prophet his duty but he spake with a strong hand so when God comes sometimes he tels you what you ought to do but he doth not alwaies come with a strong hand as sometimes he doth Job 36.10 He openeth also their Eares to discipline and commandeth that they returne from iniquity does not God command men at al times to returne from their iniquities doth not god command men in prosperity to return from their Iniquities yes but in the time of affliction ordinarily the truth comes with more commanding power then he sealeth instruction as in Job 33.16 when people came to hear the word they heard instructions to do such and such duties but those instructions did not come with command they were not sealed but in affliction God seals them if a man see a writing and see the hands of others to it it is somthing to perswade him to see others are of that opinion but when he sees the broad Seal to it then it comes with authority and so when men come and hear the word of God they think it is but our opinion and cast it off but in affliction those truths come with authority and have the seal of Heaven upon them and then they prevail you have other manner of thoughts of them then before that which Saint Paul spoke it was in power to the hearts of the people and they could not resist the spirit wherewith Stephen spake because he was ful of faith and power So sometimes God speaks with so much power as they cannot stand out we may see the different spirits of men by the different representation of a truth in our selves or in others somtime when God pleaseth to convince us and work upon us we admire it our selves did we not hear these things before what was it that kept me from being convinced I never was stirred before and now methinks there is such mighty power in them as I cannot stand against them what was the matter and so in others let there be two men that shal go upon the same principles and their ends shal be the same and both their hearts shal be upright and yet they cannot yeild to the same thing because the same thing is presented to the one one way and he sees it cleerly and the same thing is presented to another another way and he cannot see it And therefore it should teach us to have patience when we have to deal with such as do not see a thing clear As when we come to a lock that we have not the right key and we try and it wil not open we do not presently throw it away but we think it may be there is some dust in it we pick that out and try again if it do not open then we think may be we did not put in the key right too far or not far enough and if it do not open then we think may be we did not turn the right way we try again if it do not open then we think we did not turn strong enough we try again if it do not open then we think may be we have not the right key if I choose another key that would open it Then we try again if it do not open it we are loath to loose
humiliation and much seeking of God surely that should be the matter of our praises 3. This is a gracious visitation of God God comes in with this and here is the presence of God and therfore there is much cause of praise 4. It is an argument that God hath some especial service for you to do now those that are godly count this a great mercy for God to have any employment for them now that they have received an evidence to their souls that God intend to imploy them this is a great mercy Secondly Learn to check your Unbelief when your hearts were down you were ready to say it would never be otherwise now check your hearts and bring your hearts to this conclusion I will never think it in vain to seek God though I do not find him come in presently and I will learn though I may judg my self worthy that God should leave me yet I will never determine that God will not come in because I see Gods waies are not as my waies and Gods thoughts are not as my thoughts Oh take heed of judging the waies and thoughts of God according to your waies and thoughts Thirdly Is God come in and do you find that you have a spirit of courage and boldness more than before now you find God sweetly breathing upon you to put life into that dead and to raise that heavy heart of yours do you find God sweetly and comfortably enlivening your souls and putting the spirit of confidence in that unbeleeving heart of yours Labor to keep your hearts thus There is a great deal of difficulty when a thing is fallen down to get it up but when a thing is up if one be careful it is not difficult to keep it up It is a notable expression that David had when he found the hearts of the people got up in their willing Offering 1 Chron. 29.18 O Lord God of Abraham Isaac and of Israel our Fathers keep this for ever in the imagination of the thoughts of the hearts of thy people and prepare their hearts unto thee So let it be thy prayer and it is my prayer for thee Is thy heart up more than before Pray O God of Abraham Isaac and Israel keep this in the thoughts of the heart of this man or woman for ever be careful now to keep your hearts up so when you are well or otherwise if you should lose this through this negligence 1 It wil make you cal into question the truth of these gracious breathings yea you wil think it was but a meer flash such as Hypocrites may have yea not cal this into question only but to cal the truth of al into question this is that which makes men take the foundation of al because their hearts somtimes are raised and they through their negligence let them fall and lose that spiritual life and courage once they had and so bring abundance of sadness upon their hearts now as you would have an evidence of the truth of Gods work upon you and the truth of grace labor to keep up your hearts 2 Labor to keep up your hearts otherwise if they fal off again the waies of God wil come to be very tedious to you As a man that walks unevenly in regard of the unevenness of his leggs or the unevenness of the way he is quickly tired and so if a Christians way be up and down and there be not an evenness in his way he is quickly discouraged and a main means to help one to go on with freedom and courage in Gods waies is to go on in an even course 3 If so be you lose this you lose the beauty of your profession the beauty of the waies of Godliness consists much in the constancy and if your way be up and down there is no beauty in your conversation it takes away the convincing power of your way and conversation if others saw your hearts up and saw a constant evenness in your way this would mightily convince them that it is a work of Gods Spirit upon your hearts but somtimes your hearts are up and down again somtime you are patient and meek at other times you are passionate and fretting this doth not convince them that it is the work of Gods Spirit but only the stirring of a natural spirit 4 By this means you wil cause God to walk differently with you if you keep not up your hearts when God hath raised them though God be in a way of mercy you wil cause him to walk in a way of displeasure against you 5 Again When your hearts are up that is the thing that the Devil doth most watch to give you a trip in As when Daniel walked so strictly in al the matters of the Kingdom as they could find no fault in him they accused him in the matter of his God of his Religion so saies the Devil if I should tempt him to such and such sins I cannot prevail but there is such a way I may prevail and the Devil doth labor there most to trip you As he did with Christ in another case when you are on the top of the pinacle then he labors to throw you down It is true it is the work of God that hath brought you up to the pinacle but there the Devil doth labor to throw you down Quest You wil say How shall we come to keep up our hearts whenas our hearts are in a better frame than at some other times Answ First When your hearts are up labor to make use of that grace that raised your hearts improve it so as to make your hearts more holy and more upright A Tree if it sprout upward only and do not run down in the root proportionably it wil wither and die and so if grace do work only upward in abilities and performances of duties and joy and such things and do not proportionably work downward in the root it is like it will come to little and you will soon lose all Secondly Work that grace you find in your inward as wel as outward man Do not think it enough that you have stirrings of Grace to enable you to do duties but improve this grace for the working out of corruption consider the corruptions of your heart and now take the advantage to work them out Thirdly be sure you take nothing that is Gods due at this time that is if God have raised your hearts though the peace and joy of it be yours the Glory of it is Gods do not be fingering of that take heed of lifting up of your hearts in a way of pride it is enough your heart is lifted up in a way of grace and you must be content with that but many when God gives them a lift in a way of Grace they cannot be content with their part the peace and the joy but they lift up themselves in a way of pride and would have some of Gods part of the Glory and that spoils all Fourthly When you
instruments should be of another fashion But in Joel 3.10 it is otherwise They shal beat their plow-shares into swords and their pruning hooks into spears So apply it to grace somtime grace is to bring life and nourishment to the soul at other times it is to bring in grace As Faith somtime it is to close with Christ and bring nourishment from him at other times Faith is to be a Shield Many Christians look upon the work of grace to bring life and strength to themselves but have not skil to make use of grace as a shield So Hope somtimes it is to prop the soul at other times it is to be a Helmet So we should labor to understand the use of graces according to the several imployments that God calls for somtime one way somtime another And this is the Third Use CHAP. 18. A fourth Vse To be restless till we get our selves into a good frame USE 4. A Fourth Use is this If it be so that Gods people are in such a different frame of spirit somtime they are afraid and their hearts are down at other times they have a spirit of courage and fitness for any service that God wil have them to do This should teach us when our hearts are down and not in that fitness we desire to be restless till we get our selves in a good frame Somtime the Godly have their hearts in a good frame and therefore it is possible to be had and we should never be in rest til we had got it Quest But how shall we get up our hearts when they are not in a frame fit for service Answ First Be sensible of the evil of an unserviceable heart so as to be humbled before God for the want of it and be more sensible of the evil of that than sensible of the evil of want of peace and comfort Many when they find their hearts down and not in that degree fit for service that they desire they are troubled for it but the reason is because their hearts being down there arise doubts of their condition and their peace is hindred and they cannot have comfort in it but they are not so much troubled because they are unserviceable and want hearts fitted for duty and that is the reason why their hearts are kept down Now this should be our care to be more sensible of the unserviceableness of our hearts than of the unpeaceableness of our hearts Secondly Observe which way the strength of your spirit is let out and labor to recal your hearts from that as thus If the strength of a mans spirit be not for God it is let out to somwhat else it is alwaies working some way or other if it be not let out to some one particular object it is scattered and divided into divers objects Now if your strength be not let out for God call your hearts to an account where is the strength of my heart which way runs it If it can be discerned which way the strength of your heart is let out whether to any creature or any lust that should be your care to get it off Thirdly When you come to present your selves before God in his Ordinances come with hearts panting after strength as when you come to the Word Prayer or Sacraments bethink your selves beforehand I come before the Lord that I may get this dull heart of mine quickned in such and such a particular I find my heart unserviceable in such a particular Now my heart presents it self before God and pants after God to be fitted for service in such a particular it is much may be done when we come to the presence of God panting for help from God in such particulars Fourthly Observe the beginnings of Gods coming into your hearts and acknowledg them and improve them and follow them many times God is coming into the heart and because God comes not in fully as much as they would at first they take no notice of the beginnings of the work of God to imbrace them and improve them There are a great many sparks have fallen upon your hearts if they had been gathered together they might have been a flame by this time but because God did not come in with a flame all together they did not regard that you said what can a spark do upon my heart if you had improved that little you might have had more by this time Fiftly Labor to recall all those soul quickning Truths that ever you have felt working upon your hearts there was a time my heart was more lively I can remember since God did come in with his truth and work mightily upon my heart labor to recal those truths and set them fresh before your hearts with as much power as possibly you can and keep your hearts in view of them continually and by meditation chafe them into your hearts though the flesh be benummed yet if it be rubbed and exercised there will come strength and so those soul quickning Truths that you have found before have quickned your hearts if you present them afresh before the heart and chafe them by meditation they wil get some strength and life into the heart Lastly Look into the present condition you are in and exercise the duties sutable to your present condition CHAP. 19 A Fifth Vse To see the misery of being alwaies unfit for service A Sixt Vse To teach us to long for Heaven USE 5. BUt now in the next place If Gods people find such a difference between themselves that at somtimes it is far otherwise with them than at other times Hence then what a miserable thing is it to be alwaies down and alwaies unfit for service This is a thing that does not usually befal the people of God though somtimes their hearts are down in comparison of other times yet to be alwaies down and unserviceable this do not use to be the condition of the Servants of God this is a sad miserable condition to be so as if you never felt the power of God upon your hearts never felt the Spirit of God breathing upon you never felt the grace of God stirring upon you you come and hear the Word and those Truths that are soul-quickning warming Truths that stir others and their hearts lie lumpish as a Log that lies in a flash of water seven yeers together and is never stirred by them Like unto a vessel in a House that is cast aside and lies moulding and rotting that is never imployed nor fitted for any service are these Vessels of Honor In 2 Tim. 2.21 the Scripture speaks of Vessels that are in a great house that are Vessels of honor and he describes them that they are purged and fitted for the masters use and prepared for every good work Now if a vessel lie alwaies moulding and rotting and never used this is for the fire and not for use So those hearts that are alwaies moulding and rotting and never fit for service they may fear they are